Mythology and Folklore UN-Textbook: Unit: Apache Tales

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Myth-Folklore Unit: Apache Tales

Overview. These stories from Jicarilla Apache of New Mexico, collected and translated by P. E. Goddard, feature many tales of Coyote, who is both a trickster and also a benefactor of mankind as the bringer of fire. There are other animal stories, too, such as the tale of how Mole managed to beat Coyote and the other animals in a race. You will read a whole series of stories about the great culture-hero Naiyenesgani who battled monsters like the Giant Elk and the water monster who had devoured the Taos Indians. There are other hero legends, too, such as the story of the man who climbed up Panther's tail into the Sky world, or the man who rescued the buffalo who had all been stolen by Raven, thus restoring the buffalo to the people.

Language. Goddard's book contains English translations of traditional Apache tales. If you are looking for a more authentic reading experience, this unit is probably the closest option to the original oral style of the stories.

Story Length. These are all single-page stories.

Navigation. You will find the table of contents below, and you can also use this link to see the story posts displayed on two pages total: Apache Tales. Click "Older Posts" at the bottom of that page to see the second page.

READING A:

READING B:

(Jicarilla Apache man,
photo by E. Curtis, 1904)

Apache: The Emergence

This creation story begins in the underworld, and the people are coming up from that underworld into the earth that we know. Here is Goddard's note on the two who remain behind in that underworld: "These two are the rulers of the world of the dead which the ghosts reached through the place of emergence. They pass down easily but cannot return because the ladders are worn out. This place is said to be situated somewhere many miles north of Taos and is reached by four trails."

Goddard also explains just who "he" is who makes the mountain, causes the reeds to stand, etc.: "The person who did this was Xastc'iniLgaiyîn, White god of the east, assisted by Xastc'inyaLkîdn, Talking god of the south, Xastc'inîLtsôyin, Yellow god of the west, and Xaste'inîdlôyin, Laughing god of the north. This was the order in which they were mentioned. It is usual to associate Xastc'inyaLkîdn with the east."

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

The Emergence

In the beginning, the people were coming up. He made a mountain that continued to increase in height. Then he caused reeds to stand vertically in the center. The people were gathered about the mountain, watching. When the reeds were approaching the sky, four girls went up the mountain and twisted them. They went down and left them in this condition.

The people tried in vain to make the reeds grow. "Go up and see what has happened to them," he told someone. This person, on ascending the mountain, found the reeds were twisted and that those who had done it had gone down. The messenger, when he came down, said, "The reeds are twisted."

Then four ladders were made and placed in position: one black, one blue, one yellow, and one variegated. Then whirlwind went to the world above and looked. When he came back he reported that there was much water there.

After a time, the one in charge, told Beaver to go and see how conditions were. When Beaver got to the upper world, he found the water receding and commenced piling dirt in front of it to retain it.

When Beaver did not return, Badger was told to go after him and see what had happened. He found Beaver building a dam in front of the water. "When the people come up and the children are dying of thirst, they will drink this," said Beaver in explanation of his conduct. Badger went into the mud, producing certain markings. The two went down and reported that the land was already exposed.

The people prepared to ascend. The black ladder was placed in position and the people went up by means of it until it was worn out. The blue ladder was next put in place. When it was worn out the yellow ladder was put up. By the time it was worn out nearly all the people had gone up. Last of all, the variegated ladder was placed in position. When the last of the people had gone up it, too, was worn out.

There remained behind a feeble old woman and an old man. The people went away and left them sitting there. "Take us out," one of them called after them. The people stopped and looked back at the couple but did not take them out. Then one of them said, "You will come back here to me."

Then the people moved away towards the east along four parallel trails under four chiefs. Those who went by the first road had fighting. Those going along the second road were fortunate and came back without having had a fight. The people who had gone by the third road, having had a fight, returned. The fourth man came back without having had any trouble. The leadership of the chief of the first band was unfortunate, that of the second band fortunate, that of the third band unfortunate, and that of the fourth band fortunate. They moved back to their own country near Taos.

Next: The First War

(Taos county, New Mexico)

(500 words)

Apache: The First War

Goddard notes that in the Navajo version of this story, it is Coyote, not Raven, who is the diviner.

