December's Child: A Book of Chumash Oral Narratives

Edited by Thomas C. Blackburn, Collected by J.P. Harrington

Preface gives scope as to how most Anthropology academics don't take much value from the myths and folktales provided, which include an exaggeration of typical behavior in a culture, as well as the importance of the oral tradition, and expression of beliefs, attitudes, and ceremonies. The theory correlating culture with folklore tends to frustrate most with attempts of explaining them away, but are still fascinating in the typical issue with folklore. This text regards this issue in a condensed version of Blackburn's doctoral dissertation. This study has broadened his perspective on the oral tradition.

A scholar is noting the multiple similarities and weighing whether it's a true connection or eye of the beholder, due to reforming the thought and unknowingly making the bridge (like MLK's The Influence of the Mystery Religions on Christianity). Blackburn's goal is to join the oral tradition to tested data regarding a particular human behavior in the Chumash culture. Blackburn's based a lot of his own research on study of folklore by John Fischer. What is learned from this is how to detect exaggeration or fantasy distortion to aid the story or show cultural stress/concern.

This research is presented to provide more detail into the Chumash culture and oral narratives. The less common, "improbably behaviors", in oral narratives makes the ID-ing of one's sensing processes, the idea to exaggerate in order to highlight the theme, and behavior. The other note is to understand these tales have a shamanic allegorical quality used in the fantasy of the story. Blackburn states the importance oral narratives play on the "context of symbolic anthropology".

Blackburn acknowledges neglecting a facet of oral narrative changes the meaning of it, so wants to make them accounted for. These narratives have so far remained under-researched. One must accept oral narratives to developing all narratives. This is why it's preferred and more possible to detect the truths in the stories with each variation.

Knowing this, it's advised to go in reading these stories as glimpses into "unique cultural universes". Blackburn ends by regarding all those who've aided his research directly and otherwise. He ends by being extra grateful to the Smithsonian for providing access to Harrington's notes he wouldn't otherwise be able to study. The Chumash are shrouded in unknown details despite being technologically sophisticated.

So, through Harrington's copious notes, Blackburn will be able to share an un-before reached project, including other tribes along with Chumash. In 1542, Juan Cabrillo is on a voyage opening the Spanish exploration. His legacy ends by founding the 1st mission 230 yrs after his start. It's believed Cabrillo is buried on San Miguel Island, and after him came Cermeño in 1595, then Vicaino in 1602, both going by the Channel, but both only providing minimal perspective, certain types of clothes, house, boats, and cutlery.

So, they neglect to mention social groups, economy, or political perspective, nor religion, which makes sense, since they'd disregarded it as valid to scientific record. Diaries from members of the Portola expedition in 1769-70 and Anza expedition in 1775 are a bit more detailed in where the explored and viewing, "daily life", but giving very minimal detail, an uninterest to delve deeper into the culture. Despite the many Fransican missions founded 1 to 2 yrs, and the last in Santa Inez 20 yrs after, none taking the unique opp. to research the Chumash. Instead, a botanist, Jose Longinos Martinez travels through Santa Barbara in 1792, and details interactions with the locals.

The next yr, a 2nd botanist, Archibald Menzies made ethnographic observations when his Vancouver expedition'd anchored shortly in Santa Barbara. As for the missions noting births, deaths, and marriages, etc, they'd provide a short questionnaire sent to missions from Mexico where small comments are given. On top of these missions, epidemics, and on-purpose abortions, destroy the culture for the Chumash, and then dispossession of land and the secularizing of the missions in 1834 resulted in a massive decrease in pop, and essentially ends the culture by the time California's aboriginal past becomes an interest again in the 1870s, which is a fair group to negotiate when dealing with the damage of assimilation. The start of journalism coverage comes in Alexander Taylor's collection published 1860-63, but doesn't take off again for another decade.

During the 1870s, Bower's included among the 3 other fellas collecting archaeological info. Henshaw collects ethnographic data using the same source, Fernando Librado as Harrington, a treasured Ventureño informant. 1887-96 Lorenzo Yates publishes articles on the Chumash archaeology and ethnography, some from living informants. There isn't much ethnographic research, due to rarity, and the people available not interested from the Chumash social organization side.

Cessac's notes've yet to be recovered, and those who bothered to research them doesn't have the background or academic outline for connecting with the elder Indians still living regarding Aboriginal life, and by the time Harrington came along, it's nearly beyond possible. Harrington lives between 1884-1961, and upon the Smithsonian gathering his field note, they filled over 400 boxes on nearly every aboriginal linguistic group in N. America. Due to Harrington's disinterest in recognition his work remains mostly in need of organizational cataloguing (my heaven). Blackburn hopes 1 day a biography of Harrington will be created, but for now only have a couple sources.

Harrington's research to the Chumash seems to start in 1912, having a Spanish interpreter the 1st few months before becoming fluent enough. During the next 4 yrs, Harrington is able to obtain valuable chats with the few elderly Chumash still living. Harrington spends the yrs after dedicating single yrs of research with an informant until they'd pass, diverting his time with archaeological projects, excavating Chumash sites. Harrington is drawn to the Chumash in particular with how frequently they're mentioned in his notes only 1 publication made seemingly begrudgingly so as to protect the rest of his research.

So, unfortunately, this publication doesn't put forth quite the same description as would an organized coherence of his notes, but it lists certain aspects of the Chumash culture like, religion with a tip-of-the-iceberg tone. So, Blackburn among other scholars publishing their interest by use of sections of Harrington's notes, gives glimpses into areas which have so much more to give. The Chumash don't have single settlement of people, but many scattered about and independent from each other. They shared many "cultural traits", and spoke many languages, their dialect from 1 branch of the Hokan language.

The Chumash territory extends from Topanga Cyn to Estero Bay, also including the 3 isles Santa Cruz, Santa Rose, and San Miguel; inland, to the San Joaquin valley. The pop. is est. between 8k-20k, but closer seeming to 15k, by evidence, Santa Barbara Channel being the largest pop. The Chumash languages are mostly unresearched, but a handful of dialects listed, the list actually being closer to its own language, same with Santa Cruz, and Castaic Lake, each areas language having a couple local dialects. Villages ranged from being a thous. strong, but more normally only 1 or 200.

Each village has 20ft wide pueblos, whilst larger extended fams, most likely related to the chief'd have over 50ft houses to accommodate. There's also be a cemetery, fields for shinny and hoop and pole, as well as a sweathouse. What impresses the Spanish explorers are the Chumash's skill on creating tomols. They'd build tomols to hold up to 3 to 4 men, and be used to fish and travel to trade.

Basketry is typical quality of use as other of the time period. The Chumash used a shell-bead currency which also accounted length of string. Harrington's field notes only briefly describe Chumash types of relationships, being mysterious and hypocritical. Much of Harrington's data comes from a partial descent of Yokuts, Maria Solares, it seeming the Chumash don't have a moiety system like other groups in Cali.

The Yokuts "tribelets" mention of the clan being made up of people with similar animal helpers, the child inheriting both kinds from the parents with the pop's thought to be stronger. Marriages are managed by not allowing close relatives to couple. It seems only chiefs take more than 1 wife, and majority stay monogamous. The idea of multiple chiefs ruling may've been speculated by Spanish explorers who generalized the title.

Becoming chief was hereditary, but the villagers could vote for next relative if agreeing it best. Becoming a part of the atiswin "cult" is expensive and required by the wot's fam, it traditional to perform ceremonial dances in events. So, whilst there are private ceremonies, the public ones include acknowledgement of the rattlesnake hibernation ending and events like the chiefs b/day. The Chumash religious beliefs center around the earth and sun.

The sun "male force" is more revered than the Earth, female provider of food and life needs. They had a 12 month calendar to observe many tasks, so they used an astrologer, alcuklas to determine naming a baby according to the month they're born, reporting illnesses, and social issues to the chief. Also the alcuklas also calculates when to hold harvest fiesta in Sept, and the winter solstice ceremony by phases of earth and sun. Of the 100 boxes of Harrington notes, and manuscripts, 60 of them are on the Chumash.

By going to both DC and Berkeley to see as much as could be Xeroxed on the Chumash notes, which this txt covers. Harrington's notes also vary in organization due to his transferring his written to typewritten, some side notes on catalogue cards and in an order only Harrington knew. Also, he seemed also to confuse himself by cataloguing certain excerpts without noting which informant supplied it. Blackburn pores through much more than 95% of the Chumash notes to shares what's given here.

Ofc, more could be uncovered as the rest are organized. Harrington'd hopes early on to create a volume gathering all California Indian folklore, but it hadn't developed. Harrington'd gone through much of the narratives in its finality, but the remainder required degrees of translations and edits due to written Spanish and colloquial Spanish his informants spoke. The edited version in Section A of P2 are cohesively put together by an editor, despite the integrity of oral repetition of phrase possibly lost and change the story's meaning.

Many of the stories are given by Fernando Librado. Harrington's privacy showed most in how he refers to his informants indirectly on his notes with abbr's thought up by him, or merely "informant says", so the tentative list proved may be updated as more research is done. To start, Fernando Librado, possibly born 1804 in the village swaxil on Santa Cruz Island, and brought to mainland not long after. His younger yrs were in Ventura, and then near Las Cruces as a vaquero.

The last 2 decades Fernando spent as a handyman for a fam in Las Cruces and died in 1915 unmarried in Santa Barbara. His pop, Jose Antonio Mamerto is son of the captain of swaxil. Fernando's ma, Juana Maria Alifonsio is daughter of Jose Raymundo, timi of simomo and a Santa Cruz Isle woman. Fernando's pop passes in Santa Barbara and ma in Ventura, and Fernando's main language is Ventureño, but also knew Cruzeño, Inezeño, and a little Purismeño, and Harrington's most important informant, supplying the best aboriginal data on politics and ritual Harrington ever gained.

Fernando also gives Henshaw's informant, Juan Estévan Pico much of his info. Harrington usually used the abbv. "F." or 'quc.' or 'quic.' when giving Purismeño info. Maria Solares, dob not found, yet, is born in Mission Santa Ynez, and lived in the valley most of her life. After her ma's death in 1868, she visits fam at tinliw on the Tejon Ranch when people of multiple origins are living.

Maria marries many times, and her daughter is born 1875, Clara Miranda, Maria dying in 1922 in Santa Ynez. Maria's pop is Bienvenuto, and her paternal g/fath., Estevan are of Kalawasaq village in Santa Ynez Valley, and he married Eularia, also the unc. of Ygnacio, a Chumash from sxenen or La Paleta, and married a Yokuts woman. Brigida's half-bro Juan Moynal is at 1 point captain of tinliw, he Tachi Yokuts. Maria is Harrington's main Inezeño informant, and seems most knowledgeable in mythology. Maria had a connection with Cessac's informant, Rafael Solares, suspected being her pop-in-law.

Harrington uses 'qub.' or 'qu.' to refer to Maria. Luisa Ygancio is born possibly in 1830 in Mission Santa Barbara and her pop is Antonino, and whilst raised in Santa Barbara, his fam is from kuyam near Dos Pueblos. Her ma is Maria Joaquina, and her 1st hubby is Policarpio til his death, then marries Jose Ygnacio, and their daughter, Lucrecia's born in 1877, and her hubby Jose dying in 1880. Luisa's likely Harrington's best Barbareño informant, also ma and g/ma to 2 other of Harrington's informants, she referred to with the abbvs. 'la.', 'sa.', or (a symbol I can't list because Wordpress is stuck up about special characters, now). Lucrecia Garcia is born in Santa Barbara on 6/29/1877-1937.

The daughter of Luisa, she marries Florentin Garcia, a Yaqui Indian. Their daughter, Maria or Mary is informant for both Harrington, and Beeler, and is the best Barbareño informant of linguistic data. Her abbvs. are 'lc.' or 'luc.'. Juan de Jesus Justo is born in Santa Barbara on 11/16/1858-1941, and is informant to many ethnographers, and his pop, Justo is chief of mikiw or Dos Pueblos. His ma, Cecilia is daughter of Segundo and Petra, she dying in 1903.

Juan is a Barbareño informant and raconteur, his narratives having a Latin American source, and his abbvs 'ju' or 'J.J.J.'. Simplicio Pico is born in Ventura in 1839-1918, and his pop, Vicente Pico is most probably related to Juan Estevan Pico, Henshaw's informant. He's a valued Ventureño informant, but doesn't have many known narratives, his abbvs. 'sp.' or 'pama.'. The narratives included are myths to anecdotes of relative contemporary events and Blackburn is loose to this definition, since also including material which illustrates Chumash behavior or belief structure, so the following will include a wider range of stories, which may not normally fall under the genre of folklore.

The following stories are grouped accordingly: Section A contains structure and nature of the cosmos, the dwellers, and their origin, and relationships, as well as introing cast. Section B is many narratives in the same fam of myths, and of adventures with the g/son(s) of the wealthy old woman, Momoy. Section C is stories of Coyote varying from long, revered myths to those serving only for comedy. Section D is myths and legends on varying topics.

Section E contains anecdotes and stories of events in history or proto-historic time. Magic and the supernatural are prominent giving a good perspective on shamanistic beliefs and practices of the Chumash and the people around their territories. Section F has stories which borrow from Europe and Latin American sources in these historic settings and recasting indigenous characters, which illuminates and broadens 1's perspective. Most of these stories will be with Coyote, a collectively known character across N. America, as well as the magic and supernatural, which's expected what with the type of stories, but it also shows a view into aboriginal shamanism.

A fundamental concern to the Chumash is between innate and acquired power. An example is of bear shaman's abilities to changing form or simply have tools imbued with power. A common literary device used is killing and reviving the protagonist, due to acting ignorantly toward an evil being. Normally, they're brought back with "medicine" or use of an object of power.

Most stories have the characters doing what they choose because they do it in the moment. This may also be a philosophical difference between Western culture. 3 groups of characters are represented: the First People, who are turned into animals and plants at the point of the Flood and lived as the people before, portrayed with both people and animal traits. Coyote is the most popular among the supernatural beings, including Sun, and the 2 Thunders, and the ?elye?wun (which I am unable to spell properly, due to another spec'l charac. need, bitch ass Wordpress) or swordfish, existing during mythical times til present.

They have human form and effect humans indirectly. Due to extreme power, they're considered dangerous, possibly which's regarded in aboriginal Cali. Nunašɨš or evil monsters are alive before the Flood, some still alive and have great powers dangerous to humans, these creatures deformed or misshapen, night creatures. A plot device used is to have the protagonist choose the opposite of common.

Some are obvious, whilst others require comparison between stories, sometimes involving rarely explored "rituals of conflict". Due to surrounding storytelling concepts in other parts of Cali, the Chumash are also assumed to've employed similar of sharing true stories or timoloqina's during winter at night, by the elderly as a way of enculturating the youth. Storytelling is an important talent for the long, cold months, esp. with the longer, intricate myths, taking days to finish. Fernando Librado's g/pa, Jose Raymundo, relates how a spcl language'd be used in the siliyik or dance enclosure during fiestas and other ritual occasions.

Some myths served as part of esoteric ritual, or had hidden meanings only antap or baptized members knew or were moral lessons or entertainment. The informants demographics or gender also effect certain details for not being educated in the area. What's optimistic is even with the slight differences between informants and same stories told is how many details remain the same and the differences, due to the storyteller rather than cultural reasons. Chumash stories still stand out as being individualistic from the historic Cali stories in collections previously published as classics.

A majority of the stories are from Yokuts sources, and the only 2 not mentioned elsewhere are most definitely Chumash origin: Falcon Kills Bear and Falcon Captured By Water People. The Chumash oral narrative may not be the definitive of the southerly extension of Yokuts mythology, but they do share the Orpheus myth whilst Yokuts cosmography and mythology seem different in most other ways from Chumash. Closer to Chumash parallels is from Pomo of Northern Cali, despite no specifically common folktales, but generally seem similar in style. Pomo doesn't have a creation story, but have a god, like Coyote in nature.

Before humans, the bird-people lived, and then turned into plants, and animals and got into conflicts with supernatural beings, like Chumash Xolxol or nunašɨš, called Tsikolkol. Sun-Man, who eats human, Gilaks, bird-like being also eating people and lived in a mtn made of bones of their victims, as well as Thunder, which in 1 story lives in a crystal house in the ocean. The Chumash universe, like Pomo, stacks worlds above each other, 3-5 depending on the tribe. The 1st world, the nunašɨš travel from at night, and the 1st world above, Sun and the giant eagle or Slo?w (the ? is only needed for the top, the dot isn't what the symbol looks like in the book, and I can't be bothered to fucking look for the symbols.), and Šnilemun, Coyote of the Sky.

The middle world is supported by 2 serpents, which cause earthquakes when they move, and the upper world is held up by Slo?w's wings. The world of mankind of middle world or itiasup, is flat, circular, and is mostly ocean with bunches of isles. The largest isle is occupied by the Chumash and their neighbors. Contact from upper to middle worlds is rare and hard, but 1 can search for the trail to the Sky near Huasna North of Santa Maria.

Far west is the Land of the Dead, 3 spots similar to hell, purgatory, and heaven: ayaya, wit, and Similaqša, the good souls crossing a rising and falling bridge above a body of water, which transforms souls undergoing punishments. The Chumash universe contains powerful beings which don't usually concern themselves with human affairs, but can cause death or continued life depending on the activities of these beings affecting the seasons, rainfall, plant and animal growth. So, these beings nature's are intimidating for their polar possibility. There's no creation story referred, but Fernando Librado references 1 protagonist like 1 was related to another from a different tale, suggesting a larger integrating of myth and religion, which may be due to storyteller esoteric access or time burying it.

Most stories don't regard time as a main story structure. The timeless past can be divided by the mythical flood transforming the 1st People in to plants and animals, European colonization, the cultural genocide starting in 1769 and ending with the extinction of Chumash culture maybe a century later. Most of the following narratives happen before the Flood. After the flood, humans arrive and Death is shown as inevitable with overpopulation and continuous rejuvenation.

Then, the coming of Europeans in Section D and the effects on the myths, it called legendary time, and lastly historic time, which follows the forming of the missions, in Section E. Chumash death concepts are detailed as opposed to other Cali groups, the soul an eternal entity, which can sometimes independently act, one not leaving the body for 3 days after death, being seen as a ball of light or the person's image, which is a sign of death coming, and can sometimes be averted with taking momoy or toloache. Sometimes separation of the soul can cause the death, and the soul can remain 3 or 5 days after, watching over the "destruction" of personal belongings and familiar places, til traveling to Point Conception, and then the Land of the Dead across the sea to the west, and is seen as a shining ball. The journey is more specific then the destination of Similaqša, for instance traveling through the clashing rocks which smash any living person, ravens pecking the eyes of the soul, and replacing with poppy flowers, then the soul traveling past a scorpion-like, tall woman, who attempts to distract with clapping and stinging anyone trying to pass.

After is the pole bobbing in the water as 2 serpents come out to scare the soul to fall, turning into a fish or amphibian. If the soul has enough knowledge and power, 1 may stay to eat, sleep, dance, and play games, living with the old man in the crystal house, til deciding to reincarnate. The reincarnation doctrine is most developed among the Ventureño people, and babies who've drowned, believed to be reincarnated after 12 yrs rather than being able to reach Similaqša. There's a contradiction in Chumash death knowledge on the role of Sun, who brought souls home for his 2 daughters and he to eat, the Chumash and Kitanemuk both staying indoors during winter, due to the Sun being angry, and taking people back home to eat if they went outside.

Rather than the usual noted First People, Chumash notes birds, and insects, and reptiles and mammals, lightly. The most important figure is Coyote, birds the other focus for the Chumash, due to his human qualities for being a clever idiot. Coyote's social placement is also tenuous, due to Eagle's clique being wealthy, and shamans're usually revered, and feared, which moral authority can lack when without noble birth. The 1st People social order places Eagle, and relatives like Hawk, and Falcon, xelex, the Hawk or falcon species making appearances more than Eagle.

Most other of the First People are minor cast, whilst pelican, cormorant, are mariners, and fishermen, and horned owl is a shaman, and the mudhen is a messenger, and the 1st People's daily lives mirror those of the Chumash. The oddest of the 1st People in many ways is Momoy, who becomes the narcotic plant Datura meteloides after the great Flood, which the reason for how it began, isn't provided. The frequency of mentioning Datura shows the long relationship with the plant. Momoy's always a rich old woman, who lives alone or with a daughter in an isolated area, and pretty much plays adoptive g/ma or ma, and whilst not being able to effect the future, can share what certain decisions will bring the hero. When drinking the water she washes her hands in, people can absorb her ability for a time, getting access to "spiritual powers", Sun and his 2 daughters taking the lead.

Sun collects bodies for his 2 daughters and he to eat, and they have all types of tame animals from every species. Once a yr, Sun'd play peon with other Sky world residents, he teaming up with Eagle, Coyote of the Sky, and Morning Star teaming up with Moon referring. At winter solstice, the winner is decided for who'd won over the yr. If Šnilemun's side wins, rain will dominate the world below, and food'll be plentiful, and if Sun wins, humans pay the price.

The other cast of upper world aren't as specific, Moon is a single woman living in a house near Sun, and Morning Star possible is male. Slo?w is the giant eagle supporting the world on its wings, and lives in an area surrounded by hills of white bones, which shine from far away, he not speaking much, and thinking as he stays there. Šnilemun is great coyote, he fighting for humans and looking out for their well-being. Maria Solares talks of him like a father figure, to pray to.

The Thunders are 2 bros, 1 older and thunders heavily, whilst the younger is violent, and scares people. The sound they make is due to their playing the hoop-and-pole game, rolling the hoops and running after to pierce them with the poles. They also have "devices", which upon throwing a light, when it falls back, it makes flint. Xoy is another being, but lives "alone in the last upper world".

Swordfish is most prominent among the Chumash recognized supernatural beings living on the middle world. They're described as looking like powerful old men, long bearded, long, white eyebrows, and plumes or bone swords sticking out from their heads. Their are 8 swordfish beings living in a crystal house, playing ball with whales before eating them, the Chumash glad they beach whales for them to eat. Other sea supernatural beings are a village of people living almost normally at the bottom of Zaca Lake in Santa Ynez, looking like old men with long hair, and controlling some of the springs.

There's also the 2 serpents who create earthquakes, as well as snake people which can change into people, staying in dangerous places, the Chumash avoiding these spots, which "tracks" can be seen leading to and from the area. The 2rd category contain the nunašɨš, like ogres, monsters, and evil creatures, but can also refer to large, dangerous animals living with the 1st People way back, like bears, and rattlesnakes. The nunašɨš live in the breath of the world or wind, coyinasup, the world below, coming to the middle world in the night, and generally looking human, but slightly deformed, some other minor nunašɨš listed. So, the conflict between the nunašɨš who've innate power as opposed to the acquired power atiswin's provide, being looked upon as kinder than those born with it. ("supernatualism"?)

Coyote is shown having a medicine bag as power for a magical reason, this bag also used by shamans, actually regarded as making transformations when ofc, 1 has the power or knowledge. The flute used by Momoy's g/son(s) as a magical helper is the same as when it's done in the dance party enclosure, this playing a major part in Chumash ritual. Now, whilst obviously a shared notion, the Chumash'd a variety of belief regarding were-people and animals. Most groups in Cali share the belief of bear shamans either being able to transform or wear an extraordinary costume with their powers.

Beyond bears, the Chumash don't think people transformed into others, but serpents and coyotes are known to look human, and Coyotes normally needed Datura to not become sick. Shamans also are able to create short living human life, and Chumash beliefs of transmorphism are developed from an intricate philosophical deduction, which uphold supernatural power, and human nature with humans interactions with the environment. Transformation is considered natural and part of the structure of reality available to everyone. Present day animals, birds, and plants are the transformations of the 1st People, like human behavior patterns are extensions of those from the distant past.

So, nothing separates humans from their environment, beast and human having transformations, which're equal to each other Religious practitioners are also mentioned in the narratives, mostly referred to as atiswin, the possibility of inheriting an atiswin, due to shamanistic powers posed. Bear shamans are a bit more mysterious with their range of abilities making them also difficult to place socially. The Chumash seem to look upon shamans as a necessary evil, since they're invaluable when society's hit with confusion, illness, and death, which could be man or supernaturally made. So, shamans can become malevolent, due to not having the same fears as the norm would.

There's been an increase in interest in oral narratives from anthropological folklorists, due to having multiple layers within the story one can relate. Next is overly analytical terms to describe how the types and levels analyzed and each story is listed in a table, which follows of lists of accessories and material goods and which narrative # it's mentioned, like: containers, listing the kinds" sack, carrying net, tobacco tube, etc, and then however many narrative #s it's mentioned, sometimes up to 6 narratives. The local settings and events are around "historic villages", syuxtun (Santa Barbara) or mikiw (Dos Pueblos). Daily life is represented as village life, on gaming fields, cemeteries, temescals, etc.

Some of the items mentioned the Chumash used are spoken of like they're "familiar" items used frequently. Table 1's items also tend to enhance the info already learned of the aboriginal material culture, and confirms the use of the tools rather than supposing. The narratives can be overly specific, but give insight into new facts bringing light to old "social contexts". Some of the context isn't readily obv, currently due to how unspecifically it's described, but the "social behavior" remains clear for the 1st People, so by proxy, the Chumash.

The 1st People are high structure and orderly in society, and had many "statuses" attained at birth. The only corporate social groups are fams and households, corporate social groups based mostly on "kinship". The 1st People saw marriage as a normal adult state, and young people of all genders are encouraged toward sexual freedom, and most marriages stemmed from "liaisons", divorce also recognized equally. TBF, more often were marriages arranged for young women and older men to pair for economic ease or men marrying rich women, most for social opportunity flexibility.

Most marriages're monogamous with the exception of 1, more "complex residential unit". It does give intriguing "possibilities", this allowance made in some aspects of society. Father and son don't appear as much as unc and neph., Xelex 2nd in command to Slo?w, the chief, normally referred to as neph. Political accession being "matrilineally inherited".

The status of women, when mentioned, are represented as independently wealthy and able to live singly, like the chief's daugh, looked upon with respect and may be in a powerful role. Many political and economic roles are covered and how the 1st People are connected. The statuses given to certain 1st People is significant, like chief always being Slo?w, and Coyote's role is in ritual services. They also have distinctive diversity in the political, social, and economic roles.

The 1st People implemented the rich having quite a social opp. with the poor fams. The political figures, whilst normally Eagle, Falcon is sometimes mentioned as 2nd in command, and Raven once, as well. The amount of 2ndary chiefs depends on size of village, otherwise the small villages only had the 1. The 1st People "occupying ritual roles", were also on some level politically prevalent.

Also mentioned in relation to the political role tied closely to an organized cult group with political bureaucracy at heart. Warfare isn't highlighted, and rare for the 1st People. Normally between 2 villages, but can become scattered to others, which after a scheduled time to fight is set, and until a side withdraws or surrenders does the war end. More grim crimes are those of witchcraft and murder, and the victim's legal right is recourse, but the chief can also step in.

The criminal's expected to leave the community, and the fam can be held responsible by proxy. "Life crises" weren't a large part of the narratives, births occurring at home, and put in wildcat skins, and in a cradle. Before puberty, boys are given Datura, but whether girls do, isn't known. Style of dress and hair style soon change upon reaching puberty, and into adulthood.

Marriage isn't formal, and when people died women morticians'd prepare the body, the house and belongings burned. Gambling games of skill and chance are popular on the daily, and hospitality valued greatly, etiquette on hosting and being a guest are also important, and refusal isn't taken "lightly". People rise early, and bathe before sun up, laziness looked down on, and the sweathouse used by men and older boys, sometimes sleeping there, wood being collected by the user present. Women mostly did mostly house "activities", like drying meat, preparing hides, or making clothes.

Men did the cooking of meat, and handclapping's used as a signal and get 1's attn. Chumash use "kin" terms to indicate the role they're to be seen, not solely as a blood relation. The idea of fem and male roles have, according to Blackburn's deduction, of a wife obeying, and respecting her hubby, whilst also independently owning or managing property, or finance, and "matrilateral inheritance" of some items and status, as well as being aggressive persuers of sexual relations, the mother leading proceeds for arranging marriages. In Chumash society, the hubby seems seen as on the outside, the relationship a "dyadic" 1, and isn't delicate or breaks under hard times.

Males get respect, and fem's stress men by fem sexuality, and after menopause are usually placed in safe, protective roles. Parent child relationships aren't mentioned much, since seemingly a 1 on 1 emotional experience, which doesn't involve society's eye. Only when child is in opposition to the norm does a parent step in, the child usually learning from aunts and unc's or other extended fam within the household. (1st grammatical error! "breach of norm occus" p60. Fuck you, Uni's.) Sibling, unc/neph, and g/parents, and kids are covered ("...simply an an indication of..." p63...gimme my fuggin' doctorate, bishes..psh).

Blackburn continues to list the other Tables which detail minutely on different topics, these one's theoretical through deduction. He also acknowledges how tribes which're distant geographically still share "extensive parallels" in world view, suggesting further research. The Chumash, along with many societies around the earth personify the natural environment to the same sentient qualities as ourselves, plants, animals, birds, celestial bodies, and variety of natural forces as well as less IDable variety of beings, but interact with sentient beings significantly, and aren't as active, many changed into other forms after the Flood, and don't care of human concerns. "All events and phenomena" being from actions by sentients instead of "impersonal" means.

The Chumash assumed they were apt of a sys which's structured and all sentient creatures related, each with a task to perform in alignment with their nature, and regardless how "humble". The Chumash don't believe good and evil are solely separate, but everyone capable of moving the pendulum, and also favor a side. Power is seen as - or +, but more commonly -, due to being helpful or dangerous to men's empathy. So, in this way the universe's seen as "dangerous and unpredictable".

At night, nunašɨš, spirits, or ghosts could stalk people, or were-beings, so 1 hopes to bypass any of the dangers mentioned. It's also regarded of the stories covering how good can be given to evil or met vice versa, behavior not able to guess which'll be returned. Power and knowledge, as well as it's opposite nature to "innate supernatural power" is related. Beings from the upper world whilst keeping out of human affairs, can be emotionally moved to action if prayers, begging, or insults are employed.

"Lesser beings" are the most influenced and guided, as well as being duped. The least obv is assumption of power slowly weakening thru time in "quality and availability", so the types of power and "subtlety of knowledge"'ll be available to humans, now is much less "effective" than during "mythological times". Bean speaks of the Cahuilla and the intensity much stronger at the start, but became lessened with time, and the attainment of it by man has less strength now the "phenomena"'s still explained. This used to be found in a medicine which revives the dead, but is now lost, as well as sacred places lived in by supernatural, powerful beings.

With sufficient power, a form of matter can change into another, temporarily. Time also is an invariable dimension of reality to the Chumash, which's how nunašɨš can be annihilated and return. Spatially quadranted power may be avoided if run away from, and parts of a whole can effect each other. The conception of the universe is posed as finite, boundaries "sharply" made known.

The universe has 3 circular flat worlds stacked on each other, which're "supported" by supernatural beings living in the above world. Astronomical objects are explained as supernatural beings living in the above world or sparks off Sun's torch which he carries. All 3 worlds can easily be navigated, death being "instituted" so earth isn't "overcrowded", ad life and death stages in endless cycle of reincarnation, souls which've died staying in a far off section of the same living world, matter never destroyed, only transforming, and no force, being, or location beyond humans understanding. To Chumash, the equilibrium of nature should be in constant balance, neither end made superior which could change the correct condition for the universe to survive.

So, the balance between life and death or good and evil are also similar to Navaho referring this as a "basic quest for harmony", Kluckhohn being quoted on the Navaho concept between human divinities having a "mechanical notion" of equality of opposite forces. No divine being is more powerful than others, and limited by others powers, as well as the relentless puzzling of "processes beyond the control" of all supernatural beings. Knowledge discovered solo can aid themselves, the community, and the universe. The Chumash highlight "balanced oppositions" in all things more than harmony, and the narratives show the more important between good and evil, fem and male, and innate power over acquired knowledge/power.

There's also the belief of humans being the central reason for the structured reality, and the idea of traveling from the village could have 1 run into a more powerful human or "malevolent" beings, this common of the Cali people believing other tribes had more powerful and warlike people and witchcraft. Considering the "existential" topics above, the Chumash put knowledge high on values ignorance a "vice" and wisdom bringing respect and shows level of "morality". In the narratives it'll drill home the idea of listening to good advice bringing good, and ignoring it, bad. The Chumash also value age, Sun depicted as a quite old man.

In a dangerous and surprising world, a wise man is careful and solemn, and keeps as solitary as possible, minding himself, and expecting the same, and knowing to accept good advice. He's also sure to keep his words and actions moderate so as to not agitate others. Practicing self restraint and knowing how to resist compulsions is also important. Knowing not to hoard an over abundance is also not viewed well, but neither is being overly generous, a happy balance being the goal.

Cahuilla norms regarding ethics involves a guest always being fed, even when the host intends to kill them, or is scared of the guest's possible intent. So, in the same way, not offerring food or it being denied is a great sign of being hostile, so by allowing the cycle of reciprocative giving, the "kinship" is honored. Being truthful is also high on the Chumash sys of values, and in some of the stories the example of lies and ill will is met badly with quick reaction. Thievery of property's also dealt with sharply.

Although, most of the time lying and manipulation is looked down on, sometimes it's a needed and favored response. "Overcoming" a stronger opponent or abusive "forces" with clever and finesse's admired, Odysseus quite possibly having been Chumash! Not being lazy is warned by it being usual for people to bathe before dawn, so in the summer 1's blood'll be cooler and won't incite rattlers to bite, and rather hiss, instead. Knowing humans true natures of being good and evil at times had Chumash behave with not relying fully on another person, sometimes being met with a bad deed when doing good.

They accept "status quo", unless a "practical solution" presents itself. Food etiquette, as well as verbal behavior is taken quite seriously, and whilst the former should be obv as to how slobs'd be viewed, the latter goes into how Apache also utilize the function of silence showing the uncertainty felt happening during a convo. Most of the exaggerated behavior can be attributed as being contradictory so as to prove a point, whilst some can't fit under this umbrella. The exaggeration help's show how Sun and the "realm of the sacred" behave, and usually have a distinctive quality or quirk.

They normally act out of the usual reactions to moments. Datura doesn't effect them, and don't adhere to "common sense", looking for danger, their attitudes also crude, and selfish. Inversion being used in Chumash stories also is used as "catharsis" so to not disrupt the community possibly, with this person's unrest. Members of ?antap are allowed to act crudely and chat with profanity unlike normal behavior outside these ceremonial events, audiences coaxed to laugh, but also being fined if they succumb.

Again, many of the Chumash narratives employ inversion to show a particular odd behavior to show also the respectable ways to let out stresses regarding the age group and respect given accordingly, as well as conforming to societal norms occasionally for compromise. Blackburn then lists how whilst many stories seem to be straight fantasy, but this wouldn't allow scope for a possible view into true Chumash behavior, and truths of society and community etiquette. Eating seems to be the most mentioned "activity", and the inversion of feces, which from supernatural beings, could heal. Cali as well as elsewhere share the idea of water having created the world by drawing out matter from exertion of superpower and it being a conduit.

Water also curing poison and cleansing a shaman's toolkit upon their death. So the stories mentioning it concern the nature of reality instead of psychological distortions of reality. Anthropology before'd focused on sociocentric rather than as well as egocentric ritual in myth, and how shamans used them as allegories is now being recognized. So, when multiple stories hit all the same points of travel to the underworld and a shaman's ability to return life to the dead, which then allows their experience to be shared, and shamans using these stories to interpret the experiences.

The N. American Orpheus Myth, of which's referenced regarding this are obv expressions of allegorical use. Some stories have shamanic themes which aren't as obv'ly related. Some of the misc magical devices also were needed in real life practice. Shamanic use of down-covered string, flute, charmstone, drugs, and ?atišwɨn, reviving the dead and traveling far stretches quickly are attributed to shamans.

Pole-climbing is also common in Kuksu cults of central Cali, and a part of Luiseño Notush ceremony. Ending the explanatory notes, Blackburn states the best interpretation to show Chumash culture is regarding keeping in mind the allegorical or symbolic expressions rather than sole focus on psychological explanations of shamanic beliefs and experiences. Now, the meat: The Three Worlds - 1 above us and 1 below us, the latter's c?oyinašup, the other world where the nunašɨš live. Our world's ?itiašup, the former is ?alapay, as well as mišupašup and ?alapayašup upper world of supernaturals.

Where we live is the center of our world, "the biggest island". The 2 giant serpents, the ma?aqsiq?ita?šup which hold up our world from below, and when tired, they move, causing earthquakes. The above world's cultivated by great Slo?w, when stretching his wings, causing the moon phases. All the water of the world is frog's urine, form all the 1's who live in it.

The Sky People, a place in the above world, Sun and Slo?w, Morning Star and Snilemun (Coyote of the Sky- not the Coyote of our world) play peon, 2 players to each side, and Moon referees. They play every evening for the whole yr, staying up til dawn, and play in a special house, not Sun's house, only peon played there. On Xmas eve, they make the count of six to see which side won. Snilemun's side would bring a rainy yr if winning, bringing harvest products: duck, deer, acorns, chia, and geese.

Snilemun "pulls open the door" so everything falls to our world. Humans become involved in the game when Sun wins, his pay in human lives. Snilemun and Sun argue, since Snil wants the debt paid with an old person, whilst Sun wants young, which he'd get if he wins their dispute. Each being has a task, Sun's being to light the day, Moon, the night, and Morning Star, the dawn.

Moon's a single woman living in a house by Sun, no 1 aging. Snil is like a god to the old people, they having much faith in him. Sun is our unc, Smil our fath, which's why he feeds us and spares our lives. Snil is a large coyote who looks at us from the sky.

Slo?w also watches from above, not ever moving, and when tired, stretching his wings, which cause the moon phases. Maria suspects Sun and Slo?w are partners in peon, since they both eat humans. Slo?w doesn't have a wife and isn't referred to as a relative, patient and always pondering. Sun's a naked old man with a feathered headband and firebrand made from the inner bark of a tree which only grew in the sky, Sun resting 3x through the day before rushing home.

Sun's a widower living with his pets and 2 daugh's who stayed single and'd aprons of live rattlers, like the haphap's daugh's. Sun's house is large and full of all sorts of tame bears, lions, elk, wolves, etc, and the house made of a type of crystal, which people used to inlay wooden bowl edges. When Sun gets home, he dumps out the humans and babies he's brought home, the 3 roasting them over the fire a few times before eating them half cooked. Instead of water, they drinking blood, Sun carrying people off every, single day.

The Nunašɨš are creatures which come from the other world at evening, and go everywhere. Which's why the old people'd warn to bathe early, before they return from journeying about the world, since later the water's steaming from they having bathed in it. People around Ventura believe in La Llorona, mamismis, "one who weeps much", crying in the trees like a baby, and looking like a cat with skin like leather: La Llarona isn't seen anymore. The Sea People, the ?elye?wun, swordfish are men who don't have fams, and are single, and when they catch whales, they throw them out of the water.

In the old days near San Diego, otter hunters saw a siren, and giving her a biscuit, she pointed where the otters were. The Flood occurs and Maqutikok, Spotted Woodpecker's the only 1 saved, a neph of Sun's. Maria doesn't know why the flood happened, but it keeps raining and the water rises til the mtns are covered. Maqutikok gets to the top of the fullest tree, and shouts for help from Sun, his daugh's informing him, so he holds his firebrand close to the water, having it recede, then gives Maq 2 acorns, which he eats, so Sun gives him a couple more, afterward content and being why Spotted Woodpecker still eats it.

Maria's seen rocks with the definition of arms and hands, being the remains of people who died in the flood, the molmoloq?iku, the 1st People being quite tall, wading across the channel, since not requiring a boat, taking chia seeds and acorns to the islanders. The extremely elderly men relay to Maria of people locating bones on Santa Rosa Isle, and at Mikiw, human, and yards long. The Making of Man occurs after the flood, when Snilemun, Sun, Moon, Morning Star, and Slo?w plan on making man. Slo?w and Snil argue on whether humans hsould have hands like Snil (Coyote of the Sky), Coyote suggesting humans should have his for being the finest, but Snil wins, Lizard keeping silent.

When they all go to a beautiful table-like rock, a flat bit with a spot which left impressions, and as Snil's about to place his hand down, Lizard beats him to it, escaping Snil's rage, since the others approved. The Origin of Death is told by Simplicio hearing only Coyote wishing for people to have hands like his, but Lizard wanting it, which he wins, and later Coyote offers they throw humans in a lake when they're old and make him young again, but he Jerusalem cricket, matavenado doesn't let, the earth becoming too full with people, so Coyote lost on this suggestion, too. The matavenado is spoken with and killed by the Ventureño, who credit it with causing death. Elements which the Indian's loved are "3 sacred 'bodies'", earth, water, and air, Sun the chief god, who's male, and the moon female.

Old men share of the 3 elements to be cautious of being rain, wind, and fire. Rainbow is the shadow of these 3 elements which make the world, and so has 3 colors, the wh., wind, red is fire, and blue, rain. Wind's sometimes called, chenhes he?išup?, "breath of the world", and the old men'd warn of when lightning hit, it being "an element from the hand of a power", which caused people to see the world as it is. Fernando is told thunder is the wind from an old man All the winds sometimes come together to create whirlwinds, and are strong enough to pick up water, and turn it into hail.

The Sun is a mystery Fernando's grandfather shares of no answer for it. It brings beauty to the world from the east, the Sun like a man, resting in a hole, leaving his rays outside, Fernando's g/pa informing him to pay attn to how stories are told for the metaphors. Dawn's the sigh of the sun, who's real name's, Kaqunup?mawa, and means, "the radiance of the child born on the 24th of Dec". The Soul is also told to Fernando by old men as they winnow chia, the world simply a "great flat winnowing tray".

Some people move up or down, and there's a lot of trash mixed in, the dead heading west, and born in this world, again. This is all a circle, an eddy within the abyss, ?alampauwauhani, or universe. Indians believed the soul stays about the living place for 5 days after death, which's why they fed it nightly. When a soul's cremated, it doesn't stay the 5 days, but goes west with the flames, whilst a drowned soul remains at sea, never returning to land to go west and be reborn.

A baby which dies before or after birth goes west, but not where adults go, souls eternal, and after going west and a dozen yrs pass, reincarnates. When Fernando was a kid, and'd go shooting he's warned to be careful, since many young children, pure spirits didn't sleep, and watched and waited for the spirits coming, they sometimes choosing to travel the world to see nature of others during their dozen yrs living in "another sphere far in the west...". People'd leave food on the person's grave for the 4 days, celebrating their lives, scattering the food with their hands to the 4 winds. Fernando's g/pa said wh. people are the reincarnated souls having gone west, and whilst speaking a different language, and are a different color, "the noble principles of the soul" is the same, this world a "single congregation".

Reincarnation is regarded by Silverio qonoyo of Santa Inez, tells Fernando of old men gathering to talk of the nature of the Sun, who watches over us, seeing all. 1 of the old men asks how people become reborn, and is told of they following the sun, entering the sun's "portal". Around the world, people die when they must, having the same feelings in their hearts, with the exception of their color. He uses a sand dollar's bottom to show in the middle, "between the tip of the middle petal of the flower and the rim", sun rises in the east and goes west, all the spirits following, leaving their bodies, and when the sun enters through the door, the spirits go after, and when it's time for the sun to go to work, he exits, and all who're "in the dusk" resurrects.

The Soul's Journey to Similaqša starts with after 3 days, a soul comes out of their grave at night, and between 3-5 days, it wanders around to seethe "destruction of its property before leaving for Similaqša". The soul 1st goes to Point Conception, humqaq, a stormy place where they'd bathe and paint themselves, after seeing the light west and goes through the air to it, reaching the land of Similaqša. In evening, sometimes the people at La Quemada, šɨšăc?i?i, village could see souls passing to Point Conception, some only being people who'd left their bodies temporarily. When they see the souls, they'd motion the spirit to return East, and clap their hands, the soul sometimes responding by turning around, or sometimes swerve slightly before going on to Similaqša.

The soul shone like a light with a "blue trail behind it". Whatever the person died from is seen like a fiery ball at its side, and when the people see the soul return, they'd go to the person's house, and have the man drink toloache, which'll help him recover or he'd pass, again. Maria says a short, time after a soul passes, the people'd hear a report, like a cannon, which's interpreted as Similaqša's gate closing as the soul goes through. The old people relate of 3 lands being to the west, wit, the place near Similaqša, ?ayaya, also the place near Similaqša, and these like a bit like purgatory, hell, and heaven.