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(Sangre di Cristo Range)

The First War

Raven divined to see whether people would die. First, he threw in the stick over which the skins are stretched in dressing. When this came to the top of the water, he tried again by throwing the stone muller. It did not come to the surface, and the people began to die.

The people moved away in four directions, but they could not sleep. The old couple of the lower world to whom they came back gave them four lice, two of which were placed in their hair, and two in their clothes. When they lay down, they were all very sleepy. It was the biting of the lice that made them sleep.

Some of the people occupied the country near the head of the Arkansas River; others, were living along the Sangro de Cristo Range; and the remainder on the west side of the Rio Grande.

There were two chiefs of those on the east side of the river named Indayedittsitdn and IndakadigaLn.

The first named chief made a corral and gave a feast to which he invited all the people. IndakadigaLn, alone, of all the people, refused to attend.

After being repeatedly called by name, he finally came, holding an arrow in place on his stretched bow, saying, "Why did you call my name?"

"I did not call it for any particular purpose," the other replied.

"I thought you called it for some reason," said the first, from whom the people were going away because he was making motions as if to shoot. He shot an arrow to the feathers through Indayedittsitdn's arm and then went home.

The wounded chief sent word to the one who had shot him asking him to come quickly and take the arrow out. When he refused, he sent to him again, saving "Hurry, come and take the arrow out." Neither this, nor a third message to the same effect, had any result.

The fourth time he instructed the messenger to say, "Do not be afraid; come to me, and bring some medicine."

Then IndakadigaLn quickly took up his medicine bag, looked inside, and selected the required herb. When he came to the wounded man he found the arm badly swollen. "My grandchild, I did not intend to shoot you."

He then cut into the outside of the arm, took out the arrow, and applied the medicine. "The swelling will be gone in four days," he told him.

He was well in four days and became the grandson of the chief who had shot him.

Having moved the camp to the east side of the river, IndakadigaLdn brought together five hundred men and started away to fight with the enemy. He took along ten horses for his own use in battle. When they came to the enemy and were surrounded by them, the chief said, "Wait until to-morrow and you will have some fun. Keep away from me." The next morning, the chief said, "Now, we are ready." There were many arrows ready for his use. He selected four men, who, remaining out of the battle, should carry home the report of the outcome.

"Who is chief?" asked one of the enemy.

"I am the only chief," replied IndakadigaLdn. "Who is your chief?" he asked of the enemy. There were four chiefs of the enemy.

IndakadigaLdn rode his horse toward the enemy and commenced the fighting. A number of men were killed on both sides. When the chief's horse was killed under him, he jumped on another and continued fighting. He continued to do this as his people decreased in numbers until five horses had been killed under him. When he had mounted the sixth horse and his people had all been killed the enemy pulled him to the ground and killed him with a knife.

The four men who had been selected for the purpose went back to their country and reported, "Our people are all dead."

When Indayedittsitdn had received the message he cut off his hair saying, "My grandfather has been killed; I will mourn for him properly."

Next: The Culture Heroes and Owl

(Apache, 1857)

(700 words)

Apache: The Culture Heroes and Owl

In this story, the hero Naiyenesgani appears with a companion (according to some, his brother or cousin). You will read some more stories about the hero Naiyenesgani following this one.

Here is Goddard's note to the story: "There are many varying versions as to the origin of these gods or culture among the several Apache tribes and the Navajo. Some insist that there is but one person with two names. Those who hold that there are two persons say that water is the father of Kubatc'istcine and that the sun is the father of Naiyenesgani. It is sometimes said that Isdzanadlehe is the mother of both. Others say that their mothers are sisters, or mother and daughter. In nearly all cases, regardless of the relationship assumed, they both address the woman as grandmother."

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(barn owl)

The Culture Heroes and Owl

Kubatc'istcine and Naiyenesgani were companions. When they came to visit their grandmother, YoLgaiistdzan, they said to her, "Make us something to play with."

"Go and see your father," she replied. When they came near the house of the sun, children put their heads out of the door and looked at them.

When their mother was told who was coming, she said to her husband, "You always claim that you do nothing wrong and here are your children, coming to see you."

"Come in and sit back of the fire," they were told when they arrived.

"Why did you come to see me?" asked the sun.

"We want something to play with," they replied. He made the hoop and pole game and some arrows for them. "You must not roll the hoop toward the north," he told them.

They went about playing with the hoop and poles. After some time, they rolled it to the north. Although they threw the poles after the hoop, it rolled straight on, without falling, into the house of Owl and fell back of the fire.

When Owl saw the two boys standing there, he said, "What sort of people have come to see me? Hurry up and put them in the pot to cook."

Kubatc'istcine said, "I am stronger than he." Owl's wife chopped them up, put them in a pot, poured water over them, and put them by the fire to boil. Although the water was boiling, they stood in the bottom of the pot, telling stories to each other. "

Well, take them up for me," said Owl, "I want something to eat." His wife poked a stick into the pot and one of the boys jumped out to one side. She put the stick in again and the other one jumped out.

Owl looked at them and said, "You are something bad; you are using supernatural power so that you may not die."

The boys were still standing there. "Hurry, put them in the ashes to roast for me," Owl said. Naiyenesgani said, "I am stronger than he." Then she separated the ashes, put them in the middle of the fire, and arranged the fire on top of them, They sat there in the middle of the fire telling stories.

"Hurry now, I want to eat," he said, "take them out for me." When she poked in the ashes for them, one of them jumped out. Then she poked again and the other jumped out.

"Why did you come here practising magic?" Owl said. "Give them the hoop and pole," he told someone. They were given to them. "Go right around the hill here," Owl said.

The two boys started off and came again to their father. "I told you not to roll it in that direction," he said to them.

They went back to their grandmother. "See here, our father made us something nice to play with," they said. They went around playing with it until sunset.

Next: The Killing of the Monsters

(Apache grandmother)

(500 words)

Apache: The Killing of the Monsters

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(elk)

The Killing of the Monsters

Naiyenesgani came where Elk had been killing people. He could not get near it although he tried to approach it from every side. Then another person came to him to be his partner. "My companion," he said, "I will gnaw off the hair on his breast for you." Having done this, he returned, saying, "Now go to him."

Naiyenesgani went to him, made motions four times, and then shot him. He hid in one of the holes that his partner had made. The elk broke out the uppermost hole. Naiyenesgani went into the next hole. The elk broke that out also. He then went into another which Elk also broke out.

He went into the bottom tunnel; just as Elk broke this out, he fell down dead. The partner then came up to him and said, "The breast will be mine." Naiyenesgani skinned it and took the hide. He also chopped off one of the horns. He filled two of the blood vessels with blood and spread out the hide in the sun until it was dry.

He started away toward the eagle. When he came to him he wrapped the elk hide about himself and went out into an open place. The eagle, when he swooped down, attempted to drive his talons into him but could not penetrate the hide. He flew up without getting hold of him. He came to him again but failed to get his talons in. He flew up again. He came back and having failed, flew away again.

Then he came back and drove in his talons. He flew away to his home with the man. He brought him to his young. When they bent their heads down over him he said, "Sst."

"Father, when we put our heads down to it, it says 'sst,'" one of them said.

"Do not mind it; go ahead and eat. It is the air coming out of the wound that makes that noise." Then the blood flowed through the opening. The old eagle flew away.

Naiyenesgani came up to them holding the horn in his hand. "When your father comes home, on what rock does he sit?" he asked.

"He sits on yonder point of rock," one of them told him. Naiyenesgani sat there with eagle's children until the father came again, bringing with him a pretty dead girl which he threw down. Making motions four times, Naiyenesgani struck him and he fell into the canyon. He heard him burst as he struck.

"When your mother comes back, where does she sit?" he asked.

"She sits here," one of them said. The mother came back. Naiyenesgani making motions four times, struck her, throwing her into the canyon.

Then he said to the young eagles, "You will be just as large as you are now. People will like your feathers. Those who take them will have their muscles draw up. You shall not talk," he said. Then they ceased talking.

In the distance, his grandmother, Bat, was coming into the open from the timber. She walked along carrying a basket.

(Apache baskets)

Then he shouted to her, "Grandmother, take me down," but she did not hear. He shouted to her again and then she heard. Then his grandmother came near him.