After a soul leaves Point Conception, it goes overseas reaching the Land of Widows. Women who get old there are dipped in a spring by their friends, and when they wake up, they're young, again. They also don't eat, but have all sorts of food, only smelling it before throwing it away, which as soon as they do, it's turned to feces. When they're thirsty, they quench it simply by smelling water.

Once past the Land of Widows, they reach a ravine they must cross, but the path cut up, due to how many people cross, inside the ravine 2 rocks continuously clashing, crushing anyone unfortunate, killing anyone alive, but souls going by unscathed. The soul then passes by 2 enormous qaq, raven each 1 pecking an eye, the soul getting 2 poppies quickly, and upon putting them in each socket, immediately can see, again. Once arriving at Similaqša, the soul's given blue abalone eyes. When leaving the ravine, the soul arrives at La Tonadora, the woman who stings with her tail.

She kills all living people who pass, and only annoys souls, who go through safely. Beyond the woman is a body of water separating this world from the next, a bridge having to be crossed before getting to Similaqša. Souls of evil people don't reach Similaqša, but it's turned to stone from the neck down, remaining near shore forever, and watching others pass. When people get to the middle of the bridge 2 monsters pop out on either side to scare the soul to fall, if succeeding, the bottom half of them turning into a frog, turtle, snake, or fish.

Those who drink toloache having a better chance of crossing for being strong of spirit, or whoever knows the old religion. After the soul gets over the bridge, its in Similaqša for eternity, kids taking the same route, but the 2 monsters not appearing at the bridge, they passing easily. Astrology plays a part in the Ventura Indians, they not baptizing their kids, naming their kids according to the month they're born. An astrologer, ?Alšuqlaš naming kids, also able to tell their destiny, and always starting with Jan., "month of toloache", those born having a "great deal of self-respect".

Feb, "month when things begin to grow", victim of uncertainty, not sure of anything, and sometimes unreliable, brave when he sees others being humble, and meek when met with stern, and when everything goes their way, watches for the chance to take the opening plants he watches over. March, "month of spring", some of the people born this month being either strong or weak, seldom are these people happy, if at 1st, sadness overtaking eventually. Apr, "month when flowers are already in bloom", people being cheerful and work for the community, pleasant to all. May, "month when corrizo is abundant", knowledgeable in fundamental necessities for mans good like medicine.

June, "month when things are divided in half", sensitive, serious, careful, and held in high esteem by others. July, "month when everything blows away", these people are never at peace, they stirring things up. Aug, named, hesiq?moymoy?an smaxa?tam, "month of fiesta", people born this month stand in the middle of festivities, and take everything which properly belongs to them, and takes it home, good at saving, and good to their neighbors. Sept., "month when those that are dry come down", these people're careful, and watchful of dangers.

Oct, "month of sulupiauset", canoemen ordered to not go out during this time. Sulupiauset's the g/g/pop of Fernando's unc. Sulu is 1st to create canoes with the tips we currently know, rather than rounded ends. He also taught people how to make them, use them, and when. Oct people're rich in beads, and'd make them as often as silversmiths, they roam from 1 place to another, and the world protects them.

Nov, "month when rain keeps 1 indoors", these people are never satisfied. Dec, "month when the sun's brilliance begins" people are like babies in gleeful disposition, but they leave this, coming out of lethargy and into the action of life. Sun gives man the strength to understand humans are also gods in the world. Animals are told by Fernando's g/pa of all being related.

The horned toad is wot of all beasts, swordfish of fish, and slo?w of birds, bear the older sibling to all the animals. Eagle, condor, and buzzard rid all foulness from the world. An old man tells Fernando of everyone being brothers and mother being Mother Earth, believing the world is God. Old Woman Momoy, Six?usus and Sumiwowo p.1 Momoy's quite rich, a widow, and doted on her daughter.

Momoy warns her daughter not to stay in the water too long, since she takes her baths in the river before sunrise. Well, the girl does, and sees a figure reflected on the surface, upon turning, she sees a young man transformed from a bear. He forces himself on her, she returning late afternoon looking forlorn. By sundown, the bear returns in its natural form to her home and the next morning, when she goes to bathe, the bear tears her up, killing her, some blood spattering a sycamore nearby.

Later, Momoy looks for her daughter, but only discovers some bones and minimal blood. She takes some of the blood back home, and in to a wooden bowl, adding water, and since having the medicine, adds the contents to revive the dead, then covers the bowl with a basket. Soon, she hears a noise from the bowl, and looking inside sees a little girl, her g/daug. She goes out to wash her, then wraps her in wildcat skin, also painting her body.

Momoy raises the girl and she's as lovely as her ma, Momoy warning the girl the same when she bathed in the river. Ofc, 1 day the g/daug. does, and turns to see Thunder with his tokoy, what made thunder, in his hand, he stating she shouldn't fear him. When she raises her head, she sees he's already brought her into the sky, starting to become upset. Thunder states not to cry, he giving her the house he'd brought her to, and all what's inside now hers, and she could see her g/ma Momoy by simply looking down at the world.

Fog, Thunder's bro, lives with him, the 2 making her a bed, and preparing breakfast in the morning. The 2 would leave and say she could stay there as they'd work, the 1st day, Fog excusing himself half way about the world to collect his forgotten belt, Thunder knowing he's going to kiss his sis-in-law for her beauty. This occurs daily, "forgetting" his belt, and eventually, the girl's pregnant, and after he belly thunders, the baby's born, Fog becomes nervous, since the 2nd baby looks like him, but Thunder wraps the 2 babies the same. The next day, Fog does his job properly without forgetting his belt.

The kids grow, a little Thunder and a Little Fog. Lil Thunder (Six?sus) and Lil Fog (Sumiwowo) chat 1 morning and Six, the elder wonders where their elders go during the day, suggesting they go have a look after breakfast. Six leads Sumi to some area with sand magicking a canoe from shaping boards in the sand, and speaking an incantation. Six decides they'll wait til tmw to use it, leading Sumi back the next day, bringing his flute.

Six takes a paddle and they ride to syuxtun, tying the boat to rest awhile. Then, Six states they could journey anywhere, and they should follow their pop's route, but from this world as they do in the sky world. The boys also knew they had an aunt who lives in seneq, a place west of Santa Barbara, planning to visit her 1st. Before getting there, a hot wind has Sumi wonder aloud what it is, Six commanding he hand on to his belt, for sensing something susp.

A woman walks toward them carrying a tray and small bells hanging on her, she stops and rolls the tray at them. Six uses his flute, sticking it in the ground, and leaping with his bro to the long side of a 'broad" cyn. Momoy's bro, Woy informs Old Thunder and Old Fog of the boys danger, Thunder rocking the earth with thunder, getting the boys time to safely enter their aunt's house, and kill the old woman with a lightning bolt. The boys remain with aunt for a handful of days, after which she advises if anything should harass them, to come to her, the boys then heading north.

After some walking, Sumi sees an old man coming, Six again telling him to stay quiet as before. The old man has bow and arrow drawn, til seeing who they are, this Coyote of this world (Snil not leaving Sky world). He greets them as g/sons and offers to join their journey, since he knew the world. He warns them of a witch woman nearby, leading them past her silently as she pounded with her mortar.

Coyote and Six walk by unbothered, but Sumi sees chia ground near the mortar, eating a couple handfuls, the blind woman noticing the seeds lessen, grabbing Sumi's hand when he goes in for a 2rd handful, and demanding his ID. Sumi stays quiet, and Coyote notices he'd be stuck there awhile. Sumi's wrist is reduced to sinews before Coyote steps in, shooting and killing the woman, and rub Sumi's wrist, healing him, then advising they both follow his instructions, and they won't be harmed. They continue til reaching the cave which opens in 5 yr intervals, many people living in the cave, Coyote declaring it as his home, and showing his rattle handing in the cave, he walking in as the boys remained outside.

As Coyote touches the rattle, not making any noise, it makes a sound and the cave closes, the boys hearing Coyote's cries grow faint til ending from his strength giving. Sumi suggests they cont, but Six decides to wait a bit, the cave opening, and a paxa, a political or ceremonial officer throwing Coyote's smelly dead body out. Sumi again suggests they leave, but Six refuses, instead playing his flute, and Coyote moving his thumb, finally getting up and claiming he's asleep. They cont. their walk and Coytoe soon warns of a haphap living at the base of a steep mtn, saying he can't stop there, but they could, the man who lives there having 2 daugh's, and's an adept assassin.

Coyote supplies them with a downy string, and instructs they throw it in Coyote's direction when they were in danger, and everything'd be fine. He also provides Six with a powder to use in the haphap's fire to make him sleep and allow their escape. So, when the haphap attempts to trap them with covering the house tightly with skins, Six should use his flute and repeat the words, "hoyo por hoyo", and the skins'd fall off. The boys're 1st greeted by the haphap's daugh's, who act kindly to them, and say to hid behind them when their pop gets back, since he'd throw rocks at their faces, the 2 shielding them.

When their pop comes in, appearing at the table as they could hear things flying with his approach, he throws the girls off guard by being agreeable about his guests presence. At night, he erects the skins as stated, and Six sets up his flute, putting the powder in the fire, the haphap soon feeling sleepy. The boys get up, Six placing logs next to the daugh's in their places, and they climbing out the top of the smoke hole. Around midnight, the haphap wakes with the intent of eating the boys, and instead inhaling his daugh's and the logs, soon realizing his mistake, and going after the boys.

Six again has Sumi hang to his belt so they wouldn't be separated as they go to meet Coyote. They're almost caught as the haphap inhale and get them closer to him to finally needing to use his flute, so neither bro gets swallowed, Coyote shouting for an end of the downy string, which helps them get closer, but what ends the assault being after Coyote suggests using a thorny tree, it lodging its spikes in the haphap's throat, killing him. They rest at Coyote's house before they're next warned of the new danger, an old woman who'll try to have them believe she's their aunt, on their pop's side, but'll have a basket of hot tar to attempt to kill them with. As stated, she tries and fails to nab the boys, her back open and baring her heart, which Coyote plucks, and she dies instantly, tar still being present in Tulare country towards the valley where the woman Pohono died.

The trio next walk to a mtn top where women were living, Coyote sharing they're widows, and don't die, and not to eat anything. When they go by them, they yell to Coyote of no one alive ahead and not to go, Sumi, always the mischief-maker, starts to eat some of the food lying around, fish and acorn mush, Coyote warning it's shit, this succeeding, and washing his hands. The woman are nourished by the food solely thru smell. After this, they're given food they can eat, then go thru traveling on, til Coyote warns of their new threat, an nunasis, malaxsisinis, she who thunders, a tall wh. woman with a very poisonous long tail.

When they reach her she offers them clothes and food, Six approaching her bravely, and when she tries for a sting, Six lunges with his suqele, and breaks her tail's teeth, spikes, she dying with a humorous line of, "You have hurt me sorely". The trio cont. to Similaqša, the chief, Saq (Turtle), a great runner back when, accepts a race from Coyote, who sets the day after to put on, and go around the world. In the evening, the 3 camp a little ways from the others, Coyote nominating Six to run, and he'd referee Saq not wanting this at 1st, but agreeing, and Coyote admitting, with his magic, Six'd win regardless. Coyote gets help form the gophers to hollow the track Saq'd follow.

When the race starts, Coyote switches Six out for a "counterfeit", placing him at the end for the win. Saq's begging to be spared and Coyote plans to burn him on a wood pile, Saq pissing on the flames, but fails to, by the 3rd time of fire starting, and dies. PII Six and Sumi go to visit their sis ?anix?ex?ehe?e, married to Hap, and when they get to his house, their sis begins crying upon seeing them. Six knew she's scared her hubby, the Hap'd kill and eat them, Six and Sumi bathing, once the Hap returns home, so they'd be clean meat, and the Hap sleeping with an arm around each boy to "keep them warm", but knew it's in case they escaped.

When Hap'd been putting deer hides on the outside of the home, Six gives his sis pespibata to give the Hap and make him sleep. It works, and she helps them get away by placing rocks next to Hap, and by morning when he realizes the trick as he tries eating the rocks, kicks his wife for not warning him, then goes out to catch them, trying to offer them some buckskins, the boys not falling for it, and try to run as the Hap sucks the air. The 2 don't get far, and their aunt, Woy (kind of hawk), sees them and informs Thunder, who goes and fills the Hap with water, and kicks him, next filling the Hap's mouth with sharp flint pieces, and this killing him, in Laurel Cyn, with many large, cracked rocks. The 2 go around the world, Six wearing sandals and Sumi barefoot, the origin of shoes coming from this, and in Tulare, Six's tracks can still be seen.

The 2 also killed a yowoyow, which's a great singer, and threw adults and kids into the basket on his back. When Sumi hears the yowoyow's song, Six knows and warns it isn't human, but the both decide to look, the yowoyow chasing them, and throwing them in his basket of tar. Six quickly uses his flute so he and Sumi can sit across the rim, Six singing to make fire, and sets the tar aflame. The bros wait til it's really going, then jump and run off, the yowoyow burning and turning to stone, the tar on the ground in Tulare.

The 2 travel further, and meet the xolxol hunting game. The boys are charmed, and killed, the xolxol taking them home to feast. Coyote mourns his g/sons, so goes to meet the xolxol, beating him to his door, so the xolxol attempts to bewitch him, fails and Coyote takes his turn, killing him. When he sees what the xolxol'd done to the boys, he revives them from their sand-filled skins, which're standing near opposite walls.

Coyote also revives the other bodies in the xolxol's house before leaving with the boys to his home, so they could rest. Luisa doesn't recollect any more of the story, but Sumi's mischief-maker, and keeps getting killed, and doesn't believe his bro, so gets in trouble. PIII Momoy as 2 bros living with her, big and not raising them from birth like the Tupnekč (child), younger bro making mischief, the older catching game, and his bro carrying it back to Momoy. She advises 1 day of they not going beyond a hill, younger bro suggesting a further cyn to hunt deer.

Older bro reminds Momoy's warning, but little bro reasons they should go the next day. They go and agree to not confide in Momoy, older bro killing a deer, and she seeing and confronting them, by stating seeing them, and to not do it again, younger bro not wanting to listen even after she confesses an ihiy, a kinsmen, man'd kill them if he found them. Younger bro maintains he was too quick. Despite the warning they return, and get separated, little bro deciding to look for Monsow, the weasel man, but not seeing anyone, and wandering to a cave.

Younger bro decides it's the perfect spot to drop a deuce the Monsow drinking his blood from behind, and kills him. Big bros looking for his little bro, and doesn't succeed, so returns to confess to Momoy, who advises he go to Monsow's cave, since he'd most likely gotten his little bro, and he would be hunting. She gives him a tule piece for a weapon, since knives don't cut him. Momoy then tells him where to find Momoy's g/moth, sitting at the cave opening, and to kick her so she'd drop the knives she held, and after rubbing them with medicine, he could enter, and the Monsow'll fight him, but is advised not to take a punch, since the knives he cured will help him block the blows.

Momoy also shares what he must do to revive his little bro, and make sure the Monsow can't do this to anyone else. The boy goes to the cave, and asks the woman where his bro is, but she refuses to respond, giving a 2nd chance before kicking her, 2 knives dropping, and the boy applying the medicine before putting them back on her knees. He gets inside, and in a far corner, he sees his bro standing lifelessly, the Monsow arriving after hunting, and notices the boy's track and confronting him. The boy announces he came to rescue his bro, so the Monsow attacks with a couple knives from the walls.

The boy shields himself with his arm and the knife breaks, this continuing to happen, confusing the Monsow. Finally, the boy declares it's his turn, and uses the tule on him, the Monsow not threatened as the boy puts it in his mouth and starts sawing, the Monsow's head coming off, he separating the Monsow's body into 3 chunks, doing the same to the g/moth, then carrying his bro back to Momoy, who cures him with medicine. When he fully recovers, Momoy warns the little bro not to hunt for a couple days, but ofc he doesn't want to wait, so the big bro agrees to take him hunting with him, but to not wander, and upon returning'd gotten 3 deer. The g/ma cooks up the deer, noting they'd gone far, but no one eating it, and eating pespibata (native tobacco).

After a few more times of the young bro urging his big bro to go even further with him beyond the hills, big bro tries to remind him of Momoy's warning, but little bro believes there isn't danger, so agrees. They find no deer, and go home, the little bro chatting with Momoy as big bro plays his flute. The little bro relates how they hadn't discovered anyone, and Momoy shares of people being there, and if they go back, they wouldn't return. Next morning, little bro tries to convince, big bro who again reminds of Momoy's warning, but little bro reasoning she wouldn't know, since she lives so far away.

They go and see 2 lizards, returning to tell Momoy, she knowing and confiding to big bro of their aunt Pox (Agave) who'd help them if he asked. On the next day, the 2 bros walk off again and little bros sees a boy playing with bow and arrow as big bro's playing his flute. Little bro tries his bow and arrow when he sees the boy's arrow start burning the grass on the ground when it hit. When he sees it isn't the same, he snatches 1 when the boy shoots again.

When the little boy asks for his arrow back, younger bro refuses repeatedly. Older bro insists he return it, so younger bro stays stubborn, and the little boy corrals them by shooting arrows around them. Little bro pleads for big bro to intervene, so he finally calls Pox, and the Pox opens, the boys walking thru to safety, and when the fires go out, the Pox opens again, and they walk for home, the little boy threatening to look for them the next day, and'd get them. Little bro sadly informs Momoy, and she advises the older bro when they should cross the channel to avoid their enemy to their other aunt, the hap's wife, he their unc.

They have a canoe take them across the channel and guess their way to the Hap's home, meeting their aunt pounding acorns and their unc out hunting. They greet their aunt, and she returns with asking why they'd come when they'd be killed, the older bro stating of being advised. The old woman cont's to make acorn meal and another woman brings baskets to put the atole (dishes) in. They begin stacking it with food, the Hap eating only once, at noon and a lot, eating the basket and everything.

After the older bro asks his aunt when the Hap'd return, she replying with soon, and hides the boys behind stacked rocks. Before leaving she states they remain calm, and shares how the Hap'd want to sleep with 1 boy under each arm, but she'd put rocks in their place, but they'd have to come up with a clever way to escape, since the Hap'd also put down buckskins on the windows. The Hap comes to his wife with a pile of deer, eating as he asks for updates, his wife claiming nothing, and he asks where the g/g/kids (c?i?c?iwu?un?) are. Little bro wants to leave the hiding palace, but older bro stops him, the aunt coming for them, and the Hap sizing them up, and prodding them before declaring being satisfied with them, and allows they sit as he eats.

Little bro notes how ugly their unc is, his wife having him hush, and then the Hap declares he's ready for sleep, and so were they. When they lay, little bro notes how much unc stank, his bro telling him to shut up, and his wife getting them up when the Hap's asleep, the the boys going thru the hatched deerskin smokehole the older bro'd charmed to be latched to line up with the frame, since he's a shaman, ?atiswinic. The Hap wakes much later, and doesn't notice he's eating large rocks til he's starting on the other, and upon asking his wife, she doesn't know. The Hap plans to follow them out of anger, knowing they don't know the are well.

The Hap does see them down the trail, the little bro starting to run, but the Hap sucking in the air, rocks, and trees. Big bros new plan's to use his flute, his little bro holding the other end, and allowing the Hap to get them over. So, when the Hap sees them, he rushes forward as he inhales the boys sitting on either side of the flute as it lodges lengthways in the Hap's mouth, the unc swimming across the channel, since being unable to see them. The boys jump off at older bros call, the Hap only seeing them on the Santa Inez range, and gets mad as he thinks they don't trust he could catch them, esp now they've forced him to give chase so far.

When the Hap reaches where they'd been, he sees them on the next hill, making him pissed, but growing tired, as the boys are, and also weaponless, since Momoy took their bows. Little bro states he hopes big bro'd do anything he could, the boy concluding their last resort's to ask help from fam, Coyote pretending not to hear. Little bro again asks for his bro to help, since he's tiring quickly, and when big bro asks for help again, Momoy asks Coyote to help them, he sharing they'd have to kill the Hap, which's done by 1 person. As Coyote makes a reason for him to wait being for the Hap to get exhausted before he acted, the boys can barely cont, so Coyote shows, and assures he'd handle him.

When the Hap sees the 3 near a tree, he goes at them planning to suck them with the tree, but Coyote shoots 2 arrows in his mouth, a 3rd at his chest, but it not puncturing. So, Coyote goes home to collect his flint axe, whacking the Hap with it, but it taking some effort before the Hap dies. It's told the Hap made the gaps in the Santa Inez range, where he'd chased the boys, inhaling land and spitting rocks. Conclusion is, they hang up the carrying net.

Momoy's G/son P1 - Before the flood, when all animals are people, Momoy's a rich widow. She has 1 daugh., who's becoming prettier daily. 1 day Momoy requests her daugh to go to the arroyo to bathe every morning, and not to waste time, go and return directly. The daugh. pays her no mind, and'd sit and look at herself, and 1 day seeing a man.

The man's hips and shoulders were oddly thick, and he acted bear-like, taking human form to chat with her. She doesn't answer when he states of wanting to marry her, the 2 talking a long time before the girl decides she must leave. The man states he'd come to her in another form, and to not be scared. The girl returns home looking sad, Momoy knows what'd occurred for being part sorceress, she locking up the door tight.

During the night, the bear comes, and hangs about outside where the daugh slept. The next morning, the girl returns to the arroyo, and the bear man comes to her with food, this continuing daily and Momoy sad. Soon, the girl's pregnant, and the bear man stays away for a month, but when the girl is bathing 1 day, the bear returns and kills and eats her, Indian belief including bears not able to view pregnant women without killing them. Momoy suspects, and goes searching for her daugh. only locating a leaf with blood on it.

Momoy carries it home and uses medicine on it, then places it in a bowl and into a large basket. When she hears a noise come form inside, she's pleased, upon a 2nd noise, she looks inside, and brings out a baby boy, wrapping him in wildcat skins and feeding him chia broth, the boy soon crawling. When the boy sees a rat, he only made sounds, until g/moth speaks to him of what animal it was, he replying he wished for a bow, and she making him a tiny 1. He shoots rats and Momoy skins and prepares the meat, but only eating pespibata.

The boy then asks for a bigger bow when he sees rabbits, Momoy obliging. She does this again when he discovers the jack rabbits, she next warning he should stay away from the arroyo, he wondering why. When he next returns with a jack rabbit, and learns of a deer being what he'd also seen this day, she gives him a larger bow of her wall, the boy hunting and killing 1 deer, but not satisfied, since thinking there're more deer in the arroyo. When he returns with all his deer kills, his g/moth's content, but he next states of wanting to drink from the arroyo, she breaking down, since she'd no choice, but to confess how his pop killed his ma.

So, now the boy plans to confront his pop, but she won't share where he lives when he asks, and quickly states not to go to the arroyo. He next requests arrows and good flint points for a large animal he'd seen, she agreeing. Once receiving them, the boy heads straight for the spring in the arroyo, and waits, crouched. The bear uses this spring to bathe consistently, so the boy soon sees him, watching as he got into the water before going out, and readying his arrow.

The bear sees him, and rushes back to kill him, but the boy retreats as quickly, making the bear angrier. The boy shoots can arrow and it goes through his body, the 2nd going thru his neck and killing him. Not at all upset by killing his murderous pop, he drags the body to the place where Momoy and he gets water, posing the body like he's drinking, and then goes home to ask Momoy for fresh water. When she goes, the boy's trick works and scares her, he laughing, and relating what he'd done, Momoy praising his deed, and he could travel safely, now and dresses his hair, a feathered cuqele banner and c?iwis rattle, and enough money, only saying he shouldn't go over the hill, which ofc has him wondering.

The boy looks over the hill directly next morning with bow and arrows ready. Only a village well pop'd could be viewed, the boy watching them all day, returning home and Momoy knowing, and warning him to leave them alone, he better off alone, "Bad company isn't good!". The boy agrees to play their hop-and-pole game, a handsome boy, and winning xelex-hawk/falcon, ?Atimasiq - hawk, and ?Anic?apapa- sharp-shinned hawk, and others, by the end of day, going home to Momoy. She warns of being around many people "isn't good".

The boy felt good, though so returns next day, and still wins games, everyday on. By this point, he doesn't go home, and marries a girl, living in a house he'd won. After a little time, the people are poor by the boy winning constantly. Coyote sees this, and decides to tip the scales, asking the men if they wished for his help.

The resounding agreement is met, and next morning, the ksen, messenger-mudhen announces the game's starting, Coyote hexing the boy, so now he'd always lose. End of the day found Momoy's g/son without house, wife, or any money, and he felt too ashamed to ask Momoy for more. Instead, he stands and watches, leaning on a pole, and refuses to play, despite being offered they forget the bettering, he also denying his wife, who offers him food, he also declining pespibata. He stands without moving for 4 days and nights, and Coyote startsling bad, so before the boy decides to leave, confides he'd win if he decided to play, but the boy decides he's leaving, so Coyote offers to help him, since he knew everywhere, the boy agreeing and sings a sad song, turning himself into a fly, Coyote crying hard.

The boy reaches Huasna 1st, due to flying as Coyote walks, he stating the boy'd acted correctly by not going on without him, advising he follow. Coyote locates the road into the sky as Sun watches, informing his 2 daug's, 1 of them immediately forgetting, whacking a mini crow when he states of what Sun'd said, and her sis curing the bird. The boy's changed to a handsome man, and when Coyote sees them approach, prepares bow upon seeing their rattlesnake aprons. They greet them kindly though, and gather the snakes as they invite them in.

Sun's home is large and made of quartz crystal, xiliw, the daug's giving them nuts and seeds, Coyote marveling at seeing a fat deer, so 1 of the daugh's offers he eat it, but to save the bones, Coyote breaking 1 as he ate. Afterward the daug, places the bones in a spring, and the deer walks out, minus a leg. Coyote inquires after what's available to drink, the girl stating they didn't drink water, and Coyote saying he can't drink blood when she shows him. She next uncovers more bowls, with phlegm, pus, and body fluids, none of these acceptable, til she pulls out miel de jicote, Coyote relaying he'd gladly have more of this later.

The boy meanwhile, eats and drinks everything, as Coyote asks when Sun'd return, the daugh's telling how they'd know, but they'd shield them. Next, Sun comes and they have the pleasure of seeing the 2 bodies he brought with them, sharing it with Coyote, getting his taste for it, then Coyote arguing with Sun on going on his shift the next day, Sun relenting to allow Coyote go alone. Next morning at the proper hr, he goes off with Sun's torch, but holds it too low, and the people're getting in cold water to escape the heat. Sun notices Coyote's late returning, so goes to fetch him, the 2 bickering on how it isn't helpful, to always light the path's of humans, ending with Coyote refusing to go back to Sun's home.

Coyote walks off to locate the Slo?w, and waits for the Xolxol to be able. Coyote knew the Xolxol's path, and so pounced when he came by, not letting him up until he allowed him to borrow his clothes. The Xolxol declines, but after persisting, Coyote gets his way, looking all over the sky til locating the Slo?w, and then returning the Xolxol's clothes. Coyote goes to the Slo?w, talking lies at him, til he becomes annoyed enough to respond, Coyote asking for him to get him to this world, and to stretch his wing down allowing him to run down, but jumps when becoming impatient, killing himself for being too high, still and smashing to bits.

The people gather the bits and pity him for having been away so long only to die, so the captain's made to revive Coyote, who plays like he'd been resting from being tired, then relating everything to them. The fly, Momoy's G/son stays with Sun and his daug's, not returning to this Earth, Coyote the only to come back.

Momoy's G/son PII, Yowoyow cries a lot, and Momoy'd feed him chia, but the naughty child refused to eat, so gives him pinole, which he spits out, also reacting the same with water. When the boy can crawl, he shows a talent for killing flies, Momoy encouraging him, and making a little bow, and arrows, which allow more ease of kills. Next, Yowoyow notices a new animal, which Momoy IDs as a bird, making him a larger bow. He kills the bird, and Momoy praises how good of a hunter he'll become.

Yowoyow next shares he'd also seen a clever animal, called squirrel, which is more difficult, but she succeeds, and then's told of a rabbit. After, he discovers a deer, and Momoy upgrades his bow, so he could attempt to kill it, and upon succeeding, she gives him medicine for more courage, and strength (manliness). Momoy has Yowoyow drink from a bowl she washes her hands in, and he starts to get dizzy, she advising he sleep and remember his dreams. Yowoyow sleeps 3 days, but has no visions, Momoy planning to repeat the process of washing to her elbows, despite the boy's suggestion to bathe, so he could sleep 10 days, she noting it isn't necessary, since it could kill or turn him into a devil.

This time he sleeps for 6 days, but still has no vision, so Momoy advises he continue to hunt for having the talent. Yowoyow wanders the hills with his bow, and returns to ask about a sleeping animal, Momoy serious about respecting bear for its power, and he can't kill him. When the boy insists, Momoy offers he find his unc, so he can show how to get the bear. Upon q'ing where he'd be located, Momoy states he's outside now so the boy goes out and asks to learn to hunt the animal in the hills.

Coyote confesses they'd be going after the most powerful 1, the boy agreeing, so Coyote obliging. They go to where bear's asleep, and Coyote shares if he tried grabbing him, he'd shred him, so to stay hidden, so bear isn't tempted, and Coyote'd take a closer look for evaluation. Coyote wants to be sure bear's asleep, and quickest way to exit should the bear chase him. Coyote notes the bear's hardly dozing, and as he's on his way back, Yowoyow impatiently goes to the bear and grabs him by the scruff, like a cat, and yells for his unc to confirm it's the same animal he's scared of.

Coyote shouts for him to not let go, and Yowoyow lifts the bear and chucks him at Coyote, bear giving chase and Coyote pleading for his g/son to help him. The boy laughs, then shoots the bear with an arrow. Yowoyow brings the bear body to Momoy, who declares how he'd murdered his unc, but'd make a quiver out of his skin Yowoyow pleased, and recieving it next day. He inquires what he should do next, and Momoy advises he cont. to hunt, prompting the boy to state of wishing to locate the middle of the world, Liyik?sup.

Momoy suggests to go ask his unc, since he'd show him, he again outside. Coyote agrees, so Yowoyow states he wouldn't eat, since Coyote didn't need, they provisioning with pespibata. After walking awhile, Yowoyow suggests Coyote show how man he is, Coyote giving an echoing shout, and next appearing on the opposite hill. Yowoyow states he could go further, and upon proving it, after Coyote runs to catch up, he decides they should speed their trip up, and so the 2 hot hills to reach Liyiksup village.

The 2 go to the wot's home where they're fed and have a party for welcoming them, 1 of the many girls who fawned over Yowoyow sleeps with him, later in the night, and by morning after he bathes, he's offered all kinds of good food, which he can't eat, insulting the wot. Yowoyow simply pushes the food to the side of his plate, walks out to where Coyote shares how rudely he'd acted by at least not showing gratefulness by thanking the wot for his hospitality, but Yowoyow's not concerned, due to being over the village, not caring about his many admirers and offerring them to Coyote before declaring he could locate him back home when Coyote states he's staying.

Yowoyow meets back with Momoy, who asks if he'd discovered what he'd wanted to which he agrees, and confides he wishes next to see the islands across the ocean. Momoy wonders aloud how he'd cross the channel, remembering his unc, Hew, who has a canoe and a sailor called Mut, being found on the beach. As he walks to shore, Hew rides up in his canoe, and agrees to take him over after he delivered some fish. When they reach the opposite shore of the channel at Santa Cruz Island, Hew states Yowoyow won't return since Hap'd kill him.

Yowoyow states this wouldn't occur, but if he doesn't come back to shore by noon, he's dead, but he assured this won't happen. Yowoyow walks to the village where Hap sees him, and approaches, having a horn sticking from his head to which's how he kills people. After Hap demands why he'd come to his village, and not getting an answer, he lunges at the boy til exhausted, Yowoyow making fun of him into attacking again, and gives him the chance to hit him multiple times with his quiver, finally killing him. He cuts Hap's tongue out and declares he'd return to his g/ma, going to where the canoe waits.

Yowoyow's pleased, and states of being able to return, giving abaleño shell-money as compensation for both his unc, and Mut after he'd believed Yowoyow'd killed the Hap with the proof of the cut off tongue. Yowoyow reaches Momoy and she inquires after his trip, and disbelieving when he makes his claim, again proving with the tongue. Momoy states he'd done a bad thing, because he'd killed his unc, he stating he couldn't've known deciding then he's going to return to Liyik?sup immediately, she giving her blessing. When he gets there, everyone's happy to see him, and eventually makes him wot, to which he's still, now. 1 version has the boy go to Catalina Island and the Hap's called, Pibitovar.

Momoy and the Tupnekc tells no 1 knowing where Momoy lives, and 1 evening she hears a baby crying outside her home, and wonders who it is, and where it was. When she goes searching outside, the crying stops and she can't locate him, so goes inside and lays down, the baby crying again. She asks where he is, and gets up to search again, the boy stopping, and this continuing all night. By dawn, she discovers him kicking the air outside, and so brings him in and cares for him as she wonders who he belonged to, but not minding his company in the meantime.

Momoy places him in a coiled storage basket, x?i?m and he falls to sleep. When he wakes, he cries so she tries feeding him everything she tries, he throws away til she gives him pespibata mixed with water. He'd only cry when he finished the pieces given and doesn't get cold, starting to grow whilst laying there. Then 1 day, he hadn't been crying, and Momoy sees he'd grown into a little boy, crawling around, so she gives him a lump of pespibata, and leaves him alone for a little, and sees he'd been killing flies with a finger.

Momoy notes he'd likely be a warrior and gives him panocha, cake of unrefined sugar, and more pespibata. She leaves and makes a little bow for him as he keeps himself busy in his basket. After showing him how to shoot, she again leaves, and returns to see the boy'd shot a pile's worth, saying this is how 1 fought "to live", the 2 eating pespibata, the boy acting like it's candy. Soon, she locates him outside hunting small birds.

The bird he shoots at flies off with his arrow, so he returns to Momoy after searching for it with no luck, and she makes him a larger bow with arrows, he returning outside and getting distracted with the squirrels. The squirrels reacted to him like he's a coyote, and returns to Momoy when becoming tired of chasing them. Momoy states the boy's Tupnekc, so shouldn't kill them unless he were a man. He goes back otuside without speaking, and kills the squirrel, Momoy declaring he'd be a great warrior.

As the Tupnekc watches Momoy skin the squirrel, she allows him a piece of pespibata before he returned outside, and sees the little birds again in with a bush, and knows they'd taken his arrow before, and decides he'd kill 1 of them. He ends up with a pile, and Momoy agrees to skin them, preparing them for when Coyote comes by for a snack. Next, the boy walks along the brush edge, and sees a rabbit, he watches it move slowly as Coyote walks nearby. He asks Momoy if she's got food, since he's starving, so she provides the dried meat, and some atole, eating til he's full, then thanking her before leaving.

The Tupnekc goes home, and tells Momoy of what he'd seen, she tells him it's rabbit status, and if he wants to kill it, to try in the morning or noon. This prompts him to go out and prove he could kill it anytime, and so catches 4, and she marvels again at how good of a hunter he is. He leaves again, and discovers a gopher field, telling Momoy, who says men don't kill them, prompting the Tupnekc to try, and brings back 4 to the praise of being a warrior and how they'll be ready for Coyote, who'll most likely come by the next day. When he leaves again, he sees quail, which he doesn't succeed in killing, goes to tell Momoy, and she advises he not kill them, since it's man's job, but the boy decides he'd show off his talent again, and returns with a dozen.

So, Momoy praises the Tupnekc and sets them up for Coyote. The boy goes off again, and discovers geese, killing 4 and bringing them to Momoy. She decides to next provide the Tupnekc with a sinew-backed bow, ta?lip, the boy happy, and going out, locating a ferocious badger, and killing it, this time Momoy exclaiming he'd killed his kinsmen, and prepares the skin to make a quiver for him. When the Tupnekc went out this time, he sees a deer which takes a couple shots to kill for being "very nunasis", and had a lot of strength.

Since the boy's also nunasis, he easily hefts the animal, and returns home. Momoy states with fear how he's almost a man, now and strips the deer, not needing it but now having a ready store, since the 2 lived off pespibata. When he returns with a 2nd deer, she wonders how he's merely killing with no reason, but he does watch as she starts the process for making leather. Upon learning she's making him clothes, and quite pleased with the results, he asks after the birds she'd dried.

Momoy confesses his kinsman he hadn't met, Coyote'd taken some with him, and eaten the rest, the boy wanting to see him. Momoy shares he'd probably drop by tomorrow, and when Coyote comes by to eat, the Tupnekc spends his time staring at Coyote as he ate. He notes he had a tail, unlike himself, and also ate a lot of deer bones he cooked, and drank atole-gruel, soup, like water, g/moth Momoy scolding the boy to stop staring, but Coyote indifferent, due to the Tupnekc's age. Coyote heads out, and the Tupnekc hopes he returns soon.

Time passes, and the Tupnekc is out hunting whilst Momoy lets out his clothes, since he'd grown again, the Tupnekc seeing a foot print in the dirt. The tracks're bigger than his own, and he wonders who'd be walking barefoot, and decides to go as Momoy, who upon hearing of the characteristics, warns it's a bear, and to be careful, for being a powerful nunasis. The boy says nothing as he goes back out to look for the bear, and when seeing it asleep, with its feet propped on a log, he notes his arrows are too small to contest him. So, he rushes back to Momoy, wanting to kill the bear for a larger quiver, but Momoy suggests he wait for Coyote to come back the next day, so she can ask if the relative should be killed.

Momoy asks Coyote, who wishes to know why the Tupnekc wants it, and decides to help, since the boy's insistent, and he doesn't see him as strong, so the boy shares where the bear is, and Coyote plans for a path to be made by chopping 1 with a flint axe. The boy and coyote walk back to where the bear is, Momoy not allowing the Tupnekc to assist, but Coyote having plenty with knife, bow, and arrow. The boy watches as Coyote continues forward cutting a narrow, windy path, and the boy rushes up after he reaches the bear, and grabs him by the scruff, and dangles him, asking Coyote if this is who he feared.

Coyote shouts for the boy to throw the bear far, but he instead chucks him at his unc, and laughs as he's chased around. At 1st Coyote doesn't have enough space to turn and take a shot at the bear, but when he grow tired, space's made and he gets a shot into the bears open mouth, killing him. He rests awhile before making poles to put the bear on, stretcher-like, the Tupnekc taking the back end, but when Coyote exhausts himself, the boy offers to carry the bear. Coyote watches, and admits the boy's stronger as he drags the bear onward.

Momoy'd seen everything, but when the Tupnekc comes in with the bear wanting his new quiver, Momoy tells him how he's killing senselessly, the bear not bothering him. When Coyote walks in, he declares they'd start making the quiver, Momoy washing her hand, for the boy to drink later. After having the boy drink, and set up a place for him to lay, he only sits, suggesting she try giving him bathing water, but she instead washes to her elbows, and he drinks, and lays down, for only the length of a nap. Momoy refuses him more, and goes to inform Coyote, who agrees she shouldn't give him more, since he'd "won" against the toloache in strength, and how he'd likely exhaust them, they also not knowing who his parents are, and Coyote finishes the bear quiver, which's much finer than the badger 1.

The Tupnekc's now a man, and Coyote has him relay to Momoy their plan to go hunting tmw, which he does, and is quite pleased with himself, and his belongings. Next morning, Coyote, and the Tupnekc go out, the former killing a couple deer, and the latter 10. Coyote doesn't know this and asks the Tupnekc to carry his 2, he obliging and they walking to where he'd left his lined up. Coyote pretends to have a tummy ache, so he doesn't have to carry any, which's exactly what's offered, and Coyote walks off.

Coyote then stops in preference to see how the Tupnekc'd get the dozen back, seeing him pick up 6 in each hand. When he gets to Momoy, he confides how unimpressive his relative is, only able to skin a deer. Coyote then returns and helps Momoy skin and dry the deer skin and meat, Coyote cooking and eating much, then deciding to leave, promising to return soon. He doesn't come back for many days, and when the Tupnekc asks where he's gone, Momoy stating he'd maybe turn up next day, and when he does come, he asks where all the meat'd gone, Momoy noting it'd been vanishing, so Coyote decides they'd hunt tmw.

When they go, Coyote sees bear tracks Coyote repeatedly shouting and running quickly into the distance eventually coming upon a group of deer the Tupnekc taking out 8 in total. Coyote says he should stop, but now complains and cries of knee pain, but stays strong, and agrees to carry 2. The Tupnekc kept turning to see what Coyote's up to, finally Coyote doing his yell trick, and next being on a hill, the Tupnekc sharing how Coyote'd left to think up a way to be stronger than the Tupnekc, and finally thinks of 1, returning after some days. Coyote offers they go to Liyiksup, and advises he ask Momoy to give permission, she not wanting him to go when hearing Coyote knew where it was.

Momoy accepts when he informs when they'd be leaving next day, though, but not watching them leave. After some time, the Tupnekc asks if they'd be traveling through the cyn or take the mtn, Coyote saying eventually they'd head for the mtn. The Tupnekc is reminded of Coyote's trick, and yells, appearing on top of the ridge, prompting Coyote to feel beat by catching up only to have the Tupnekc do this again. This time when Coyote catches up, he advises the Tupnekc to save energy for how far they had to go.

When they reach the last part where they could eat, and drink, Coyote warns not to yell, since he'd likely be answered, but the Tupnekc's intrigued since Coyote doesn't know who. Upon following the echoing yell, the Tupnekc tracks it to a skull growing foxtails out of it. Coyote knew the skull as another old coyote, which'd died there. The Tupnekc asks how they can "get him up again", and Coyote touches the bones with his atiswin, the coyote growing skin, and Coyote declaring he remember.

After acclimating, the coyote asks for a fish, which Coyote changes the toad he'd been saving into xwete?et, a big fish found in estuaries. After the coyote eats, he feels better, and Tupnekc's glad for 2 companions. The coyote asks where they are headed, and upon learning they don't know where Liyiksup was, but if they invited him along, he'd tag. When Coyote agrees, the coyote states he'd come from the sky, ?alapay - upper world of supernaturals, and he'd been laying there since, and the only way to locate Liyiksup is for Coyote to "go that way" and he this way, and if they "return at the same time, that's Liyiksup".

The Tupnekc's amused by the exchange between coyotes, and the 2 attempt the run in different directions, but don't arrive at the same time, so not quite being there. They continue on, and the rest of the day, they check to see if they're close, the old coyote's stating there's a village about, ?apanis (village/settlement), and when the Tupnekc asks what it is, the old coyote describing it is where there's, closest translation is "copulation", ?ostus. When the Tupnekc asks what they are good for, Coyote yells out his innocence, and later on at the fire they build at night, Coyote picks up the topic of why ?ostus is "fine", and remedying "man's heart". The old coyote inquires why Coyote explained it this way, he sharing you're to make a hole in the ground, and get 3-4 agave, then put hot rocks in and more rocks on top, then make a fire on it, then when it's all cooked, it tastes very sweet, and fragrant.

The Tupnekc loses interest with how amused both coyotes are about chatting about it all night. Next morning, they continue on the 2 coyotes goofing off, and soon they see a village, being received well by end of day, the girls taken with the Tupnekc, but he oblivious, they feeding them as the Tupnekc sat. When the 2 coyotes go to gather firewood, the 2 girls bide time with the Tupnekc, who isn't receptive, but the girls keep trying, and when the coyotes return, they're jealous. Eventually, the girls take him to bed, but 1 starts calling him stupid when they start playing with him, and he pushes them away as they try to take his clothes off.

The Tupnekc defends his capabilities, but after his handyman laundry list, his non-reaction at her exposing herself, and he not jumping her, has her respond once more on his stupidity. Coyote plans to climb up the ladder to the sleeping area, 1 of the girls kicking him off as he shows, though old coyote reminds him how it's done. They build up the fire, making it hotter as the girl and the Tupnekc continue to argue, he telling her his version of what he knew of ?ostus, but changing the story wordage by calling the agave, pox, and using grass instead of rocks. 1 of the girls says his company is making him look foolish after they'd laughed at him and teased and push him at every point in his story.