"I shouted to you, 'take me down, Grandmother,'" he said. "Come up to me and take me down," he told her. Then she climbed up to him, carrying her basket.

"Grandmother, this carrying rope on your basket is very small."

"Why, Grandson, I carry very heavy things with this. Fill it with stones and see if it breaks." When he had filled it she jumped with it. Then she took the stones out again and he got in. "Shut your grandson."

She started to go down with him. "Do not open your eyes, eyes, Grandson," she cautioned him; "the rock is sheer. We are falling, Grandson, do not open your eyes. We are down."

When they were at the foot of the cliff, Naiyenesgani said, "Grandmother, I have killed something; let us go to it." When they came there he said, "Now, Grandmother, I will give you some good property. Put down your basket here." He then filled it with feathers. "Now, you may carry it away but do not go along the hillside; go along the top of the hills," he told her.

She carried it away along the hillside, and the birds came and took away the feathers. She came back to him and he filled her basket again. "Do not carry the basket on the hillside," he told her. Again, she carried it along the side of the hill and the birds came and took away all the feathers. She came back to him again and he filled the basket for her. "'Do not carry it along the sloping places,' I told you," he said. Then they took the feathers away front her.

When she came back to him this time, he said, "You do not want to possess this good property which I have been giving you. For that reason your feathers will be poor. You will live in the clefts of the rocks and will use bark for your house. Your garments will be poor. You do not want things that are good. You will not have a shirt."

He went again where there was something bad. When he came among the people there they said to him, "If you have supernatural power, take out our people from the marsh where they have sunk."

Very well," he said, "I will take them out for you." When he came to the place he stood first at the east, then at the south, then at the west, and finally at the north. Then the water disappeared of itself and he went to the entrance and went in. "I have come for the people you have taken away," he said, "bring them to me. Do not bring me just one."

"There are no people," replied the monster.

"Just bring them to me, do not talk."

Then he brought them to him.

"Just one sits there," he said. "I did not come for one," he told him.

Then he sent one out to him. "Are there many people where you are staying?" he asked.

"There are many people there," he said.

"Bring them all out," Naiyenesgani called. The people all began to crowd outside. Then they went up to the surface of the ground.

"You may just stay in the marsh," he said to the monster. When all the people had come out he spoke to the monster, "You must not do it any time. Just soft mud does not talk. It must not speak words." Then he went out away from him and came where the people were.

"Four of you take charge of your people," he said. "Do not go close in among the houses." Then four of them came there.

"Now pick out your own people and go home with them," he told them.

"Now you pick your people," he said to another. Then that one picked out his people.

Then he went to another place, "You pick out your people," he told the third. That one selected his relatives.

Then he called to another in the same manner and he picked out his folks. Then they were all satisfied.

Naiyenesgani was sitting there. "I just speak to you," he said; "select for me four pretty girls. I wish to go with them."

Then he went away with them toward the west. At Kagodjae he left one; at Tsosbai, another; and at Becdelkai, the third. With the other one he went to the west where they remain forever.

Next: Naiyenesgani Rescues the Taos Indians

(1300 words)

Apache: Naiyenesgani Rescues the Taos Indians

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(Taos Pueblo)

Naiyenesgani Rescues the Taos Indians

Naiyenesgani went among the Pueblo Indians. While there he stole and concealed their corn.

When they came to him, they said, "Apache, go outside." Naiyenesgani made a motion over the corn with his hand, and it became snakes. Then they were friendly to him. He put his hand over the place again and there were piles of corn as before.

Again, they said, "Apache go outside." He made passes before the piles of corn and they turned into snakes which moved about. Again, they became friendly with him. He moved his hand over the place and the corn lay in rows again.

"Go outside Apache," they said again. He moved his hand over the corn. The rows changed into snakes having wings.

"Shut the door," he said. They commenced throwing the corn away. They shut the door. They came to Naiyenesgani who passed his hands over the place again and the corn lay in rows.

"You certainly are a medicineman," they said. "Over here is a sinking place where our people have been taken into the ground away from us."

"Very well," said Naiyenesgani, and began taking off his clothes. He took off his moccasins, his leggings, his shirt, and his hat, and said to them, "Cover them all with turquoise for me." They put down a few pieces for him. "Cover them entirely," he said, speaking as a chief. Then they covered a little more of his clothing. he spoke again saying, "Cover them completely." Then they completely covered his clothing and gave the turquoise to him. His moccasins, leggings, hat, shirt, and all were completely covered, as he had asked of them.

He then went to the sinking place. He made a black hoop, a blue one, a yellow one, and one of mixed colors. He came to the place where there was much water standing. In this lake there lived a monster which sucked in the Pueblo people.

Standing at the east, he made four motions with the black hoop, and then threw it in. The water opened out at the center of the lake. He then stood at the south and making motions four times threw in the blue hoop. The water receded from the center. He stood at the west, made motions four times with the yellow hoop, and threw it in. The water moved still further from the center. Finally, he stood at the north with the hoop of mixed colors. He made motions four times and threw it in. The water came together and vanished.

In the center of the place where the water had stood, the top of a ladder was sticking up. When Naiyenesgani started to go there, a crane which was on guard was about to give warning. He gave him a red stone for a present and the crane did not make a noise.

When Naiyenesgani came near him, YeLagôLtsôde, the monster, held him by the sole of his foot. He kicked and the monster fell.

When he went in, he saw an old man and an old woman lying there, human beings. "I have come to visit you. I do not see any of the people," he said. "I am going to burn you up." Then Naiyenesgani took the firedrill and twirled it until the place was full of smoke. "Now, go out," he said to the captives. From each of four doors two people passed out.

"There are no other people," said the monster.

"Are these all?" he asked.

"There are innumerable people," one replied.

"All of you go out," he told the people, and again he filled the place with smoke. "Hurry go out with it," he told them. More people came out.

"Are these all?" he asked again.

Those who had come out said, "There are still people there."

Then he filled the place with smoke again by means of the firedrill. "Go out with it," he said. "All of you go out." He asked again if there were no more inside. They had all come out. Then he sent the old man and old woman into the water. The Pueblo Indians followed him about. He sent them to their homes and they went off one by one.

Next: More Deeds of Naiyenesgani

(700 words)

Apache: More Deeds of Naiyenesgani

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

More Deeds of Naiyenesgani

The Monster Fish

A monster fish which lived in a lake swallowed anyone coming near it. Naiyenesgani came there and was swallowed by the fish which swam to the center of the lake and lay in deep water. Naiyenesgani, sitting inside of the fish, began singing ceremonial songs, that the fish might move to the shore of the lake. When he had finished his songs, he cut off the heart of the fish which raced with him toward the shore, throwing the smaller fish and water far away. It fell with him at the shore of the lake. Naiyenesgani, with his obsidian knife, cut openings in the neck of the fish through which he went out, carrying the heart in his hand. He gave it to the sun, saying, "Here, carry this where he cannot get it again." That is why a fish has a series of openings on the sides of its neck.

(Apache trout fish)

Naiyenesgani Removes Certain Dangers

At that time a trail passed between a cliff and a stream. TsedagediLîsdîhî, a monster, sat by this trail. His home was in the large stream flowing by. When anyone passed along the trail in front of him, he kicked him into the water where the children of the monster ate the victim and only his red bones floated to the surface. The people passed along there and TsedagediLîsdîhî kicked them down.

Then Naiyenesgani came there and asked, "Where does the trail go through?" "There," he told him. He came there and made motions as if to pass through. The monster, kicking, missed him. "Where does the trail pass?" he asked. "There," he told him. He came there and made motions as if to pass. The monster, kicking, missed him. "Where does the trail pass?" he asked. "There," he told him. He made motions as if to pass again. The monster missed when he kicked at him. Then Naiyenesgani kicked him into the water. When his children had finished eating him, they said, "It was our father's meat." His bones, very red, floated to the top. Naiyenesgani came there and sent the young ones out.

Then he was about to lie with his wife. He pounded some sumac sticks and twisted them together. Having them in his hand he went with her and when she lay down for him, he inserted the sticks first. Her vulvae were provided with teeth by means of which she killed men. She cut these sticks with her teeth and he destroyed them. After that she had no such teeth. Before that, cutting the men with her teeth, she had killed them.