Each girl taking turns pushing him through the night, and by dawn the Tupnekc goes outside, Coyote aching to get into the bed with the girls again. Old coyote dissuades him, so he goes outside, and locates the Tupnekc, asking his plans, and he sharing his plan to leave, but Coyote is welcome to stay, if he wants. The Tupnekc goes in to grab his quiver and leaves without a word, Coyote asking old Coyote of also deciding to go. Old coyote chooses to stay since this is his home, and so Coyote follows a little ways behind the Tupnekc, til he waits for him to catch up as they go up the hill.

Momoy is relieved they'd returned, the Tupnekc declares he'd always be back, Coyote asking if there's food, which Momoy provides as the Tupnekc eats tobacco. When Coyote eats his fill, he states of returning home, Momoy requesting he return in a couple days. The coming days found the Tupnekc hunting, and after some time, Momoy continues inquiring why he doesn't wish to get married for companionship to the point he decides he's leaving, and not knowing if he'll come back, which he doesn't, merely taking his pespibata, and his whereabouts not known, he obv not wanting a wife, and Momoy continues to reside at her home. ~They hang up their carrying net.

Coyote's Life and Times - Coyote and Lizard - Pio Jose Juan Estévan, Pico's maternal uncle, tells Fernando this Coyote story over 2 nights, due to being a longer story. Coyote can smell anything in entrails, and make snakes come out of the earth from 7 ft down. Coyote is respected by all and'd say "tsu, tsu" meaning, "sweet kiss" when women caught his eye, and made his snout long for saying it prolonged. The 1st time Coyote meets Lizard (he-of-the-flute) is on the beach.

Lizard becomes dazzled by the light from poppies from Santa Cruz Island in Swaxil village, which lights the world. Lizard sees the world's peacefulness, and plays his bone whistle, having 4 holes which're the "voice of the world". This was important to Native American's, and when Lizard plays his flute the 4x, Coyote hears him form the beach whilst baking clams. Lizard comes over and asks Coyote what he'd seen "in the sphere of xutaš, the goddess Earth".

Coyote shares of seeing a race between Hawk and Turtle, the loser and ref being burned alive. Coyote's chosen by Turtle to ref, so he has no choice, but fortunately, Turtle wins on the 4th day, some arguing it'd been close enough to call the other way, and when Coyote says Turtle'd won fairly, it's overruled due to not entering the ring at the same moment as the ball, and so'd be burned. Coyote runs and they don't catch him, which's how he's chatting with Lizard. Coyote's advised to locate qupe, the poppy flower and give it to Hawk, so he'd be forgiven.

Lizard and Coyote dive into the sea to look for the flower. They both get to the isle, but don't see the other, Lizard is able to return with a flower for sticking 1 in his flute, Coyote is unable for not having anything to transport it. When they meet back up on the surface, Coyote desc's the flower, and Lizard lets him have the 1 he'd plucked to give to Hawk's bride. Lizard advises Coyote how sometimes the lesser capable ends up being ahead of the more capable.

Next day, Coyote delivers the plant to the princess, Hawk's betrothed, she saying Coyote is safe and repeats the same words as Lizard, pleasing Coyote, and realizing good deeds are sometimes repaid with bad 1's. Coyote goes to Lizard and relates everything, asking what'll happen, and Lizard playing his flute. Coyote comments when he ends his playing, stating it sounded like bending the knee and sorrow, and all 'd bend to power of the world, and man'd be happy, then giving Lizard a flute song when he thinks of Coyote. The last lyric advises to let the truth surface from the guilty conscience.

Coyote then advises Lizard to not be scared of Slo?w's power or laws, as long as he enters Slo?w's home with a unclouded conscience, he will be treated well. He mentions how Lizard'd told him to present the flower to the princess who's heart is pure and has no dark mystery, Slo?w's sons "the salt of the earth". Before Coyote leaves, Lizard warns him to not use words with double meanings when he chats with his daugh's. In return, Coyote advises Liz on not to use his flute simply when requested, and note to do so with dark thoughts, and ego centrism, and wrongly found "pretensions" will absorb 1's attn.

They part and get by til meeting on Xutaš day, again. Liz 1st relates how Coyote'd balled it, he running into a stranger who'd gone beyond him whilst knowing less. The Stranger makes presumptions of Liz being lucky for locating a place where he's secluded, and suggests he make things in it no one's viewed before. Liz replies with regards to surrendering "to the power of the world", and being on the correct path.

The Stranger eventually agrees after consideration, then tells of a man who he'd met telling different. The Stranger shares how people can ask where one's from, and where one's going, and to answer of not knowing. Then, when asked who made this world, he perhaps'd say, we have for all known, the reply being of lies being ugly and their lives filled with credulous and incredulous people. They travel together for a bit, and when reaching a village, they're hosted warmly.

As they're given food and lodging, an old man asks them if they made the world, the Stranger's companion claims they had, and advises the old man to make a living by gathering fruits, "which are God". The Stranger doesn't agree with his companion, and soon, the 2 each have followers, the Stranger being certain to teach them useful livelihood, and how there're believers and non-b.'s, and if the Stranger shows them something useful, believe it, but if he tells them something wrong, and they believe, they'll believe in a falsehood. Liz's judgment on this story is 1 of submission, sharing with the Stranger he should've had the villagers make strangers live separately, and they'd live peacefully. The Stranger agrees with this before leaving Liz in his secluded home, and returns to the village for a few days before visiting again.

The Stranger'd left his people, and they'd been worried for his return. Lizard states the people'd feel more grateful if the Stranger'd taught them simple tasks. Liz and the Stranger stay together for awhile as they view the earth's motions, so they could advise next generations. The 2 then discuss whether the coming yrs bring fruit and wishing Coyote was around to find out.

Coyote'd stick a leech on a hot rock, and if it survives after releasing all its water, the yr'd be rainy. Coyote meets Liz on xutaš day to update him, and he tells of asking after the Stranger's companion, and then shares of his followers having killed themselves for his improper advice. The Stranger doesn't know where he'd gone, but learns his followers are thriving, since he'd spoken the truth. Coyote says to himself of Liz, "Nuqaqe q?wilmiye".

Liz inquires how Coyote'd escaped, and he shares of running from being burnt, and Turtle survived. Everyone born after the race knows Turtle won, since he'd gotten 1st to the finish with the ball. Liz adds the ball is the "image, the idea", and after comes creation of the spirit, then "coming into life of those born hereafter". Liz also warns of as long as 2 person supports lies, the world will suffer.

Coyote names the Stranger Q?wɨlmiye, meaning "I am right on the mark". Liz's is ?Eneme?me, meaning "he sleeps, but his heart is vigilant", and Coyote's, Sɨpɨsiwas, "he who knows". 1 day, Liz asks Coyote how they can see more clearly, Coyote suggesting to look in the sea's mirror. The sun will show through the water what's within.

Upon going into the sea, 1 goes tot eh "final resting place". 1 person dies for another to fill in. Everyone's here in the world looking at the sun's mirror. the Stranger dies, and Liz and Coyote go to see if the new life comes in will look like the dead. The 1 born'd be a qaliwa, a person of similar idea or personality.

As a child's in the womb, N.A.'s thought of him as an upstanding man already. Fernando at 1x heard a man call his son, Kišnuna, and the son answers, qiwa?ya?ya "by my g/fath", and A.N.'s always give the right to men only. Liz and Coyote're sad about their buddy as a 3rd fella walks up and asks them what they're "missing". The answer given being, "...the sparkling of the sun", the man leaving them.

As the man walks, he views a burning stump with high sparks, so he pokes it with a stick, so Coyote and Liz "will see the sparks of the sun". Liz and Coyote chat of how they believed the man is their deceased buddy, starts known as sparks of the sun for sun snapping his firebrand and it throwing sparks.

Coyote's Color - As a man, Coyote knew everything. At 1 time, he seeing a woman walking, and becomes smitten. So, he already knew her route, and so lays further down along the road pretending to be a corpse to see her reaction When she sees him, she paints him an "unnatural auburn" color, and before going, tells him to ask his wife to forgive him. Coyote sees the color and knows he can't return to his wife, so he leaves, but his wife's curse still catches him. "moral teaching"

Coyote and Slo?w's Daughter - Eagle leaves Swaxɨl village on Santa Cruz Isle to go fishing from her canoe. She anchors to a kelp bed and puts down a line, bringing up a few, and continuing. Coyote gets a look at her from a cliff, and IDs her, noting her beauty. Soon, he decides to grab her line's bait, singing a song he's known to sing when seeing a pretty woman or hearing of them.

Coyote then gathers courage to jump from the cliff into the water, and once pulling Eagle's line, she toys with it, which gets he stuck on it, and eventually she's able to pull him enough to surface to show his head. Coyote laughs as Eagle cries out and drops her line. This makes Coyote mad, since he sinks under, and must get himself to shore, pulling the line with him. Eagle moves herself to shore and sits on a rock, the fish she'd caught getting eaten by birds, so was too ashamed to return home with no fish, as well Earth.

Eagle thinks it over til morning, then dives in, her body in the water transforming her, the water low enough to only cover the lower part of her bod, which's now like a fish. Eagle's lower half has bright-colored shells and fish staying on her bod, wandering the seas until reaching Xalašat - San Nicolas, napping on a rock and being discovered by 2 boys who stare at her from behind some rocks. When she wakes, she cries and sings, happy. The 2 boys run to share with their g/fath., who goes to see for himself.

G/fath tells the boys how the song was about repenting, since she'd vanished from swaxɨl. Now she's called "flower of the world", and all the fish, abs, and coral snakes of the ocean are her children, and their island's name means laurel or victory.

Coyote's Search was told once to Fernando by Juan de Jesus, through 3 nights, due to its length. After Coyote spurns Eagle, she vanishes, so Slo?w sends all the animals to go look for her, as well as a special "committee of 4 - Gopher, Turtle, Owl, and Coyote" - the g/son of Coyote who'd hurt Eagle. Gopher checks underground, Turtle underwater, Owl in the sky, and Coyote walking the world. 1 day Coyote's hungry as he sets out, having been without food for a long while.

Coyote sees a fire by the side of the rd with a fish tail sticking out, he wonders aloud why it could, be there, then attributing it as a gift from Xelex who's circling him in the sky, eating the fish and reburying it in the ash. Coyote goes to sleep at a nearby tree, and Frog sees him, the fish having been his. Frog's solution at getting Coyote back was to not urinate, and so Coyote wouldn't have any water to drink, so he goes home. When Coyote wakes and is thirty, it's not long before he realizes Frog had been the 1 he'd stolen from, and when he's ignored after going to Frog's house to plead for water, since all the streams were dry, Coyote gets on Frog's roof and sets him home ablaze into a pile of ash.

Coyote thinks Frog is dead til seeing him come from the ashes without a mark, Coyote asking how. Frog explains he urinated in a hole to protect himself, then imparts many things, as well as advising he'd met a woman outdoors, and the 2 speaking aobut how he'd meet his fate. Coyote moves along and next meets a man who invites him back to his home to spend the evening, so Coyote accepts. Coyote meets the man's fam, and when q'd on what he'd seen of the world so far, admits the love of a woman is what changes things in this world.

This shocks them, but after Coyote uses 1 of the man's older daugh's as an ex, the old man admits this truth, Coyote clarifying it's desire and not the body, which revives men. The chat moves to a man who'd vanished, and his g/son was much like him in energy and is most likely a man by now. His g/fath used to provide good advice. The old man also confirms knowing the name of the g/son, Nawaqmayt and knew the meaning being 1 to be scared of, people preparing to see Nawaqmayt if they'd done anything terrible, and he could read minds without speaking with anyone.

The owner of the house asks Coyote if he'd like to rest, and he replies of his people being tired. When the man relays this to his wife, she says she doesn't feel tired, but was worn by their grown daugh's not being able to get married off due to the distance from other villages, and so were lonely. The man suggests his wife chat with Coyote, and when she does, he has her get her daugh's so he could advise them, as well. He shares of how happy they'd be with marrying an older man and to ignore the younger crowd, after which he prepares this for them, and leaves in the morning.

A couple days later, Coyote is reminded of Frog's advice about the woman at a house, and not to go inside. Coyote gets to the house and attempts to call Woodrat out 3x, then tries to sing to her about grapes 3x. Finally, he attempts to use a stick to feel through the house, WR sneaking out and watching Coyote from her roof. Coyote starts setting fire to her nest, but she stays silent, until he looks up and thinks she'd been having a laugh this whole time, so he sets more twigs on fire. WR jumps too close by the point, and slips, Coyote catching her, and taking her to a field to eat her. Before he can though, he opens his mouth slightly to gloat, and she gets free, escaping for good in a hole close by.

Coyote Visits Similaqša and he's up in Tulare country, where he uses his ?atiswin and changes from into a beautiful lady to trick people. He happens to walk to Duck's home who's rich and believes he's watching a pretty woman coming. The man soon desiring to wed her. Coyote agrees, and eats much at the feast for them, but doesn't wish to go to bed with him later, due to both being men, so is able to sleep alone for feigning illness. Coyote's glamour wears off and Duck is p.o.'d to chasing him out of the village.

Coyote returns to syuxtun, where he's wedded to Toad. As he gets back, Toad with everyone were leaving to gather seeds, and Coyote doesn't join, per usual, but if 1 doesn't go after doing a bad deed, he'd be killed. Coyote doesn't suspect they'd kill Toad, which's what occurs, Coyote not believing when told, and has his sons go look for her. 1 goes to a village twice at Coyote's request, finally learning the people'd been hired by Duck to kill her, due to Coyote's actions, this finally having him believe.

Coyote paints his face black to mourn, and the next night, he sees Toad come into the room silently looking around and leaving despite Coyote asking where she'd gone, but sees she's a spirit. On the 3rd night she does this, Coyote follows since she'd be going to Similaqša, and could do so for having his ?atiswin. They reach the moving poles, and Toad suggests Coyote jump to the other side of the river, not adding, so he'd perish and cross over with her. Coyote instead uses his ?atiswin to stop moving and cross easily.

Coyote 1st hears, then sees souls laughing and "playing games", Coyote looking for some food. He can't eat the food they had though, seeing Owl and stating his growing thirst. Owl brings Coyote to a spring after he'd offered some at the party, and it dematerialized before he could drink. There's a pinacate -> stink beetle blocking the spring which Owl is able to get to move for a moment.

Later, after attempting to grab food, and being unable, he returns for more water where the pinacate refuses, still to move, and so shoots the pinacate with an arrow out of frustration, the water now tainted with blood, so Coyote goes back to the party. The spirits keep inviting him to participate in games in the hope he'd be killed, and stay with them, but his ?atiswin keeps protecting him, til he returns home, the teller not recollecting how.

Coyote Rescues Xelex Mut, He?w, and Xelex are ocean fishing in a canoe. At 1 point, Xelex spots a sea bass, and once taking a shot for it, falls into the water. As he's falling in, by happenstance, a swordfish swims by and spirits him away. Mut and He?w look to see if Xelex'd resurface, and when he doesn't after quite some waiting, He?w marks the spot with "bearings from the mtn peaks" in order to locate their missing companion before returning with heavy hearts to syuxtun.

Eagle, the wot, inquires of the 2 on where Xelex, his neph is, and after they'd shared, Coy (Coyote) having overheard, states Xelex wouldn't come back. Eagle asks why, and Coy relates they don't mess around "there". Eagle asks for more details on the people Coy is alluding, so is told of the people living in a village in the ocean like the above. Chief Eagle states they must send someone to collect Xelex, settling on Coy, due to knowing he's clever, and despite He?w offering to do it willingly.

Coy at 1st denies being the most capable, but Eagle insists, so Coy states he'd leave the next day, and he'd require a good amount of pespibata to impress the people with as he gathered his other supplies, stating when asked by the wot whether he wanted to take a companion, he only needed to be shown where Xelex fell. Early next morning, the 2 boys take Coy to where Xelex was, and agreed to wait 6 days, 1 day extra than this, suggested by Coy to prove he'd died in the attempt, otherwise, Coy'd come searching for them. Coy bids them farewell, and jumps in, reaching the bottom, and walking to Swordfish's house, everyone gone hunting, and Coy unable to locate the door. He reminds himself what side of the house the door'd be and gives pespibata to it with the promise of more if it opened, which it does.

Coy goes in and sees an old swordfish not bothering him, so looks around and sees Xelex's dead body hanging from the ceiling. Coy decides after looking at their items, he'd be willing to face the swordfish for judging their worth being nil. Coy next tests his poison on the old swordfish after he states how the swordfish's power was weak, Coy helping the old fish cure himself. When the old swordfish again refuses to tell Coy what he wants, gives him the poisoned sneezing powder again, until he promises to do as Coy wishes.

After being cured again, old swordfish confides how and when the other swordfish'll come, Coy having his protection from them. Old swordfish hides Coy under whale hides, and when the swordfish come, they soon notice Coy's tracks, and ask the old 2 to find him. The old swordfish maintains not seeing anyone and who'd want to go there, anyways? After the swordfish tear apart and eat a whale, 1 continues to ask about the tracks, and a search should be made, so the old man relents to an old man coming for Xelex but'd left to look for them.

Knowing this helps decide most of them into agreeing to give Xelex up. The old swordfish uncovers Coy dramatically, the group not seeing him appear for looking around and talking to each other. Coy states how he'd come from above, and his people were waiting for him, so plans to get Xelex and leave. The swordfish insist he stay a few days, which he agrees to stay for days, knowing they were planning to kill him.

The swordfish start to feed Coy whale steaks, Coy using his flute discreetly to make it seem he was consuming, and pooping them out as quickly as they shoved them at him. When all the whale steaks are consumed, the swordfish state where Coy can sleep when he shares he hadn't slept for days, for losing his neph, Xelex. He then overhears them talk of seeing how quick Coy is the next day when they figured out where they'd go to hunt, Coy deciding he'd pay attn to their chosen hunting spots, and not let them ditch him. Coy stays awake, but pretends to be asleep, until 1 of the swordfish speaks to him to wake, since they're going hunting now.

Coy packs up his belongings, and leaves it there, making sure to keep the same amount of distance between himself and the swordfish, who are a bit ahead of him, quickening their pace sometimes, but Coy's distance not wavering. They finally kill a whale, and decide this is when they'll ditch the empty-handed Coy, who'd been chewing tobacco the whole way. He makes it back with them, and they start feasting on the whale, offering Coy some, who declines, not feeling well from sustaining achy knees from his journey, but also suspecting the whale meat was also making him ill, so decides to use his powder on the group to poison them into a sneezing fit, they all retreating outside the home for the rest of the next day, Coy taking advantage by sleeping his fill. Then the old swordfish warns he could hid the same as before, the group returning with their whale kill and feasting.

The swordfish ask the old swordfish where the other old man, Coy is, swordfish revealing Coy under the skins again. The swordfish decide tomorrow Coy'd go out alone to look for food, but didn't have to bring any back, only to stay out past noon. Coy agrees and decides to go to sleep, so he can be at full energy, instead plotting to make the group drunk, so they won't feel like moving in the morning. So, when most are sedentary or asleep, Coy gets up in the night, sprinkles tobacco on the sleeping figures, which they inhale, and then he goes out, by the time the swordfish are waking, Coy already returning, making an entrance, and intimidating them all by making arrows shoot out before appearing with a large dead whale.

This proves to them, he's very powerful. Coy shares he'd leave them tomorrow, so they propose needing to race him to see who is faster, so Coy finds out the course they wish to race, and then defecates a couple times, shaping Coy figures, and sharing the plan of they both staying just ahead of the swordfish on the way, and the other way back. So, they have the race, and everything goes accordingly for Coy, so he states he'd leave with Xelex the next day, so the swordfish have a deflated seeming party, then request Coy to show a dance from his people, he obliging, and the swordfish continuing their simple dances, Coy then offering to show another, the seaweed dance of Santa Cruz Island, having sprinkled blurry vision powder to confuse the watchers. The same process happens, the swordfish impressed, and dancing simply, and Coy returning with the barracuda dance, and then stating how it's after midnight, so he'd like to rest before returning home with his neph in the morning, so everyone settles down til morning.

Coy, the old swordfish, and the swordfish who'd brought Xelex there in the 1st place, are the only one's to stay to finalize plans in the morning, everyone else leaving the house. Coy requests the swordfish revive Xelex, but the swordfish says he can't because he hadn't killed Xelex, so Coy poisons him quickly with his sneezing powder, the old swordfish saying he should figure something out, since they'd all agreed Coy'd take Xelex with him. Finally, after getting consistent repeat doses of the poison, making the effects worse, the swordfish agrees to revive Xelex, Coy seeing him massage his limbs and watch him become animate again, declaring he hadn't truly been dead. Then, the old swordfish suggests the 1 who killed Xelex to lead them back to where he'd found him, and upon doing so, Coy states the swordfish'd kept his side of their bargain.

Coy and Xelex reach the surface where 3 canoes were waiting, 1 of which pull each body onboard, the wot being informed, and going to the shore, happy to see both his neph, and Coy walk on to land. After the wot embraces Xelex, he asks what happened to him, but Xelex is unable to reply, despite the attempt. Coy suggests they allow Xelex to rest and eat, by next day, he able to request for more ?ilepeš (food substance). When Xelex'd healed to nearer normal, they q him on what'd occurred, which he can't recall for not remembering anything beyond being woken from sleep when Coy'd found him, so they all are glad Coy'd gone to collect him, otherwise he'd've stayed this way.

Not long after, Xelex is spotted as a suitor by a woman in the village, so Coy's staying in Xelex's home temporarily whilst he recovered at the wot's home ended, and the wot gives him a new home, everyone living happily, and any enemy happening to stop there, receiving a hefty price to pay if running into Coy.

Coyote Visits the ?elye?wun - One time Coyote's walking on the beach, happy and a little drunk, dancing and singing, and feeling like he drank toloache (jimsonweed). A house of crystal was there, in the ocean near shore, and 2 women are inside. The women hear Coyote and sing with him in jest, making fun, Coy angered at 1st, but seeing they're women, gets less angry. He attempts to get in the house, but there isn't a seen entrance, the walls solid.

Instead, Coy asks them were ?elye?wun, the swordfish's house is, they acknowledging the road he must take. Coy follows the rd, and meets only a servant when arriving, q?ini?wi fish. Coy asks where the ?elye?wun are, and is told they'd gone to whale hunt. Coy looks around the home, and is warned by the servant to be careful due to the swordfish being particular about their belonging being touched.

Coy attempts to make it seem like he's a relative, and is only looking. When Coy asks what the arrival of the swordfish is like, he's told they're seen as a mist or fog, this then occurring. They only hear the dropping of the whales caught, and when the swordfish are viewed properly, they look like old men with long beards, and long white eyebrows growing down over their eyes. When they see Coy, they become angered, and want to kill him, but Coy'd bewitched their belongings, so they couldn't.

Coy also dodges their assaults, dancing back and forth til they grow tired, which then Coy declares is now his turn to fight, and when attempting to bewitch them, it fails to do anything, so the swordfish allow Coy to remain, secretly still wishing to kill him. They get dinner ready, cutting their whales into big pieces and roasting them in fire ash. They throw a large chunk to Coy, which they bewitch as they do, Coy doing the same, and turning it into “excrement“. The swordfish throw another piece, and Coy again turns it into BM.

Coy does this with the 3 pieces they throw, they asking why he wasn’t eating, and Coy replying they didn’t eat their own feces in syuxtun, the swordfish coming over to inspect, and were unable to respond. They all go to sleep in the evening, and the next morning an ?elye?wun tells Coy they’re going whale hunting again, and whoever doesn’t catch one would be killed, so they go out, and Coy catches a whale like the others, stating it wasn’t difficult. When they feed him, he still bewitches the pieces into feces. After eating, the swordfish state there’d be a party in the evening.

The swordfish put on feather dancing skirts, and throw one to Coy to wear, but it’s so heavy it sinks a bit into the floor where it lands. Coy isn’t sure how he’ll wear it but obliges, the swordfish then says anyone who can’t jump as high as the roof would be killed. The house is high, and large, and when the swordfish dance, and sing, jumping about, they after sometimes say it’s Coy’s turn, who’d been composing his own lyrics to the tune the swordfish were dancing to, Coy creating insulting lyrics to piss them off. When Coy dances, he aims his jump for the smokehole in the middle of the roof, which lands him outside, so when he returns through the door, he states how small their house is compared to his pop’s and his, since the jump would place them in the middle of their own home, but here puts him outdoors.

Finally, they go to sleep, and next morning the swordfish go hunting again. They invite Coy, who declines in preference of resting, but actually wants to steal one of 3 best c?iwis rattles hanging from the rafters. The swordfish depart, but not far, for sensing Coy’s plan. After snatching it, he leaves, contemplating selling to Eagle, the swordfish send a wave to take the rattle before Coy could leave the water, losing what he’d stolen. Long ago the sea decreased, and stayed this way for sometime, people see a house exposed opposite Hueneme, and another in front of ?iwayiq?iq?, and another near syuxtun (Santa Barbara village), and these people didn’t approach these structures for fear the ocean would return.

The Island Girls - “When animals were still people“, Xelex and his cousins ?Anic?apapa and ?Atimasiq went to La Quemada, aka sisac?i? to fish. The 3 boys are nephews of Slo?w and quite handsome. The 3 chatted, and paddled until getting closer to Santa Cruz isle than the mainland, and late in the day. Xelex, the eldest decides they should tie up at the isle or the wind could get them killed.

The people on the isle saw the trio’s canoe, and the wot orders the paxa (political and ceremonial officer) to tell the boys they could land peacefully. The wot greets them at shore, knowing they’re “refined“, ordering dinner to be prepared. As they ate, the wot had the women of the village gather for the boys to see if they wished to partake. Each 1 chooses 1 of the 3 most beautiful women of the village to sleep “together as married couples“ for the night, and next day playing tokoy (stone disk used in a game) in the playing field.

They stay 5 nights, and then Xelex thinks they should go back to the mainland for people probably thinking they’re dead. The wot tries to dissuade them, they married to the women, and wanting for nothing, but Xelex promises they’re return soon, in 6 days. The boys get back and everyone is happy to see they hadn’t drowned, including their wives. The ladies on Santa Cruz isle wait 6 days, then 2 out of 3 leave to find them, since the one isn’t a strong enough swimmer. When the 2 women get to shore, Coy tricks them by looking like Xelex, 1 lady noticing it wasn’t actually her “husband“, but the 2 in Coy’s house for 3 to 4 days until Gopher goes and finds them.

Coyote Visits the Sky - Slo?w and Xelex are friends, kinsmen, and captains at syuxtun where they lived. Slo?w is older and so the senior captain of the 2. They both had fiancees on Santa Cruz isle, and wait to see the 2 arrive on shore so they could marry, but Coy meets them, looking more handsome than Xelex, but the ladies believing this is who he is, he leading them to his home, which he’d transformed into looking even nicer, tying the door shut with strips of leather for having many friends who came by. This behavior of Coy not leaving his home soon is noticed, since Coy is known to come by for food, so Xelex and Slo?w send Gopher to his home to see what’s happening.

Coy sees the earth move where Gopher’d dug through the dirt to enter the middle of Coy’s home, he covering the spot with otter skins to prevent Gopher seeing whether the ladies are there. Gopher reports this to Xelex and Slo?w, so is uncertain whether the ladies, Fox and Wildcat are there. The 2 send Flea, who gets a look at the women before being found out, so to be sure, they send Louse, who also confirms the two women are pregnant, so Xelex and Slo?w feel certain it’s their fiancees, so come up with a plan for Coy to find it’s time he make toloache (jimson weed) for the 8 year old boys of the village, which he’s known to do, so as he hurriedly does this, Xelex and Slo?w send Mountain Lion with 2 other men to break into Coy’s home, and Mtn Lion sees the women are about to give birth, so shakes them by their shoulders, and each girl has 12 children, he taking the 2 to Xelex and Slo?w’s homes, and then goes to Coy to tell him to go home and care for his kids. Coy returns home, sees the 24 kids, builds 24 cribs and ties them in.

Coy makes formula from the quid which is spat out when people chew mescal. All the babies grow quickly and are all male. The mothers lived nearby, and when the see the handsomest boy, Weqcum, they both claim he’s her son. No one liked the boy, and he obeyed his pop.

Soon Xelex and Slo?w become jealous when Coy’s sons begin hunting and bringing him deer, so they plot to kill Weqcum with Owl’s help, due to being a sorcerer, but Coy being a wizard gave him the edge to defend against this, so warns his son and hides him, setting an image of him in his bed, so when Owl comes to throw poison on him, they all think the plan worked, the image groaning, and next day Coy showing himself crying, like his son had died. The next morning was how long Xelex and Slo?w had to be happy, since they see all 24 sons going out to hunt, so send muhu (horned owl) this night, since they’re jealous of Coy’s amount of food when he used to be poor. Coy puts an image in his son’s bed again, the image groaning, tricking the neighbors, and again next morning are disappointed to see all 24 sons head out to the woods, so this time they have Bear try whilst Weqcum is hunting, Coy warning his son and instructing him how to act when he sees Bear, it working and Bear dropping dead. Coy goes back to syuxtun and uses nicknames of Bear to tell of his death, making people mad.

Xelex and Slo?w send Rattlesnake the next day to kill Weqcum, but again fails since Coy warns his son where he would be, so Weqcum and his bros practice shooting arrows at the bush he’s hiding in and kills him. Xelex and Slo?w’s next plan is to make a big fiesta with Weqcum’s plans, stating everyone must contribute or be killed if they’re taking part. Rat wants to marry Weqcum, and is rich, so didn’t mind putting in money when being told by Coy of they being poor. They have a party for 10 days, inviting everyone around the world, as well as the dead, the swordfish, and Xoy who hadn’t been to this world.

Xelex and Slo?w were the only one’s not happy, and when the party ends, and Xoy is ascending to the upper worlds again, Coy grabs on his legs to have a look, but gets scared when noticing how high he is, dropping off in the next world as Xoy continues to ascend (there being 5 worlds, we in the middle one, Sun and his daughters in the next, living alone, and Xoy living in the highest world), Coy crying, since he didn’t know where Xoy is going and stared down at his own world below him. Coy times his arrival to the house he sees from afar, so he’d arrive in time to be invited to dinner, but sees no one around. Coy sees the wild animal pets Sun kept, they never knowing humans, 1 of his daughters not believing Crow when he mentions someone arriving, but invites Coy inside to sit when he reaches the door and calls to them. He’s given food which replenishes when he finishes the plate, until he’s full, and he chats with them until Sun returns in the evening. As Sun greets Coy, he bewitches him as they chat.

They all go to bed and next morning Coy requests Sun take him when he leaves, getting his way, and then Sun entrusting him to hold his firebrand, which he warns to be careful or he’d burn his world, Coy almost dropping it. They make it back to Sun’s home, and next day Coy doesn’t want to join Sun again, but is becoming homesick, thinking there isn’t a way for him to get back, until 2 eagles see him, and offer him a ride back down. Coy ruins their good deed when he tries to pluck the neck feathers from the 1 he’s riding, so he could make the same sounds his wings made, and make his own wings, pissing off the eagle, and chucking Coy off his back. The eagle tries to pick him back up when he’s halfway to earth, but Coy is going too fast by then, and falls to his death.

Coy stays dead for a long time, until 1 day Sumiwowo and his bro Six?usus wander nearby, and the elder bro warns the younger not to yell, but does anyways, and Coy responds, the 2 finding, and Six?usus reviving him, he seeing another Coy, and asking how many worlds there are, the other Coy answering how he should know, the Coy who fell, asking if he didn’t know, how was he traveling with the 2 bros, Coy chasing the other Coy away after revealing there’s 5 and he needs to leave if he didn’t know more than this. The Coy who fell from the sky continuing with the 2 boys and having adventures.

Coyote & Centipede When animals were still people, boys would spend all their time trying to climb a smooth pole to see who could do it best, and Centipede always won due to being very good. Finally, the other boys started to get angry since Centi was always winning and one day they complain to Old man Coyote who agrees to fix the situation, and when evening comes and everyone’s asleep, he goes and places his takulsoxsinas - feathered cord used by shamans, around the base of the pole. Next morning, the paxa - political & ceremonial officer yells, boys, it’s time to amuse ourselves with the pole!

All the boys in the village gather and attempt to climb the pole to the top, but the higher he goes, the taller the pole grew, since Coy was bewitching it. Centi stops and sees how high he’d gotten, below him getting dark. He decides to continue climing and reaches a spot with high winds nearly blowing him off it, but keeps going and reaches a spot with great heat, but continues and the next spot also being extremely windy and nearly loses his grip again. He looks up and sees a light far above him where the door into the sky is.

Centi decides he must reach it soon due to how tired he was getting. When he does jump through, the pole shrinks so he can’t reach it again. This has him sit sadly and wonder where he can go now. He then starts hearing an approaching buzz and soon sees gigantic mosquitoes unlike the ones on earth.

They start stinging and sucking his blood until he’s only bones. Back on earth, Coy feels regret for what he’d done to Centi, and is sad. So, Coy tells everyone he’d go look for Centi, who should surely be dead, and so Coy starts climbing the pole, going through the same environmental changes. When he gets through the door he hears crying and lamenting about being only bones and Coy asks how he is.

Centi answers he’ll be as he’ll always be, and Coy replies he’d help him with medicine from long ago, which’ll resurrect people. So, Coy does, but Centi is now an ugly color. Coy thens states they find a way back down to earth once more. They locate a safe spot away from the mosquitoes, then he has Centi wait there for him, since Coy expected a fella to be crossing their path soon, which Centi acquiesces.

Coy journeys a short way further on and sits to wait. A short while later Xolxol comes by on his way around the world. Instead if greeting him cordially, Coy jumps him, grabs him, and demands he give him what he’s wearing, and what’s on him. Xolxol at first refuses, but then Coy explains he’d return everything shortly, so Xolxol obliges.

Xol had sticks wrapped around his legs which allowed him to jump great distances, and once Coy got his clothes and sticks, he hastily leaves, soon seeing Slo?w, but doesn’t stop, only giving him a cursory look, as he continued around the world. He reaches Xol once more and returns his things, Coy stating he doesn’t need them anymore. Coy gets back to Centi, and says they can move on, the 2 going where Coy had seen Eagle. When they arrive, Coy asks Slo?w how he was and asks for a favor to carry them both back to their world.

Slo?w says he can’t, he wouldn’t be able to manage doing it, but Coy begs him so much, Slo?w asks how he’d carry them, which Coy states, with his wings, to which annoys Eagle, but agrees he can try. The 2 climb on his back and Slo?w starts flying down to the pole. When Coy states they’re close enuf to the pole, Slo?w declines stopping, his wing touching it and throwing them off course, but not before Centi had jumped and made it to the pole. Coy though, falls to the ground and is dashed to pieces.

Centi climbs the pole down and relates to everyone what’d happened. Coy is laying dead in bones and pieces and joining them together. The people start saying Coy isn’t dead, he’d revive, which he does, all on his own, and Centi stays the way he is, sparkling, shiny, and an ugly color.

Coyote and his Sons - Coy’s married to Frog and they had 16 kids. Coy’s very lazy and stingy, and doesn’t make an effort to provide for his kids. Whatever he brought home, he ate, and it seemed he was always eating. The kids would go and dig cacomites (edible bulbs) and bring them home, and Coy’d eat them all.

He’d eat so many he started getting diarrhea and the kids would see the bulbs in Coy’s poo. 1 little coy’d say to another to look at 2 of the cacomites he’d dg up, and the other would ask how he knew it was one of his, inside the poo, the 1st coy replies it had his mark on it. Coy becomes more sick to the point of not being able to leave his bed. He calls his oldest son to him and requests he climb to the top of siyaxsaptuwas (mtn above Santa Barbara) and give 3 cries announcing the wot was dying.

His son asks him if he should say more, to which Coy replies, the boy should say what he wished. The boy starts up the hill, but instead of reaching the top, he goes a short way up and stops to give the 3 cries and announces the wot who makes tobacco was dying. When the boy gets home, Coy angrily shares he isn’t his legitimate son, due to sleeping with his mother as he’d passed by. So, he calls his 2nd son, and gives him the same instructions as before.

The 2nd son ascends a bit further up the hill and shouts the wot, maker of carrying nets was dying. When he returns, Coy’s mad and declares he isn’t his son and met his mother by accident, a man who makes nets having money and he having none. The 3rd son also gets the same request, he going a little further up hill than the last, and shouts the wot, basket maker was dying. Coy’s response was for him to leave, not being his real son, had met his mother, and the boy was an accident.

The 4th son said the wot, maker of leather was dying, and the 5th son says the wot, maker of cux (headdress), was dying. The 6th son said wot, the maker of boys and arrows was dying, and the 7th said the wot, maker of cordage was dying. The 8th son says the wot, the fisherman was dying and the 9th says the wot, ?altomalic (maker of canoes) was dying. The 10th son says the wot, maker of wooden bowls was dying and the 11th says the wot, maker of mortars was dying.

The 12th son said the wot, maker of abalorio (shell-bead money) was dying, and the 13th says the wot maker of beads was dying. The 14th son climbs nearly to the top of the hill and announces the wot, the good hunter was dying. When he returns Coy disapproves, telling him a good hunter is a young man and not old like him lying on his back. The 15th son as he climbs, thinks about the mistakes of the other boys, and stops below ‘the crest of the hill‘ shouting 3x and saying the wot, hul?al?alus?aqsi (he who makes sacrifices at shrines) was dying.

Coy still doesn’t approve, so calls his youngest son to his side and pats him on the back telling him to climb to the top of the hill and announce the wot’s dying and those who want to see him, should come. The last son climbs to the very top of siyaxsaptuwas and announces the wot, hul?alal?osus (he who inspires love) is dying. This pleases Coy greatly, and he asks Gopher to soften the ground for his son, so it doesn’t hurt his feet on his climb down the hill. Not long after some people of syuxtun start coming to see Coy and 1 of the 1st is Bear.

He asks Coy which of the captains can he trust now, and Coy agrees wondering the same, since he’d been the only 1 to be trusted all the time. ThenCoy adds how he’s scared and requests Bear to go a bit further away to cry, indicating where, and saying to cry because he’s going to die. Bear gets up and goes a bit away and sits. Then a flock of geese come to Coy’s house, singing and crying, Coy saying to them they’re right to cry since there’d never be a wot like him but they should cry with heads bowed.

When they all bow their heads, Coy beats them with a club, some dying and some escaping. Then Bear gets up and leaves, saying he thought this was the way it was, Coy then calling his sons to dress the geese and ccook them. Coy then eats them all without sharing with his sons or Frog. Frog was incensed and decides to teach Coy a lesson.

She’s queen of the waters and ordered the springs to stop flowing and streams to dry up. She considers how he’d eaten many geese and would soon be parched. Not long after Coy calls his oldest son and tells him to go get him some water, so the boy gets a gourd to transport it, but when getting to the stream, there’s no water to collect. The boy runs up the stream bed to another spot there’s usually water, but it also was dry.

Coy mentions to the boy he hadn’t tried the creek, and how could it be dry when there’s always plenty of water, next declaring he wasn’t his son, and only met his mother and the boy was manufactured. Coy orders his 2nd son to get him water and he goes further up the stream bed, but finds none, Coy reprimanding him, and doing the same to all his 16 sons, each going further than the last and finding no water. Coy was mad, claiming they were trying to trick him. Coy goes to a spot in the creek where water usually was and dug a small hole, but it was dry.

He continued following the stream higher digging holes but no water is found. Coy finally reaches monusmu, way up in the cyn, and climbs a ridge high above the stream bed. He looks into the cyn and sees a big flat rock there glittering, and thinks it’s a pool of water. He wonders if he should climb down and drink, but decides to climb higher and jump from there so his whole body, ears and tail and all could drink at once.

Coy jumps and hits the rock, laying there for quite awhile as if he were dead. His sons told their mother to bring the water back again since their father nearly killed himself looking, but Frog was still mad. Coy goes further upstream looking for water, and Frog releases all the water at the same time, so it roared down the cyn like a flood. Coy stood in the middle of the stream so he’d get a good drink, but there was too much.

He attempted to save himself by drawing a crooked line - Mission Creek still zig-zagging, but it doesn’t save him, and the water sweeps him out to the ocean. Coy isn’t killed, but quite sad, so turns himself into a laxux (species of fish). Coy’s sons are sad when their pop vanishes and each 1 turns into something. Weqcum turns into a star, a single bright one seen at night.

Coyote and Qaq Coy arrives at mikiw (Dos Pueblos village) one day and goes inside a house. The people ask what he wanted and he only says “Blblblbl“, pretending he didn’t know how to speak. They bring out acorn atole (gruel, soup), and offer him the 1st bowl, then a 2nd, but Coy shows them signs he didn’t want it. He points to the pupil of his eye and they understood he wanted xutas (chia), so they bring him some.

He pounds it up and nibbles it as he does, and by the time he’s done pounding it, he’d finished it. Coy goes to a 2nd house and does the same thing, asking for chia and eating it. Coy next goes to the house of Qaq who’s a widow. She knew what he wanted already, so brings chia immediately.

She also offers to take his quiver as a sign of welcome, and he agrees. Coy then gestures to spread the hot coils and points to the ocean, gesturing fish be split for roasting on the coals. Qaq declines, saying she’s a woman not a fisherman and can’t get fish. Coy then gestures she get the coals prepped and he’d get the fish.

Coy goes to shore and leaves his quiver at Qaq’s house, and meets his buddies He?w and Mut who give him many fish. Coy takes the fish back to Qaq’s where they cook them and eat some, then dry the rest. It’s nearer to sunset and Qaq asks wher Coy lives, he motioning he slept wherever he ended up. Qaq then asks if he’d like to stay for the night which he nodded his head vigorously, quite happy with the offer.

After dinner they prepare for sleep, Qaq retiring to her bed and Coy going to sleep on a mat on the floor. Qaw started checking for fleas on herself and Coy was howling and trying to to cry, “Q?ul sq?oso“, which is c?umas, and means ‘there are many fleas‘, but also means, Santa Cruz island. Coy started talking, and Qaq answers thinking he’s referring to the fleas, replying ‘yes, there are many fleas here. ‘When Coy continued howling and saying ‘Q?yk sq?oso‘, she realizes he was having bad thoughts of her and ignored him after.

She removes all her clothes and looks for fleas as Coy watches and howls. Finally, Qaq gets on her bed and Coy remains on the floor, and when the fire goes out Coy can’t stand it any longer and says he’s going to climb onto the bed with her, he already having learned to talk. Qaq states to do so and they talk for a bit before Coy states he’s going to get inside the canoe, Qaq supporting this, the 2 sleeping together. So now Coy had a home and was master of the house. Qaq has 2 bros who were tramps and did nothing, only bumming from place to place.

Early the next morning the bros arrive at Qaq’s, surprised to see Coy, since they’d never found a man with their sis before. Qaq intros the 2 of them to Coy as their new bro in law. She then says how they do nothing but look, pionting to all the fish hanging to dry. She clarifies to them how she now had someone who’d look after her quite well. She preps breakfast and her bros leave as soon as they’d finished.

When they’re gone, Coy tells Qaq he needed some money, so she points to the k?iwis (stone bowl) full of abalorio (shell-bead money) all around the walls (since she’s quite rich) and tells him to take what he needed. Coy measures what he wanted on his arm and bit it off to place in his bag. He shares with Qaw he’s going to hultomto?mol, she asking if he’d return, and he replying he definitely will. She asks how many days he’d be absent, and he tells her 3.

Coy goes to tomto?mol to buy tomol pine boards to make canoes. An old man had cut some trees already and prepped to sell. Coy buys a big pile of wood and pays with Qaq’s money. He carries all the wood in his carrying-net by using his magic power, and arrives at home late at night the same day he’d left.

When he gets to Qaq’s house, he doesn’t knock or call out, but starts fumbling with the door. Qaq isn’t expecting Coy back so soon and thought there was an intruder trying to get in. She calls out, who is it?, but Coy doesn’t answer. Qaq had a long lance in her house, and when Coy continues fumbling with the door, she struck the lance through the mat over the door.

Coy dodges it, but it grazes his side, he calling out now, so Qaq knew it was him. She lets him in and asks why he’d said he’d be gone 3 days, and returning the same night, Coy laughs and replies, never mind. Next morning Coy began making his canoes, and was a quick worker, he being a carpenter and a smith, knowing how to do everything. 1st he made qasi (abalone species) for tools and sharpened them.