Then the reeds needed for arrows stood at the junction of two canyons. When anyone came there for arrows the rocks closed on him and killed him. Notwithstanding the danger, people continued coming for arrows and were killed. Naiyenesgani came there, made as if to pass four times, and then went to the reeds and broke some of them off. The rocks did not come together. He carried the reeds out and distributed them so that everybody had arrows. He did that.

The Killing of the Bear

When some children were playing, one of them said, "I will be a bear." He made a pile of dirt which the other children carried away in their hands until it was all gone. In their absence, he made claws for himself of hide fleshers and muscles of the larger hide dresser. With these, he dug a deep hole into which he went so far that he could not be seen. When he came out, he was covered with hair to his elbows and knees. He went in again and came out with hair to his shoulders and hips. When he came out the third time, his body was nearly covered, and the fourth time completely covered with hair.

(black bear)

He went among the people, running in and out, and killing the children. He went off to the Navajo country and hid his heart near some oak trees at a place called "open-mouth-bear." He then came back and again began to kill the people. Although they shot arrows at him, they could not hurt him.

Naiyenesgani went to the Navajo country carrying his war club. The bear, seeing the danger, started to run to the place where his heart lay. Naiyenesgani ran after him and came to the heart first. As he came near it be heard the oak leaves lying over it, making a noise like "ca a ca a". It was the beating of the heart that made them move. Naiyenesgani, making motions four times, struck the heart, and the bear, running close behind, fell dead.

The Origin of Sheep and Cattle

Naiyenesgani went around looking in vain for monsters. When he failed to find any he started off in this direction, toward the Mescalero country. He climbed to the top of White Mountain and looked about in all the different directions in vain. There were no monsters. Then he threw away his staff. "You will get your living by means of this," he said, and right where he threw it, it became a yucca.

Then he washed from his hands the pollution from the killing of the monsters and threw it in different directions. "With this you will live," he said, referring to the Mexicans. That is why sheep and cattle have a bad odor. The dirt he washed from his hands became cattle and sheep.

All the monsters were gone.

The Mescalero live upon the staff which he threw away, the Mexicans live upon the cattle and the sheep. That is why Mexicans have many sheep and cattle. He spoke to them this way.

Next: Naiyenesgani Takes His Leave

(1000 words)

Apache: Naiyenesgani Takes His Leave

As you will see, this story contains the thoughts of the storyteller about what he saw happening to the Apache people after the American people took over the Apache land and made them relocate; he connects this disaster to the words spoken by Naiyenesgani long ago. You can read about the forced relocation of the Jicarilla Apache onto reservations in the 1880s at Wikipedia.

Here is Goddard's note on the story: "This addition to the myths, of material pertinent to modern conditions, is evidence of the vitality and freedom of religion among the Jicarilla. The same views in nearly the same form were given by two other old men. They hold that there is a definite cause for the evils which have come upon the tribe. They have been removed from that portion of the earth where the sacred rivers and mountains, filled with supernatural power for their help, were situated. There is no remedy, for it is a fate foretold long ago. YoLgaiistdzan and her grandson, while powerless are not unsympathetic; they will return to share the fate of extinction."

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

Naiyenesgani Takes His Leave

Naiyenesgani, when he was about to go away, came here to the center where the heart of the world lies. When he had brought the people together, he asked them concerning that by which people should live. Standing there at the center of the world, with his black flint armor blowing out from him in the four directions, he said, "Now try your supernatural power on me." Then the men who knew magic tried their powers but the bad missiles fell all about him. When he blew his breath towards them they fell. "You see you can do nothing with them. People will not live by means of such things as these," he said.

Then he put the bear in charge of all the insects and of all kinds of fruit. He gave marten the care of the yuccas, chokecherries, and corn. He placed one of the small squirrels in control of blackberries, strawberries, and small fruits. Grasshopper was given grain. He assigned the amole to black tail deer. "These are the things by means of which people will live," he said.

"The heart of the world lies here. Wherever you may wander you will come back to this place," he told them. "I am going away now to my grandmother. I have already rid the world of monsters for you. In the future, when the people have become few, I will come back to you that we may all die together. I made this world as it lies here quite strong for you. For that reason you shall live here on this world."