He proceeds making 2 very fine canoes inlaid with shells to give to his buddies He?w and Mut. Slo?w is wot at mikiw and Xelex is his nephew, he going to Slo?w and saying to his unc, Coy was making the finest canoes for He?w and Mut while the ones he was making for them aren’t ornamented at all. Slo?w explains the 2 buddies had done favors for Coy, helping him when they hadn’t done anything for him. Xelex states he still didn’t like the canoe Coy was making for him.

Coy was using all the wood he’d bought to make canoes for the important folk of the village. When they were all complete, he sent his 2 tramp bro in laws around to tell people Coy wanted them to come to his house. When they all arrived, he presented them with the canoes. 1st he gave He?w and Mut their fine canoes, then presented Slo?w and Xelex, with theirs and other men the ordinary canoes.

Xelex was jealous and said, He?w and Mut certainly helped Coy, but it’s not right to give the finest canoes to the captains. The captain’s should’ve been 1st to be presented with their canoes. Slo?w again replies, never mind. The next morning Coy asks Qaq for money again, and as before she points him to the shell money on the walls.

As before he measured the amount he needed and put it in his bag. He informs Qaq he was going to toqto?q to get red milkweed. Qaq again asks how many days he’d be gone and Coy again says 3. Coy travels there buys a load of tok (red milkweed) and by his magic brings it all back home at once.

Qaq isn’t expecting him and when he again fumbles for the door she takes her lance and sticks it through the door. It grazes his side and he shouts to let her know it’s him, and she lets him in. Qaq scolds him for doing this, she saying he must think she’s with another man, but Coy laughs and says never mind, it’s nothing. Next morning, Coy starts working with the tok, and works quickly rolling it in to string on his thigh.

He makes fishing tackle for all the important men in the village and keeping none for himself. As before, he makes the best for He?w and Mut, and when he’d finished he sent his 2 bros in law around to tell the important people to come to his house. When they arrived he presents them with the fishing tackle, giving He?w and Mut theirs 1st, then Slo?w and Xelex, and then all other important men. After Coy gave all the fishing lines, Qaw had a child with Coy, a lil coy.

The boy grew quickly and was mischievous, going to other houses and breaking things all the time. People kept coming to Coy and telling him his son had broken whatever, and Coy’d ask how much it was worth. The person would inform Coy and he’d pay them whatever it was. Little Coy took after his pop in making expensive presents to his buddies, wanting to give everything away, and Coy let them.

This used up Qaq’s money quickly, and when it was all gone, she said to Coy, Our money’s pretty much gone, but Coy and his son still kept spending, and when all of it was gone, she asked what will we do now, Coy replied, they’ll turn into animals. Coy goes off with his son and Qaq followed them everywhere crying ‘a,a‘. She flew through the trees and Coy and his son walked and ran along underneath.

Coy and Bat (I) - were buddies and lived together a bit apart from the village. They’re always hunting and doing things together, and Bat wasn’t misshapen like he is today. Coy caused it all. There was a temescal (sweathouse) in the village, everyone going every day, building a fire and sweating, then coming out and jumping in some nearby water to clean themselves off.

They told Bat it was good for them and cured ills they had. Bat watched every day, observing closely and 1 day Coy comes and asks what he’s watching. Bat says he’s watching his ‘kinsmen‘ play in the water. Coy notes there’s plenty water right there and they should make a sweathouse as well.

Bat agrees saying Coy’s right and they’ll do it. So one pounded mud while the other brought twigs to mix with it. They placed poles around in a circle and leave a small door to 1 side. Then they dab the mud and twig mixture on, adding more poles to the outside, and more twigs.

They add their finishing touches and build a fire inside to harden the mud. Coy is now jealous of Bat, who is good at everything and always went beyond his buddy in whatever they attempted. Coy thinks to himself he knew he could endure heat better than Bat and would outdo him in this. It happens Bat brought kindling for the sweathouse the day before, and so it’s Coy’s responsibility to tend the fire which they built by the little door.

When they went into the temescal (sweathouse), Bat goes to the back corner as Coy stays near the front. Coy starts stirring the fire and add wood til Bat almost couldn’t breathe from the heat. Coy thinks how he could spend several days in there, since he now saw he could handle the heat better than Bat, and was antsy to outdo Bat at something. Finally Coy says to Bat.

Alright buddy, that’s enough, let’s leave. By this point, Bat was almost suffocating and not feeling well. Coy put the fire out and they go and jump in the water and wash themselves off. Later in the evening at dinner Coy proclaims how good he felt now and how happy he is.

Sweating is good medicine! Bat agrees and says they should do it again tomorrow, but adds how Coy tended the fire today so tmw he would and Coy can collect the wood. He’d seen how he kept the fire going and Bat’d do the same. Coy says to himself, he’d still out last him regardless how Bat tended it.

Coy felt quite confident. In the morning, Coy gets kindling as Bat builds the fire. They go into their temescal (sweathouse) but Bat stayed near the door this time and Coy goes into the far corner. It gets hotter and hotter as Bat adds wood to the fire, finally Coy gasps and pretends to be overcome with the heat.

He says, ‘that’s fine. Let’s leave!‘, but Bat replies, ‘No, not quite yet, just a bit longer’, he throwing more wood on the fire, then Coy states he can’t take it any longer, it being too hot, Bat saying to himself, he could endure the heat more than Coy. Coy pretends he’s suffocating from the heat and says, lets leave, he had enough. Bat agrees and puts out the fire and they both go and jump in the water. Coy feels partly drunk from the heat and complains his head hurt and felt sick.

Bat was pleased, his body feeling light and was convinced the sweating was good for him. Later at dinner Bat says they should go to the sweathouse again tmw. Coy agrees Bat should but hhe didn’t feel well, but Bat wanted Coy to come so he could tend the fire while he got wood. It’s the rule, they take turns tending the fire and tomorrow was Coy’s turn.

So Coy pretends to agree with reluctance and so next morning Bat carries wood while his buddy built the fire. Again they get into the temescal and Bat goes tot he back while Coy sat near the door to tend the fire. Coy schemes how he’d make it uncomfortable for bat this time, so builds a very hot fire and keeps adding handfuls of dry bark, which burned like charcoal. The temperature keeps rising and Bat says it’s fine, Coy not responding, simply putting on more wood and moving further from the fire.

Bat couldn’t continue enduring the fire, burning up, but Coy stuck to his corner with his back to the fire and pretending to doze. Bat gets up from where he’d been seated since it was as hot as an oven and says he’s had enough and wants to go. Coy still doesn’t move pretending to sleep, Bat saying he’s got to get out of there, the fire burning it in the door now, Bat having to go through it to get out, and so he does, which’s how he badly burns himself and got to be how he is today. Coy caused it all.

After Bat left, Coy lets the fire burn down and scatters the house, and should go somewhere else. Coy stays in the village and Bat continues living in the house, staying this way for some time until 1 day another village challenges them to fight a battle. The wot sends for Coy and says he couldn’t order the people to fight and it’d be best for Coy to take on the war himself since they were his enemies.

Coy then is reminded of Bat being a fine archer, but he’d been burned and doesn’t have feet, so couldn’t travel, but his hands are ok, and he could shoot a bow. Coy decides to go see if he’d come fight and if so, they’d win. The wot states if he won, he’d get a reward, and then says the 2 opposing sides would meet at a designated spot, and whichever arrived 1st would wait for the other side to come. Coy leaves the wot and goes to Bat’s house, greeting him and explaining the situation to his old buddy.

Bat’s reply is to look at him, he can’t walk and it’s Coy’s fault. Coy states how it’s bad of him to do what he’d done. Bat returns with how he suffered a great deal and has no strength, and can’t walk or run, so how can he accompany him. Coy offers to carry him on his back and he can shoot from there.

Bat agrees it’s a fine plan, and he liked it, then asks when they’d leave, and Coy replies, the next morning. Early in the morning, Coy comes to collect Bat, who’d filled his quiver with plenty of arrows and was waiting for him. Bat climbs onto Coy’s back and clings to him like a leech. Bat states he’d like to practice to see if it’d work. So, Coy jumps from side to side like he’s dodging blows.

Bat complements him, liking how he was doing it. They leave, and after traveling a bit, reach the place where the battle would be. The opposing side had already arrived, and when they see them approach, they decide to grab Coy, since it looked like he was alone. So they shoot their arrows, and Coy dodges, leaping from side to side, and Bat does nothing but cling to him, Coy continuing to dodge and not be hit, but when he says to Bat to shoot, nows the time, Bat still doesn’t do anything, and Coy starts to get tired.

The blows keep coming and Coy gets worried, so starts pointing at Bat sitting on his neck and states how he isn’t their enemy, Bat is, he’s opposing them. So the enemy fires at Bat but misses, Coy saying what bad luck, they’ll win and they’d lose, and all due to his buddy not helping. Then Bat scolds Coy, letting him know he’s going to pay for what he’d done, since it’s his fault he was the way he currently is. Coy goes around and around trying to disengage Bat, which allowed the enemy to get much closer.

Coy states how he’s done for, most certainly, and was paying for what he’d done, and he was most likely ‘lost‘. He takes a great leap to the side and shoots an arrow simultaneously, shooting with such force it landed in the center of the opposing forces. They were scared and asked each other ‘Who is this man?‘. Right then, Bat grabs his bow and starts shooting, they right among the enemy lines, and their arrows whistling by their enemies ears.

The enemy fell back, confused and Coy follows Bat, the 2 shooting all the way. Coy had a few small wounds now, but the 2 keep shooting and moving forward, many wounds on the other side, too, then finally the enemy cries out they were beaten and start running away, so Coy and Bat win and sent 1 of the defeated men to send message to the wot of the news. Coy was dancing along as happy as he could be, and says to Bat he’d be receiving much food for this win, and Bat’d share the reward, and they’d always be buddies, and if there’re any other wars, Coy’d carry Bat into battle and they’d fight together. They go to Bat’s house, where Bat, with difficulty gets off Coy’s back, and Coy returns to the village where the wot gives him a small house and lots of food as a reward, and Coy gives Bat plenty of food in kind.

Later on the wot tells Coy, if their enemies should come again, Coy and Bat must fight again, for his people are worthless, Coy agrees to the wot’s request. The people Coy and Bat fought had revenge on their minds, since it was disgraceful 1 or even to men could overtake a troop, so they send a messenger to the wot declaring war again and setting a time and place. The wot sends for Coy and tells him the news, Coy stating how it sounded bad, but gave his word, and would have to go ask Bat to see if he’d agree to join him again.

So he goes to his buddy Bat’s, and tells him they had to return to war, and Bat states he had no more arrows, using them all up last time, and Coy replies he’d get more supply from the wot, who had enough to spare. He goes to the wot and tells him what they required, and the wot loads him up with plenty of arrows and quivers to store them in. Coy then goes home to sleep, but doesn’t sleep well for thinking how many enemies there were, and he only being one, and what if Bat doesn’t do what he did last time.

Next morning, Coy wakes early and eats a good breakfast, then grabs his bow and arrows and brings some tobacco for provisions. When Coy goes to Bat’s he finds he’d already eaten, so he gives him his arrows and asks if he’s prepared, since it was late already. So Bat climbs on Coy’s back and they set out. When they reach the meeting place, the enemy is waiting, and all around were people there to watch the battle.

Coy states it’d be unfortunate to lose in front of so many people. Bat suggests they let the enemy fire first, and like before Coy points at Bat, who’s small and a difficult target, and says he isn’t their foe, Bat is. This time the enemy laughs, and shouting of how ugly Bat is and a sight to see, they come running to surround them, but couldn’t do it, since Coy fell back and dodged from side to side. Then 1 shoots an arrow and Coy says, this isn’t a game, and he’s it. He starts to shoot along with Bat and the 2 shoot to either side, and Coy keeps leaping about, dodging.

The enemy keeps trying to surround them, but Coy keeps falling back and dodging around as Bat and he shoot the whole time. The spectators yell, whoop, and clap. 1st one side seemed to be winning then the other, but Coy never got hit, whilst the enemy gained multiple wounds. Coy was stronger due to his good breakfast of meat and sukuyas (prepared islay = prunus ilicifolia, a.k.a. hollyleaf cherry - an evergreen shrub which produces edible purple cherries), and keeps chewing tobacco, but was starting to worry, since they were running out of arrows, and asks Bat what they’d do, Bat replying not to worry, since they’re winning.

The battle continued nearly to noon, and then Bat says, it’s time to attack now, and every time one of them shot an arrow, they wounded someone, but they remained uninjured. The enemy didn’t dodge whilst Coy continually leapt about. Off and one, Coy would put tobacco in his mouth and his energy was renewed and gave more courage, and so continued to fight until the enemy finally signals they were beaten and started to retreat. No one is killed, but there’re many with wounds.

Coy then takes Bat home, saying tomorrow he’d bring him his reward. Most likely being plenty of food, then Coy visits the wot, who is grateful to them for keeping the enemy from the village, and tells Coy he can have whatever he wants. Coy states he wanted plenty of food for his buddy Bat, and the wot agrees.

So Coy takes ?ilepes (food substance) and chia, as well as all types of other food, and brings it all to Bat’s house, and when arriving tells Bat he’s giving him a bit of abalorio (shell-bead money) as well, and when he needed anything, let Coy know, and he’d bring it to him. Coy goes home and next day the wot sends for him, and says he’ll get married and remain in the village in his own house, and the wot would maintain and provide him with whatever he wanted. The wot gives Coy a woman to marry and gives him provisions, and Coy remembers Bat, so nearly every day he went to see if Bat needed anything to eat, and it went like this, the wot maintaining Bat and Coy, and the latter happily married in his house.

Coyote and Bat (II) - Bat and Coy lived together in Bat’s house and Coy kept wishing for rain. He was gauging 30 days would be too long for rain, but 10 day would be better, telling Bat. Bat replies his agreement and would go to sleep and not to talk to him, since when he slept, it’d rain. So he goes to sleep and it starts raining, continuing night and day, until Coy got lonely and wanted to chat with Bat.

Coy said they had visitors, but Bat doesn’t respond, and Coy thinks how could he get Bat to speak to him. He thinks making a hole in the wall for rain to come in would work, so he does, and the water poured in on them. Coy states to Bat the water was coming in on them, but still Bat is silent. Water was flooding in and was a foot deep, but Bat didn’t speak as he floated on it, still asleep.

So Coy thought what could get Bat to talk, then thinks to set fire to the house. He does so and says to Bat the house was burning down, get up Bat!, but Bat doesn’t move, still sleeping and getting burned. Coy then says he’d been stupid, Bat burned up and things going badly now. Bat dies and Coy decides to hold a wake and keep vigil 3 nights, since Bat was a captain.

The 3rd night Coy is quite sleepy, swaying back and forth with drowsiness, then Bat revived and laughing. Coy hears the laughing and asks who is laughing, looking around and seeing no one, so goes back to sleep, but then Bat laughs again. Coy then looks up and sees Bat already revived, and he’s quite glad. The 2 live together once more, Bat’s legs and arms grow together, due to being burned, and as they’re living together, Coy wishes to go to war.

He went around through villages telling lies to people, then back home telling Bat the people were making fun of Bat by saying funny words like maqalip?i?l q?emaqaliphu. Coy says to Bat, he’s a good man, if not ugly now he’s burned when he used to be handsome. Coy then lies, saying he’s angry now, and he’s going to war. Bat declared he’d help him and Coy laughs. Coy then replies, how could he help him when Bat doesn’t have arms or legs, Bat replies he can shoot and sit on his neck.

Coy laughs again and says, the people’d say, here he comes carrying a baby! Bat’s reply being he shoots a bow very well. Coy gets some dry yucca stalks and set them in a circle. Bat gets on Coy’s back with his bow and quiver of arrows, and says to run back and forth and he’ll pierce every target with arrows, and as stated when Coy stopped, arrows were stuck in every stalk, Bat hit everyone, like they were people.

Coy states, it’s good they’re going since they’ll kill everyone. It’s good they’re going to war now! They prep arrows and everything they required, finished the prep and headed out, and when they reach the village, they kill everyone there, all the people.

Coyote and Roadrunner - were buddies and lived together in a cave. RR would enter a hollow tree and exit shaking his head, flies falling from him and he’d eat them, also catching lizards in traps. Coy’d catch gophers and ground squirrels in traps and bring them home at night, and RR’d arrive with some lizards, and this how the 2 would make their living. All was going well until 1 day Coy thought to himself, he’s going to find out how his buddy gets so much and he’s unable to get 1 thing.

Next morning, Coy leaves the cave 1st, and climbs a peak he could spy on RR and see what he did. In a short while, he views RR exit the cave and head for a thicket of yellow broom. He takes a cux (headdress) from the thicket and puts it on, then goes straight to a hollow oak and goes in, immediately exiting and shaking his head, eating the flies which fell from the headdress. Then a little while later, he sets some little traps to catch lizards.

Coy watches, and in a short while, RR catches several lizards which he strings on a string to carry home. After watching, Coy goes hunting and fails to catch anything. In the evening, RR is already at the cave roasting his lizards when Coy comes in without anything. He asks for a lizard from his buddy, being hungry, RR staying silent and continuing to eat, Coy receiving nothing.

Coy then asks if RR had news and what he’d seen today, RR replying nothing, what about Coy, and he replying he’d seen an old man enter a thicket of broom and come out with a big head. It looking funny, and then the old man went into a hollow oak and when he’d come out, he shook his head and flies fell from it, and he ate them, the dirty fellow. Then he goes back in the broom thicket and hid his cux, coming out and looking like RR. Hearing this irritated RR greatly, but he stays silent.

RR thinks he’d follow Coy the next day and spy to see how he got his game, and so they retire for the night. Next morning, RR leaves the cave 1st, and climbs the peak, and when Coy exits, RR watches everything he did. Coy heads for a clump of rocks and takes out the traps he placed there, then goes down a small ravine where he paints his body with clay. He climbs out of the ravine all painted and goes to a flat where there’re some ground-squirrel holes.

He plants the traps and starts singing and dances so the ground squirrels’d come out to watch, but when they do, he doesn’t catch any, dancing until he’s tired. Then he picks up the traps and throws them with anger back into the clump of rocks, and goes down into the ravine again to wash the paint off. RR watches all of this from up on the peak, then Coy goes to gather some wood, and takes it back to the cave to build a fire, hoping RR’d give him a lizard today, due to being quite hungry, but when RR returns, he doesn’t have anything with him, so Coy asks what news he had, and what he’d seen today.

RR replies, he climbed the peak this morning and saw an old man go into a clump of rocks and come out with some traps. Then he’d gone into a small ravine, and came out painted up, going to where there were ground squirl holes, and planted traps, and started singing and dancing. He danced until he was tired and went to throw his traps into some rocks. This is when RR chuckles to himself, and continues how then he went back to the ravine and when coming out, the paint was gone, and he looked a lot like Coy.

Coy’s reaction was, Ah! You saw me!, next stealthily leaving to get his bow and arrows then returning and shooting an arrow at RR, who jumps and dodges. Coy shoots again and misses, RR stating it’s his turn now, grabbing his bow, but Coy saying not to shoot a couple times, he feeling guilty and putting his bow down. He says they can’t live together anymore and he’d leave. RR doesn’t respond, and Coy leaves the cave, going straight for mikiw (Dos Pueblos village), which isn’t far. Coy comes over a hill and sees the village below him, he sitting on the hillside to look at the view.

The people in the village see him sitting there and Xelex sends another coyote from the village up to look the newcomer over. The village coy goes and chats to Coy, but he pretends to be dumb, and the 1st coy returns and reports the newcomer is dumb, and couldn’t talk. Xel then commands everyone in the village to go see if anyone recognized the new coy, but he does nothing but make signs and gestures at the sun, like he’s saying he’d been burnt by the rays of the sun. So they take him to the village and Xel, the captain comes and looks Coy over.

He declares, this man is crazy, and Slo?w, the other captain also comes to see Coy and says the same. This man is crazy, what will they do with him?, Xel asks, and Slo?w replies they send him away, the people not wanting him there. They order the village coy to lead him to the boundary of the village, and the 2 go along chatting with one another by way of signs and gestures. When the villager had brought Coy “beyond the limits of the rancheria”, the village coy says farewell and leaves him to travel on his own.

Coyote and the Children - Coy arrives at a village and he’s quite hungry, but he decides to wait until afternoon before entering so he’d be invited for a meal. By midday he could smell food cooking, but when he enters the village there’s no one anywhere nearby - only some large or small tarred baskets lying scattered around on the ground. He hears voices on the far end of the village but when going there no one’s around. Coy is incensed, deciding the scattered baskets must be the people of the village. He collects the baskets and puts them on the fire, and large and small, they start crying. Coy watches the tar on the baskets bubbling, pleasing him. The crying finally ends, and Coy sticks his hand in some of the tar and paints his forehead with it. He then leaves the village and travels on, still hungered. After sometime he arrives at Dixie Thompson spring and sees some kids digging for cacomites (edible bulbs). Coy thinks, how could he gain their sympathy, cutting a lily growing nearby and dancing down to where the kids are digging bulbs. The children look to see Coy looking very think and some asking him ‘why are you so thin grandfather?‘ Coy responding, God told him he’s like a saint, so he doesn’t eat much. The kids who were generous; said poor grandfather, since you’re so skinny eat the bulbs I’ve dug up so far. The kids who were stingy didn’t want to share any, saying, Coy what I’ve dug up is for my relatives only! Coy sits and watches the kids digging as he ate, until he was full. He then bewitches the bulbs so the good kids hardly had to dig while the stingy ones had to dig deep. When the kids had gotten all the cacomites they desired, they went to La Presa to roast them, and Coy joined them. While the bulbs roasted, Coy bewitched them again, and when the kids uncovered them, the one’s belonging to the good kids were cooked perfectly while the bad kids had burned theirs. Then Coy and the good kids ate their cacomites while the stingy kids were left hungry.

Coyote & Po?xono - Once there were 2 deer hunters, Mountain Lion and another man. They go hunting in the mtns and found a deer and shoot it. They’re starting to skin it when Poxo?no arrives. He’s a man who wears women’s clothing and carries a walking stick, which he throws at deer killing them from great distances.

Pox threw his walking stick, smashing the deer, and it returns to him, the hunters scared. Every time they approached the deer to skin it, Pox’d throw his stick, the 2 deciding to retreat, leaving the deer to Pox, who immediately started eating it, and the 2 hunters were quite sad, since they thought they’d seen a ghost, and they’d die, but not saying anything to anyone about what they’d witnessed. The next day they go out hunting again, and like before shoot a deer and start skinning it, and again Pox returns and throws his stick and scares them off. They go home, sadly bringing nothing and Coy says, Our chief will die of hunger due to this, and so the hunters go out again, and like before, Pox robs them of the deer they shoot.

When they go back to the village Coy’s quite mad, saying, You thought it’s a woman, but it’s a man, only dressing like a woman, and you gave it the deer! Well now I’ll go hunting myself!, and so Coy goes into the mtns, finds a deer and shoots it. He takes out his knife to skin it, and then Pox shows up, Coy asking why he’s such a hindrance, he being a nuisance when small, and still a nuisance now! adding, Go or I’ll shoot you. Then Pox replies, he’ll tip the world from side to side, and if Coy shoots him, the earth will quake. coy states he wouldn’t be able to tip the world if he’s dead, and shoots an arrow at Pox.

There’s a quaking of the earth, and Coy shoots again, the earth shaking so hard it seemed to tip over, and Coy falls down, now scared, but then Pox falls over dead, and things go back to normal, so Coy takes out his knife and skins the deer. He severs the neck and feet, putting the carcass over his shoulder and carrying it home. He goes directly to the wot’s house, Eagle and says, Here’s the venison for the captain to eat, and those of you who’re laughing about this can go drink romerillo (milkweed) as you would after the loss of a kinsmen, for I’ve killed your women. The people stopped laughing then, and the wot ate the venison.

Coyote Goes to War - There were 3 fishermen at Moore’s Landing near Goleta, and Coy is there as well. He’s singing he’s cold, and the fishermen hear his song. One says to him, If you’re cold, and hungry why not put on an otter-skin blanket like the Indians do? Another fisherman threw some fish guts to Coy and asks him why he didn’t eat them.

Coy gets very mad, and says he’d get the fisherman’s guts pretty soon. Coy was living at s?axpilil (village place name (‘root/sinew, bowstring‘)), a large town situated where Goleta is now, and Slo?, Xelex, and Qaq were also there. The 3 fishermen also lived there. Coy’s very quick to anger, and got mad due to being made fun of, the next day, preparing to go to war. He goes to Tulare country to get carrizo for arrows, and made many arrows, and all night spent his time making bows and arrows and other weapons.

By dawn next morning everything’s ready. Usually when they’re going to have a war, they’d make a big fire as a signal, but the fishermen didn’t know there was going to be a war. Coy started shooting at the village, and the captain, Eagle says, What’s wrong with Coy has he gone crazy? He tells some men to go and tell Coy to stop due to possibly wounding someone in the village, but Coy ignores this and keeps shooting, killing the men Eagle sent to talk with him.

The captain’s scared, so he sends his bravest men, Qaq and Xelex, who’re also captains, but still Coy ignores them, and the war continues until everyone in the village is fighting. Coy forms companies of men from Ventura, La Purisima, and the Tulare. At last everyone’s killed, including Qaq and Xelex, and only Slo?w is left, and Coy, so Slo?w makes a motion like he’s shooting and says, I am captain too, and I can die as well as any, and so he escapes.

Coyote and the Sopo - Once upon a time Thunder and Little Owl are playing a game and Owl wins. Thunder had 4 sopo (charmstone) which he bets and loses, so he sends Coy to get them. So Coy goes and gets the sopo which’re bundled up and start back with them. Half way back he looks at the bundles he’s carrying and says to himself, I wonder what these things are they ordered me to bring them, I’m going to unwrap one and look, so he unwraps 1 sopo, and when he does, it shakes itself free of his grasp and starts dancing by itself.

Coy watches as it dances, it quite pretty to see, and also starts dancing and to sing. He then says he’ll unwrap another and see what happens. So he does, and again the sopo shakes loose and starts dancing, Coy dancing along with it. Not long after all 4 sopo are dancing on the trail, Coy singing and dancing as well, but he finally tires and says to them to come and return to their places, but the sopo don’t want to be wrapped again, and so dance in different directions.

Coy then tries to catch them, but can’t and finally they vanish into the hills. Coy returns to Thunder and Owl empty-handed and tells them he’d been attacked on the trail by enemies and lost the sopo. Owl becomes mad when he hears this, since he’d won them from Thunder, and Thunder was worried, since Owl is the stronger of them both. Thunder offers to repay Owl with money, but Owl is incensed, wanting the sopo, not money, so Thunder tries offering many different items to Owl, but he’d agree to none of them.

Finally Owl is so mad he grabs Thunder with his talons and Thunder shakes the earth so forcefully, Coy is quite scared, and he says to Owl, if he released Thunder, he’d give him mice and everything else he could catch, and Owl quiets down, asking what he’d said, and Coy promising again he’d catch mice and everything he liked to eat, and Owl is pleased by this, releasing Thunder, and Coy starts hunting for mice and giving them to Owl.

Coyote and Buzzard - Once Coy was traveling and was quite hungry and very poor. He climbs to the top of a hill and sees smoke and thinks he’d go and see who’s there. He goes to where he’d seen the smoke and finds the house Buzzard. Coy greets Buzz by saying “How goes it, bald-headed cousin?“ Buzz answers, all right. He asks if Buzz is hungry, with hope, but Buzz says No.

Coy saying, but it’s customary to feed guests, so Buzz reaches behind him, and gets a pestle and wood bowl. He puts the bowl under his knee and lifts the pestle high in the air and smashes it on his knee. Guata (processed juniper berries) showers down into the bowl, Buzz reading behind him and getting a sack and taking a bone awl out of it. With this he bored a hole in his nostrils, and shower of chia fell into the bowl. Coy takes the food and eats it then Coy going over to a spot closer to Buzz’s house and making himself a house with sorcery.

He invites Buzz to come and visit him, and Buzz doesn’t want to go but scared to decline, saying to himself, he’ll kill me if I don’t go, Buzz going to Coy’s house and Coy says he’s poor but would invite Buzz to eat anyways. Then Coy takes a pestle and a bowl and hit his knee like Buzz had done - bang! He reels back and tries again and again, falling over. Then Coy takes an awl out of a bag and starts to bore a hole in his nostrils, but all he got was a shower of blood. “Bald-head, it’s your fault!“, he cries, but Buzz already left.

Coyote’s Dream - Coy once dreamt he saw 3 men making shell money. He says to them, You’re making money, and they reply, We’ve been sent to do this work by a man who lives in the west. We must be attentive, since we don’t pay close attention, and will come to the same end we all come to, and face him who sent us here. Coy listens closely to the money maker, and when he’d finished, he stays silent for awhile, thinking.

Then Coy says, it’s good they’re working, but also good if the person who they’re working has something, since if he has nothing at all, there’s nothing in it. He thinks to himself, I know, it’s Death who has the 3 working here, then says aloud, Remember when death comes we have to leave our bones here in this earth. I’m leaving. I’ll see you again in front of the man who brought you here.

Coyote and Qo?loy - are living together at a time when both were men, and Qo?loy’s continually pooping inside the house. Coy watches this for a few days, and eventually says, I’m going to defecate here too, since you do it!, and Qo?loy replies, but my feces are very good to eat. Try it. Coy takes som poo outside as if to dump it, but instead tries some, and likes it. Qo?loy’s right, it’s good, he says to himself, and from then on he’d tell Qo?loy to poo in the house because he’d carry it out, and when he got outside where no one could see him, he’d eat it and enjoy it, and this story probably explains why the Indians here used to eat the feces of crayfish.

Coyote’s Song - Victorio of Santa Barbara once told Fernando a story which has been a help to him whenever he’s depressed. Coy is on a journey and feeling sad, but says to himself, Why am I sad and lonesome? Am I not the one who has done it all? So Coy thinks of a song and proceeds singing, pretending to be the one who does everything:

I am traveling - I, I, I
I go around the world - I, I
I cause the mist - I, I.
When I climb the mountaintops
I cause the rain.
Long live Coyote!
He will always be.

For as long as Coy traveled, he sang this song and so repeated at least once. When he tired of traveling he succeeded in getting what he most wanted, which was getting acquainted with the rigors of the world. Which is why he went all over and always sang this song. Thus when someone’s dissatisfied with the outcomes of life in this world, either due to failure in business or due to relationships, it’s a source of deep satisfaction to possess the knowing, even if he had not journeyed all over the world like Coy, if he sang this song he could imagine he had, and now Fernando is receiving fine treatment at Ventura, and when he leaves, it’ll cause him sadness in his heart.

He’ll look back and see how good he was treated and the singing of this song will satisfy him. He tried this when depressed and it had been a relief for him, and he’d been told by buddies when he goes, he leaves an emptiness behind. So Coy became convinced the world is social. Life is a dream, and the world’s a banquet.

Coyote at Ventura - The old Indians used to tell the boys Coy once went upon the hill back of Ventura and looked out all over trying to decide what it was he wanted. In doing this, he wandered all over the hill pooping everywhere which is why the water at Ventura is no good.

Coyote and Toad - Toad’s a widow and for many years she lived alone with her 2 sons by the hills south of the Santa Ynez River, and Coy lived quite a bit a part in homomoy. 1 day he decides it’d be a good idea to leave home and see what he may discover. So he crosses the river and eventually comes to where Toad’s living at ?amaxalamis (village place name) “the fiesta“. He’d been traveling quite a bit, so when he heard someone pounding something in a mortar he was quite pleased.

He says to himself, he’s sure to find a fam living here. He climbs up a bank and unfortunately see the house. He says, Ah, I’ll surely find dinner here! He sees 2 small boys playing outside and says to himself, The widow Toad must live here. He walks up to the house and greets Toad and her sons, but doesn’t receive any reply.

He asks why they’re scared and starts scowling, Toad quickly saying to come in and sit. Coy states he’d been traveling and was hungry, then asking if she was going to make acorn atole (gruel, soup) soon. Toad states no she was pounding it up for the next day. Coy’s mad at this and de lares he wanted dinner right away, so they give him acorn atole and islay (Prunus ilicifolia - edible cherries).

Then the 2 boys go hunting and returned quickly with some birds they caught, and Coy demands they prepare them for him eating them, and giving them none to the others. He then tells the boys to sleep on the mat in the corner as he gets into bed with Toad. She’s not happy and he asks why she’s sad, she has the good fortune to marry a captain, a good man. Early the next morning he wakes the boys and tells them to go hunting, and not to come back until they get something.

‘Be sure to bring something back!’ Toad begging he let them eat breakfast first, but Coy insists they go and eat when they get back. He runs them out, then sits and eats all the food she’d made for breakfast. After he ate he states to “the woman“, he’s going out to see what the boys were up to. When he locates them, they hadn’t caught anything yet, so kills them, and back at the house, Toad cries and says what a misfortune it was Coy’d found them.

They were there doing fine for years and now he’s going to kill her boys. May he be cursed for coming here!, she cries. Coy’s approaching the house right then and hears part of this, shouting “What are you saying? You ugly, worthless, misshapen woman!“. Toad replied, nothing! but Coy shoots and kills her.

He then leaves and goes to the village miswaqin (village place name), where he informs the wot of someone killing the widow Toad. The wot is mad at the news, and he and Coy and some men from the village go to see what exactly happened. They discover the boys dead from arrow wounds and Coy’s unmistakable tracks all around. As soon as Coy sees everyone looking at his tracks, he runs.

They then locate Toad with an arrow still in her body and identified it as one of Coy’s. All of the men are extremely mad and want to kill Coy, and Coy says to himself, the best thing he could do is turn into an animal, since they want to kill him. So he does, which is why the coy is like he is today - a bad customer.

Coyote and Quail - When animals were still people there was a fiesta at Zaca and invited all the quail. 1 fam of quail goes and Coy knew how many days the fiesta was to last, and so he lays one wait for them on the Zaca grade. When the quail come along he jumps out and kills the wife and little ones, but the father and one little quail hide, and although Coy looked for them and can’t locate them, and finally leaves.

Then the quail tells his son to wait there for him and he’s going to inform the people at Zaca what happened to them. He climbs the top of the hill and shouts, the people at Zaca coming out with bows and arrows. They hunt for Coy but of course they can’t find him, since he’d run off. All they found was his poop, and the quail cried, very sad.

Coyote and Lark - Coy marries Lark and things went well for awhile, but he brings lizards and moles home to eat, and his mother-in-law (who was a calandria (lark species)), was scared of them. She tells him to take them outside as he sits there eating them, she sitting and watching him with her face scrunched, and making insulting remarks about his eating habits. Coy’s incensed, and when the m-i-l goes to collect wood from the arroyo, he kills her.

When Lark’s mother doesn’t return, she goes looking and wanders all over the arroyo, and finally her mother appears, but had become a bird, a lark as she is today. She starts singing and her daughter recognizes her. The bird sings her song repeatedly, saying “He killed me! He killed me!“. The girl knows what happened and starts crying, and in a short time, she also changes in to a bird and flies away, and Coy is quite sad when he can’t locate his wife, but what can he do? He’d lost everything.

Coyote and Qisqis (see qusqus - bird species) - Long ago, when animals were people, Coy was worried about being poor, and 1 day says to himself, I’ll travel around and see what I’ll find. So he leaves syuxtun (Santa Barbara village) and starts crossing the mountains. He climbs high up on Senez mtn and rests for a bit, and looks around. He sees a place on the plains on the other side of the mtns where there’re green trees, and he thinks he’ll go and see if he could find a drink.

Right then he meets a pinacate (stink beetle) and says, Well, I’ll eat it, it’s a good morsel. So he eats the pinacate and goes a bit further down the mtn. Next he discovers a matavenado (Jerusalem cricket), and says ‘ah! how fine!’. He eats it, and states he’s satisfied, and can go further.

He leaves the hills behind and starts across the plains. Soon he gets to the area he’d seen the green trees and found they’re willows and cottonwoods, and there’s a stream of water. He sits under a cottonwood for a bit to rest, and then says, ‘Now I’ll have a drink.‘ He lays down and drinks and drinks, until when he finally lifts his head, he sees there’re big salmon swimming in the water.

He thinks to himself, “Ah, how fine! Now what can I do? Ah, I’ll bewitch them and see if I can get them out this way!“. He starts to sing: napoy ipqowoc
cup pqitiwicus
seponowopo?
(Jump, salmon jump
So you may see your uncle dance!)

Then he starts dancing and shortly, first one and then another jump out of the water on their own accord, and land on the bank. Finally he has a great pile of fish in front of him and was satisfied. Coy doesn’t know it, but Qisqis (bird species) was up in a cottonwood tree watching everything he did. Coy looks at his pile of fish and says, ‘I’m not even going to waste the entrails - I’m going to use everything!‘

He looks for stones and firewood, and then he dug a hole and built a fire in it. When it was going well, he puts the rocks in to heat. Finally, everything’s ready and he put the fish in and covered them so they’d cook perfectly. Then he sits and starts thinking, ‘I can’t eat this much. I’d better go purge myself first’.

He gets up and starts off, and as soon as he’d left Qisqis flies down from the tree and starts to sample the fish. The bird ate and ate, dining royally, and before Coy’d even reached his destination, the fish were gone, and poor Coy walked, and walked, and at last reaches Tejon, drinking brakish water to cleanse his stomach. By now he’s quite thin, and he starts his walk back, and by the time he’d returned to where he’d left his fish baking, he was sweating, and half dead from hunger. He sits and groans, asking ‘Where should I start? I’ll begin here!‘

He was content and smiling to himself at the thought of all the roasting salmon. He removes a rock from the fireplace and gropes around, then scrapes away some dirt, but doesn’t see anything. He exclaims, ‘They must’ve burned!‘ The Qisqis was in the tree again watching, and when Coy said this the thief bursts into laughter and says ‘Even licking the rocks, haha! You think they burned. I ate them!‘

He’s hanging his head down with joy and now Coy loses hope. He shouts “I’m going to kill you!“ grabbing a sharp piece of flint lying nearby and starts to saw at the trunk of the cottonwood the bird was sitting. Who knows how many days he sawed before it fell, and right before it falls Qisqis flies to another tree nearby, laughing and Coy stays thin.

Coyote and Woodpecker - Coy envied Pulakak, the redheaded woodpecker, due to having a pretty red head. He looks up into the tree where Pulakak was sitting and asks ‘How is it you have such a pretty color on your head?‘ Asking this many times, but the bird not answering. Finally, though Pulakak gets tired of Coy’s questioning and so says, ‘Well, stick a live coal on your head and you’ll have a red head too‘, and sure enough Coy does this, and burned his head, and he cried out from the pain, running in great leaps down to the creek, and Pulakak watches Coy from the tree and laughs.

The Coyotes and Beetle - A coyote was walking along the road one day, and he came across a taki?mi (beetle species), a beetle like a pinacote, which also sometimes plays possum. The beetle looked dead, and the coy says ‘he’s certainly dead.‘, then another coyote comes along and looks, and says, ‘it appears this fellow’s dead!‘ They stood there looking at the beetle, and then they started poking him here and there to see if he moved. More coyotes come to the scene and soon there’s a crowd standing around and chatting.

They blew into the beetle’s ears and hose and mouth, and stuck a finger in his nose in case he was ticklish. They open his eyes with their fingers and look in them carefully, then saying ‘It’s true, he’s dead!‘, and they’re thinking they may as well take some bites from him. There was one very little coyote there who was young and timid, and he says ‘You’re lying, he isn’t dead!‘ ‘What does he know about it!‘, the other coyotes reply, but the little coyote insists the beetle isn’t dead, and the rest of the coyotes got mad and chose him away.

Then they start discussing the situation among themselves again. They wonder, ‘How will we divide this fellow?‘ One said he was going to take the whole thigh, even though it was so small they still fought over it! They were pulling and pounding the beetle unmercifully.

Then stopped and talked it over more. One says ’I’m going to bit his belly. I only want to inhale his body gas, that’s all I want!’ ‘Go right ahead!‘, the others reply, glad he was only going to take a sniff and leave the meat for the rest to tear apart. They say together, ‘I’m only going to take a small piece of the meat, no more!‘

Then they all say ‘A very little piece!’ The little coyote was still standing some distance away where they’d chased him, and now he says, ‘What you say about his being dead is a lie - it’s a lie!’ They yell back, ‘Oh, go away!‘, but the beetle isn’t dead yet, and was groaning and half dead from all the pushing and shoving.

The coyotes got ready to eat him and their captain starts to bite the beetle’s belly. The captain had a long, rough tongue and when it touches the beetle’s belly, he jumps up and hits the captain and the rest of them. He chases them down the road and the little coyote shouts after them, ‘Didn’t I tell you it was a lie he was dead? You wouldn’t believe me!‘, and the captain was the fellow who got the beating.

The Story of ?Axiwalic - Once upon a time, there was a consumptive by the name of ?Axiwalic. He kept taking medicine but didn’t get better, which went on for quite awhile. Though he took lots of medicine, he couldn’t get well, and had pretty well given up hope to ever recover. Now ?Axiwalic was ?al?atiswinic, a wizard and had used all his power to cure himself, but to no avail.

One day he decides to leave home and says I’m going to go someplace and die. So he starts walking along the beach following the shoreline and it gets later and later until night finally comes. He stops and rests, and as he sits there, suddenly notices a light emerge from a cliff nearby, moved around a little and then reenter the rock, and as he sits there wondering about it, the light came out of the cliff again and moved toward him, and he says to himself ‘I’ll seize it, I’ll capture it with my power.‘, and the light came near and he grasped it with his witchery as one might grab a moth with a handkerchief.

The pelepel (egret, heron; supernatural being) says ‘Let me go‘ (The pelepel is like a youth, but shines like a light.) Again it said ‘Let me loose! I want to go home!‘ ‘I want to go with you‘, said ?Axuwakic. ‘I can’t take you‘ says the Pelepel. ‘You can’t get through the small hole‘. ?Axiwalic replies, ‘I won’t let you go unless you take me with you.‘

They argue back and forth for awhile, but ?Axiwalic was steadfast, and finally the pelepel agrees to take him through the little hole in the cliff. They enter the hole, and it’s like a tunnel. They travel along it for quite a bit, and eventually they reach the end where ?Axiwalic found himself in a great house. As soon as they entered, he released the pelepel, which promptly vanished. ?Axiwalic sits and looks around.

There were many animals in the house with him. There was an old deer lying motionless, and a beaver with a cloud of hail around his head, and many other deer and birds. They didn’t speak to him, and then many more animals entered the house - bears, coyotes, wildcats - all those who walk on four legs, and they poop on him until his body is covered with feces. Still they don’t say a word, and he simply sits there silently watching.

Finally the old deer says ‘We shall have a fiesta, then bathe you‘, and they prepare everything they need for the fiesta, and after it was over they bathed him, and he’s cured of his illness and starts to eat again. Then the old deer who’d cured him comes and says ‘We’re now going to return you to your own world.‘, and they do, but they returned him by way of a spring rather than through the tunnel the way he had come, and when he reappears at his old village all the people come and recognized him, and were overjoyed. They say ‘He who we thought dead has returned to us cured‘. He started telling them everything which had happened to him, and he was amazed when they said he’d been gone for 3 years, for he thought he’d only been gone 3 days!

The Story of Anucwa - At one time there was a village called qasaqunpeq?en, and the widow ?Anucwa lived there with her 2 daughters. She was the sun’s first cousin then, when the animals were still people. The older daughter’s name was Ponoya. She didn’t eat often but a bit of tobacco and she worked hard making baskets of different kinds.

The younger daughter’s name was Sapiqenwas, and she didn’t do much but eat all day. ?Anucwa was continually out looking for food due to Sapiqenwas eating everything in the house. At last ?Anucwa got quite angry and thought to herself, ‘The best thing for me to do would be to kill this girl so I could rest!‘ By evening, the mother brought home lots of dry bark, and built a roaring fire.

After dinner Sapiqenwas lay down and went to sleep, and pretty soon Ponoya did too. As soon as Ponoya was asleep, ?Anucwa arose and carefully slipped her arms under Sapiqenwas and dropped her in the fire. The little girl doesn’t cry out, and she’s soon covered over with hot ashes. Next morning ?Anucwa arose and goes looking for food, and when Ponoya woke up, and found her sis gone she assumes she had gone with the mother, but by afternoon, ?Anucwa returns - by herself.

Ponoya was quite sad, ‘My sis is dead.‘, she thinks to herself. The following day when ?Anucwa calls her daughter for dinner Ponoya saying ‘No, I’m not hungry, mother.’ The next time her mother leaves to look for food Ponoya started to poke through the ashes of the fire looking for her sis, and at last she finds Sapiqenwas burned and dead. She pulled the little girl from the ashes and placed her in a big bowl.

Then she put in some water and threw in some of the medicine people had then to revive the dead, and in a short while her sis recovered. Then Ponoya says ‘Hurry and eat your fill. We have far to go‘. The little girl eats all the food there is in the house and then said ‘Sis, I’m full, and can’t eat anymore‘. Ponoya replies ‘Well, let’s go, then‘.

‘We have an uncle who lives far away‘. ‘That’s where we’re going‘. Sapiqenwas asks, ‘All right, but what about mother?‘, her older sis responds, ‘Well she’s staying here alone.‘ The sisters leave then for Huasna for somewhere in this region is the path which climbs up to the sky, and ?Anucwa stayed behind, weeping and crying day after day, and not eating at all.

She only wept and scratched at the ashes of the fire with a stick. Sun saw her crying and pitied his cousin, throwing down 2 pinon nuts which she seized and ate, but as soon as she had eaten them 2 more appear, and so it went until she was full, but at last she was so unhappy she turned into the kind of small duck called ?anucwa and flew away. Meanwhile the 2 sisters traveled very far, Sapiqenwas was almost dead from exhaustion, since walking day, and night without stopping, but Ponoya had taken her atiswiin (talisman, fetish, spirit helper), and some tobacco along, and she had tule roots stuck in her hair.

She’d throw one of these ahead on the trail, and her sis would find it, and when Sapiqenwas picked it up it became several pieces, and Ponoya would eat a little of her pespibata (native tobacco) to keep up her strength, but still the road was very long, and finally Sun took pity on them, and shortened the road, and he told his daughters, ‘Two girls are coming - receive them well, for they are my cousin’s daughters. I’m going now to look for a place where they can stay.’, and when Ponoya and Sapiqenwas arrived at Sun’s house they were given a place where he could watch over them, and even now they can be seen as 2 small stars close to the moon. Ponoya’s the larger 1, watching over her sis.

The Ciq?neq?s Myth - Once there was a village with only a few families living there, and in two families there was a man and woman married to each other when they came of age. After they were married they started having kids, and their 1st 12 kids were all boys. The last the 13th was a girl, and the kids all grew up and one day it was discovered the girl was pregnant. Now the father, although having married quite young, was respected by everyone.

So seeing his daughter was getting bigger each day, set him thinking and concluded no outsider would have wronged his daughter for the people had great respect for him. So he quietly made a hoop or ring of junco such as is used for playing games. He finished it, and the next day he stood his 12 sons up in a line. Getting a cord, he stretched it from east to west between the 2 stakes in front of them.

The daughter he placed to the south, and had her hold a bouquet of feathers in each hand. He says nothing to the boy’s but his idea was to discover if 1 of them was the guilty person. When everything was arranged, he stood to the west and started to roll the hoop with the idea if it stopped and fell at the feet of one of his sons, which one would be guilty. He sang a song of divination, and then started to roll the hoop.

The hoop rolls clear to the end of the line and didn’t fall. Again he sings his song and rolls the hoop, and again it fails to fall. While the father sang, the daughter held the feather bouquet in her right hand straight down at her side, and the one in her left hand straight over her head. The father threw the hoop a 3rd time and again it didn’t fall.

By now the father is convinced none of his 12 sons were guilty, but the daughter by now understood what the father was doing, and she then sings a song intimating if 1 of the boys were the father of her child, they should never see her again. As soon as she started singing her song, the father knew everything, and when she finished, he sang a song expressing his belief in her innocence and his feeling of shame for not having divined this before. He felt quite relieved, but at the same time quite ashamed of his suspicions. When the child was born everyone realizes it’s a phenomenon, but still the father’s sense of shame was so great he finally left, singing:

‘I’m going away -
Don’t look for me!‘

He leaves, and his 13 children stay at home. When the child was born the bros called the ?alaxlaps (type of shaman or priest, astrologer) to come name him. (The ?axlaps was a kind of priest. He could tell whether or not a person would be fortunate in his transactions, and also by the planet of a person what would be his or her fate.

He was an anatomist, physiognomist, and astrologer.) The ?alaxlaps asks who the child’s father was, and 1 bro says to ask the child’s mother. Then the mother says her baby was a sowing of the clouds. When the ?alaxlaps hears this he says to her. ‘Ah, girl, you were born to be happy. For it’s your lot to give birth to this child of the clouds. Name him Ciq?neq?s‘.

When the child, Ciq grew old enough to go on errands, there was an old woman in the village who was his grandmother’s sis. This old lady was much inclined to be a sorceress. Ciq knew of this and 1 day one of his uncles ask him to take the old woman over to his camp on the beach where he was clamming. She was quite old and blind, Ciq leading her to the camp which was close to the precipice.

Noticing this, the boy leaves the old woman at the camp and looks over the cliff. He sees there’s a cave at the foot of the cliff which would be covered by water at high tide, but which was dry now and there’re may large rocks scattered about the entrance. He returns to the old woman and says, ‘Let’s go a little further.‘ He gives her cane to her and leads her down the edge of the cliff and into the cave.

He tells her, ‘While your here, I’ll go over to the house and then return‘. He then leaves quietly and once outside the cave starts piling up stones until the entrance is completely blocked. Sometime later, the unc notices it was high tide and though to ask Ciq how the old woman was. ‘No animal will harm her‘, says Ciq. ‘Is she away from the reach of the tide?‘, asks the unc, the boy confirms.

Later, another old woman, missing her neighbor tells the unc, ‘You’d better go and see what Ciq has done with his grandmother’s sis’. The unc goes and not finding the old lady anywhere, returns and says ‘She’s not there‘. Then the other old lady says to Ciq: ‘What did you do with her?‘ The boy replies ‘I put her in the cave‘, ‘Why’d you put her in there?‘ ‘She fooled the world with too much by means of her black magic‘.

Then the old woman exclaims, ‘You really are a child of the clouds, and only the clouds can punish you, but we must be patient with you since if the clouds punish you by means of a deluge of water, the punishment will fall on us also‘. Everything is peaceful for a while after, but then one day Ciq vanishes suddenly, and is gone for several days. When he returns no one would talk to him, they being scared of him. When they don’t speak to him, he sings this song:

I have just arrived,
I have come from far away,
I am very hungry.
I am son of the dead,
And therefore I am hungry.

Finally one of his uncs gives him some food, but it wasn’t enough to satisfy him, since he hadn’t eaten since he left. Then Ciq sang another song:

There goes one,
Two,
Three,
Four,
Five.
Those who went to the West.

The same observant old woman who’d chatted to him before comes, and asks him: ‘Who went to the West?‘, and Ciq answers: ‘Those five which my grandmother’s sis killed‘. Ciq’s uncs would never talk to him after this’ only the old lady wasn’t scared to speak to him. Ciq remains alone there at the house until finally one day he says to himself: ‘What am I going to do here? It’d be best for me to leave.‘ So he sang a song of farewell to the people of the village, and when he finished the song he was gone. As he’s traveling one day, he meets lewelew or yowoyow (the devil/a nunasis). The devil says to him, ‘Where are you going?‘, he replies, ‘Just walking along‘. The devil says, ‘But you’re very young. Why are you walking around like this? You’d better get into my carrying-net and I’ll take you along with me‘, but Ciq knew the devil wanted to trick him, and he starts to sing:

Now I am beginning,
Beginning to make my defense.
I have just put my plant in this soil.
I don’t know the end.
I barely put my foot on land.
I come from a great distance (the clouds).
I am the son of all the dead and
That is why I’m hungry.

The devil says to himself, ‘Where did this creature come from? What am I going to do with this little boy? Where did he come from?‘ And the devil says to Ciq: ‘Do you know you’re under this sun, and you’re seen by means of its light?‘, and the boy starts thinking, ‘This fellow’s trying to get me all mixed up, but I’m going to make him cry.‘ So he says to the devil, ‘Do you know we all see by the light in which we are?‘ ‘What are you trying to teach me?‘ asked the devil. The boy says, ‘Just pay attn.‘ Then he starts to sing:

What time of day
Do we have to cry?

Ciq says to himself ‘We shall see what this devil wants with me. He wants me to go with him.‘ He tells the devil he’d accompany him. Then he gets into the return on the devil’s back and they start off. After they travel for a bit Ciq asks, ‘Where are you taking?‘ ‘I’m going to take you to the kingdom of the fly.‘, is the answer.

‘All right‘ agrees the boy. When they get to the kingdom, the devil says ‘What’s the name of this place, and of what is the realm of the fly composed?‘ And Ciq replies, ‘Xunpes p?cuwa‘ (fly palace). The devil doesn’t reply. The boy understands the devil wants to get him all mixed up, so he starts to tell the devil all about what the fly’s good for. Ciq says, ‘As soon as a fly sees a dead body he sits down and eats. In the afternoon he gets full, and lays down near the dead one.

In the morning he awakens again and eats. He finishes eating, and enters the center of the corpse and poops. Little flies come out. Now you know what the fly is.‘ The devil replies, ‘No, I don’t understand. Continue your story‘.

So the boy says, ‘Wait and listen! What the fly poops are maggots and soon they’re converted into flies. As soon as they’ve grown the body is full of flies. They have no houses, just like the old one (referring obscurely to the devil lest he understand it), nothing more than the wind. All the sons of the fly are the same as you. all the flies are in their homes and you! They kill us and take our homes‘.

The devil then says to the boy: ‘Wake up!‘ Ciq responds: ‘Yes, I’m awake. Listen! All the people who’ve no homes are like the flies, all the flies and you (meaning they try to dispossess people and take over their possessions)‘. Next the devil says to Ciq, ‘Where shall we look?‘ The boy answers:

Here we are going to begin
Where you come from
Look to the south
We are seeing the island of Santa Rosa.
We begin
And see the island of Santa Rosa
There is where it began
Always it will continue.

Finally the devil goes away, he’d lost hope of getting Cig all mixed up. Then the boy gets to thinking about his homeland and starts back. When he arrives home he finds everyone still living who he’d left. He saluted them with a song:

Now I am rested
For people are coming
Those who come out of hell (on earth)
Long live the world!

Ciq was well received by everyone. They ask him what he’d seen, and he answers the most important thing which had happened to him (and the worst) was he had an interview with the devil. He recounted his experiences, and finally the old lady threw up her arms and said, ‘That’s enough! You’ve conquered the devil, let us make peace‘, and so they lived in peace from then on.

The Dog Girl - When animals were people, there was once a family of dogs with many children in it - little dogs. They were poor and got along as best they could. The little dogs grew up, scrabbling for bones to eat, since they were very poor. Then one day one of the kids, a girl, climbs a hill and sees a village on the other side.

There were many houses and many people, and there was a shinny field where they were playing ball. The people see her standing on the hill and beckon her to come down, but she won’t. When she returns home in the afternoon and tells her mother what happened, her mother replies, ‘Stupid girl, why didn’t you go? They might have given you something!‘ The girl states, ‘Oh, I’ll go tomorrow.‘

Her mother says, ‘Comb yourself first‘. The next morning the poor girl combed herself and said, ‘Now I’ll go.‘ She leaves and when arriving at the top of the hill, the people see her and call out, ‘Come down, come down‘. She goes down the hill and reaches the village.

A young man sees her and likes her, for she was a pretty girl. ‘I want her for my wife!‘ The mother says ‘Fine‘. She goes to the girl and tells her what her son had said. The girl responds, ‘Well, I can’t say yes or no. I’ll go ask my mother.‘

They give her food to eat, and after she’d eaten she leaves. She arrives home and tells her mother what happened. The old woman says, ‘Ah daughter, you’ve had good luck, very good luck, but one thing I must say: behave well, very well, and everything will be fine‘. The girl replies, ‘All right, mother‘.

She combs herself, says goodbye to her bros, and then leaves. She reaches the village, and she and the boy are married. She lives in the captain’s house. They dress her in fine clothing.

She had many-stranded necklace, a bracelet, earrings, a basket-hat, and an otter-skin apron. She had everything, and got along fine with her husband, but it doesn’t last for she was in the habit of eating poo lying around outside the house. She had plenty to eat, but she was a dog and used to it. One day her hubby’s younger sis sees her and runs to the mother-in-law.

‘Mother why is my bro’s wife eating filth?‘, asks the sis. The old woman exclaims, ‘Be quiet!‘, but the dog girl hears what’d been said, and runs away into the mountains, crying. When she was high in the mtns she starts singing:

If only I had worn my bracelet -
My many-stranded necklace -
My earrings -
My basket-hat -
If only I had brought my apron
I would be happy.

Having sung this, she goes home, and her mother is surprised. She asks, ‘Why did you get angry and leave?‘ The girl finally tells her mother what’d happened. She lived at home ever after.

The Story of Siqneqs - Siq lived with his fam at syuxtun (Santa Barbara village) and one day his parents go to get islay (prunus ilicifolia, holly leaf purple cherries) and leaves Siq behind to take care of his baby bro. Before leaving, their mother instructs, if the baby cries, tie a string to the cradle and pull it so it sways and puts him to sleep, and when he’s asleep cover him from flies. After they’d been gone awhile the baby starts to cry and Siq, who is half-witted, ties a string to the baby’s neck instead of the cradle.

He pulls on the string until the baby’s dead. Siq thinks the baby’s sleeping, so he covers it up like his mother told him. When his parents return home in the evening, he tells them he’d rocked the baby to sleep and it was still sleeping, but when they go to look, the baby’s dead, and they whip Siq and bury the baby. Another time, Siq’s mother collects many acorns to last through the spring, and they send Siq to look for a cave in the hills to store them, but goes to the beach at low tide instead, where he discovers many caves.

He returns home and his parents ask how it went, he replying, ‘Fine, there were many good caves there.‘ So they instruct him to take the baskets of acorns and store them in the caves he’d found. Sometime later when they needed acorns to eat they tell Siq to show them where he’d put the baskets. They start worrying when he led them not to the mtns like they’d expected, but down to the seashore! And sure enough, when they locate the baskets of acorns, they’re full of water and completely spoiled.

Later they tell Siq they’re going fishing along the shore, but he’s to go look for islay (hollyleaf cherries). They instruct him when he finds a place where there’s a lot of islay, paint your forehead with white clay so we can see it from far away. Then we’ll come and pick it. So Siq goes far up into the hills and finally locates a single islay bush, and he’s satisfied.

So he paints his buttocks white, and his parents see the white color from the shore and climb all they way up the mtn to where he is, but when they get there they find only the single bush, nothing more. Siq did many other stupid things, but his parents always sent him on errands anyways. One time when his mother went for islay, Siq stays home. Before she leaves she tells him to make acorn atole at about midday, but he thought she said to throw away the acorns, and so by noon he throws them away one by one.

Another time Siq and his mother go to pick islay, and the mother tells him to keep watch for bears. When she asks him if he saw any bears, he says no, only a big fly. Then a bear comes and kills the mother. Siq says to himself, Why did the big fly kill my mother?

He goes home and tells his grandmother a big fly killed his mother. They go to the place and find the woman all torn to pieces. They pick her up and bring her home and bury her. Another time Siq’s grandmother says to him, You’re old enough to marry now, so look for someone about the age of this woman, pointing to Siq’s sis. That night he starts to get in bed with his sis, and his g/mother says, What are you doing?, Siq replying, Well, didn’t you say to marry this one? (In the old days, of course people wouldn’t marry any relative, even a distant cousin), and the g/mother shakes her head and says, You have to marry someone else, not your sis!, and even today, when parents scold their kids they’re apt to say, That’s just like Siq!

The Abandoned Wife - Once there was a woman living at Tejon named Puluy, whose husband’s a hunter. Each day he goes out hunting and when he returned home at night he’d bring game for his wife and two sons, but then he fell in love with another woman and started bringing home less and less, giving most of what he got to the other woman. Puluy starts suspecting what was going on, and says to herself, ‘He no longer cares if we eat or not. It may be he’s met another woman. What can I do? I hope he doesn’t forget his sons!‘, but her husband doesn’t return that night, so they ate what little was in the house.

The next day Puluy sends the eldest son to find his father. The poor boy leaves the house and goes to where the other woman lived. Now it used to be the custom the men did all the roasting, and when the boy arrives the father was roasting ducks over a fire. His father tells him to sit down.

Then everyone ate while the boy sat and watched, not saying anything. The ducks were big and fat, and the grease ran down the father’s face and hands as he broke the ducks apart and ate them. When the meal was finished the father says, ‘If you want a taste of meat, here it is!‘, but he didn’t give his son a single piece; instead he wiped his hands on his son’s body. The boy says nothing.

They all lay down then and went to sleep, and the boy leaves, still without saying anything. When he got home his mother was cooking a little piece of meat she’d found. He sat down and she said, ‘You’re in luck, for you can have meat once again. We haven’t had any yet, but you can eat again if you wish!‘ Then the boy spoke up and said, ‘Why do you think I’ve had meat to eat? I haven’t had a single bit!‘

She replies, ‘Then how does it happen you’re all covered with grease?‘, he states, ‘The only thing he gave me was the grease stuck to his hands‘, she exclaims, ‘Why didn’t you tell me! I thought your father gave you something. Don’t go there again!‘ The following day the father goes hunting again and Puluy calculates when he’d be returning in the evening. Then she tells her sons, ‘Wait for me right here. Gather wood for a fire, I’m only going a little way.‘

She’d no sooner left than she turned into a puluy, a heron. She flew along and saw her husband coming loaded down with ducks he’d caught in his trap. He didn’t see her coming. When she was right overhead she gave a scream (as a heron does) and when he looked up she pecked out his eyes with her beak.

Then she gathered up the ducks and carried them home with her. She cries, ‘Now let her children suffer as mine have suffered!‘ Her sons were very happy when she returned loaded with the ducks, and the father was dead and could no longer harm them.

The Boys Who Turned to Geese - This isn’t a story, it’s an incident which happened long ago, when animals were people. There was a woman with a little boy, and she’d remarried, due to her former hubby having left her for someone else. One day the stepfather goes out hunting for ducks and fish, and he brings some home and roasts them, since in those days, the men did the cooking. The hubby and wife ate the fat ducks while the boy sat and watched.

They finish eating and clean the little boy’s mouth and stomach, he hadn’t given him anything to eat. The woman tells the boy, ‘Go to your father for food!‘ The boy gets mad and leaves. He goes to look for something to eat - roots or anything else. He finally finds some cacomites (edible bulbs) and eats them. By noon he goes home, but his mother says, ‘Go out and play.‘

The poor boy goes out somewhere and lays down to sleep. The next morning he gets up and starts to dig for more cacomites. He was digging when another boy comes along in the same predicament - he was hungry, he had no father, and his mother had remarried. The 2 boys spend the night in a remote spot, and the next day they dug more cacomites.

Raccoon comes along and sees them digging and asks, ‘What are you boys doing here?’. They reply, ‘We’re digging for cacomites.‘ He asks, ‘Why, don’t you have mothers?‘ The boys say, ‘Yes, but they don’t want us.‘ Raccoon says, ‘Oh, you poor boys!‘ He starts to dig cacomites for them.

Right then a third boy arrives, and he also had a stingy stepfather. Raccoon says, ‘Boy’s, I’m going to take you someplace else‘. There’s a kind of fruit in the Tejon area similar to potatoes, he takes them to a place where some of this was growing and started digging while the boys ate. Two more abandoned boys come by and see Raccoon was giving the other three boys food.

Now there’s 5 boys and Raccoon says, ‘I’m going to take you to another place so you can fill yourselves up.‘ He takes them to a place where there were some tules, and he dug up some tule roots. The boys ate, and now it’s late in the day. Raccoon says, ‘Go on home now, boys‘, they reply, ‘But our mother’s don’t want us.‘ Raccoon says, ‘Go ahead, I’m going to watch‘.

So the biggest boy goes home, but his mother comes out with a stick and says, ‘Don’t come here! Go sleep somewhere else. I don’t want you here!‘ Raccoon watches all this, and then he tells another boy, ‘Let’s see about you.‘ Again the boy’s mother chases him away. Then Raccoon asks, ‘Do you boys want to go and sleep with me? I sleep in the temescal (sweat-house)’.

They answer, ‘Fine‘. They go to the temescal and Raccoon built a great fire, and the boys warmed themselves. Then they slept, for they were content. The next day Raccoon asks, ‘Boys, aren’t you going home for your breakfast?‘ They reply, ‘Oh, no‘. So Raccoon says, ‘Then I’ll take you where there is some ?aqulpop (chichequelite - nightshade species)‘. He takes them to where some is growing and soon 2 more little boys wander by, making 7.

They eat and fill themselves, then the oldest boy says, ‘Boys, I’m thinking of going north. What do you think?‘ The other boys reply, ‘Well where you go, we’ll go too‘. The oldest boy asks, ‘ What about our poor uncle Raccoon?‘ The boys reply, ‘We’ll take him too‘. The oldest responds, ‘Good, now we’ll see how to do it‘.

He collects some goose-feather down (soxs), and puts some on the head and shoulders of each boy in turn. Then they call Raccoon and explain what they’re going to do. They say, ‘We’ve give you a lot of work, unc. Now our mother’s don’t want us, we’re going to leave‘. Raccoon’s sad, and the oldest boy says, ‘Unc, if you want to go with us, we’ll take you along‘.

Then Raccoon is content and says, ‘Yes, why not? I’ll go‘. So they throw down on him too and the oldest boy says, ‘Follow me, boys. Accompany me, and sing!‘ He starts singing the following song (in Yokuts):

wilele ho?omoho
ixami hayoqac?i
ixami hayoqac?i
iqapapaq? atsripiniyu
papa,
volteanse paca, gentes,
volteanse paca, gentes,
extend your arms.

The boys were singing and going toward the temescal, but now they didn’t touch the ground, - they were already in the air. A family lived close to the temescal, and the woman came outside. She says to her husband, ‘Come and see the poor boys‘. He looks out and says, ‘Ah, the poor boys are leaving‘.

The boys go around the temescal clockwise, but now they’re flying. Raccoon came along below, walking on the ground. The boys didn’t sleep that night, they sang the whole time. The next day Raccoon takes them out to find breakfast, and is very sad.

By afternoon they again returned singing, covering Raccoon with feather down to see if he could fly, but he couldn’t. Again the boys flew around the temescal and the neighbor woman saw them, and says, ‘Ah, poor little ones, they’re going’. Her hubby replies, ‘Tell the mother of the oldest boy to come and see what’s happening‘. The woman goes to the mother and says, ‘You’re going to be sorry - look at your son!‘

The mother replies, ‘What can I do? Let him go!‘. The woman says, ‘All right‘ and leaves. All through the night the boys sang again, and they told Raccoon, ‘This is the last time - tomorrow night we’re leaving. You can’t go with us, though we wish you could‘. Raccoon’s crying, and says, ‘What shall we do!‘.

The next day they all go out to find their breakfast and this time they covered Raccoon completely with down, but he still couldn’t fly. The boys returned home singing, higher in the air now, and now they’re no longer boys, but geese. The oldest gave a cry, and the neighbor woman says, ‘There come the poor boys again‘. She looked out as they flew over, and how they were geese instead of children.

She ran to their mother’s and said, ‘What kind of heart’s do you have? Go and see your sons!‘ The mothers go out to look, and the boys are already high in the air. The oldest boy’s mother extends her arms toward him and says, ‘Ah, little son, come down!‘, but he only climbed higher. She picked up a long stick and brandished it at him. ‘Come down!‘, she cried, but they kept climbing higher, and now the 7 women were crying.

They flew three times around the temescal, and Raccoon’s crying too. The mother’s cried below saying, ‘Come down, little ones, come down and eat something!‘, but they flew away to the north, and the women followed - which is why Maria thinks they’re the mother’s of the 7 Pleiades. Geese are merely called manoxonox awawaw, but they cry the same as a little boy. Maria remembers there were many by the Tule.

Once they passed over while she was sewing, crying yey, yey, yey. Brigida was still living then, and Maria asked, ‘Mother, who’s crying?‘ She looked everywhere, but didn’t see a thing. Then realized it was overhead. Pool little one, flapping its wings. Maria started crying, since she already knew about this incident. Brigida says, ‘They’re animals, dumb one!‘

Thunder Makes Zaca Lake - Zaca Lake was formed when Thunder sat down and made a great hole in the earth. There once was a village there, and a man was eating ?ilepes (food substance) there one day when he looked up and saw Thunder and started talking in an insulting way to him, and people said, ‘Let us get away from here, for Thunder’s someone you have to respect‘. They fled, and as they looked back they saw where Thunder had sat down there was water, and the man who’d spoken to Thunder had vanished. Later, when they had cattle, it was noticed the cattle near the lake were nothing but skin and bone although there was plenty of grass. The head of a monster was seen sticking up out of the lake. No wonder the cattle didn’t go near it! and it’s said in the middle of the lake the water eddies around and around and there’s no bottom to the lake at that point.

The Man Who Went to Similaqsa - At the Tejon about a century ago, when the people there weren’t yet Christians, the son of a certain rich chief told his mother he’d like to marry a particular girl. The mother said, ‘Very well, I’ll ask for her hand for you‘. In those days the people were different than they are now. The girls stayed at home with their mothers and didn’t mix with men like they do now, and they never got married without their parents consent.

The boy’s mother asked for the hand of the girl and the girl’s mother consented, and so the 2 were married. They had a celebration and lived for quite a while at the house of the boy’s mother. One morning the 2 ate breakfast and strolled around to get some sunshine, and while walking the wife picked up a little stick to clean her ear with. Her husband was teasing her and accidentally hit her hand.

The stick was pushed into her ear and it started to bleed, and when she saw the blood she fainted and fell down dead. They had a wake for 2 nights and on the following day they buried her. The boy didn’t want his wife to be buried, but his mother said, ‘She has been dead for 2 days now‘, and so they buried her. The boy went to the funeral and then returned home, but that night he decided to go to the grave to watch over the remains of his wife.

He said even if he died he’d follow her and went at dusk and made a hole near the grave the level of the ground. The 1st two nights he spent thus he saw nothing, but he knew she’d rise on the 3rd night, and she did. The ground started to move and finally she arose and shook dirt from her hair. She started north and came back; then she started east and came back; then she started south and came back; and finally she started west and came back.

Then she started north again, and didn’t return, her hubby following and she kept on going. At last she stopped and told her hubby to go back because she wasn’t a human being anymore, but a spirit of the other world. They had a discussion and she finally consented to let him follow her a little further. When dawn came he could see only her heels and what looked like mist, but when evening came again he started to see her more and more clearly until he saw her as clearly as if she were alive.

She told him to go back and said, ‘You have killed me, and now you’re keeping me from my destination‘. The man replies, ‘It makes no difference, I’ll go on even if I perish‘. He continues to follow her. When they got to the place of the widows she told him there they had to part, but he didn’t want to, and so they passed by the land of the widows and kept journeying.

After a little while the wife stopped and said, ‘I don’t know what we’ll do. There’s a long pole ahead. I can pass across there, but I don’t know if you’ll be able to‘. They reached the place, and there was a long pole which kept rising and falling, touching the gate of Similaqsa and then rising until it brushed the sky. The wife said, ‘I’ll hurry and pass the gate. Be careful, there’re 2 animals in the water which’ll try to frighten you‘. These animals emerge on each side of the pole and shout, and if a bad soul is passing it falls into the water and perishes but a good soul passes by safely.

The wife told her hubby she’d try to hold the end of the pole down until he could cross it. The hubby looked and saw people standing petrified on the bank on this side, and he recognized some of them as men who’d murdered their wives or had done other evil things, and he saw the water was full of frogs, snakes and turtles with the hands and faces of people. These animals lived on cacomites (edible bulbs) which grew on the neighboring hill; they’d come out of the water and dig for them. The woman crossed the pole safely, and so did her hubby.

She waited for him, and when he’d crossed she said, ‘You may go this way, and I’ll go the other way. You’ll come to a very large house of crystal. The old man who commands us lives there, and you can tell him what you want‘. She went on in one direction and he went in the other. He reached the crystal house where the old man lived, and the old man asked him what he wanted. ‘My wife died, but I want her back’, the hubby says.

The old man replies, ‘If you do what I command, you can take your wife home with you. You’ll be with her for 3 nights, but you must not sleep with her. You can only talk with her‘. The sun set and he was happy. He saw a band of people coming and he thought his wife was among them, but she wasn’t. A second band of people appeared, but again she wasn’t among them. A very large band came at last, and this time the wife was among them.

She arrived and was very happy. That night the man was very sleepy but his wife told him, ‘Don’t go to sleep‘. She shook him so he’d stay awake. The following night was the same - they talked and talked, and the man managed to stay awake.

On the 3rd day the old man tells him, ‘Don’t go to sleep. This time you’ll get your wife back body and soul.‘ That night the wife said, ‘Don’t go to sleep - I have pity on you‘. She shook him and pinched him, but he finally went to sleep nevertheless, and when he awoke he found only a big log of wood lying next to him. His wife was gone. then the old man says, ‘Now my son, you haven’t obeyed my orders. Your wife is no longer in this world, she’s a spirit. They’re waiting for you at home. Go home, for your mother and father are crying, thinking you dead, but don’t tell anyone where you’ve been, for if you do many people will die. It’s taken you several days to reach this place but you’ll be home by sunset.‘

Then the man lost consciousness, and when he came to his senses he was near home. He waited til dusk to enter the village, so no one would see him arrive. He slipped in to his mother’s house undetected and when she saw him she asked, ‘Where have you been?‘ The boy wouldn’t tell her where he’d been.

The next day his friends came around and asked him where he’d been, and at first he wouldn’t tell them, but at last he broke down and told them everything he’d seen. ‘Now I’ve told everything I saw and heard. Now I’m going to die, for I was warned I’d die if I told‘. The mother cried, ‘My son, don’t tell anymore!‘, but it was too late, and he died. He’d told the names of all those who were turned to stone or frogs, and the rest, and this is how people know these things. The people at Tejon can tell this story better than me.

The Slighted Princess - Once long ago the people who were considered nobility among the Indians were all invited to a gathering, but a certain princess wasn’t invited. She went anyway, but very little attention was paid to her. However, she said before she left she was going to express her feelings. So she sang the following song:

nowwiya qinohonwiya (3x)
a a aa aa aaaa
nowwiya qinohonwiya (3x)
sulxoyoyon mehuq?sisqapu (2x)
sulquyam hemu huyuwe (2x)
nowwiya qinohonwiya
sukquyam wayamcuqele (2x)
nowwiya qinohonwiya (2x)
nowwiya ha
a a aa aa aaaa

Who is like me!
My plumes are flying-
They will come to rest in an unknown region
Above where the banners are flying.

When she finished singing she said goodbye to everyone and left. Then the 2 daughters of the two leading men followed her and made her return and be one of their number. Then she stood among them and sang:

cam susnunal wu?uhun
?ispat?islowiwas
hiyahiya inowiyahaa
?iyiyi ?iyiyi nensup?
a a a a aaaaaaaaaaa

They will be carried
To the nest of the eagle
And remain there in joy.
Joy fills the world.

When she’d finished singing this song the princess left, and this time they let her go. Martina was the one who told Fernando this story. She said it applied well to him due to he always roaming about being well-received and helped on his way. Fernando said earlier he’d made a solemn vow not to tell this story. Once when he made a vow and broke it he got an awful bump.

Gain is All - A man once played the following song on his four-holed flute:

ci winu hayaya (2x)
winu winu hayaya (3x)

Gain or profit
Will always exist

He was a very close observer, and he started to study the world. He found conflicts which went as far as people killing one another, and the cause of it all was gain. He stopped playing his flue, put it to his ear, and listened to the world, and he heard all was gain. Then he played the tune again, listened again, etc, and this is all - the hole of the flute is the pathway to thought.

After figuring it all out the man concluded profit is the voice of all. All the time it’s a single voice like the humming of the air. Gain is the touchstone of the human heart.

The Boy and the Serpent - There’s a place over in the valley somewhere where there’s a big river, and people used to catch lots of ducks there. They’d make a trap like a house out of woven tules and put a stuffed mud-hen inside. The ducks would enter the zigzag entrance and after a while the trap would be full of ducks. Each man made his own trap, and went every 2 or 3 days to check it and remove the trapped ducks.

Maria’s mother Brigida once knew a boy who built several traps at this place but couldn’t catch a single duck. Now there was a spot on the same river called Asaliw, beyond where the duck traps were located, which was very sacred. No one ever went there, but this boy went to Asaliw anyway, hoping to shoot some ducks to make up for his lack of success in trapping them. When he got there he shot at a duck, but missed and he thought to himself, ‘I’m going to have bad luck!’, and when he turned around he could no longer see the water.

The whole riverbed was filled by the body of a giant serpent with scales as big as baskets. The boy broke his sinew-backed bow and threw it away, and then did the same thing with his arrows. Then he went and touched the serpent with his hand, and he felt it move. He walked alongside it, stroking it with his hand, and then he turns around and walks back.

3x he strokes the serpent’s body in this fashion. He takes his atiswin (spirit helper/talisman) and rubs it over himself and the serpent, and then lay down on his stomach. For 5 days he lay there without eating or drinking, taking only pespibata (native tobacco). Finally the snake appears in human form and tells him not to be scared, and sang a song.

The boy went home, and when he arrives there his mother and father already know he’d met misfortune, and so he’s given toloache (jimson weed). Brigida knew this boy personally. How strange! There used to be these places and now they’re all gone.

The Serpent Woman - The people of Kalawasaq had the custom of playing pa?yas (ring and pole game). Once there was a certain man who had the gambling habit bad and lost all the ?ik?imis (type of shell bead) and mucucu (a type of small shell bead) his mother had, and his family was poor. On 1 occasion he’d lost everything, and he decided to do away with himself due to being so ashamed. So he took a trail where he knew there were bad animals, and when he reached the place where the lime deposit was located he lay down and went to sleep, not caring if animals killed him or not, but nothing happened to him.

He lay there all night and all the next day, and all the following night and day, as well. Around midnight on the 3rd night he thought he heard someone approaching. He says to himself it must be either a bear or mtn lion. He lay his head in his arms, and whatever the thing was came up to him, and a voice said, ‘What are you doing here?‘. He looks up and it says, ‘Don’t be scared of me - I won’t hurt you’.

He sees it’s a woman who was talking to him. ‘Don’t be sad’, she says. He replies, ‘I’m not sad‘. Then she says, ‘I have plenty of money and food to eat. Don’t be worried about what you’ve lost, for it’s nothing. Daylight is coming, and I’m going. I’ll return tomorrow night‘.

She then leaves, and in a short while he hears a noise and looks up to see a gigantic snake a foot in diameter crawling away. It wasn’t a woman any longer. The man remains lying there saying to himself, ‘I’ll stay here, inasmuch as I’ve come. It’s my fault for coming here‘. The next night he sees the woman approach again and she remains there all night talking with him.

She again tells him not to be worried, he could go with her to her house which was only a short distance away. She tells him not to be scared, for he’d see her as she was.He doesn’t respond, and as she left she assumed the form of a gigantic serpent which crawled toward the cave. The man couldn’t stand the place any longer, and he returns to Kalawasaq where his mother and her fam were living in very destitute circumstances.

He tells them everything he’d seen. He said he wanted to die, he didn’t want to drink anymore toloache, and it came to pass he didn’t live very long after this; he died. This is how people knew the reptile was living in that place. This happened before the Indians were Christianized, and this serpent which lived in the cave where the lime was dug was the same as the serpent the two workers in the lime pit saw in the sky. It had a special name, but Maria forgets what it was, nor did she ever hear of its origin, but it’s been known for centuries a great reptile lived at this place.

The Sea Serpent - People used to see the tracks of an enormous sea serpent sometimes. It was the psos ?i alnuna hee soo, ‘snake that comes from the water‘. 4 men, or some such number, were thinking of this gigantic snake were reported to the priest at Santa Barbara mission as going up and out of Mission Cyn and past Hope Ranch to that island. The track of this serpent was once seen at Punta Gorda cyn between Carpenteria and Ventura, and an Indian named Juan Capistan (of Dos Pueblos descent) also reported seeing the track of one of these snakes on the beach at Puerto Nuevo on Santa Rosa island. The men who were working with the sheep threw some sheep entrails at that spot and the sea serpent came to eat them.

The Old Woman and The Lame Devil - The people of Kalawasaq always seemed to have bad luck. A big fiesta was once held at Soxtonokmu as was the custom and the people of other villages were invited to attend. A certain blind old woman lived at Kalawasaq with her daughter and her son-in-law. The hubby suggests to his wife they go to the fiesta at Soxtonokmu, since all the ?alapkalawasaq (inhabitants of Kalawasaq village) were attending. His wife says she can’t leave her mother since she was blind, so the hubby says she should come with them.

The 3 leave and arrive without issue to Soxtonokmu, and the fiesta starts. The hubby noticed his wife was chatting to other men and was getting jealous. They argue and he says, ‘We better go home.‘ So they start off with the wife leading her mother by the hand.

When they were close to Kalawasaq (village place name), but hadn’t crossed the river, the hubby and wife start arguing again and the man gets so angry he starts thrashing the wife. The old woman was by the trail with ehr bundle, but the couple was so upset they leave her standing there. It gets dark and she’s still standing there, saying to herself, ‘I’ll stay by the trail until they come back for me‘. She stays in the middle of the trail holding her walking stick in her hand.

Pretty soon she feels a hot wind (she’s naked, as was the custom). She says to herself something was going to happen to her, and it grows warmer. She hears a sound like a man stepping every now and then, and says to herself ‘This isn’t my daughter, it’s not anyone of this world‘, but she’s not an ordinary old woman, she was shrewd, and stood up and says, ‘I’ll remain here!‘ She takes her staff and holds it firmly in her hand. She heard the fall of the single foot still coming, and thinks it must be the mapaqas ?as?il or lame devil who goes around the world.

The creature approached the old woman and stood there, giving her a shove, but she doesn’t move. ‘Get away from here‘, says the devil, shoving her again, but she says, ‘I won’t move from here!‘ He replies, ‘Get off the trail. Don’t you see I have to pass?‘ She asks, ‘Why don’t you go around?‘, and he shoves her again. She grabs him by the wrist and starts to wrestle with him, she very strong due to her ?atiswin. ‘Let go!‘, says the devil at midnight, for they were still wrestling.

A little after midnight the devil says, ‘If you let me go I’ll give you plenty of money and lost of food to eat.‘, but the old woman replies, ‘No, I won’t let go. I’ll hold you until sunrise, so people can see you and make you ashamed of yourself!‘ The devil replies, ‘No! If you let go you’ll have many years to live and you’ll see the world.‘ The old woman replies, ‘No!‘. The daughter and hubby meanwhile, had discovered the old woman was missing. ‘Oh, you ungrateful one!‘, the wife says. ‘Where’s my mother? She must’ve frozen to death!‘

They go out to find the old woman and bring her home. At daylight they came to the top of a hill and see in the distance the old woman still wrestling with the devil. Before they could reach her they see her fall. A little cloud of smoke left the spot and entered the hollow of an oak. When they reach the place the old woman is lying there on the ground in a faint, but the son-i-l cures her with his atiswin.

Yowoyow and the Boy - Yow was a nunasis, a kind of devil. He must’ve been a big fellow, carrying a basket on his back full of boiling tar, and when he caught a boy he’d carry him home in the basket to eat. Once Yow caught a boy and says to himself, ‘Now I’ll have good eating!‘ He threw the boy in the basket to carry home, and the boy got all stuck up with tar. On the trail Yow passes under a tree, and the boy reaches up and grabs a branch and pulls himself out of the basket. Yow doesn’t notice, and reaches home, telling his old woman, ‘Now well have boy for supper.‘, but when they look in the basket the boy’s gone. Yow goes out to hunt for him, but he can’t find him anywhere.

Shamans and Other Phenomena

Bear Shamans - If a man wants to be a bear shaman he kills a bear and pulls the skin off over the head in one piece, cutting the paws and the skin from the head carefully, and fills it with grass to dry, and other men told Fernando they cut the skin down the back from the head to the tail, and stuff it with grass to preserve its shape. Then they make a fine-meshed net of amole fiber and make a type of shirt to protect the wearer of the bearskin in case of attack by arrows (which is why men sometimes shoot at bears and fail to kill them). Fernando hasn’t seen one of these coats of mail, but Mateo of Ventura told him there were 3 cords inside the skin with loops for each of 3 fingers.

The index finger makes the bear walk, the middle finger makes it run, and the ring finger makes it turn. The index and middle fingers together cause the bear to go very swiftly, and if you don’t know the combo you’re likely to go fast and bump up against the side of a tree or a mtn or something. These forces are supernatural. The man, of course would do his part, but he wasn’t able to go as fast by himself as he could when assisted by these supernatural forces.

The 3 cords are managed with the left hand and the right hand is then free for dealing blows. Fernando hadn’t heard how they entered the skin or how they were dressed. He thinks they had herbs. Pastor once told him, ‘We’re constantly walking on herbs the virtues of which no one knows.’

The thing must have had many superstitions. Ustaquio, the old Ventura vaquero, found one of these bearskins on top of sisa mtn and didn’t know how to use the strings. If you don’t know how to use them you’re likely to go over a precipice or anywhere, and before Ustaquio knew if he went to Nordhoff and to the ridge by Kaspatqaxwa where he bumped against the hill and stopped. Then he returned to where he’d put the skin on originally, but Mateo said it didn’t take him long to go and return.

Mateo also told Fernando a bear-man. Ustaquio was a wounded 1x by a bear and took an oath to kill every bear he saw from this time on. One night Ustaquio’s father was going to San Fernando disguised as a bear. The vaqueros went after this bear and lassoed it, but they saw by the way it took the rope from its neck it wasn’t a real bear.

A genuine bear takes the rope off quickly with one paw, but the medicine man disguised as a bear puts both front paws under the lasso and removes it. In those days the men had a straight sword they carried under the leg piece of the saddle, and when the bear removed the rope from his neck Ustaquio charged it with his sword, and then charged it again. As he started a 3rd onslaught, the bear spoke and said, ‘My son! don’t kill me! I forgive you, for I’m at fault. I forgive you all, for people are doing away with bears.‘, but Ustaquio had taken a solemn oath in church, and so he said to his father, ‘I’ve taken an oath. You’re wounded, and I shall kill you this day.‘

He started to make a fresh onslaught, but another vaquero stopped him and said, ‘Spare him, he has pleaded with you. You’ve killed many bears and so have carried out your oath‘, and so Ustaquio spared his father’s life. The old man was carried to Ventura where he died, but before he died he told Ustaquio he wanted his belongings distributed among the others of the bear belief. There were 5 of these left 3 at Ventura, one at La Purisima, and one at Santa Inez, and when Ustaquio addressed the 3 old men at Ventura, he said, ‘This has been my father’s will, but I want you to be very careful about what you do, for a bear wounded me and I’ve taken a solemn oath to kill every bear I come across. So you people be very careful, and never come my way!‘

At La Purisima they also killed another bear shaman. It was the first time he’d come out to experiment as a bear. The young vaqueros there lassoed him, dragged him around for awhile, and finally stabbed him to death. Fernando was shown the place where this happened.

There was an old Indian at Santa Inez who’d turn himself into a bear and pull riatas off other people knew they were bear does. Once a Purisma vaquero said to this Santa Inez bear-man, ‘Your belief in this matter is false, there’s no foundation to it. Your courage is brought on by these herbs you have. I’d like to get you out in the open and show you what real courage is. You’ll see the actions of a man on a good horse are as quick as thought.‘ Finally the vaquero threatened to lasso the old man then and there and drag him to the priest if he didn’t agree to meet him in a test of strength. So, the old man agreed to do it.