He made this river, the Rio Grande, its backbone. He made a mountain ridge for its neck and Pikes Peak for its head.

(Pikes Peak)

He made the Sangro de Christo Range one of its legs and the mountains on the west side of the river the other leg. White Flint Mountain is one of its nipples, and Rock Bell Mountain the other. He made the world very strong.

"You shall live right here," he told them. "If they take you away from this place, to another, where the surroundings are not your own, you will perish."

We are dying off because the Americans have taken us to a place not our own and have forced us to live by means not ours. They have taken us away from the world which our father made for us to live in and we are dying in consequence. Some of the Indians who are intelligent do not like it. We are dying every summer. When we were living in our own country the people did not die as they do now.

Having talked to them in this manner he went away to his grandmother.

Next: Coyote Secures Fire

(500 words)

Apache: Coyote Secures Fire

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(San Carlos Apache playing hoop game)

Coyote Secures Fire

Fireflies had their camp where high rocks stood around it in a circle and there was no trail leading down to it. They were the only people who had fire. They were playing the hoop and pole game with Otters.

In vain Coyote walked around the rocks seeking a place to go down. He went where some children were playing beyond a hill and asked them where the trail was that lead down. They would not tell him.

Having gathered some red berries and having made two strings of beads from them, he came again to the children. "Now tell me where the trail is," he said as he gave them the beads.

"Right by the edge of the rocks stands a cedar tree," they told him; "one takes hold of it and it bends with him to the ground. If one says to it, 'Bend down to me' it will bend down and you may go out with it."

Coyote pulled off some cedar bark and made a bundle of it to serve as a torch.

He went over where they were playing the hoop and pole game. They were betting their hides and when one was beaten his hide was pulled off and he jumped into the river and came out again dressed as he was before.

Coyote wanted to bet his hide. "No," the other players told him, "your skin sticks too tightly to your nose, you might cry badly about it."

He played, however, and lost, and when they were stripping off his skin, it stuck to his nose and he cried. He jumped into the river but came out as he went in, red and without a skin. Then the others caught him and pushed him into a badger's hole. He came out with a coat of short fur. He wished to bet again but the others would not permit him saying, "You cry so about it that every one is ashamed."

When it was nearly night, Fireflies built a fire in the center of their camp preparatory to a dance. When the people were all standing about after the dance began, Coyote tied the cedar bark he had prepared to his tail, and dancing about, tried to get his tail in the fire.

"Coyote, your tail is on fire," they called to him.

"I am working magic with it; it will not burn," he replied. His tail blazed up, and he jumped over the heads of the spectators and ran to the place where the trail led up. Fireflies ran after him.

"Come bend down to me," he called to the cedar. When it came down to him, he went up, tossing up his tail as he topped the rock. He ran off, throwing his tail from side to side. Those running after him tried to put the fire out. Coyote ran on, whipping the trees with his tail, still pursued, until he came to the border of the sky. When he had run almost entirely around the world with the fire he was tired and crawled into a hole.

The whole world was afire and burning. It was burned black everywhere. That is why you can make a fire with a drill from all kinds of trees.

Here at the east some trees were left unburned. They are like stone and will not burn if they are put in the fire. Petrified wood was the only thing of all that was on the world that was not burned.

Next: The Swallowing Monster

(600 words)

Apache: The Swallowing Monster

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

The Swallowing Monster

At another time the people were camping near a spring, hunting deer. When one of the girls went to the spring for water she found a dead deer lying there. She ran back and told the others what she had found and some one went out and brought in the deer. This happened four times; the girl found a dead deer as she was going for water and it was brought in and eaten.

After dark someone looked out through a hole in the tipi and saw the monster. They built a big fire on that account for it was very dark. They told the fire poker, "You must cry like a little baby."

"You," they told the pole over which hides are dressed, "must shout like a boy."

"You must laugh like a girl," they told the muller.

"When he runs after us, you must shout like a grown person," they told the pestle.

While it was still very darkm they ran off. The monster, after hunting for them in vain at the camp site, ran after them. The fire poker cried like a baby and the monster ran back. The crying ceased and he ran after them again. He heard a boy shouting at the old camp and returned. Not finding anyone, be ran after them again. Back at the camp a girl was laughing. Having looked for her in vain he ran after them again. A man was shouting at the old camp. The monster ran back and searched for him in vain. He then swallowed the fire poker, the tanning pole, the muller, and the pestle.