In the willows in the bed of the river where the road from La Purisma to Lompoc crosses the stream there was a small bare spot, and here the two agreed to meet on a certain night. When the vaquero reached the designated spot it was nearly dusk. His horse had a fine sense of smell, and as soon as they arrived it cocked its ears. The vaquero thought to himself, ‘The bear is close.‘

He rode to a clump of willows where the bear was hiding and said, ‘Bear! Have you arrived? Come out! Men never hide from anybody. If you are ready, come out, for nobody is coming now. If you care to try your agility with me; you begin, but if you wish to try my courage and agility, I will attack you.‘ Then the bear spoke up and said, ‘I’ll do the attacking.‘ ‘Then hurry up and get to work!‘ So the bear attacked, but every time it rushed at the horse, the horse would make a little turn, and the bear would miss him. After awhile the bear got tired, and the vaquero said, ‘Do you prefer to be hit with my riata or my tapaderos? All you can do now is wait to be punished by me. You haven’t the weight of a real bear. You haven’t the strength to bite me. You’re like a leaf in the wind.‘

Then he attacked the bear, and at every rush the bear went down under the tapaderos. ‘Now I will try my riata, and punish you so you won’t play spooks anymore.‘ Finally, the bear had enough, and the vaquero spoke again and said, ‘Tell your friends who do this same kind of thing never to dress as bears again. For you people are to blame for a great deal of our suffering and for the fact we can’t carry out the doctrines taught by the priests. You must promise neither you nor your friends will do this again. You must not use your herbs.‘

On the way home the vaquero went a roundabout way and stopped in the shadow of sometimes in the middle of the Santa Rita plain to see what the bear would do. The bear came loping along, and every time he took a leap there was something in his mouth which made a hw sound. As the bear passed the man came out and gave him a final drubbing with his rope. ‘Never do this anymore’, he said to the bear, and before he let him go he placed his horse squarely in front of him and asked him what his opinion was of a man on horseback.

The bear said, ‘Ah, a man on horseback is brave and agile, and a thing of power. The horse is the image of man’s mind - he knows what the man wants. The only thing he can’t do is speak.’ Then the bear added, ‘and a man on foot, two, with his bow and arrows - if he is a man of courage, he is a god on earth.‘ Then the vaquero let the bear go. Sometime before the Purisma vaquero had his experience with the old Santa Inez bear shaman, there were 3 vaqueros who were said to be studying and practicing to become bears.

One of these would-be-bears decided one day he’d have some fun. There was a man coming along the road from Lompoc to Purisma, and this bear appeared and started to climb a tree. The man had a bow and a quiver full of flint-tipped arrows, and when he saw the bear he strung his bow with his foot, and got ready to shoot an arrow. The bear saw what he was doing and cried, ‘No, no, no! Don’t shoot, it’s me!‘ The man recognized the voice as of someone he knew and so he didn’t shoot.

Bear Doctors - Wizards or sorcerers would have 2 bear paws hanging around their necks. They would throw these into a thicket and the paws would have a fight with wild bear. These men would also get into a bearskin fixed with cords and scare women who were gathering seeds, or they’d go long distances rapidly. They wore bear teeth hanging from their necks.

Wiyaxamsu and His Brother - Maria heard once long ago there were 2 men here at Santa Inez who could turn themselves into bears. They’d go as far as San Luis Obispo during the night and be home by dawn. At this time the padres were still in power and people were still living at Alayulapu. The 2 bear men - Wiyaxamsu and his bro- were great bear dancers, but the padres didn’t allow such dances to take place.

The 2 men were very unhappy about not being able to dance, and one day they decided to ask the people to let them perform secretly. They asked everyone to watch in silence and not make any noise which might attract attention, and the people agreed to their proposal. After dark they assembled quietly in the Canada del Cepo-siy?apsima? or ‘house of the jackrabbit’ - where the dance was to be held. Now at this time Maria’s father was a young man, and very mischievous.

He and another young man were talking about the dance, and Maria’s father said, ‘Let’s go and watch, and see if it’s true they turn into bears!‘ ‘Fine.‘, said the other young man. ‘But ride a good horse, the best you have, and I’ll do the same.‘ They took ropes and everything else they thought they might need and started off.

They stopped on the hill above the cyn. There was a fire burning down below for the 2 bear dancers to dance by, and there were many men and women there watching. The singers were ready with their rattles. ‘As soon as they stop dancing I’m going to give a yell‘, said Maria’s father.

‘No, I’ll shoot‘, said the other. ‘But if they attack me, don’t leave me in the lurch - help me!‘ After awhile the 2 dancers paused in their dancing, and the 2 young men on the hill begun to yell. The dancers were very mad about the yelling, since they had asked everyone to remain silent.

Wiyax jumped into the fire and threw his arms up, and immediately the flames shot high in the air. The entire area became as bright as day and the 2 boys on the hill were visible to the crowd below. No one said a word. Wiyax’s mouth had lengthened into a bear’s snout, and when he became a person again he remained crouched over.

After a while he raised his head and said, ‘Ah, boys, my heart is sad. I begged a favor of you!‘ He was very angry. Then Maria’s father said to his friend, ‘We’d better leave. I’m going to get scolded for this!‘ He was scared by now.

The 2 young men left then, and Maria’s father arrived home about midnight, where he found his father still waiting up for him. When he came in the old man turned around and said, ‘How are you?‘ ‘Fine.’ ‘Why didn’t you let the men dance?‘

‘I wasn’t there, papa‘, he replies. ‘Then you weren’t up above there on the hill, and your companion didn’t shout?‘, the old man asked. ‘No, papa.‘ ‘Then you aren’t fooling me? You can’t defend yourself. You have no ?atiswin. They will kill you!‘, the old man said.

‘Papa, I didn’t go there.‘, the boy said. ‘Yes, you went‘, his father replied. ‘Don’t think I’m stupid.‘ The boy said nothing. ‘You think your horse is so powerful. He’s nothing, and you along with him!‘

Then his son said, ‘It’s true I was up on the hill, but who told you?‘ ‘Silence!‘ replied the father. ‘Don’t ever do that again. Those men aren’t like you - and they’re very mad!‘ Now Maria’s father was a vaquero, and the next day when he went out he rode his best horse.

He left with a number of other riders, and as they were riding along they saw a little bear vanishing into some bushes. Maria’s father liked killing bears, and he said, ‘He won’t do anymore harm!‘ He grabbed his rope and rode toward a thicket of scrub oak into which the bear had disappeared. Just as he reached the bushes a huge bear with a sorrel head suddenly emerged from the trees and caught him by surprise.

The only thing he could do was to turn and run, with the bear right on his heels. He went up a ridge and when he turned his horse at the top the bear was very close behind him. The horse jumped a small ravine which was in their path and the bear tumbled into it, but the horse was exhausted by now, and the bear caught hold of its hindquarters and pulled the horse and rider down into the ravine. The other vaqueros arrived just in time however, and roped the bear’s feet and head, pulling it off the horse.

The young man examined his horse and discovered its hindquarters were ripped clear to the bone - the flesh was hanging down in strips and it had very little chance of surviving. He took a knife and disemboweled the bear, and the vaqueros then released it to die. He arrived home late this night and was surprised to find his father still up waiting for him. When he came in the old man didn’t say a word.

Maria’s father ate his dinner of meat and acorn atole. The old man built up the fire until it was burning brightly, and then he turned and regarded his son in silence for awhile. At last he said, ‘Ah, boy! Now what do you think? Where is your fine horse?‘ the young man didn’t say a word. ‘The bears are going to kill you! You think you’re a man - you’re not a man!‘

Again there was silence. ‘If the bear had wanted to, he could have killed you - but there’s time enough for this!‘ The old man kept on scolding his son in this way, but the young man didn’t say a word. What was there to say?

Wiyax died here at the mission. He told his wife, ‘I’m going to go now. I can remain here no longer, but I’m not going to die. Take care. They can bury me now, and tmw they’ll see my tracks.‘ It was true. He died and they buried him, and the next day his wife and another woman went to the grave and found huge bear tracks on top of it.

Now when Wiyax was a man he burned his feet badly, leaving only claws, and the tracks on the grave showed only claws. Years afterward 2 young man from the Tulare country told Maria there was a bear over there which was really a man. He stole the very best cattle in spite of everything the American ranchers could do. It must have been Wiyax, for the bear tracks in the Tulare country had no feet, only claws.

The Old Woman and The Bear - Once at Mistayit an old woman, and 2 girls were out gathering berburis (barberry). The old woman was a sorceress. A bear (who was really a man) jumped out of some bushes, and the old woman told the 2 children to come to her. She spoke to the bear and said, ‘What do you want? Get out of here!‘ The bear tried to get at the girls.

The old woman took her walking stick and pointed it at the sun. Then she thrust it into the bear and burst his skin, and there was a man inside. He had a lot of abalorio inside of the skin. Such men always carry abalorio when they turn into a bear so they can pay people not to betray them in case they get into trouble. The old woman didn’t take the abalorio but made the bear-man promise never to scare any woman again.

Silinaxuwit - Wasn’t an ?al?latiswinic but he was harmless, although nobody knew it. One day Marina’s house caught on fire, and she was standing outside crying. Silina volunteered to save her things. He loosened his hair and covered his face with it.

Then he went slowly into the flames, and it was as if they opened a path for him. He brought all of Martina’s (name changed) things out of the house safely. Now Silina was a great talker, prankster, and lover of women, but he suddenly became very quiet and sad, and everyone wondered what was the matter with him. Jose Ignacio finally asked him, ‘What’s wrong?‘

Whereupon Sili answered, ‘The time has come for me to go to the bears.‘ They saw him climb the hill and vanish into the mountains. In a little while they followed him, and his tracks became the tracks of a bear. Then it’s true he’s now a bear, they said. He never returned. He was staying with his kinsmen.

The ?Atiswin of Juan Moynal - Juan Moynal, Brigida’s half-bro, was captain of tinliw (Tejon Ranch village) and very ?atiswinic. Once he and his 2 bros and Brigida and their mother were all camping at Tejachapi gathering c?oyiq, a kind of seed. Many other people were also camped there, and one day Juan came to the children and said, ‘An epidemic is coming, a very serious one, and many people are going to die. The only way we can escape ourselves is by leaving at once.

Mother is going to die anyway.‘ The children told him if their mother was going to die, they might as well die too, but Juan said, ‘No, for you have many years yet to live, but she doesn’t. Her time has come.‘ The children answered they wouldn’t leave their mother, but he could go if he was scared. ‘No, I’ll also stay and care for her.‘ he told them.

‘But there’s nothing to be done, for my ?atiswin has said she’s going to die.’ Shortly after this people began to fall sick one by one - very sick, and again Juan Moynal’s ?atiswin told him, ‘Take your kinsmen and go, or you will all die. Your mother is going to die anyway.‘ Juan told the children they must all leave at once, but they refused to go. Then Juan said, ‘tonight mother is going to fall ill.‘ And the next morning the mother woke up feeling sick, and again the ?atiswin warned Juan to take the children and go.

‘There’s no hope for her now. Look at her. We must go.‘, he told them. They still refused to leave, but at down the next morning the old mother was dead. Juan Moynal again begged them to leave at once, but they wouldn’t go until the old woman was well buried and the house and all her belongings burned. Only then did they leave, and come to Santa Inez, where Brigida and the 2 brothers were baptized, but when the epidemic was over Juan Moynal returned home to the Tejon - his ?atiswin told him to.

The Curing of Juan Moynal - Juan Moynal was the captain of tinliw village in the Tejon region. He had a half bro named Jose. Early one morning Jose went to Juan’s house and offered his half bro a drink of whiskey. The captain made a remark which showed he knew what Jose was doing to him, but he drank the whiskey nevertheless for it was a matter of pride with him not to refuse because of fear.

Jose then took his wife and quickly left the village, never to return. Shortly afterwards Juan’s throat started to swell until it stuck out 6 inches beyond his chin. It was full of whit maggots. Everyone began to shout the captain was dying.

There was a doc there in the vbillage by the name of Qaq (Alwit in the Tejon language). He also had Qaq as his skaluks. When this man heard the captain was dying he started to run to Juan’s house. There was a crowd of gamblers playing there in the village and Qaq ran right through them shouting wildly for them to make way.

He reached the captain’s house and succeeded in curing him with his wizardry. This was still early the same morning. At midday another swelling began to appear on the captain’s neck, but this time Juan cured himself with his own power. That night they told the captain another ball would soon come out on his neck, so Sapaqay and another little old man said they’d treat him.

Sapaqay ordered a fire to be built outside the house, and then they took the sick man and laid him down there by the fire. Sapaqay and the little old man began to dance, accompanied by singers with splitstick rattles. As Sapaqay danced he’d lightly touch the sick man’s neck with his feather-stick. After awhile the little old man said, ‘It’s now my turn. Give me room.’

Sapaqay kept dancing to one side, and the old man said, ‘If they’ll help me, he’ll live. If they don’t help me, he’ll die. If they come, you’ll see them!‘ There were many people watching. Then he cried, ‘Where are you? I need you now!‘ He cried this 3x, then began to dance violently. Suddenly Maria and many of the people who were watching saw to xelex coming in the night and the birds landed on each of the sick man’s shoulders as he lay there on the ground.

The 2 birds kept singing qeqeqeqeqeqeqeq and shortly the people heard coyotes sounding right in the middle of the crowd and not far from the dancers. The coyotes were there helping Sapaqay. Finally tears started to run from the old man’s eyes, and he said the sick man would live for many more years. The 2 xelex then departed. The next day Juan was better, he was cured.

Sapakay & Cosme - Brigida, Maria Solares’ mother, and a bro by the name of Sapaqay who was a famous shaman at Tinliw in the Tejon country. Before Brigida died she asked her daughter to go and see her uncle. He’d been setting money aside for Maria every year, but Brigida told her not to ask for it. So in 1868 Maria went over to see Sapaqay on horseback, traveling with 3 others through Cuyama country, and when they got there Sapaqay gave Maria a lot of money and other things. Sapaqay was never Christianized.

He knew both white and black magic, and he could make a skeleton rise by means of ?ayip (mineral, aluminum? used as a medicine and poison). He’d run after an antelope and overtake it as easily as a man could catch a little child. Now while Maria was visiting there at Tinliw, a Tejon man by the name of Cosme (who had been Christianized and lived much of the time at Camulos) sent word to Sapaqay which he didn’t believe in Sapaqay’s practices, and he’d soon be there at Tinliw and wanted to meet him. A Ventureño man by the name of Jesus Tuco was with Sapaqay when this message arrived, and Sapaqay told him to prepare some flicker feathers and to use them when Cosme came in sight.

The next day when Cosme came in view Tuco already had a feather under a tray with his knee pressed on it, and when he saw Cosme he raised the edge of the tray and let it flip back and the feather was gone, heading toward Cosme. Cosme staggered but kept on walking straight. Jesus Tuco took another shot with another feather, and again Cosme staggered but kept coming. At the 3rd shot Cosme nearly fell, but managed to keep his feet.

Then Tuco shot again and this time Cosme staggered and fell. Then Sapaqay said, ‘That’s enough, let him alone.‘ Cosme was bleeding at the mouth, and Sapaqay ordered he be given water. Cosme recovered and he and Sapaqay had a private talk and were friends after this.

Later Sapaqay reported Cosme had said he wanted to thank him for his reception, and he wanted to say there in the presence of all everything said about magical powers of the Tejon people was true. Maria saw all this with her own eyes, and later told Fernando about it. They had a big dance then, and Cosme sang for the dance. During the celebration they made Maria walk 3x around a basin of water.

The next day after breakfast Sapaqay asked the people what they thought of Maria, and if they thought it’d be a good idea to put her in Brigida’s place. They said no, for she was brought up among white people and couldn’t be the same as Brigida, and if she did replace Brigida there might be things for her to do or take care of which would be repugnant to her. When the women had made this decision, Sapaqay said since he found himself alone in his wish Maria take her mother’s place he’d retire for good from magic practices which he had followed so long, out of respect for his sister’s death and he said in proof of this he’d bury all his magic baskets there before them all, and he did so.

Then Sapaqay said, ‘All has ended now - all the practices in which we indulged for our salvation or diversion, for there are few now who believe in them, and the next generation will not endure the hardship and suffering which is necessary to maintain them.‘ And he concluded by saying he could never again be useful for anything or hold any position. Maria came back to the coast then and Sapaqay stayed there in the Tejon country. Now Cosme had it in for Jesus Tuco from then on.

Tuco had a wife, and one day Cosme went to her and said, ‘Here’s a worm, and here’s 15 dollars. When you wash your husbands drawers, put this worm inside.‘ This was at Tejon. A few days later Tuco felt there was something the matter with him. He said to his wife, ‘Go away, don’t speak to me anymore, you have poisoned me!‘

At first she wouldn’t confess what she’d done, but finally she admitted it and said she’d done it since he’d knocked Cosme down with the feathers. One day Tuco took a knife and cut his own thigh open and pulled out a ball. He was seized with an impulse to kill his wife, and so he left there and came over to the coast, where he showed Fernando the wound and told him the whole story. Later Pantaleon told Fernando, Tuco was very sick, and Fernando said only Cosme or Sapaqay could cure him. A few days later Tuco died.

The Death of Sapaqay - Sapaqay knew in advance when he himself was going to die. He told his wife, ‘My days of living are numbered. Listen, when I die don’t bury me in the ground. Leave me on top of the ground at the cemetery.‘ Shortly afterwards Sapaqay died and they held a wake for two nights and had funeral ceremonies. 3 old women took the body after the second night’s wake, and Sapaqay’s wife told them, ‘Have pity on him. Don’t bury him, inasmuch as you know his ways. Have pity on him. Don’t bury him, just leave him there on top of the ground.‘

The old women obeyed the widow: they left the body on top of the ground and then returned to their houses. Then next morning the widow woke up and told her youngest son to run over to the cemetery to see how his father was getting on. The son came back and said he couldn’t find a trace of his father. ‘He’s not there.‘ he said.

3 days later Sapaqay appeared again, and his wife asked him to eat but he refused. She knew he was ?atiswinic. He told his wife, ‘I’m going to San Luis Obispo to see my two sisters. I’m all right now, and well.‘ He went to San Luis Obispo and several other people accompanied him there.

He stayed for 2 weeks, and when he was about to leave he told his eldest sister, ‘I’m going away now, and I don’t know when I shall return. I may die and then I won’t come back again.‘ Sapaqay told her he was going to leave his necklace of slo?w and xelex beads with her, and she’d know whether or not he was dead from it. He hung the necklace on a nail in the corner of the room and said, ‘If this remains hanging I shall still be alive, but if it drops I’m dead.‘ Sapaqay and his companions returned to Tejon.

Don Alejandro was an American who was married to a Tejon Indian woman named Sa?awaq?um. He had servants and a buggy for his wife who he kept at the Tejon. Every 2 weeks they killed cattle they brought from their ranch in the Cuyama. Now Don Alejandro went to San Francisco one time by himself for a vacationa nd they killed a beef at his wife’s house.

Sapaqay’s wife told her hubby to go over and try to buy for bits worth of meat from Don Alejandro’s wife. ‘I don’t know whether she’ll sell me meat or not but I’ll go‘, he said. When Alejandro’s wife saw Sapaqay approaching she said to herself, ‘Here comes that hateful fellow. I’m sure he’s coming for meat.‘ She went into the kitchen and Sapaqay followed her.

He asked if he could buy some meat, and she refused, saying, ‘What do you think I am? I have plenty of money. You always come and buy two bits or four bits worth only!‘ Sapaqay said, ‘Very well. You think you’ll enjoy eating all your meat yourself!‘ He returned to his house and threw the money on the table and said to his wife, ‘It’s your fault I have been put to shame. Now you can go without meat.‘ Then he left and vanished into the woods.

Sapaqay’s wife and little son at supper alone that night and went to bed. During the night the entire village was suddenly aroused by the yelling of Alejandro’s wife, who was crying for help. ‘Somebody is trying to kill me!‘ she shouted. She tore up the blanket tore her hair, and tore her clothes.

All night long they struggled with her and all the following day. ‘I’m dying.‘ she cried. ‘Call the whole village and divide all my meat among them - the salt meat, the dried meat, the lard, the fresh meat - divide it among all these poor people.‘ She also ordered them to distribute her flour, sugar, and other groceries among the poor since, she said, if this weren’t done she would die.

‘I am dying, dying. Divide all my clothes among them. Open this trunk and that, and distribute all this stuff among the four. I want nothing for myself.‘ she wailed. After her servants had finished distributing everything, even the blankets, it was getting dark. ‘Now the money, the silver and gold,‘ she cried. Finally she said, ‘Where’s my boy? Kill him! It doesn’t matter if only I live. Kill him and bring me his eyes so I can see them!‘, and the people assembled there and said to one another, ‘How can we kill the poor boy? If we kill him it will do no good for she’ll die anyways. Let’s take him out and hide him.‘, but the woman still demanded her son’s eyes, and so they finally killed a cat and brought her its eyes.

She was almost tearing herself to pieces by this time. She said, ‘These aren’t my son’s eyes. You want to see me die!‘ Then she died. Don Alejandro returned from San Francisco 5 days after she died. Sapaqay was out in the hills all during the time the woman was in agony, and the old Tejonenos said he was the one who’d caused this mischief.

Sapaqay continued to live at the Tejon until the Americans moved everyone over to Tule River Indian Reservation. He and his wife lived there at Tule for sometime, and then one day Sapaqay told his wife again, ‘I’ going to die.‘ He told her his days were numbered, and told her the number of days he had left and just as before he said, ‘Don’t bury me in the ground.‘ When the day came he had designated she woke up and found him dead.

They held a wake for 2 nights, and 2 old women came to carry the body to the cemetery. Sapaqay’s wife said, ‘Don’t bury him!‘, but the old women had already dug the grave. Many people accompanied the body to the cemetery where it was left on the edge of the grave, unburied. Halfway back one of the old women undertakers said to the other, ‘What do you think about this? I have followed this occupation from youth on up, and have never done things this way before. It’s a sign of bad luck for us.‘

The other old women agreed. Then the first old woman said, ‘I’ll tell you what we’d better do. After dark, when the widow is in bed, we’ll go back and bury the body.‘, and this they did. They buried the body, and they had no sooner finished doing so when one of them fell to the ground with a pain in her stomach, bleeding from the mouth and nose. Then she died, and the other woman likewise fell down with the same symptoms and died shortly afterwards.

The widow slept very comfortably that night, and the next morning she told her son to go to the cemetery and see how his father was getting along. In a little while he returned and reported the 2 old women were lying dead beside the grave and his father was buried. If they hadn’t buried Sapaqay he’d have revived, but as it was, he went to Similaqsa and the necklace he’d hung in the corner of the room in San Luis Obispo fell to the floor. When Sapaqay’s sister entered the house and saw the necklace lying on the floor she burst out crying and her husband came in and she told him her bro was dead.

‘Who told you?‘ he asked. ‘Do you see this thing lying on the floor?‘ she replied. ‘Mice have cut the string‘, he said. He didn’t want to believe what she told him, but it was true and recently 2 boys from the Tejon came to Santa Inez and said Sapaqay’s son cures people now just as his father used to.

The Rejected Suitor - There used to be a village at the very mouth of the Canada de las Uvas at the Tejon, and an old woman lived there who had 2 powerful stones wrapped in a bundle in her house. This old woman had a pretty daughter living with her. One time a man who had herbs fell in love with the girl and asked her to marry him, but she said no, she didn’t want to get married. The man went away, but next morning he snuck up behind her while she was making coiled basketry and put his hands on her bare sides.

‘What are you doing‘, he asked. The girl felt a burning sensation on her sides, and she dropped her basketry and went to her mother. Her mother said, ‘Let’s see.‘ She saw a black spot and said, ‘My child, you’re going to die.‘ The girl’s belly became swollen and she died.

After her daughter’s death the old woman took down the bundle containing the 2 stones and said, ‘We’re all going to die now!‘ She let the bundle drop on the ground. There was a big explosion and it started to rain frightfully. Frogs and black rattlesnakes fell from the sky and there was thunder and lightning.

The old woman was going to break the stones by hitting them together, but the people begged her not to. She finally agreed not to carry out her plan. She drank hot water and did the stones up again and all was calm. Maria’s mother Brigida, saw these 2 stones.

They were plummet-shaped and tapered at both ends. The old woman wrapped each one separately in cloth to make a bundle, and then put each bundle side by side and wrapped them again in rags to make a package 2 or 3 feet in diameter. This was put in a carrying net and hung in the old woman’s house so the bottom of the bundle was about 6 inches above the floor. The stones were called s?yilyila masoxkon ‘trastes del trueno‘. (charmstones ‘belongings of Thunder‘)

Stopping the Rain at Tejon - The old woman at Tejon who had the two charmstones also had a grandson. It rained once during a big fiesta at Tejon and the people called upon this grandson to stop the rain. Everyone contributed 10 centpieces, abalorio, and everything, and one fellow said to himself, ‘I’m going to watch and see what he does. They’ve already paid him and the storm is still going on.‘ When the grandson got to his house, he heated some water in a cup and drank it, and soon the sun came out again. The grandson was also a great hunter, and when he was out hunting and it became too hot, he could bring clouds into the sky and make it cooler.

The Two Sorcerers at Tejon - If you don’t see anything the 1st time you take toloache, you take some more. Some people see something the 1st time while others don’t. You see everything, even Thunder, and Thunder gives you ?atiswin. Once at the Tejon there were two men who had ?atiswin of Thunder and were very ?atiswinic.

There was the father, Qipawas, and his son Hopono. They didn’t mingle with other people, but lived somewhat apart on the other side of a little sierra at a place called the ‘sauzal‘. They had no friends. Even if they had once had good friends now they were ?atiswinic they had no friends at all, and they’d lull anybody who cam near where they lived.

They both wore an ?atiswin of human hair around their necks. Qipawas had a bro who had died, leaving a wife and 5 year old daughter living in the village, and the old man used to take her food at night for awhile. The little girl grew up with her mother there in the village and finally married a man who also had an ?atiswin. Now at one time many people used to go to the Cuyama to get sugar and carrizo, and the girl decided on one occasion to go along too.

The mother didn’t want the girl to go, for she was scared if Qipawas saw his niece he might kill her, but the daughter wasn’t afraid and wanted to go anyway. Qipawas and Hopono, of course, didn’t go with everyone else to the Cuyama, but did go separately and one day they appeared on a hill and looked down on the people who were gathering sugar carrizo. The son gave a shout, and everyone heard it and ran, 4 wizards have no power to go inside a house or into a camp. Everyone left except the niece of Qipawas and her husband, and she told him she was going to stay since she was very anxious to see her uncle.

He tried to persuade his wife to leave with everybody else but she refused. The husband said, ‘Those 2 arrived with their bows drawn, and asked, ‘Who are you?‘ She replies, ‘Your niece.‘ Qipawas says, ‘I’m glad you didn’t run away with the rest.‘

She asks, ‘And why should I run, uncle?‘ He responds, ‘You did well. I am your uncle.‘ Then the son spoke up and said, ‘I see you’re married.‘ She replies, ‘Yes, my little brother.‘

‘Now I know you’re married, I’d be very hurt to learn your husband had mistreated you.‘, said Hopono. ‘Therefore it gives me great pleasure to kill you with my own hands!‘ He shot the girl and she fell dead. The husband was hiding there and saw everything.

Then Qipawas said to his son, ‘Since you’ve killed your first cousin, we’ll fix the ground where she can be laid.‘ The ground was fixed, and they laid the girl down, then they unbound her hair and covered her face with it. They didn’t bury her, they just left her stretched out on the ground. The 2 then left, and as soon as they were out of sight the husband came out of the brush where he’d been hiding.

He left her body lying there also and returned to the camp, where he told the people. I’ve met with bad luck, My wife has been killed. I ask a great favor you retrieve her body, for I can’t stay here a moment longer. I’m going to get revenge and kill the 2 who killed my wife if it takes every drop of blood in my body.

He traveled all day and the following night and reached Tejon. He went to the house of his mother-in-law and told her everything which had happened, whereupon she began to cry. He said he was going to get the best sorcerers of the 3 villages and would return in 6 days. ‘Prepare lots of food.‘, he said.

His mother-in-law hired lots of women to prepare food, and in 3 days he returned and told her to get ready, for a large group of people would arrive in 3 days and he was going to cut the throats of Qipawas and his son. At dusk on the 3rd day the crowd of sorcerers arrived and as they approached they made a cry of ququququ ququ, imitating the cry of the puk (a species of owl). The m-i-l opened the door, and the most powerful wizards were there. they entered the house and ate supper, talking over their plans and discussing how they were going to catch Qipiwas and Hopono. They waited until daylight, and then started off.

The old man and his son were camped in the middle of the willow thicket at the ‘sauzal‘ and the group of men completely surrounded them without them knowing it. At daybreak Qipawas got up and went out a little distance to defecate. As he was getting up one of the crowd, said, ‘What are we waiting for? Why not take a shot at him? If we give him a chance he’ll kill every last one of us!‘ Everyone starts to shoot.

The first arrow struck him in the eye, and soon every inch of his body was covered with arrows. The arrows were so thick on his body they held it in the air. The son woke up and saw the crowd and said, ‘What’s happening.‘ He saw his father’s body full of arrows, and he took his own bow and all of his arrows and broken them to pieces.

‘If I wanted to, I could kill everyone of you, but since I don’t want to be alone in the world, all of you shoot me now!‘ They shot at him then, and in a moment his body too was full of arrows. The day was clear and the sun shone. One of the crowd said, ‘Why do you leave them breathing why don’t you kill them completely?‘

So one man went over and out the atiswin from their necks, and as he did so thunder sounded, and this is how it became known the two sorcerers had thunder charms, and there was a great cloudburst. Frogs and rattlesnakes fell from the skies. One of the men said, ‘Hurry, we may not be able to get home!‘ They cut off the head, hands and feet of the old man and his son, and put them on a pole.

Then they started back for tinliw, where the m-i-l lived. They had breakfast there, and then held a great celebration in honor of their deed, and this is how people found out the ?atiswin were connected with the thunder. The ?atiswin which those wizards had were merely necklaces of twisted human hair, whose hair, nobody knows.

The Great Famine - Long ago, before there were white people here, a wizard at San Gabriel caused a great draught and famine which lasted for 5 years. Maria’s grandfather Estevan and his wife lived through this period. This sorcerer had a tablet or stone on which he painted many figures of men and women bleeding from the mouth and falling down. He took this out into the hills and exposed it to the sun praying for sickness.

For 5 years there was no rain, and many people died of hunger. The seeds the women had stored came to an end, and there were no acorns or islay. Even the shells along the shore had only sand in them. When the men went out to get mescal only a few came back - the rest died of hunger - and the women put hot water on their breasts so they would have some milk to keep husbands and brothers alive.

Finally some other sorcerers spied on the man who was causing all this and saw him going into the hills. When he returned they said, ‘Lets follow his tracks and see what he’s been doing.‘ They followed the tracks and found the tablet or whatever it was with evil figures on it, and they threw it into the water. Then the drought ended and it rained. How did those people know how to do those things? They were wiser than the Americans in those days.

Enchanting Trees - At Santa Inez not so very long ago, Joaquin Ayala and Tomas got drunk and had a discussion, each one saying he could ?axlapus (type of shaman; diviner, enchanter) an oak tree as well as each other. They bet on it, and many people assembled to witness the witchery. Joaquin made a roble (valley oak) rock from side to side by moving his hands from side to side, and Tomas made another roble rock the same way. Thus they both proved they could sisaxlapus a roble tree in the presence of a large crowd.

The people of teqeps were also able to make any tree bend. They were famous for being great sorcerers. A saxlapus can foretell the future by using the coyote-string and a tray. Most of them are women but a few men are saxlapus.

A Pact with the Devil - Do some Americans also make friends with a devil? There was such a man at La Purisima long ago, before Maria’s time. In the old days the people here didn’t save their money like they do now, but this man always had plenty of money and he and his wife were always well-dressed. People like this live either 10 or 12 years, and this man knew his time was coming, so was very sad.

His wife said, ‘Cheer up - come and eat your dinner.‘ ‘No,‘ he replies. He went to bed this night without eating. The following day his wife asked him, ‘What’s wrong, are you sick? Why are you so sad, why don’t you eat?‘

Finally the man said, ‘Why shouldn’t I be sad? We’ve been doing well here. Why shouldn’t I be sad? The time has come to fulfill my bargain.‘ ‘What bargain?‘ she asked. He told her and she replies to him, ‘Why don’t you confess? The padre is nearby - confess!‘ ‘I’m going to die anyhow‘, the husband replies.

Now there was going to be a rodeo here at ?atax?ic this afternoon, and the woman told her hubby, ‘Since you’re so unhappy, why don’t you go to the rodeo and get your mind off your troubles?‘ ‘Yes, I think I will go‘, he replied. He ate breakfast and saddled his horse - he had a beautiful big horse and left for the rodeo. Just as he arrived a white steer jumped out of the herd fo cattle and started off.

The man went after it. His horse suddenly stumbled and fell, rolling over and crushing the man. They carried him to his house at La Purisima and sent for the padre, who came and said if the man had sought repentance he’d have lived, but now it was too late. Many people saw this man die. The padre said, ‘Bury him, there’s nothing which can be done.‘

Buzzard Eggs - Sometimes men go into the hills and steal the eggs of the ?onoq, the buzzard. The buzzard favors the thief in order to get its eggs back, giving him great powers, but the thief dies at the end of 12 years. the devil gets him at the end of this time. A Purisima Indian Maria knew was once found dead this way. He had completed his 12 years.

Vulture Stones - When the vulture lays eggs in her nest, find the nest and steal 1 egg. Boil the egg hard and then return it to the next. Do all this when the vulture doesn’t see you. She sits on the eggs and after a while discovers something’s wrong with one of them.

She then starts off for the mtns. All this time you’re watching carefully. She comes back with a rock and places it right against the egg, and the chick hatches at once. As soon as the vulture leaves the next, you go and take the stone, if with this stone you can get whatever you want.

You can get hidden things which are pretty far away, though not too far away. There was a man who had a step-daughter by the name of Carlotta who was wealthy in her own right. A man wanted to marry her, but she refused him, and so he sent for someone to come and harm her. The fellow came and dug a hole in the wall and concealed a little bag of poison in it so it couldn’t be seen at all.

Pretty soon Carlotta was sick in bed. Her stepfather, Blas, gave a fiesta and invited people to come in the hope someone would be able to discover what was wrong with her. An old man from San Diego by the name of Juan Jose came and brought with him a stone from the nest of a pajaro pinto. As he entered the room he examined the walls with the aid of this stone.

Then he asked for a chair and a crowbar, and when they were brought he got upon the chair and knocked a hole in the adobe and found the concealed sack. He took the bag and immediately threw it into some water. ‘This is what has caused the illness.‘ he said. Then he addressed those present, saying, ‘Do you wish to know the names of the various people of this mission who are harming people? Come with me.’

They followed him, and in the willows a little ways north of there they came across 2 men making herbs. These 2 men were discovered by means of the vulture stone. The 2 men ere taken prisoner and they all returned to the house, where Juan Jose said to all present, ‘You can either chastise them or burn them.‘ The men were set free after they had solemnly promised never to make herbs again.

A Test of Power - Once at Saticoy long ago Gaustino, Lucio, Manuel, and Jose Maria were discussing dangerous animals, and Jose Maria was incredulous. He said he believed there were such things, but if you didn’t disturb them they wouldn’t molest you. Then Lucio said he wasn’t scared of any of them, because no matter how vicious they were he could stand them off. Now there was an old man there listening to all this (Illuminado the old pipe-doctor or ?alsuqlas at Ventura), and he came up and said, ‘Young man, never talk like that, never place any confidence in mysterious things, I want to see how you 3 young men (barring Jose Maria) can defend yourselves with those mysterious things you have.‘

Nearby was a ruined baking oven, and a young rattlesnake in the mouth of it which Illuminado had no doubt seen. He goes and catches it, holding it out and says, ‘Your claim by the aid of thse mysterious relics you have in your possession you can save yourself from anything. Now show me which of you can eat this young rattlesnake alive!‘ Thus he showed them there was nothing in their claims, for none of them dared to answer. Then Jose Maria spoke up and said to his 3 companions, ‘What’s there now in your constant talk you have this or that?‘

Then he addressed Illuminado and said, ‘Give me this little animal. They say it makes the world tremble.‘ Jose Maria then took the snake and 1st bit its head off and swallowed it, and then chewed the rest of the snake down. It’s said a short time after he ate the rattlesnake his eyes started to bulge out. Then Illuminado said to the other 3 young men, ‘Now do something of what you said you could do: save the life of this man.‘

So Lucio goes into his room and brings out a quiver and bow. Normally they’re always careful not to bend the bow on the side where the sinew backing is, but Lucio took the cordless bow and bent it around Jose Maria’s waist with the sinew inside, and at once the sick man felt got relief and began to sweat freely. After awhile Lucio removed the bow, but Jose Maria soon felt a 2nd attack coming on and so Faustino was called upon to attempt a cure. Faustino brings a gourd rattle and sat Jose Maria up.

Then he put the rattle in the sick man’s hand and made him shake it 3x as if he were going to sing with it. Faustino left him sitting up, and after awhile Jose Maria started throwing up a lot of slimy stuff, after which he felt refreshed, but then a 3rd attack came, and Manuel took 3 of Lucio’s flint-tipped arrows and bent them about the sick man’s waist. After he had left them there for awhile he removed them and the arrows went straight again as if they’d never been bent. Shortly after Jose Maria started to vomit blood.

Before the last attack started Illuminado said, ‘You see, boys, there’s no use in placing such confidence in these things. Lucio, whenever you’re called upon to use your bow properly, you’ll be happy, and Faustino, you of the rattle, be happy when it’s time for you to sing, but it was never intended you cure people by this means. Manuel, you become enthusiastic when you see bows and arrows, but these should be made by your own hand. For it has been the rule among us anything which has been obtained by the use of the bow and arrow can’t be claimed by anyone else, for wherever the arrow strikes, this is the sign of the power of man. Now it’s my turn. I’m going to do this using something which is the creation of Earth.‘

He took out his pespibata horn and removed some pespibata which he wet well with saliva. He asked the dying man be straightened up, and when this was done, he went up to him with the pespibata in his mouth and put it in Jose Maria’s mouth. Then Illuminado took a mouthful of water and put this in the dying man’s mouth also. After a while the pespibata acted as an emetic and Jose Maria started to vomit freely. In a short time he felt all right. All this happened at Saticoy at the house of Luis Francisco, 70 years ago, but Fernando knew all the men personally.

Joaquin Ayala’s Daughter - Maria’s heard of 3 cases of children being lost - the little girl at Zaca Lake, the 2 children of Valerio in the Cuyama, and the daughter of Joaquin Ayala at Sam Marcos. Joaquin had married Maria Tomasa, but they’d never had any children although she was dying to have some. Finally she said to her old husband, ‘We’re never going to have children. You have plenty of money, why don’t you pay those who knows and find out how we may have some?‘ So Joaquin went and talked with an old woman, and asked her if his wife could have a child.

‘Yes, she can.‘, was the reply. ‘How many children do you want?‘ ‘I’ll ask my wife‘, Joaquin replies. Maria requested two little girls, and the old woman set to work and somehow cured her.

She became pregnant, and finally gave birth to a little girl who they christened Coleta. The little girl grew to be quite big - she was talking and running around - and 1 day they went to San Marcos to pick grapes. They stopped at the house of a friend there, and before lunch Joaquin goes up on the hill above the house to talk to the workmen. His wife stayed at the house talking with the women, and the little girl wandered around eating bunches of grapes.

She came in once to get more grapes, and her mother asked, ‘Where are you going?‘ ‘No place - just here.‘ replies the daughter. She left the house and wandered part of the way up the slope, dropping grape stems every so often on the way, and finally descended into a canyon quite some distance away. Her mother thought she’d gone up on the hill with her father.

At lunchtime Joaquin returned with the workmen, and he asked his wife, ‘Where’s Coleta?‘ She said, ‘Didn’t she go with you?‘ ‘No!‘ he replies. They started looking for her over toward the river, but of course they didn’t find her.

It began to get dark, and they gave up hope of finding her this day. Finally someone said they should consult an old woman who was a saxlapus (type of shaman, diviner, enchanter), one of those who know where people are. By now the wife was crying and crying, and Joaquin went hurriedly to see the old woman. She said nothing could be done just then, it was too late in the day.

‘Tomorrow‘, she said. ‘She’s not dead. Tomorrow!‘ Joaquin and his wife couldn’t sleep all night. Maria Tomasa cried steadily.

Very early the next morning they went to see the saxaplus, and she said, ‘Yes in a few minutes. Let it clear up a little more.‘ In a little while they went to where the girl had dropped the grape stems outside the house, and the old woman told them to find some men to help them. ‘They should be strong and able to endure running to look for her because she’s close to death now.‘ she said. The saxaplus then cleared off a spot on the ground right where the little girl had dropped some grape stems.

She cleaned off a square area and arranged it carefully, and then said, ‘Get ready.‘ Joaquin and 2 men stood by ready to start. The old woman placed a basket (an ?ayakuy - type of basket) in the middle of the square and then stood to one side. When she hit the basket it flew away from her up the slope and vanished into the cyn.

The old woman told them, ‘Follow it and look for tracks. Follow it!‘ They descended into the cyn and found more grape stems the girl had dropped, and then another cluster of stems a little further on. They couldn’t understand how she’d managed to travel so far. Joaquin himself finally collapsed from exhaustion. The other 2 men followed her tracks all the way up the cyn and almost to the top of the mtn before they found her.

She’d finally come to a big rock which’d blocked her path and kept her from going further, and she was sitting when they arrived. She still had her grapes, uneaten, in her hand. They asked her, ‘Where were you going?‘ She answered, ‘I was following my mother.‘

They said, ‘Where is she?‘ She replied, ‘She went up here, but I can’t climb it.‘ They said, ‘ Your mother’s back at the house. You weren’t following anything. Come on, we’ll take you home.‘ She replied, ‘No, I’m boing to follow my mother!‘

They carried her back to San Marcos, where her mother and old woman were waiting. Then the old woman said to Joaquin Ayala and his wife, ‘Here’s your little girl, but she’s not going to live. She’s going to die, and I’ll tell you something else: this girl wasn’t born naturally, and she will not grow. She has the appearance of a girl, but she isn’t. Take her now.‘ The wife took the little girl in her arms and left, crying and the saxlapus said to Joaquin, ‘Your wife will have another child, but the same thing will happen.‘ Joaquin and Maria returned to Santa Inez with their little girl in the evening.

They arrived home and cooked food and cared for her, but she didn’t want to eat anything. Her mother held her in her arms, for she was very weak. About midnight Maria looked at her and saw she was already half dead, and later Maria had another daughter, and although she didn’t get lost she died very young also.

The Little Girl In Zaca Lake - Once a Santa Cruz Island man dove down under Zaca Lake. Each year at harvest time the priest used to give permission to pick islay for 2 weeks. There was lots of islay around Zaca Lake, and one year quite a number of families were camped, there just where a certain Frenchman has his house now. One woman in the party had a little girl who was crying and making a disturbance.

‘Tomorrow morning I won’t take you with me.’, the woman told her daughter. ‘You’re always crying and you don’t give me a chance to pick islay.’ The next morning they ate breakfast and fixed lunches to take along with them. They fixed a lunch for the little girl, and her mother spanked her and left her crying.

All the people left to pick islay. The little girl didn’t eat her lunch, which was placed in a double wooden bowl, but she carried it down to the shore of the lake. On the surface of the water she saw the image of a woman which looked like her mother, and she kept following the image leaving her bowl off to one side. She left footprints towards the water.

When everyone returned from picking islay they missed her and hunted for her all over. It got dark and the parents were grief-stricken. They found her bowl and the tracks she’d made. Then an old man who was there asked, ‘Why don’t you ask the old woman where the girl is?‘

The little girl’s father went to talk to this old woman, a certain very wise old woman, and offered to pay her well if she would tell him where his daughter was, but the old woman said she wouldn’t tell him where the girl was just then because it was nighttime, but she could say this much: she wasn’t dead. The old woman was a sipis (diviner). The parents didn’t sleep this night. The next morning they showed the old woman the girl’s tracks and she smoothed them out with her hand.

She then took out her string of the kind Coyote had, a Takulsoxsinas (feathered cord used by shamans) made of red milkweed. This string was powerful - not everyone had one for not everyone understood how to use it. The string had ?ik?imis (type of shellbead) and feather down on it. The old woman took the string and made a circle with it to one side of where the footprints had been.

Next she took a basketry tray and laid it right side up in the middle of the string circle. She then stood up and said a prayer, after which she slapped the middle of the tray 3x with her it palm. The tray arose of its own accord and flew through the air and landed in the water, and then it flew back to the old woman again. The diviner said a strong man must be found, one who could follow where the girl had gone.

A man from the islands was found who said he would try to return the girl to her parents. He got all ready to go into the water. ‘Expect me in 5 days, though I think I’m going to die‘, he said. He started to swim out into the lake and then he dived down deep.

When he reached the bottom he found land, land just like we have here, and there were trails there. He took the broadest trail, which led north, and followed it for awhile. Pretty soon he heard the sound of pestles pounding in mortars, and he thought to himself, ‘I’ve reached my destination.‘ He came to a village and he saw many people, but they didn’t speak to him, so he sat down and just looked around.

He saw a little girl walking around among the people. 4 days go by and the man still sat there. Finally a man came over to him and said, ‘Friend, what do you want?‘ ‘The little girl.‘, he replied.

Then the man said, ‘I know what you’re looking for. We took pity on her and brought her here. Take her and deliver her to her parents right away, for she’s very delicate and will soon die.‘ The island man took the girl in his arms and started on the return trip. A great crowd of people were standing on the shore here in this world awaiting his return. They saw the waves in the middle of the lake bubbling up, and then the man appeared with the little girl in his arms.

He told the mother to come and get the child because she was close to death. The mother took the child, crying and leaving all of her islay and baskets behind she carried the girl to the mission where they lived. About midnight the little girl fell asleep, and in the morning she was dead.

Vicenta’s Sons - Valerio and Santa Barbara or Ventura Indian after who Valerio St. in Santa Barbara is named, was a notorious bandit. He stole away an Indian woman named Vicenta from Santa Inez and the two of them lived in a cave in the mtns near the Cuyama and had 2 sons. At the time the following incident occurred, the oldest son was 8 and the youngest about 3 1/2 years old. One day Valerio was out hunting for food for the fam and Vicenta had to go and get water from a spring which was some distance from the cave where they were hiding.

She told the oldest boy, ‘Stay here, I’m going for some water.’ The boy began to cry saying he wanted to go with her, but she finally left him and started out with an ?wak (type of basket) to bring water back in. When she returned to the cave it was already dark, and the 2 children were nowhere to be found. Valerio returned about midnight and heard his wife crying before he even entered the cave.

She told him what’d happened. Now Valerio was a great ?atiswiinic (shaman - one possessing an atiswin) but he wasn’t an ?axlaps, a diviner, so after hunting for the children until daybreak, without success, he told his wife he would have to go to Tejon and get someone who was an ?axlaps to help them. He traveled on horseback all day and reached the Tejon then returned the same night with 2 men from there. ‘Where did you leave the children?‘ They asked Vicenta.

‘Right here.‘, she replied. One of the men cleared off the ground where the children had been left and put the sacred string in a circle on the ground. He then erected an arrow point down in the center of the circle, and began to pray. Suddenly the arrow rose of its own accord and shot through the air toward the south.

‘Hurry.‘, the man said, ‘the children are in this direction, but you must hurry and reach them before they die.‘ He and Valerio started off in the direction the arrow had gone, and in a cyn some distance away they found footprints. The older boy had evidently been carrying the younger on his back. The men decided the boys apparently noticed some water in the cyn below and descended the slop toward it.

They found a spot where the older boy had dug footholds into the steep slope, and at the bottom of the cyn they found a spot where the sand was still damp from their getting a drink. It was also evident the boys had eaten some canaigre (wild rhubarb) there. On the other side of the arroyo was a huge sycamore tree with many fallen leaves around its base, and here they found the 2 boys lying dead from the effects of eating the canaigre and then drinking too much water. The older brother had buried the other boy under the leaves after he had died, and he himself was just breathing his last when the men arrived.

They buried the 2 boys near the cave where they’d lived, and then Vicenta said to Valerio, ‘I’ve lived here with you for many years, and you see the result of it all. Now I want to ask a favor of you. Take me to my relatives in Santa Inez and leave me there. It doesn’t matter what becomes of me. I don’t care if they kill me, I want to go there.‘ Valerio said, ‘Very well, if you want to be punished, go. If not, you can remain here with me.‘ ‘No, it doesn’t matter if they punish me‘, she said. ‘I want to go.‘

So Valerio took her to Santa Inez, and the next day Vicenta went to see the alcalde (mission official), Emanuel, the very strict one. She told him the whole story and he in turn told the priests. They ordered her locked up in prison with shackles on her feet. Then she was given 25 lashes on her naked back.

Each day thereafter she was given 25 lashes until her back and buttocks were swollen and bleeding. The priests said, ‘Let her rest a few days.‘, but when Vicenta heard of this she said, ‘No, I don’t care if I die!‘ Her sores were full of worms and she was very ill. She asked to be lashed below her knees and laid down on her stomach.

The force of the blows would burst the sores and worms could be seen coming from them. Finally she was so sick she was excused from further punishment. She had to lie facedown all the time. This is the kind of thing which used to happen years ago, but such things don’t occur now.

Vicenta finally recovered and lived for many years at Santa Inez. Valerio remained in hiding until he was eventually killed near Montecito. He was a great sorcerer and burglar, and he could enter houses unnoticed. He left a large treasure in a cave near Santa Barbara when he died.

The Island Fisherman - There was once a fisherman who lived on Santa Cruz Island with his wife and her aunt, and one day he crossed over to another island. There he fell in love with another woman, and he didn’t come home for 2 or 3 days. When he did return at last he brought nothing with him- no fish or anything else - and he soon left again. Then the aunt said to the wife, ‘Listen, don’t be stupid. your husband has another woman and here you are crying. Why cry? Console yourself, you husband will be coming back to you. I’ll bring him home to you. You’re a single woman and there’s no one to help you but me, your aunt, but you must do what I tell you. Before morning he’ll be here, but don’t speak to him or it’ll go badly for you instead of him.’

At night the 2 women danced the sutiwi?yis (seaweed dance of Santa Cruz Island), and before dawn the husband arrived, trembling with cold. He came in the door and lit a firebrand, but no one spoke to him. ‘How are you?‘ he asked. They pretended to be asleep and didn’t answer.

He went over to where his wife was lying on her mat and touched her. He gave her a nudge and said, ‘Are you asleep?‘ Then he sat down by her side and began to cry. ‘You’re angry with me‘, he said. ‘It’s all my fault, but I won’t do it again.‘

She still didn’t say a word. Finally he lost all hope she would speak to him, and he arose from where he was sitting and seized her in his arms and broke into tears. ‘Forgive me, I’ll never do it again!‘ he exclaimed, and so the woman won him back again.

Martina Sings People Home - A woman once went to Martina and asked her to sing songs for the return of her husband. Martina asked the woman to give her something the husband had worn next to his skin. They then went together to the high sand dunes west of qamexmei and Martina sang three times over the article clothing, after which they returned to Martina’s house where she sang 3 more times - and in 3 days the woman’s husband returned to her. The woman’s name was Isidra, and her husband was Fernando’s uncle Baltazar.

Another case involved Vicente Barrego, who had been up at Hollister for about a year. His wife went to Martina with an old shoe, which was the only thing she could find. The wife and Martina sang together for 3 nights, and Vicente felt the influence of this at Hollister. On the 3rd night after the singing he returned and went to his wife bawling like a baby, crying to be taken back, but she wouldn’t do it.

The point is one must never take back the person who did the abandoning until he makes a solemn promise never to do it again, and there was a Spanish woman named Soledad Garcia at Cieneguitas who kept crying because her son had left her. She went to Martina with a pair of old shoes he’d left behind, and offered her to dollars to bring her son back. Martina said, ‘No, I don’t want your money.‘ She sang 3 songs at an hour which suited her and in 5 days the son returned.

Later the woman came and gave Martina 3 dollars. Martina herself told Fernando about the following incidents. She was at Santa Barbara one time when an American woman came and told her, her husband had gone to the old country and hadn’t returned. The woman had with her a valise containing her husband’s necktie, shirt, and undershirt.

Martina said she’d see if she had any luck, and the woman should return the next day. The next morning at the appointed hour the woman came, and she offered, Martina $20. Martina refused the money. She asked the woman if her husband had treated her well.

‘Yes, but he went off and left me’, was the reply. The 2 women went over west of the mouth of the Ventura river where Martina asked the woman to sit down while she herself went down to the shore. She walked back and forth from east to west singing a song 3 times. Then she returned to where the woman was sitting and let down her hair and sang the song 3 more times, smoothing her hair with her hand.

They then returned to town. Martina said since the man was far away he’d be back in 3 months, but if he hadn’t returned by then it was because they’d had bad luck, but sure enough, the hubby returned and agreed to all the woman said. Then it occurred to the woman a friend of hers in the east had been left by her engaged lover. So she wrote to her friend who came here to Ventura, and the 2 of them went to Martina.

Again Martina sang over her and advised her to wait 3 months just as the first woman had. The last Martina had heard the lover was here in Ventura. Once Fernando himself used Martina’s formula on a woman at Santa Inez, named Josefa Garcia, whose husband had left her. Fernando sang over Josefa 3x, and on the way home the same day the woman met her husband, and they both broke into tears and made up, but Fernando will not tell the formula Martina used.

Ramon Ayala - used to work over at the islands, and sometimes his work kept him away from home 3 months at a time. Once Martina was washing and asked Rita, Ramon’s wife, if she was sad, for if she was she could make Ramon come home. The same night Martina sang and said Ramon would come home the following day. Ramon appeared before morning, saying the wind had been just right. He arrived at Ventura this very night as if he’d been called. This is a true story.

The Old Men in the Spring - Once at Santa Inez they wanted to convey water in ditches from the spring of qasaqunpe?qe to the big plain called ?usxaxmu, and they built a dam for this purpose but it always broke. The priest, long before Maria was born, came in a procession with all the people and said a litany in order to mend it, but prayers were inaffective. Finally the priest went to the spring and looked down into the water with a telescope. There he saw 2 old men seated with their feet toward one another and their knees half-flexed.

When they extended their feet they shut off the water supply. They had long white hair which hung loose down over their faces, which were turned downward. These were called ?anaxixi (old men), the old men, and they were said to be the fathers of the water. Now a certain Indian said it’d be easy to solve the problem they were having and the priest said, ‘All right, let him go ahead and do what he can. It won’t be punished if he can get the water flowing properly.‘

The Indian took a basketry tray and put pespibata, chia, and entire live oak acorns in it in little piles. After putting little piles all around the edge of the tray he put little piles in the middle as well. Next he prayed over it. Then he took an ?is?oxsinas (feathered pole erected at shrines), a painted elderwood stick with feathers on top and put it and the tray secretly in an earth cave near some live oak roots where the ditch was going to go from the spring. After this there was no more problem, and you can still see the ruins of the ditches.

The Italian Fisherman - When Fernando came to Ventura one time about 1864 there was an Italian fisherman there who had in his employ an Indian named Romaldo, an elder brother of Jose Winai. The two of them went one day to Santa Barbara Island to gather abalone, and after they’d gotten as many as they wanted they decided to cruise along the south shore of the isle. There was a very small island there, near Santa Barbara isle, and when they reached it the Italian told Romaldo to take the boat in so he could jump onto the rocks. He climbed up on top of this little islet while Romaldo kept the boat offshore.

Romaldo noticed the Italian acted very strangely, stooping over and looking down into the rocks. Later the Italian told him of the strange thing he’d found. The rock was like an oven, the roof of which had an opening like a window. Sea water would rush in under the rock and the force of it would cause it to shoot up out of the opening at the top when the tide was high.

Such a place is called mup. As soon as the Italian got back in the boat he said, ‘Let’s go!‘ Romaldo noticed his boss was very sad. When they reached the camp the Italian said, ‘We must load our boat and make ready to leave.‘ The next morning they left for Ventura, and on the way the Italian said, ‘Romaldo, you don’t know the cause of my sadness. I’ll tell you what I saw there in the cave. I saw the forms of 2 Indians there in the cave, and I noticed when the water would rush in they’d stand and start to blow their whistles like the whistlers at an Indian festival here on the mainland. When we go there again we’re going to take clothing for those poor fellows!‘

When they arrived in Ventura Romaldo went to his mother’s house and told her where they’d been and what the Italian had seen. Then his mother exclaimed, ‘Oh, son now I do believe everything about these Indians who live at Mugu. That’s where the exercise of the whistlers originated which is observed at holiday celebrations. I can’t keep you from sailing with the Italian if you want to, but I advise you not to because the old Indians used to say anyone who saw something like this wouldn’t live very long.‘ When the Italian was ready to sail again he came to get Romaldo, but Romaldo refused to go with him. Later the Italian moved to Santa Barbara and went into partnership with Frank Harmer and shortly thereafter they were both drowned.

The Two ?Antap (member of a religious cult) - An American once went to Santa Cruz Island with a Ventureno boy, and he wanted to go and get abalone at a certain place where they were so thick on the rocks they were touching each other. The boy objected to this but the man insisted. While they were gathering abalone the American found a cave in the rocks and looked into it. He saw 2 old men inside - one had a bullroarer and the other had an elderwood flute and they were dancing and singing as do the ?antap in the naxalyikis (ceremonial enclosure, shrine).

When the tide came in the cave was covered, but at low tide the old men could be seen in there practicing their ceremony. When the water dashed over them they were unaffected by it, it was as nothing to them. On the way back from the isle the American was drowned and the boy returned to Ventura along. He told his mother what he’d seen and she immediately gave him toloache (jimson weed) to counteract the effects.

Tomas Meets the Devil - Tomas Kola was one of the earliest Indian vaqueros at the Ventura mission. He was once sent to Santa Ana to supervise the sheep-shearing, and after staying there for 3 days he was returning home when he encountered an old woman, ‘?al?heleqec‘, (a nunasis - malevolent supernatural being) at San Joaquin cyn. He rode up to her and said, ‘Where are you going?‘, but there was no reply. Then he said, ‘Let me help. I’ll carry your wo?ni (type of basket) home for you.‘

Again there was no reply. Once again he said, ‘Which way are you going? Let me help you.‘ There was no answer. He rode along for a little while and pretty soon he forgot all about himself, and when he came to near daylight he was at La Laguna ranch near Point Mugu.

He didn’t lose his courage, though. The woman was still there, and he rushed his horse at her and tried to lash her, but she never budged. ‘If you’re the devil, he who come for us, I’d like to take you over to the mission.‘, he said to her. He attacked her again, whipping her with his riata.

By this time it was daylight. He started home for Ventura, but as he crossed the Santa Clara river he met the old woman again, and this time she spoke to him and said, ‘I’m the devil, I’ the one who will have to come for you. Remember I’ve taken 2 of you already.‘ (She was referring to 2 well-known people who’d recently died) Then she added, ‘So you won’t treat anyone else the way you treated me, I’ll make you deaf!‘ When Tomas reached Ventura he told people what’d happened, and later he became deaf.

In his old age, he used to say, ‘Don’t harm anyone, even the least creature, for you see what the old woman did to me.‘ This old woman, in the belief of the Indians, would go slowly around with the wo?ni (basket) on her back and a walking stick in her hand. When she caught a boy she’d quickly toss him over her shoulder into the basket and take him to her home. Fernando doesn’t know where she lived or what she did with the stolen boys.

Tomas and the Old Woman - Tomas Kola, an Indian Saticoy used to tell the following story. On several occasions the Indians noticed bear tracks leading from the cactus field west of San Fernando up by way of Tapo to Comulos, where they vanished by stream. They couldn’t understand it, for although they followed the tracks they never find any bear. Once Tomas followed the tracks when they seemed to be fresh, and he caught up with a woman who had a wo?ni on her back and bear foot moccasins on her feet.

When he overtook her they had a talk and she paid him so he wouldn’t say anything about it. The woman was like a dwarf. She’d go about the San Fernando mission at night with her wo?ni on her back.

Meeting the Devil at Santa Inez - When Maria was a little girl, her grandfather Ignacio used to make her sit down and listen to his stories, and this is how she knows about such things as people meeting the devil. Ignacio met him once - he was a man on a black horse with a new saddle, dressed in old-fashioned horseman’s clothing. It must’ve been the devil. When you pass through Llano Grande you come to the place they call the Palos Blancos, and this is where the horseman was seen.

In the old days the vaqueros used to gather horses together there, and the priest had each one guard the herd for a week at a time. One time it was Ignacio’s turn to care for the mañada, and he went prepared, for every vaquero had seen the man on the black horse. Ignacio took his rosary and wore a St. Christopher’s medal around his neck, and he had a relic under his shirt. It was dark by the time he got to Napamu?, but nothing happened even when he passed Sawlalamis cyn where the horseman was wont to appear.

‘They are stories - nothing but lies!‘, he said to himself. ‘Or perhaps tomorrow night, who knows?‘ He reached the place where the horses were, and he collected them and began to drive them toward Wahyamu?. It was a beautiful moon lit night and he had forgotten his nervousness, but suddenly his horse stopped and whirled around as if scared, and Ignacio saw a horseman riding from the cyn there, and he said, ‘Surely, this is the black horse!‘

He got off and tightened his cinch. His horse kept trying to run away. He said to himself, ‘this is the black horse! But I’m going to speak to its rider.‘ His horse kept turning and trying to get away, but Ignacio kept a tight reign on him.

‘That’s not the devil, it’s just someone trying to frighten me.‘, he assured himself. By now the horseman was almost on top of him, and Ignacio was struggling to keep his horse from bolting. ‘Who are you? What do you want?‘, he demanded, but there was no answer. The 2 horses were almost nose to nose, and Ignacio saw the other rider was wearing the kind of clothing people wore long ago.

He could see the buttons shining in the moonlight. His horse was rearing and finally he could hold it no longer. He let the reigns slacken and they shot away at full speed. they went through the river like the devil himself, and all the dogs began to bark. In no time at all he was home again, and everyone asked, ‘What happened?‘

He said, ‘I’ve seen the horseman, but he isn’t human, for he wouldn’t speak to me.‘ Maria thinks the devil didn’t speak to him because he was carrying his relics. Ignacio told Maria about another time when a person here at Santa Inez met the devil. This also happened long ago, when people were still living at the mission.

There was a girl here then who used to wander around at night when everyone else was in bed. People told her to beware of the devil, but she paid no attention for she was a little crazy. She had no fam - only an old grandmother who cared for her. One night the grandma and another old woman were sitting up waiting for the girl to return, when they suddenly heard her running toward the house screaming.

‘She’s coming! Something has happened!‘, exclaimed one of the 2 old women. The old grandma got up and opened the door and the girl fell in, half dead and unable to speak. The old woman quickly closed the door. Now there was a hole under the door through which cats came and went, and suddenly an arm reached in through the hold - an abnormally long arm - and groped for the girl lying there on the floor.

‘Look out, he’ll surely get you!‘, the old woman screamed. Now one of the old women was ?atiswinic, and she cried out, ‘Wip ahiq?en aqpal‘ (‘Hit it with my staff!’) She hit the arm, and little by little it withdrew until it’d completely vanished. The next day the girl went to confession, and eventually she became a good woman. The devil surely scared her!

The Coyote Imitates People - Theodosa once came to the house of Maria’s grandma and asked if she could borrow a digging - stick with which to dig soap - root. After chatting a while she left and climbed up on top of San Isidro mesa, where she started digging. She had gotten about 2 roots when a tiny little dog who often accompanied her here and there arrived and sat down watching her. Shortly thereafter she looked up and saw a man galloping toward her on horseback, and when he got a little nearer she recognized him as someone she knew well.

He approached almost to where she was standing under an oak tree before he stopped and said, ‘Grab your dog!‘ ‘What are you afraid of?‘, she asked. ‘He might bite me‘, the man replied. Teodosa said, ‘No, he won’t bite. He has come with me many time before and has never done anything like this.‘, but the man insisted she hold the dog, so finally she got him and wrapped him in her shawl.

Then the man dismounted and as soon as he did so the dog began to struggle to get loose. ‘Hold him.‘, the man said, but Teodosa couldn’t stop him. He got loose and began to jump around the man and bite him. She threw her digging - stick at the dog but it did no good.

Finally the man fled with the dog chasing him, and as Teodosa watched he changed into a coyote. He wasn’t a man as he’d pretended to be at all. He climbed the hill and stopped howling, and the dog returned to Teodosa. She came to Maria’s grandma’s house, crying, and the old lady asked, ‘What happened? Did your husband strike you?‘

‘No.‘, Teodosa replied. Then she related everything she’d seen. Sometime after this incident she went to Los Angeles with the real man whose imitation she’d met on the mesa, and she was killed there. The man himself returned to Santa Inez, where he fell sick and died also.

May the coyote be accursed. Martina had a similar thing happen to her, too. She was living at this time with a man at qwa? (at La Patera), and her husband Narciso was working as a cook for the Noriegas at Santa Barbara. One day she arrived (or seemed to arrive) at the Noriega house to see her husband.

She was climbing the steps when she called out to Narciso, ‘Hold the dog!‘ Narciso looked at her puzzled, and said ‘What’s he liable to do?‘ Martina had a red shawl over her head and was carrying some food. She said, ‘I’ve got some acorn atole and tortillas for you.‘

‘Fine‘, he answered. ‘But why are you worried about the dog?‘ But she came no closer, she stopped some distance away and said, ‘Hold the dog!‘ ‘What’s the matter, Martina?‘ Narciso asked again.

The dog, who was very big begin to sniff the air. The figure of ‘Martina‘ was very light - for it was really a coyote - and the dress made a swishing sand. The other dogs at the house heard this and came running out and ‘Martina‘ dropped the food she was carrying and fled. Narciso saw the tortillas were nothing but cow manure.

He was very depressed. He asked for his wages this very day and left Santa Barbara and went to qwa? to see Martina. He told her everything which happened and she said, ‘Well, we must take toloache.‘ So they both took toloache and nothing bad happened to them. Toloache is good medicine for things like this.

The Black Dog at Santa Inez - Benvenuto once killed a beef at his house. It used to be the custom to roast the head and then throw it to the dogs. There was an islander and his wife who lived there at Benvenuto’s, and they all had breakfast together and then threw the head out. During the day no dogs came around and the head was untouched, but they showed up after dark.

Early in the evening the islander started out to visit some other people and told everyone not to wait up for him, since he wouldn’t be back until late. On his way home this night he saw a dog lying with his paws on top of the beefhead. The dog’s name was Amigo, and his master lived nearby. The dog snarled at him as he passed by and the man picked up a rock and threw it at him.

The dog took his paws from the beefhead and looked at the man, who promptly threw another rock at him. Then the dog spike and said, ‘Why do you throw rocks at me? I’m eating my breakfast. If you were eating your breakfast and someone threw rocks at you, you wouldn’t like it!‘ The man came home crying and told his wife what’d happened and said, ‘Get ready to leave. We’ll go back to San Marcos where my mother lives.‘ The wife came crying to Brigida and told her the story, and said they were going away.

The couple went to San Marcos, and the man’s mother gave them toloache to drink. The man got drunk with the toloache and saw the dog again, and the dog spoke to him and said, ‘Why are you so sad? Don’t be sad. I will do nothing to harm you.‘ When the man came to his senses his mother asked him what he’d seen. He answered everything was all right.

The dog died at daybreak the same night, and they held a wake over it. Another time a Ventureno named Ramon was deserted by his wife and took up with a woman named Rosa. He used to visit Rosa every night. After supper one night Ramon put the sheep in the corral and then went to see his paramour, Rosa.

It was a moonlit night. He had just reached Rosa’s house when he saw a big black dog climbing up the roof of the old Santa Inez Mission to where the bells were hung. Ramon kept walking backwards until he fell into the foundation of the mission, which was steep. He was found there the next day, bruised and injured.

On another occasion after Captain Moore started a grocery store in this same house, his mother Magdalena wanted to urinate and squatted down by the gate of the cemetery for this purpose. She heard a sound like somebody walking on a board floor. Finally she saw the figure of a dog jump over the gate of the cemetery towards her, and she had a good look at him. It was a very shaggy black or reddish dog.

She almost fainted. When she recovered, she saw the dog walking along the wall of the cemetery. She rushed to her husband and said, ‘A big black dog - I saw it at the gate of the cemetery!‘ Her husband rushed out with a gun, but the animal had vanished.

This dog is still in existence, and has been seen since. Maria thinks it must be the devil. This same dog has been seen at Zanja de Cota.

Spirit Lights - When old Rafael was on his deathbed, Maria saw a ball of light traveling between the oak in the field and her adobe. This happened for several nights, but the worst was yet to come. One night she went out to throw away the dishwater and she looked up and saw the light approaching. This time it came right toward her, and she threw the dishcloth at it and cried out in terror, ‘Go away! What do you want here?‘

As soon as she did this the light changed course and went on down the creek and vanished. Maria’s sure it was Rafael’s soul. He lived a few days longer and then died. In the daytime such a ball of light appears as a floating white ball.

Maria’s seen it. Once Feliz Carillo’s wife Ramona and her young infant were very sick, and Maria and Josefina saw a ball of light as big as her 2 fists moving near the house with a smaller ball behind it. Such things are called ?ahasis spirits (ghost). Once Maria passed, Maria Antonia’s house and saw Maria Antonia’s husband looking out at her through the open door, but later it turned out he hadn’t been there at all.

Later Clara saw him too. She had exactly the same experience. Once a Santa Inez Indian named Daniel, a great drinker, died, and his widow moved to another house. The house in which he had died was deserted, but people used to see a light there at night and hear a sound of knocking as if a carpenter were at work, and they would say, ‘Poor Daniel, his soul is doing penance.‘

People were always talking about these occurrences, and one time an Inezeno named Miguel and his wife Vanancia (who was an islander) got into a hot argument about souls returning to this world. Venancia said after people die they may return again to this world, but Miguel didn’t believe her. The next morning Miguel told her he’d go over to Daniel’s house and investigate, and Venancia said she wished he would. This evening he took his prayer book and rosary and seated himself under an oak tree not far from the old house.

He took his rosary from his neck and held it in his hand, and began to read prayers from his book. After he had sat there for sometime he heard a beating sound and saw a shadow. He looked in the direction the sound was coming from and saw a beautiful bright light which ascended and descended as he watched. Horrified, he turned to go and heard a sound as if someone were following him.

It was the soul of the dead man after him. Just as the soul was about to overtake him he remembered the old Indians used to say, ‘Step out of the way and the soul will pass by.‘ So Miguell stepped to one side for a minute and then ran home, scared to death. His wife was greatly alarmed when he rushed in this way.

He told her what had happened, and she said, ‘It’s true - didn’t I tell you?‘ Miguel believed it after this. This light alarmed people for a long time, but it hasn’t been seen recently.

Seeing People Who Aren’t There - The Indians here believed (and Maria thinks it’s true) when a person is near death they’re sometimes seen in other places: it’s the spirit which has left the body. For instance, you might be either sick or well and asleep at home, and people would see you walking around someplace else. You wouldn’t even know you’d been there when you woke up. This is a very bad sign and means you’ll soon die unless something can be done to prevent it.

Certain old men knew how to cure someone who’d been in another place in this way and could arrange for them to live for many more years. One time people saw Teopista with a cyn. They told her about it and it was arranged Marcelino should dance the Sutiwi?yis (seaweed dance of Santa Cruz Island). Teopista paid him well for doing this.

She thus averted a bad fate. Maria has twice seen a person who wasn’t really there in this way. Once she thought she saw her husband, but her really returned 2 or 3 days later. Soon after this he died.

The other case involved Jose Dolores, who used to live just above Maria. He’d been working for Eduardo de la Cuesta for several weeks, coming home every Saturday night only. On Sunday morning Maria would take him his laundry. One Friday Maria saw Jose at his house.

He left the house and was seen walking down toward the arroyo with a very dirty shirt on but when they looked for him later he was nowhere to be found. Saturday evening he arrived from Eduardo de la Cuesta’s as usual, and on Sunday night he suddenly became ill and died.

Two Men Fly at Santa Inez - At a place a short distance south of Santa Inez Mission there’s a bank where they once dug lime for the building of the mission. The priest sent some Indians to dig lime there one time, and ordered others to carry it to the mission and still others to burn it. There were to island men digging lime there at the top of the bank, and the others told them not to talk too loudly or something might happen to them, but they paid no attention. Suddenly they heard a sound like an explosion and everyone looked up.

They saw a cloud and in the cloud there was an animal which looked like a serpent. It had a big head with a tuft on it like a quail, but they couldn’t see what the tuft was made of. The 2 islanders were carried off by the cloud. One finally fell near the mission while the other was carried as far as the Llano Grande.

Now 2 or 3 alcaldes had been there watching the workmen, and one of them, a man by the name of Manuel, was very much of a tattletale. He went and told the priest what had happened, and the priest summoned the 2 men (who were unhurt) and asked them what they’d done. They answered they’d done nothing. The priest said, ‘I would’ve been very scared if I’d seen that.‘

‘We got frightened and flew.‘, the 2 workmen said. The priest said, ‘I’m a priest, but if I get scared I can’t fly!‘ He admonished them not to do anything like that again, since it was an act of the devil and not of a human being, and they resumed their work.

?Iwhinmu?i Mtn - Maria’s mother, Brigida, told her she’d once gone over to ?iwhinmu?u (Mt. Pinos) as a little girl to pick pinon nuts with some other people. Some of the men were burning brush to hunt jackrabbits and cottontails, and the fire got out of control. They heard a distant cry as someone shouted, ‘We’re burning!‘ Then a bullroarer sounded and the paxa shouted.

A white and red deer ran out, and then a white cottontail and a red one. Finally the whole region quaked to such an extent Brigida was swayed from side to side and the pinon nuts spilled out of her sack. Once when Maria went to the Tejon. Some of the people there were going pinoning and invited her to go along.

They camped at the spring near ?iwhinmu?u - it was the only spring anywhere around. The ridge of ?iwhinmu?u was right by where they camped and it was loaded with pinon, but it was a sacred place and no one ever touched the nuts there at all. A man by the name of Fernando, an Inezeno, said this business of people getting scared at ?iwhinmu?u was nothing. He didn’t believe it.

One night he got up and went slowly down to the spring to get a drink, waving a firebrand in his hand to keep it burning. The others told him not to go there and to watch out, but he only laughed at them. Just as he stooped down to get a drink he heard a dull sound which was repeated two or three times, and someone said in a deep tone, ‘There’s one at the door, pauper.‘ Then he heard the whiz of a bullroarer.

The other people heard Fernando crashing through the lashes, and they thought it was a bear coming. He said he believed everything he’d been told now. Soon after the party returned to the Tejon Fernando died and was buried in the cemetery at Tinliw.

Maria’s Grandfather - Ignacio, was the one who told her the most. He told her to stay in the house from dusk on lest she see a passing soul and have one of the sparks emanating from it fall on her and make her sick, and he told her to get up early in the morning, for he said if the sun saw her lying in bed he’d spit on her and make her ill. Everyone used to bathe before sunrise in the morning, diving under the water 3x. This made them healthy. If a person’s lazy in the summer and omits the bath, his blood will be warm and he’ll be bitten by a rattlesnake, but if your blood is cool from your morning bath, the rattlesnake will hiss and give warning.

Dog’s Tears - The Indians never touched the tears of a dog. Juan Estevan Pico used to be very credulous about such things. His mother told him to be cautious and never touch a dog’s tears when its eyes are running for if you’ll see all those bad things dogs see at the time. Her grandfather was from Mugu, and he told her there used to be many dogs there at one time.

It was very common for them to howl at night and weep afterwards, to shed tears, but there was a man there who said he didn’t believe any of what they said about a dog’s tears. ‘Well, if you don’t believe, go over and try it yourself‘, said the old men. The man went and got some dog’s tears, but instead of rubbing them on his own eyes he rubbed them on the eyes of a little boy. The same night when the dogs started to howl, the little boy also began to how and cry, ‘They’re coming, they’re coming!‘ Just what was coming no one ever found out, for the little boy died in 3 days and never regained consciousness enough to tell what he’d seen.

Coyote and Pinacate - Coyote met the pinacate (stink beetle), who lowered his head and raised his tail as soon as he saw Coyote. He told Coyote, who he thought was coming to eat him, he was looking at the sun, and he put his head to the ground to hear the people of the other world. ‘And what do they say?‘, asked Coyote. ‘They say there are 3 dogs coming to get you!‘, answered the pinacate.

Coyote then shut his eyes as he does when he’s springing and ran away as fast as he could. When he opened his eyes again he saw there were no dogs. The pinacate had fooled him.

Coyote and Fox - Coyote was walking along a trail when he met a pinacate. He made a motion at the pinacate with first one paw and then the other. ‘Brother Pinacate, I’m going to eat you up!‘, he said. ‘And why should you do this, when I’m standing here listening to what they’re saying in the other world?‘, asked the pinacate.

Coyote said, ‘What are they saying in the other world?‘ ‘Can’t you hear?‘, the pinacate asked. ‘They say they’re going to hang anybody who defecates on the trail.’ ‘Why I just defecated on the trail!‘, exclaimed Coyote.

‘I’m going back and clean it up!‘. The pinacate said, ‘Well, you’d better, or you’ll be hanged.‘ Coyote ran back up the trail, and the pinacate took the opportunity to hide. When Coyote returned and discovered what the pinacate had done, he said, ‘Ah, my little brother has fooled me, but I’ll hunt for him!‘.

He looked and looked, but he couldn’t find the pinacate anywhere. However, he did find Fox, who was busy catching locusts. Coyote said, ‘My little brother, I’m going to eat you up!‘ ‘Why eat me up when I’m on my way to write? Leave me alone and I’ll give you 2 hens!‘

‘Where are the hens?‘, Coyote asked. ‘My boss has lots of them‘, Fox replied. ‘Is this true?‘, Coyote asked. ‘It’s the honest truth‘, answered Fox.

‘At dusk, travel in this direction over there and I’ll meet you and give you the 2 hens!‘ ‘Allright, little bro‘, said Coyote. When the sun set Coyote started off in the direction Fox had indicated, but after he’d walked quite a way he still hadn’t found Fox. ‘He has fooled me‘, he thought to himself, but he finally found Fox.

As soon as Fox saw Coyote coming he ran to where there was a large rock balanced on top of another in such a way it looked as if it were about to fall. He got underneath the rock and pretended to be holding it up. Coyote said, ‘Little bro, you’re not going to escape me again. This time I’m going to eat you up!‘.

Fox said, ‘Bro, if you kill me it won’t do you any good, for I’m standing here holding the world up. If you eat me you’ll die anyway! What you should really do is come and hold uup this rock for me while I go and get a drink of water. I’m dying of thirst!‘ Coyote agreed, and he went and put his shoulder against the rock. Fox left, promising to bring Coyote a chicken when he returned. After a while Coyote said, ‘Since I’m getting pretty tired, I’ll let my body relax a little.’

A little later he said to himself, ‘It seems Fox has fooled me again!‘ Finally he said, ‘Well just have to die! He let go of the rock and jumped forward to get out of the way, but when he looked back the rock was still balanced there.‘ He exclaimed, ‘Fox has fooled me, but if I meet him again he won’t escape! He might fool me twice, but he can’t fool me a 3rd time!’ He went hunting for Fox, but he couldn’t find him anywhere.

Finally however, he came to a pool of water where Fox was getting a drink, and when he saw Fox he said, ‘Now, little Fox, you won’t escape me. I’m going to eat you up!‘ ‘Why do you want to eat me?‘, asked Fox. ‘I’m not very big. I wouldn’t be enough to fill you up, but there’s something here big enough for both of us to fill up on‘, said Fox, pointing to the reflection of the moon shining on the surface of the water. ‘What’s that down there?‘, asked Coyote.

‘It’s a cheese, a big cheese‘, answered Fox. ‘By drinking the water we can bring it up!‘ So Coyote and Fox began to drink water from the pool, but Fox only pretended to drink. After awhile Coyote started to get full. Water was even coming out of his nostrils.

When Fox saw Coyote was so full of water he couldn’t get up, he said, ‘You can lie here and perish for being a fool! Don’t you see this isn’t a cheese? It’s the reflection of the moon. Look up there! Die there, I’m leaving.‘ Coyote lay there for a long time and finally recovered. He said to himself, ‘Fox, I’m going to eat you up. There isn’t anyplace you can go where I won’t find you!‘ Fox went into a cactus patch where he started to remove the thorns from the cactus fruit and gather them in a bunch.

After awhile Coyote came along, and when he saw Fox he said, ‘Now, little Fox, you won’t escape me this time!‘ Fox said, ‘Why do you want to eat me? Don’t you see what I’m doing here?‘ He gave some of the cactus fruit he’d cleaned to Coyote and Coyote ate them and liked them. ‘Do you like them?‘, asked Fox.

‘Yes, they’re very good.‘ Coyote answered. Fox said, ‘Well if you like them I’ll give you all I’ve picked, but on one condition - you eat them with your eyes wide open‘. Coyote agreed, and Fox gave him the cleaned cactus fruit. While Coyote was eating them with his eyes wide open Fox took a bunch of thorns and threw them in Coyote’s eyes.

Coyote started to rub his eyes with his paws, and Fox ran away. When Coyote left the cactus patch, he couldn’t see. He walked along as best he could until he finally fell into a ravine where there was a pool of water. He drank some water and washed his eyes, until he could see again and then went looking for Fox again.

‘Fox won’t escape me this time!‘, Coyote assured himself. ‘I’ll surely eat him up.‘ Fox saw Coyote coming and hid in a patch of cane and when Coyote passed by Fox addressed him. Coyote said, ‘Now, little brother, I’m certainly going to eat you up!‘. Fox said, ‘Why, I’m working? It’s why I spoke to you, so you can help me.‘

‘What are you doing?‘, asked Coyote. ‘I’m clearing off a little space here‘, said Fox. ‘There’s going to be a big fiesta here, with plenty to eat. A rich man is going to get married.‘ ‘At what time?‘, Coyote asked.

‘Just as soon as we finish cleaning up‘, said Fox. ‘There’s going to be plenty to eat. We’re going to eat chicken!‘ Coyote started to pull up cane, while Fox pretended to work. Now there was a fire burning nearby and after awhile Fox said, ‘There come the people in the fiesta procession.‘

‘How do you know?‘, asked Coyote. Fox said, ‘Don’t you see the smoke? They must be smoking. I’m going to go and meet them and tell them we have a space all cleaned up, but you’d better hide, for they have some dogs with them, but we shall have plenty to eat anyway, because the people serving are good friends of mine.‘ Coyote went and hid in the cane, and as soon as he had done so Fox set fire to the cane all around him. Then Fox called Coyote, ‘Brother, stay hidden. They’re coming now. Don’t you hear the fire crackers? But stay hidden for they have lots of dogs with them!‘

Fox went and set fire to some more cane, and Coyote raised his head and saw smoke all around. ‘That must be the smoke from the firecrackers‘, he said to himself. He stayed hidden in the cane and pretty soon the fire came and burned him to death. He didn’t get to eat Fox after all. Coyote is very smart, and also very stupid.

Coyote and Skunk - were wandering around looking for something to eat, for they were both hungry. Skunk found a patch of prickly pear cactus, and he knocked down the fruit and ate his fill. Now Coyote hadn’t been able to find anything at all to eat, and he thought to himself, ‘What am I going to do? I can’t find anything at all.‘ Just then he came across Skunk’s tracks, and he said, ‘I’m hungry - I’ll force myself to eat him!‘

He started to follow the tracks. Skunk saw Coyote coming and said to himself, ‘Here comes another tramp, half-starving.‘ He began to collect a little pile of cactus thorns (he knew already what he was going to do). When Coyote arrived he said to Skunk, ‘Little bro, I’m going to eat you, because I’m dying of hunger!‘

Skunk replied, ‘Kinsmen, how can you eat me when I’m working so hard collecting this food to carry back to the village?‘ ‘Let me sample some of it‘, said Coyote. ‘No, I was ordered to carry it home‘, Skunk replied. Then Coyote said, ‘Well, if you don’t offer me some I’ll eat you!‘

So Skunk took a knife and cut one of the fruit in half length wise and gave it to Coyote. Coyote was very hungry, and the fruit was very sweet and tasty. He said, ‘Give me another!‘ So Skunk gave him 3 more of the fruit, one after another, and Coyote ate them all.

‘Yes, this food is very good. Give me this other one‘, said Coyote. ‘All right, open your mouth and tilt your head back‘, said Skunk. Coyote did so, and as he sat there looking up at the sky Skunk threw a handful of cactus thorns in his eyes. Coyote started to rub his eyes with his paws, but the thorns went in deeper, and in a short time he couldn’t see a thing.

Skunk left, and Coyote wandered blindly off. He kept walking until at last he tell in a ravine. He said to himself, ‘I’ll follow this and try to find some water.‘ After a time he came to a pool of water.

He sat down and started to bathe his eyes, and he finally managed to get all of the thorns out so he could see again. He said to himself, ‘Now I’m going to look for Skunk, and I’m not going to give him a chance this time. When I find him I’m going to eat him?‘ He started off to find Skunk. Eventually he found some tracks and followed them to a spring, and there was Skunk getting a drink in the moonlight.

The reflection of the moon was shining on the water. Coyote said, ‘Now, brother you won’t escape. I’ll eat you for sure!‘ Skunk replied, ‘You won’t get full if you eat me, but look at the cheese there under the water. It’s very big!‘ Now Coyote liked cheese very much, and he thought to himself, ‘Well, that’d be better This fellow is very small and wouldn’t fill me up.‘

So he said, ‘Little brother, how can we get it out?‘ Skunk replied, ‘The only way to do it is to drink the water and dry up the spring. When we get it you can have it all.‘ ‘Good, very good.‘, said Coyote. He got down and started to drink, while Skunk only pretended to drink.

At last Coyote got so full of water he couldn’t walk. He said, ‘I can’t drink anymore brother. I can’t even walk!‘ Then Skunk said, ‘Well, stay here and die of hunger. I’m leaving.‘ He left and Coyote said to himself, ‘He’s done it to me again!‘

He lay there all night shaking from the cold, but by morning he was able to move again. ‘He’s hurt me twice, but now I’m surely going to eat him!‘ he exclaimed. Meanwhile, Skunk found a wasp’s nest in a hole in the ground and had covered the entrance with a rock. Then he sat down near it with a stick in his hand and waited for Coyote.

Coyote approached and said, ‘Now I’m surely going to eat you, little brother!‘ ‘Why’re you going to do this when I’m sitting here being a teacher?‘, asked Skunk. ‘A teacher of what?‘, Coyote asked. ‘I’m teaching some little boys‘, replied Skunk.

‘Where are they?‘ Coyote wanted to know. ‘You’ll see’, said Skunk. He hit the ground with his stick and the wasps started to buzz. Coyote thought to himself, ‘There are a lot of them!‘

Then Skunk said, ‘I’m very thirsty. Take over for me while I go to the stream for a drink.‘ ‘All right‘, said Coyote. He thought, ‘I’ll eat the little boys while he’s getting a drink!‘ Skunk left, and Coyote started to dig with the stick.

In short time he’d opened the hole, and the wasps poured out and settled all over him and began to sting him. He cried, ‘What can I do?‘ He saw a patch of brush nearby, and he threw himself into it and started to roll around. The wasps finally left, and Coyote came out of the brush stiff and sore and swollen all over.

He went to the brook and sat in the water until he felt better. Then he said, ‘Now I’m really going to get him and eat him up!‘ Coyote followed Skunk’s tracks, saying to himself, ‘Here goes this nameless one!‘ He came at last to a patch of cane, and there was Skunk clearing off a small area right in the middle of it.

Coyote approached and said, ‘I’m certainly going to eat you now!‘ Skunk replied, ‘Why eat me when I’m working very hard getting ready for a fiesta? There will be lots of chicken and meat to eat.‘ A son of the wot is getting married and there’s going to be a fiesta. ‘If you help me I’ll pay you and you’ll get lots to eat at the fiesta, but if you eat me you won’t get full, for I’m really very small.‘

There was a fire burning nearby, and there was smoke rising from it. Skunk pointed at it and said, ‘Over there some other men are building a road to this place.‘ So Coyote and Skunk worked together for awhile and cleared off a fairly large area. ‘The table will go here‘, said Skunk.

‘When the people start arriving they’ll throw firecrackers to let everyone know. Then you hide and I’ll slip you food.‘ Coyote continued pulling cane and Skunk left for a minute. He got some burning sticks from the fire and started for little fires on each side of the cane-patch, and then returned to Coyote. In a few minutes the cane started to pop from the heat of the spreading fires, and Skunk said, ‘The people are coming now. Do you hear the firecrackers? You’d better hide now while I go and meet them!‘

Coyote said, ‘There must be many people coming. Those firecrackers are exploding all around!‘ He hid in the cane and Skunk left through the last remaining gap in the flames. By the time Coyote realized what was happening he was completely surrounded by fire, and he said to himself, ‘Ah, my brother has hurt me again, and this time I’m going to die! But I’ll do my best.‘ He ran and jumped through the flames, but he burned his feet and scorched his hair and ears and body.

He thought to himself, ‘I’d better leave my brother alone after this or he’ll kill me! He’s very smart!‘ His feet were so burned he could hardly walk, and he said, ‘The thing for me to do now is fast. I won’t eat or drink water, for it’s bad for me.‘ He found a willow with drooping branches, and there he fasted and licked his burns with his tongue - it was his medicine. At last he recovered, and he said, ‘Now I’m going to look for some water.‘

He went down to the shore of the ocean, where an arroyo had created a small fresh - water lagoon, and he found an animal trail which let down to the water. He got a drink and rested for awhile, and then said, ‘I’ll go back to my tree now, and tomorrow I’ll come again.‘ He found some beetles under some dried manure and ate them, but this was all he had to eat. The next day a man who lived nearby came down the trail to the beach to see what he might find, and he came across a tiger of the sea lying there on the sand.

The man said, ‘This poor animal! This isn’t the place for him. He belongs in the ocean! I’ll put him back.‘ He picked up the tiger and put him in a sack which he had with him and put the sack on his back. When he got to the shore he said, ‘Here’s your rightful place. You were on dry land, but now I’ve returned you to where you belong.’ He started to take the tiger out of the sack, but the tiger spoke up and said, ‘Friend, not here - take me out further.‘

The man waded into the water a way and again started to free the tiger, but he said again, ‘No, not here - out beyond the waves!‘ The man waded out as far as he could and then stopped. ‘Well. this is as far as I can go. Here.‘ He started to take the tiger out of the bag but the tiger had no sooner gotten his head out than he seize the man’s hand in his jaws and said, ‘Now I’ll eat you!‘

The man was scared. ‘Why are you going to do that?‘, he asked. ‘Why eat me when I did you such a favor, bringing you here from the dry beach?‘ The tiger replied, ‘Well, it’s like this: a good deed is repaid with evil!‘ ‘Well, it’s my own fault. I should’ve left you there, but I didn’t.‘

Now the tiger had the man by the wrist, but the man hadn’t finished taking him out of the sack - and there they stood. Finally the man said, ‘Let’s wait until someone comes and put the case to him. If he says I should’ve left you, then go ahead and eat me, but if he says this isn’t right, you’ll lose. Whatever he says we’ll do.‘ (As he said this the man was edging back toward the beach little by little.)

In a little while a thin old ox came plodding down the trail to get a drink, and the man hailed him. ‘Excuse me, sire, but can I ask you something?‘ The ox said, ‘Let me get a drink, then I’ll talk with you.’ He went and got a drink, rested for awhile, got another drink, and then returned tot he edge of the water.

‘Now what do you want?‘, he asked. The man answered, ‘I want you to do us a favor and advise us. Whatever you say we’ll do.‘ Then he explained the situation while the ox listened carefully. When the man had finished the ox shook his horns and said, ‘In the old days, when I was young, my master took good care of me. He gave me food and water and everything, but now I’m old I’ve been thrown out and there are days I don’t eat or drink, and I have to walk very far. I used to do many things for my master, but this is the way it is - a good deed is repaid with evil!‘

Then the ox said to the tiger, ‘And so, eat him!’ ‘All right.’, said the tiger to the man, ‘Now I’ll eat you!‘ ‘No wait there’s someone else coming. Let’s ask his opinion.‘, replied the man. The old ox plodded off, and in a little while an ancient horse came ambling down the trail.

The man called out, ‘Good sir, please do us a favor!‘ The horse replied, ‘I haven’t had a drink for 2 days. Let me get a drink and then I’ll talk to you.‘ He went and got a drink and then rested for awhile. Then he drank again and returned to the edge of the water.

He asked, ‘What do you want?‘ The man explained the situation, and the horse replied, ‘In the good old days my master took good care of me, and I did many good things for him. He treated me well and gave me food and water and cleaned me, but now I’m old he’s thrown me out, and there are some days when I have nothing to eat or drink. A good deed is repaid with evil, so eat him!‘ ‘Good, this makes 2 in my favor!‘, said the tiger. ‘Now I’m going to eat you.‘

‘Well I guess I’m lost, but let’s ask one more person, and if he agrees with the others, then eat me‘, said the man. In a little while Coyote came limping down the trail to get a drink, and the man called out to him, but Coyote didn’t know where the voice was coming from at 1st, and he turned his head from side to side in a confused fashion. The man thought to himself, ‘This fellow’s sick. I’m lost for sure!‘ Coyote called out, ‘Where are you? I’m very old, and I haven’t had a drink in 3 days. Wait a minute!‘

He went and got a drink and rested for a little while and then he called again, ‘Where are you?‘ ‘Here in the water‘, replied the man worriedly. Coyote limped down to the edge of the water and said, ‘What is it you want? What’s wrong?‘ The man explained the situation, and when he was through Coyote said, ‘Ah!‘

He sat down and started to clean his ears, and then he said, ‘I’m very old and deaf. Come closer!‘ The man came closer to the shore, while the tiger protested. ‘Hm, what is it you want?‘, asked Coyote again, pretending to be hard of hearing. The man explained once more, and again Coyote said, ‘I can’t hear you, get closer!‘

The man came still further out of the water over the tiger’s protests. He told Coyote again what had happened, and Coyote said, ‘I still can’t hear you, come up here!‘ The man left the water completely, and again repeated his story. ‘Hm, show me just exactly where you found him.‘, said Coyote.

They walked over to where the tiger had been lying, and the man said, ‘I found him right here.‘ Coyote said, ‘Well, throw him down right there!’ When the man had done so, Coyote said, ‘Now find a good heavy stick.‘ The man went and found a thick, sturdy piece of driftwood, and when he returned with it Coyote said, ‘Now club him with it. He’s shameless and ungrateful! Hit him!‘

So the man took the stick and clubbed the tiger and killed him. Then Coyote said, ‘Well, friend I’ll be going now.‘ The man said, ‘No, friend I’m very grateful to you. Let’s go to my house and chat a bit.‘ ‘All right, and what will you give me as a token of thanks?‘ asked Coyote.

‘Would you like a couple of chickens?‘, said the man. ‘Why not? I’m very hungry and I’ve been sick, but don’t you have anything more?‘, asked Coyote. ‘That’s all I have‘, the man said. ‘Well, that’s all right that’s enough‘, said Coyote.

He accompanied the man to his house, which was surrounded on all sides by a strong fence of thick poles set closely together in the ground. ‘Wait for me here, I’ll bring the chickens out here‘, said the man. ‘Fine‘, said Coyote and he lay down to rest. The man brought out a chicken and said, ‘What shall I do with it?‘

‘Free it, and I’ll get it‘, Coyote replied. The man tossed the chicken over the fence, and Coyote caught and ate it. Then the man asked him, ‘Would you like another?‘ ‘Well, why not?‘, Coyote replied.

So the man brought out a 3rd chicken and again Coyote chased it down and ate it. The man then went to his house and brought out to hounds which he had there, and he said to himself, ‘I’m going to run this coyote off so he won’t return!‘, he asked Coyote, ‘There are 2 more chickens here - don’t you want them?‘ ‘Well, let them go. I’ll get them both together!‘, said Coyote. Then the man let the hounds loose, and when Coyote turned around they were right behind him.

He ran away with the hounds after him, and the man laughed and laughed. Coyote got away - who knows where he went? - and eventually the hounds returned to the house. A good deed is repaid with evil. Sutiwayan ul?atuc? (ending phrase, ‘They hang up the carrying net‘)

Rabbit and Coyote - Once a man had a small garden in which some watermelons were growing, and he had surrounded it with a strong pole fence to keep animals out, but Rabbit had discovered 4 little gaps between the poles and during the night he’d eneter the garden and eat melons. The man noticed his melons were vanishing but he couldn’t figure out who was doing it. ‘What little animal is eating my melons and how does he get in?’, he wondered. The next morning he walked along the fence, and he finally found one of the little gaps between the poles - and there were little tracks on the ground as well.

‘Ah, this is where he entered!‘, he exclaimed. He walked a little further and found another hole and more tracks. ‘He goes in there, too‘, the gardener said. He found all 4 of Rabbit’s entrances and all 4 had tracks leading in and out.

‘How can I catch this little animal?‘, he thought. ‘I know I’ll go to the beach and collect tar and I’ll make a little tar doll, and this tar doll will catch him!‘ The man went down to the shore and gathered lots of tar, and he made 4 little human figures like dolls out of it, with little arms and legs. He placed one of the dolls in each of the 4 holes in his fence and then went home.

During the night Rabbit came to eat melons, and when he got to the first gap in the fence he found his way blocked by the tar doll. ‘There’s someone here in my gate, but I have another gate!‘, said Rabbit. He ran quickly to the next hole, but when he got there he found the tar doll standing there blocking his way again. ‘He’s already there ahead of me!‘, exclaimed Rabbit.

‘But I’ll be him to the next entrance!‘ But when he got to the 3rd gap between the poles the tar figure was already standing there. ‘How fast he is. He beat me here!‘, said Rabbit. ‘Now I’ll just hit him and run him off!‘

He approached the tar doll and addressed it saying, ‘Friend, let me enter my house. I live inside here.‘ But the doll of course, didn’t say a word. ‘Come on, my friend, let me in my house. If you don’t get out of my way I’ll hit you with my fist!‘ But the doll didn’t answer, and Rabbit got mad.

‘Move or I’ll sock you!‘, he exclaimed. Then he drew back his fist and hit the tar doll right in the stomach and his hand got stuck in the tar. The doll right in the stomach and his hand got stuck in the tar. The doll was very heavy and Rabbit couldn’t budge it.

‘Come on, friend, let me go. If you don’t I’ll hit you with my other hand!‘ Then Rabbit hit the doll with his other hand and it got stuck also. ‘Let me go, friend, let me go. If you don’t I’ll give you a kick!’, he exclaimed. ‘All right, then‘, he said, and he kicked the doll, and now his leg was stuck too.

‘All right, I have another leg!‘, he threatened. ‘I’ll kick you again if you don’t release me!‘ He kicked the doll again, and now both hands and both feet were stuck in the tar. The next morning the man came to see if he’d caught anything, and there was Rabbit stuck fast to the tar figure.

‘Ah, you’re the thief who’s been wrecking my garden and eating my melons! Now I’m going to take you home and boil you in a cauldron. You’ve been destructive long enough!‘ The gardener pulled Rabbit loose from the tar and carried him to his house. There was a cottonwood tree near the house with a branch which hung down, and the man tied Rabbit’s hands and feet to the limb so he was hanging upside down above a cauldron of cold water. Then the gardener went into his house, and while he was gone Coyote came by and saw Rabbit hanging from the tree.

Coyote asked, ‘What’re you doing there?‘ ‘Hush!‘, exclaimed Rabbit. ‘But why’re you hanging there like that?‘, Coyote persisted. Then Rabbit said, ‘Because the man there in this house wants me to marry a girl and I don’t want to! He’s trying to force me to marry by threatening me with this cauldron of water, but as you can see, he hasn’t built a fire under it yet.‘

Coyote replied, ‘Well, if you don’t want to get married, why not give me the opportunity? I’ll get married!‘ ‘Well bro, if you want to free me, and you can marry in my place!‘, said Rabbit. Coyote replied, ‘Good, I’ll get married.‘ ‘Untie me then‘, said Rabbit.

Coyote climbed up the tree and got on top of the branch with him and then untied him. Then he said, ‘Don’t go yet. You have to tie me the same way!‘ So Rabbit tied Coyote’s arms and legs together under the limb and then Coyote slipped off the limb until he was hanging upside down underneath it. Rabbit ran off and hid himself in some bush nearby so he could see everything which happened.

In a little while the gardener came out of his house and approached the tree. ‘What’s this?‘, he exclaimed. ‘When I left you were a rabbit. Now you’ve turned yourself into a coyote! Well, I’m going to boil you right now before you turn into the Devil as well!‘ He went and got a torch and lit the kindling under the cauldron, and in a few minutes the water began to boil and bubble.

Coyote said to himself, ‘This is a bad situation. Now I’m going to get boiled!‘ The man cut the rope holding Coyote’s hands and feet and he fell, but Coyote made a tremendous effort and just managed to fall to one side of the cauldron of water although his tail fell in the water and got scalded. He picked himself off the ground and ran away before the gardener could catch him again. He passed close to the patch of brush in which Rabbit was hiding, and as he went by Rabbit yelled, ‘Ah, Burned Tail!‘

Coyote said, ‘I’ll eat you for sure, now! Watch out!‘ He went into the brush after Rabbit, but though he looked and looked, he couldn’t find him anywhere. ‘I’ll get you yet. I’ll still eat you!‘, he said. Coyote kept walking along, looking for Rabbit, and the next morning he found him.

Rabbit was in a ravine with overhanging sides and there didn’t seem to be any way out. ‘This is a bad spot to be in’, thought Rabbit to himself. ‘There are no bushes or anything. This is my only chance!‘ He went over to one wall of the ravine (which looked as if it were about to cave in any moment) pretended he was holding the wall up.

Coyote approached and said, ‘Ah, brother, now you won’t escape!‘ Rabbit replied, ‘But what will you gain if you eat me? This bank will fall then and you’ll surely be killed! I’m holding it up now, but I’m getting weak from hunger and I don’t know how long I’ll be able to last!’ Coyote alarmed said, ‘What can we do?‘ Rabbit replied, ‘Well, the only thing to do is for you to take my place holding it up.

You’re bigger and you can hold it up better, and I’ll go and get 2 hens for us to eat.‘ ‘But you’ll come back?‘, asked Coyote doubtfully. ‘Of course I’ll return!‘ Rabbit assured him. ‘And I’ll bring 2 chickens with me!‘

So Coyote took Rabbit’s place and Rabbit left vanishing into the brush. Coyote stood there for a long time waiting for Rabbit to return, scared any moment the bank was going to fall and crush him. He finally got so tired he had to stop. ‘I‘ll try to save myself by jumping as far as I can’, he said at last.

He gave a tremendous leap, and then he looked back - and the bank was still there. ‘Ah, he made a fool of me again!‘, he exclaimed. ‘First he got me scalded, and now this! I’d better not follow him though. He’d probably get me killed eventually and I don’t want to die yet!‘ So Coyote started off in another direction to the one Rabbit had gone.

He came at last to a stream, and he followed it until he came at last to a big pool of water. He saw there were some fish in the pool, big ones. He watched them for awhile, and then he began to sing and dance. He sang:

Come out, salmon, see your kinsman dance
Don’t you know how to dance like he does?
Why don’t you know how to dance?

In a little while some of the fish left the pool and ventured into the little stream which was flowing out of it. Coyote said, ‘The only thing to do is to grab them before they return to the pool‘. So he approached the stream, dancing as if he had no intention of harming them. He managed to grab 5 of the fish, 5 of the small ones, and he said, ‘Well, these will do?‘

He ate to of them right there, for he was very hungry. Then he took the other 3 fish and started on again, and as he was walking along he saw an old log burning in a field which was being cleared. ‘Ah, I’ll roast my fish‘, he said. He went over to where the log was burning, and there was no one around.

He scooped out a hole with his hands, threw in his fish, and some ashes, and then covered everything over with hot coals. He said, ‘When I return, my fish will be roasted and ready to eat.’ He left. Now Qusqus (a big bird the size of a hawk) was sitting up in a tree nearby watching all this, and as the ground just as they’d been.

Then he flew up to the top of the tree again. In a little while Coyote returned. He grabbed the tail of a fish and started to pull it out of the ground, singing in anticipation of his roasted salmon dinner. (The story ends here.)

Coyote’s Stone Stew - Once Coyote was traveling along and he was very hungry, and he saw a woman and thought to himself, ‘How can I tell her I’m going to cook some stones, and she’s going to be very surprised!‘, and so he walked up to the woman and said, ‘I can make a fine stew out of stones.‘ The woman asked, ‘How are you going to do that?‘, and Coyote said, ‘Well, watch me!‘ He asked for a frying pan and he put some rocks in it. Then he asked the woman for a little lard, and then he asked for a little meat, and then a little garlic, a little tomato and onion, and some salt and he put each of the ingredients into the pan, and the woman was astonished at Coyote’s way of cooking. He said, ‘That’s my way of making stew!‘ He then ate all of the stew, leaving only the rocks.

Heron and Fox - Once upon a time Heron invited Fox to dinner. Heron made some sipitis (acorn soup) and put it in a basket with a long neck because he had a long neck himself. He also served some to Fox in a tall dish. Fox was sitting there wondering how he was going to eat it, and Heron said, ‘Why don’t you eat some?‘

Fox replied he didn’t feel like eating. He though to himself, ‘I’ll invite Heron to dinner and fix it so he can’t eat‘, and in a few days Fox invited Heron to dinner. Fox made a lot of sipitis and poured it on a flat rock, and Heron was wondering, ‘How can I eat it with it spread all over the rock?‘ He couldn’t eat it, and Fox finished it all up. Heron went home hungry.

The Story of a Cat - There was once a fam consisting of a man, his wife, and their 4 sons. The youngest son had a kitten, and whenever it was time to eat he’d insist on eating with his kitten. His parents would say it was disgusting for him to eat with an animal like this, but he always cried and cried and they’d have to let him eat with the kitten after all. The other sons would kick the cat or mistreat it and the mother was always throwing it outside too, but then the boy would cry until they relented.

The fam was well off, and there was plenty to eat. Then one day the father died, but things went on much the same as always. At each meal Martin, the youngest son would want to eat with his cat, and every time the others would grab the cat and throw it outside, but the boy would cry and cry and eventually they’d have to let it back in. Then the mother died too, leaving the 4 sons on their own, but again it was just the same: the older boys would kick the cat and throw it out, but Martin would cry for his cat until they relented.

One by one the 3 oldest sons became sick and died until only Martin and his cat were left. By now the boy was old enough to cook for himself, and his kitten had grown into a big cat, but there was almost no food left in the house to eat. All there was left to eat were some beans. The boy’s clothes were full of holes and falling apart, and everything else in the house was in the same miserable condition.

One day the boy got to thinking about the situation and said, ‘What can we do? We have nothing left now but some beans.‘ He was very sad and he started to cry. Then the cat spoke up and said, ‘Brother, why are you crying?‘, the boy replied, ‘Why shouldn’t I cry? There’s nothing to eat but beans, I have no clothes, I don’t have anything. Just beans to eat, beans all the time!‘ The cat said, ‘Well, don’t cry. I’ll get you lots to eat, and I’ll take on the job of supporting us.‘

The boy looked at the cat in amazement, and asked, ‘How are you going to do that?‘ The cat only said, ‘I’m going away for a little now, and you’ll soon have plenty to eat.‘ He left and walked until he came to some houses and there he stole bread and cheese and anything else he could find. He brought it all back to the boy and said, ‘Eat!‘

He left once more and stole some more food to keep them in provisions for awhile, and in this way the 2 of them get along very well. The boy was growing up now and getting to be a young man, and one day the cat started to ponder. He said to himself, ‘Only the daughter of the king is fit to marry my bro, and this is who he will marry!‘ He said to the boy, ‘Bro, you’re going to marry a princess!‘

The boy started to cry, and the cat asked, ‘Why are you crying?‘ ‘How can I marry when I don’t have any clothes or anything? You tell me I’m going to marry a princess, but I have no money - I don’t have anything!‘, the boy replied, and he started crying again. The cat said, ‘Aha, bro, just you wait! Follow my instructions and you’ll see. What I want you to do is collect all the pieces of glass or broken bottles you can find.‘ The cat left, and the boy thought to himself, ‘Why does my bro want pieces of glass? Oh well, I’ll go and do it.‘

The cat meanwhile, crept into one house after another, stealing a coin here and a coin there until he had 30 centavos and all the bread and cheese he could carry. He took everything home to Martin, who in the meantime had collected a great heap of broken glass and old bottles. Once again, the cat left, and this time he stole 4 reales in one place and a peso somewhere else. Then he said to himself, ‘This is enough. This will do.‘

He stole some more bread and cheese and tortillas before returning home. He said to the boy, ‘here is a peso and a half - take it and keep it safe, for one of these days it’ll serve you well.‘ The following day the cat stole enough for the next day, because he knew he was going to be gone. The next morning the cat said, ‘Bro, bring me the mare from the pasture.‘

The boy went and caught their mare who was grazing in a little field nearby and brought it to the house. Then he asked, ‘Where are you going?‘ The cat climbed up on the horse bareback (for they had no saddle) and said, ‘I’m off to talk to the king, but I’ll be back!‘ He galloped off to the palace, where he dismounted and tied his horse.

He asked the guard permission to see the king on important business and was granted an audience. ‘Good day, Your Majesty‘, he said. The king thought to himself, ‘This is no ordinary cat. He knows how to talk!‘ Out loud he said, ‘What did you wish to see me about, sir?‘

The cat replied, ‘Oh, I’ve come to ask if I can borrow an armun‘ (a little box for measuring quantities). ‘And what are you going to do with it?‘, asked the king. ‘Well, I’m going to count some realitos I have‘, replied the cat. The king thought to himself, ‘Then this little cat has more money than I! I count my money one coin at a time, while he does it by the measureful. He must have a lot more than I!’

Aloud he said, ‘Fine, fine!‘ The cat said, ‘I don’t know if I’ll need it all afternoon, but I’ll return it when I’m finished.‘ The king had the measure brought and given to the cat, who said, ‘Good afternoon, Your Majesty.‘ He got back on his mare and left, but the king ordered one of his solders to follow him and see where he lived and what he did.

When the cat arrived home he dismounted and turned his horse out to pasture. He told the boy not to come outside or show himself in any way, and as he entered the house he closed the door and the windows carefully so no one could see in. ‘Now we’re going to work, bro!‘, said the cat. He spoke loudly so the king’s solder (who he knew was hiding just outside) would be sure to hear him.

The 2 of them started to fill the measure with pieces of glass and empty it into a box and each time they did this the glass would make a tinkling sound. ‘Good heavens!‘, exclaimed the solder listening outside. ‘What a lot of money they have!‘ All day the 2 poured pieces of glass back and forth until in the middle of the afternoon the cat said, ‘Fine, that’s the amount.‘

And the man hiding outside said to himself, ‘How rich they are!‘ Then the cat added quietly, ‘Bro, bring me five centavos.‘ The boy brought him the coin, and the cat stuck it in a small crack in the bottom of the measure. Then he said loudly, ‘Now I’m gong to return this measure, for I have only borrowed it!‘

He left the house with the measure in his hand, and the soldier came out of hiding and approached. The cat pretended surprise and said, ‘Have you come to get the measure?‘ ‘Yes‘, replied the man. ‘Fine‘, said the cat.

‘Here it is, and thank you very much. Tell the king I’m very grateful and so is my brother.‘ The man took the measure and started off, but after he had gone a little way he opened it and found the coin stuck to the bottom. He ran back to the house and knocked on the door and when the cat answered he said, ‘Sir, here’s a coin which was stuck in the measure!‘ ‘Oh, take it‘, said the cat.

‘Keep it and buy yourself a cigar or something.‘ ‘Oh, they’re very rich indeed!‘, exclaimed the man to himself. He returned to the palace and went to the king, and said, ‘Sir Cat said to thank you very much.‘ ‘Did you hear or see anything?‘, asked the king.

‘Well, all afternoon they were measuring and keeping count, and measuring and keeping count.‘ ‘Good heavens!‘, exclaimed the king. ‘I count every cent!‘ Then the soldier said, ‘And when he returned the measure I found 5 centavos inside, and when I went running back to return it to him he told me to keep it - and look, here it is!‘

Then the king said to himself, ‘My god, they’re richer than I am!‘ The king fretted about it all night and was envious of their wealth. Early the next morning the cat said, ‘Bring me the mare, brother. This time I’m going to get there even earlier than before.‘ He climbed on the mare and galloped off to the palace, where he told the guard he again wanted to speak to the king on important business.

He was admitted and went straight to the king, and said, ‘Good day, Your Majesty, I’ve come for the same reason as before, but this time we want to count our 10 centavo pieces!‘ The king was angry when he heard this, and thought to himself, ‘That certainly beats me!‘ The measure was brought and given to the cat, and he started homeward followed by another of the king’s soldiers. When the cat reached home he dismounted and turned the mare out to pasture and went in the house, closing the door and all the windows carefully so no one could see in, and all day he and Martin filled the measure with pieces of broken glass and poured them tinkling into a box, while the solder listened outside and marveled at their wealth.

Late in the afternoon the cat said loudly, ‘It’s late, bro, and we haven’t eaten. Let’s not worry about this little bit left. We know about how much there is!‘ Then in a lower tone he asked Martin to bring him 10 centavos, and he took the coin and stuck it to the bottom of the measure as he had before. Then he left the house and encountered the soldier. He pretended to be very surprised and said, ‘Have you come for the box now?‘

‘Yes, sir.‘, replied the soldier. The cat told him to thank the king for allowing them to borrow the measure. The man started off on his return trip to the palace but he’d gone only a little way when he opened the measure and discovered the coin the cat had placed there. He hurried back and knocked at the door, and said, ‘Sir here’s a coin you forgot!‘

‘Oh, keep it and buy yourself a cigar or something‘, said the cat. The soldier returned to the palace and told the king what’d happened. ‘Did you see the brother?‘, asked the king. ‘No, everything was closed up tight.‘, replied the soldier.

‘But all day long they were counting money there in the house. I could hear them measuring it!‘ On the following day the cat again asked to borrow the measure this time in order to count 2-real pieces. As before, the king had the cat followed and all day the soldier hid outside the house and heard a sound as if money were being poured into boxes, and when the cat returned the measure late afternoon he put a 2-real coin in the bottom of it for the soldier to find. Martin said to himself, ‘I thought we were going to save the money we had, but my brother is throwing it away!‘

The king’s soldier reported finding the coin in the measure and told the king he’d tried to return it, but had been told to keep it for himself, and once more the king was amazed and shaken at the thought of the great wealth the cat and his brother must have. The next day the cat went as usual to the palace and asked to borrow the measure, saying they wished to count their 4-real pieces this time. Now one of the king’s daughters who was very enamored of money was standing by listening to all this, and when the cat left with the measure she said to herself, ‘Sir Cat’s going to be my brother-in-law!‘ The same day the cat and the boy measured their ‘money‘ as before, and the cat left a 4-real piece in the measure.

When he returned the measure to the soldier who had been listening outside he said, ‘Tell the king my brother is grateful for the loan of the measure, and someday he’ll do something for the king in return!‘ The boy said to himself, ‘And what can I do for the king?‘ But he followed the cat’s instructions anyway. When the soldier reported to the king at night the princess spike up and said, ‘Father let them come here so we can see the brother.‘ (She was already in love with the unseen but wealthy brother!)

The next day the cat told Martin to fetch the mare as usual, but he said, ‘This is the last day we’re going to have to work!‘ He climbed on his horse and rode off to the palace where he was admitted at once. ‘Ah, I’m very tired‘, he told the king. ‘But what can I do? Please don’t get angry. This is the last day I must borrow the measure. We’re going to count pesos today. I don’t know why my brother doesn’t buy one of those measure, with all this money to count! I’m ashamed of coming here so much to borrow it!‘

The king replied, ‘Well, this is what it’s for, so don’t be concerned‘. The girl said to herself, ‘Sir Cat’s going to be my brother-in-law!‘ The cat returned home, followed by another of the king’s soldiers: All day long they measured their ‘money‘ while the man hiding outside exclaimed over their great wealth. Finally the cat said, ‘Brother, bring me a peso!‘ the boy brought him the coin, sadly, and said, ‘This is the last of our money.‘

The cat put the peso in the measure for the soldier to find, and returned it as usual. The same night when the king heard his soldiers story he exclaimed once again, ‘Good heavens, so much money! I count pesos one by one, bot by the measureful. I don’t have that much!‘ The following day he sent an invitation to the cat and his brother to visit the palace, and the cat told the messenger they’d be happy to come in a day or so. When the man had left, the cat went out to steal what he could, and also to discover anything which might be useful to them in the future.

Now on the other side of the hill from where they lived there was a house belonging to a wealthy giant. The giant lived alone in the house for he had neither servants nor fam. The cat approached the house quietly on foot, entered it, and went from room to room pretending he was hunting mice. There was food stored everywhere and boxes and boxes full of gold and silver.

‘Our fortune is made!‘, he thought to himself. He left the house and started home, thinking all the way, ‘Our fortune’s made. I’m going to return and kill this giant. i’m going to do it all by myself!‘ Before he reached home he stole some soap and a comb and a piece of ribbon, and as soon as he arrived at their house he told Martin to fetch some water. ‘Why does my brother want water?‘, the brother wondered as he went to get some.

‘Now, take a bath and wash yourself well with soap. You’re going to marry the princess!‘, said the cat. The boy began to cry and said, ‘You’re making fun of me. I don’t have ?ici?i (stone used for cracking acorns) or anything!‘ When the boy had bathed the cat gave him the comb and said, ‘Here, comb your hair so you don’t have fleas or anything, for you’re going to be married.‘ Then the boy started to cry again, and the cat said, ‘Don’t cry. Be brave and everything will be all right. Early tomorrow we’re going to the palace, for we’ve been invited to spend the day there!‘

‘I don’t want to go!‘, cried Martin. ‘Don’t fret, be brave‘, replied the cat. The next morning he ordered the boy to bathe again, saying, ‘Wash yourself well, so you’re very clean. For you’re going to be married.‘ So the boy took another bath while the cat went and brought the mare from the pasture. ‘Now climb on the mare and let’s be off’, said the cat, and they started off on the road to the palace.

Now there was a marsh with tules in it alongside the road, and the cat went straight to it and stopped. ‘Get down and hide yourself behind this rise over there‘, he told Martin. While the boy was hiding the cat started to daub mud from the marsh all over himself and the horse until he was completely covered with it from head to foot. Then he said, ‘Bro, stay here. I’m going to get you some clothes. Wait here until I return, and if anyone should happen to return with me, hide and don’t come out.‘

Then he climbed on the horse and rode on to the palace. The guards saw him coming and said, ‘Here comes Sir Cat - but alone and in sad shape for he’s covered in mud!‘ ‘Let him enter anyway‘, said the king. The cat arrived and tied up his horse, and said to the guards, ‘What bad luck! I got stuck in the marsh, and my bro with me. He’s covered with mud.‘

He entered the palace and pretended to be very shaken. ‘Good day, Your Majesty‘, he said. ‘Why are you covered with mud?‘, asked the king. The cat replied, ‘My bro and I were on our way here, and we were galloping on our horses beside the marsh when they suddenly shied. We went shooting into the mud, and my bro went in saddle and all and he’s there still!‘

Then the princess came forward and said, ‘Well, father why don’t you send for a suitcase full of clothing?‘ ‘Yes, my brother had good clothing made of the finest wool‘, said the cat. ‘All right‘, the king said. ‘The least I can do is send some clothing and my own horse and saddle, and I’ll also send a man with you.‘

‘Oh, no‘, replied the cat. ‘This won’t do! My bro is quite shy. It’d be best for me to go alone.‘ The king agreed to this and a suitcase full of fine clothing was tied to the saddle of the king’s own horse. The cat climbed on his mare and took the reigns of the other horse and rode off to the marsh.

When he reached the boy’s hiding place he untied the suitcase and said, ‘Here it is, now get dressed!‘ The boy took off his old ragged clothing, and the cat went and hid them. Then the boy dressed himself in the fine clothing which the king had sent and looked at himself in a mirror which was fastened to the lid of the suitcase. He looked very handsome indeed.

The cat helped him adjust his hat, and then said, ‘Good here’s a horse. Now mount and let’s be off.‘ Back at the palace the princess was getting, impatient to meet the cat’s brother. ‘I’m going down stairs to greet them‘, she told her father, ‘Don’t do that, it isn’t proper‘, replied the king, but she went down anyways when she saw them coming. When they rode up the cat presented her to his brother, while the king paced back and forth on the balcony above, but the king was pleased, for the boy was quite handsome.

Then the princess escorted Martin upstairs to meet her father while the cat remained below with the horses. When he approached the king the boy took off his hat as the cat had advised him to do and they started to chat. ‘How are things where you live?‘, inquired the king. ‘Fine, fine‘, said the boy, and he wouldn’t budge from this.

He said, ‘fine, fine‘ to everything. ‘Now I want you to marry my daughter. What do you think of this?‘, asked the king. ‘Oh, fine, fine‘, said Martin. ‘This is fine!‘ The king thought to himself, ‘My future son-in-law is no conversationalist, but he certainly has lots of money!‘

The princess was impatient to marry and she said, ‘Let’s send for the padre now.‘ ‘Fine, fine!‘, replied Martin. So, the padre was brought to marry them, and when he asked the boy what his name was, he replied, ‘Martin‘, ‘Martin what?‘ ‘Just Martin‘, he answered, and so the princess and the boy were married by the padre, but the cat stayed out in the field with the mare, pondering what he was going to do about the wedding fiesta.

The king had told the cat, ‘Put your horse in the corral with the others‘, but the cat replied, ‘Now, she can’t eat in there. She’ll be better off out in the pasture there.‘, and all during the wedding, the cat was worrying about what to do. When the wedding was over they paid the padre and he left, and then the cat came in. The king said, ‘Now let’s celebrate the wedding!‘ ‘This is a good idea. I like it‘, the cat said.

The princess was impatient to go to bed, and they ate dinner early. The cat, Martin, and the princess ate at a separate table, and when they’d finished the cat said, ‘Tell your father-in-law now he should hold a fiesta for 3 days and I’ll then have a fiesta too.‘ Martin went and told the king what the cat had said, but he was very sad. ‘How can we do it!‘, he thought to himself.

‘The house will never do and we don’t have a thing!‘ The king agreed to the proposal and said, ‘Ah, good, good! What kind of fiesta would you like?‘ ‘Well, a royal kind of fiesta‘, replied the boy. ‘Whatever you want to do is fine!‘

‘Tomorrow we’ll have the fiesta‘, said the king. The married couple went to bed then - and they had their own fiesta! The cat had his own room in the palace. The next morning the cat, the boy, and his wife ate breakfast together.

Meanwhile the king had a meal prepared for almost half the town and sent out invitations and bulls were brought for a bullfight. (This is a game they don’t have anymore - to fight bulls, and eat, and dance a little. This is a fiesta.) All the people watched from the grandstand, and the cat and his brother and the princess watched too, but the cat was thinking to himself, ‘Good heavens, I wish tomorrow would never come! How can I make this turn out all right?‘ The boy was also sad, thinking to himself, ‘How are we ever going to match this? Ah how shamed we’ll be!‘ He was very quiet, thinking and his wife asked, ‘Why are you so sad?‘

‘Oh, I’m thinking about home, and here I am!‘, he replied. The second day of the fiesta was the same as the first, with a bullfight and a feast, and everyone dined royally before going to bed but the cat spent all his time thinking about how to make it all turn out all right. On the 3rd day of the fiesta the bulls were brought into the arena for the last time, everyone feasted very well indeed. The king had a band composed of some of his soldiers which played constantly, and the crowd was content, but the cat was pondering, thinking, ‘Tomorrow, it’s my turn!‘, and the boy was the same way.

‘How ashamed we’ll be!‘, he thought to himself. In the afternoon the king said, ‘Well, that’s all. We may have another fiesta like this sometime, but I don’t know when!‘ The same night everyone went to bed and slept soundly except the cat, who stayed awake all night worrying about what to do. The next morning they got up and had breakfast, and by this time the cat had thought of a plan.

He said, ‘Sister-in-law go and tell your father I’ll now throw a small party of my own. It won’t be much, but I’ll do all I can. He can bring all of his people if he wishes and his band as well. I’ll lead the way.‘ The boy was panic-stricken when he heard this, and when the girl had left he said, ‘Ah, brother, how shameful for us, and you’re inviting everyone to go!‘ The princess went to her father and told him what the cat had said. ‘Have him come and talk with me. We’ll have a conference‘, said the king.

When the girl returned with the message the boy thought to himself, ‘We’re surely done for we’re as good as dead, for we’ve been living a lie!‘ The cat went to see the king and said, ‘Good day, Your Majesty. What did you wish to talk to me about?‘ ‘I wished to talk to you about what you’re going to do in response to the fiesta I gave‘, said the king. ‘Well, I’ll lead the way, and you may follow with all your people‘, replied the cat.

‘And this place you’re taking us to - is it far?‘, queried the king. ‘Yes, it’s far enough, I suppose‘, replied the cat. Then the king said, ‘I can’t take everyone to your house. I’ll have to leave half of my people here, and I can’t leave today, but I can tomorrow. Today I’ll arrange everything, and tomorrow we’ll go.‘ When Martin heard what the king had said he was almost trembling with fright.

‘We’re going to die tomorrow, for the king will surely kill us when he finds out the truth!‘, he exclaimed. His wife came and asked him. ‘What’s wrong, why are you sad?‘ ‘Well, I’m thinking of my home, this is what I’m thinking about!‘, he replied.

‘Well, my brother-in-law says we’re going there tomorrow‘, she said comfortingly. The king made all the necessary preparations the same day and named the people who were to go with them. The following day they had breakfast and then the king said, ‘Now let’s be on our way!‘ So they started off with the cat leading the way on his mare, followed by the band and the crowd of people.

Martin and the royal fam rode in a carriage. They marched along until at last they reached the old house in which Martin and his fam had lived, but the boy was delighted and relieved when they went right on by without stopping. The cat said to the king, ‘Be patient, Your Majesty for our destination is only a little further.‘ They climbed a big hill and started down the other side with the band playing from time to time and there below them was the house of the giant with many cattle grazing the fields around it.

Then the cat turned his horse and raised his hand and everyone stopped. He went to the king and said, ‘Wait here for me. The band can play and you can have some shooting matches in the cyn there. I have to go on ahead to arrange everything, for we’re been gone a long time.‘ The king agreed to the cat’s suggestion, and the cat hurried on down the hill to the giant’s house. When he arrived the giant was reclining in a comfortable chair on his veranda.

The cat rode up at breakneck speed, dismounted and tied his horse to a post, and then ran up to the giant, pretending great fright. ‘What’s wrong?‘, asked the giant in amazement. ‘Well, what’s wrong is they’re coming to kill you!‘, said the cat. ‘I’ve come to warn you. Listen, they’re playing music up above there, and shooting!‘

When the giant heard the martial music, and the sound of shooting he became scared and said, ‘Bro, can you do anything to save me?‘ ‘Oh, yes,‘, said the cat. ‘This isn’t difficult. You’re very strong. Carry this big rock to the well, tie a rope to it, and then lower yourself down the well. The soldiers will pass by and never see you and then you’ll be safe.‘ ‘Good heavens, there are many of my enemies but my brow here has given me good advice!‘, said the giant to himself.

He went and dragged the boulder (which was almost as large in diameter as the well) to the edge of the well and fastened it with a rope so it wouldn’t fall in on top of him. Then he tied another rope to it and started to lower himself into the well. He lowered himself clear to the bottom, for he was scared of shots from above. The cat looked up on the hill and saw some of the soldiers standing there, and he motioned them to come down.

When they did so he gave them an axe he’d found and told them to cut the ropes holding the boulder in place. The huge rock rolled into the well (which was quite deep) fell right on top of the giant. The cat peered over the edge of the well and saw blood on the water, and he knew the giant was dead. He went into the house and opened up some of the boxes of silver coins and he ordered the soldiers to take them up the hill and cast the coins into the crowd!

While the soldiers were doing this the cat went around and asked people who wanted to cook or gather firewood for as he said, ‘The house has been empty for a long time‘. Many people volunteered for various tasks for the cat promised them they’d be well rewarded. People were going around picking up coins off the ground. Even the king himself was harvesting them until the cat saw him and said, ‘You don’t have to do this Your Majesty, for there’ll be some boxes for you to carry home with you‘.

Martin was content and happy. ‘Everything has turned out all right and my bro has performed a great feat‘, he said. Then the cat asked, ‘Now who will bring cattle to butcher and kill chickens and turkeys?‘ (The giant had many chickens and turkeys both.) And this was the fiesta they had - for 4 days they dined royally on beef, chicken and turkey.

There was nothing to drink however, for the giant had been a teetotaler. At the end of 4 days he knew there was food last all week but the king replied, ‘No, I must go. We shall return home tomorrow. You’ve done enough.‘ The people were camped all around, for the house wasn’t large, but still the crowd was very pleased with Sir Cat. He presented the king with a great chest of pure silver.

Then he said, ‘Now who will stay here with us and look after the stock?‘ Almost everyone wanted to stay, for there was still plenty of food left. The giant had been very rich indeed. In the end a number of people stayed on as servants. The king said to his daughter, ‘I’m going back to my town with my people and you’re staying here, but you can go with us if you wish and then return whenever you want.‘

But the girl replied, ‘No, I like it here, and here we’ll remain. We lack nothing here. It’s just like home, perhaps even better.‘ The next morning the king and his people left to return to town, leaving Martin and his wife and bro living in the giant’s house with their new servants. One day Martin and the cat were sitting on the veranda talking, and the cat asked, ‘Bro, what do you think about everything which happened?‘ The boy replied, ‘Well, I’m very grateful for what you did and what we have now.‘

‘And what would you do if I should suddenly die - what would you do with me?‘, asked the cat. ‘I’ll remove your skin and put it on my bed‘, said the boy. ‘Good, this would please me very much‘, the cat said. ‘Yes, indeed bro, this is what I’ll do‘, promised Martin.

The next morning the cat didn’t appear for breakfast, and they wondered where he was. A servant was sent to his room, and when she returned she said he was fast asleep. ‘Let him sleep. He stay’s awake at night and he’s very tired‘, said Martin, but at dinnertime the cat still hadn’t appeared, and the princess said, ‘Sir Martin, why don’t you go and see where he is?‘ So the boy went to the cat’s room and when he got there he found him lying stiff in bed.

‘He’s dead‘, he said to himself. He called a servant and said, ‘Take him and throw him faraway down the arroyo!‘ So the servant dragged the cat down the arroyo and left him there, and so the boy didn’t keep his promise. When Martin returned his wife asked him what he’d done with the cat, and he replied, ‘Oh, I ordered he be thrown into the arroyo.‘

‘Oh, you made a promise and didn’t keep it!‘, exclaimed the girl. ‘What does it matter?‘, he asked. ‘He’s dead, why not throw him out?’ ‘Because your bro isn’t dead!‘, she replied.

‘He’s only pretending to be dead to see if you’ll keep your promise!‘ ‘Oh, no‘, replied her husband. ‘He’s stiff and dead.‘ They ate dinner and went to bed and at breakfast the next morning the girl said, ‘Go and look and see if Sir Cat isn’t in his bed again!‘

They went to look, and there was the cat just getting up. They called him to come to breakfast and he came, but he didn’t say a word. He only ate in silence. Finally at midday he said, ‘Sir Martin, how well you kept your promise!‘

‘Oh, I knew very well you weren’t dead, you were only playing!‘, replied Martin. ‘This is why I had you thrown out like that.‘ Several days passed, and then one morning the cat became ill. He said, ‘Bro, I’m sick and this time I won’t come back. What are you going to do?‘

The boy replied, ‘Well, I’m going to do what you asked me to do before.‘ The cat got worse, and one day when they awoke he was lying in his bed stiff and dead. Martin said, ‘Now I’ll take off my bro’s skin.‘ He skinned the cat and had the hide tanned so it was soft, and then put it on his bed as he’d promised, and there it remained, but the body was thrown out because it was decomposing.

They only kept the skin. There they were; there they remained. The cat was smarter than Sir Martin - Sir Martin was useless - but there they remained, and the cat didn’t revive again. Sutiwayan ul?atuc? (ending phrase ‘they hang up the carry-net‘)

Well worth the read. The creation stories and variety of myths along with background on where the stories came from and their storytellers, as well as when possible, the year the memory occurred, made the experience fascinating and compelling.

Learning about the informants histories as well as the many other source material Blackburn used to fill in context made the read easy, despite how long I took to finish, since I like luxuriating in this pastime and wanted to be thorough, which I can definitely be assured I have been. It’s worth purchasing from the Chumash Indian Museum if they are still selling them in the shop in CA, since it’s comparable in pricing to amzn.

I wasn’t able to find a link through the Chumash Indian Museum where I originally bought this, but there is another spot if looking for a physical copy which will contribute to the wildlife and public lands in the region.