He ran after them again but by this time they were far away.

He overtook them and swallowed all of them but the little girl. She came to Spider, who was chopping a tree near his home, and he hid her under the knot of his hair braid.

When the monster came there be said, "Where did you put the girl?"

"I did not see anyone," he replied.

"Her tracks are here," the monster replied.

"Nobody came to me," old man Spider said.

"I am going to swallow you," said the monster. Then Spider was angry. He tore the monster to pieces and took the girl home with him.

Spider's wife was jealous of the girl. A tree stood by the shore of a lake. Spider's wife made a swing by fastening a poor rope to a limb of the tree. She induced the girl to swing on it. When she swung the second time the rope broke and she fell into the water and became a frog.

Next: The Man Who Helped the Eagles

(Rio Grande leopard frog)

(400 words)

Apache: The Man Who Helped the Eagles

Goddard explains in the note to this story that some believe the hero of this story to be the same hero Naiyenesgani that you read about in the earlier stories.

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

The Man Who Helped the Eagles

An Apache was very poor and went about among the Pueblo Indians picking up the food they threw away. That was all he had to eat. Over by the river there was an eagle nest on top of a sheer cliff. The Pueblo Indians treated the Apache well giving him plenty of food.

He went with them to the eagle's nest. They tied a rope to him and lowered him down where the two little eagles were sitting. He took off the rope and stayed there with the eagles. Those above pulled up the rope just by itself. In vain, they let down the rope to him. He remained with the eagles. The others left him and went away. They came back again and let down the rope in vain. Again they left him.

He was very thirsty. He heard someone laugh here below. He jumped up to him. The person said to him, "You have been taking care of the children. Drink this," and gave him a piece of ice about so large (forefinger).

"This will not be enough to satisfy me," he thought. He drank it and was satisfied. He lay down beside the little eagles.

The father of the eagles came home. "DagônadeL, you are staying with my children. I thank you," he said. Then he opened the house and they went in. His house was behind the solid rock. He gave him some food in a very small clay dish.

"That is not enough for me," he thought.

The man took off his coat and hung it on the wall. Then he was like any other man. He gave his coat to the man. "Run around with my children for me," he said. He flew across to a stone standing on the other side and back again. He flew way off and came back. He was strong.

The man who lived there called and from the center of the sky a large number of them came down. Some of them wished to carry him on their interwoven wings while some of them wished him to fly and others did not want him to. They put wings on him that were stretched out long and started out with him, up into the sky. The eagles flew under him carrying him up.

When he was near the sky hole he began to fall he was so tired. The others got under him carrying him up. Then Panther let down his tail through the sky hole. The man seized it and he was pulled up. Panther had his home there.

They had enemies there with whom they fought. The hornets were their enemies. Some of them were black, some of them were yellow. The yellow ones had yellow houses, the black ones had black houses.

Panther had much buckskin from which he made him shirts of many thicknesses. There were holes just for the eyes.

The man went with the eagles to find the enemy. They camped close by them. He was carrying a quirt in his hand. Early the next morning when they went after wood they met the enemy and began to fight with them. The hornets were killing them. The man put on the shirt Panther had made for him and began whipping around with the quirt. He strung the bodies of those he had killed on a stick. He had two sticks of them.

Panther said, "My grandchild is very brave. Watch for the men he has killed." When he came back there from fighting the enemy, they commenced dancing around in a circle.

Next: Releasing the Buffalo

(puma jagarundi)

(600 words)

Apache: Releasing the Buffalo

Goddard explains in his note to this story that according to the Mescalero Apache, Coyote failed in his attempt to release the buffalo and instead it was Naiyenesgnani who managed to free the buffalo from the lower world.

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

Releasing the Buffalo

Long ago, they were camping about over on the plain without food. They were playing the hoop and pole game. Raven came from nobody knew where and took off his quiver. Inside of the quiver were intestines. Magpie took them out. They watched Raven to see which way he would start home.

When it was evening he started off flying up toward the sky-hole. "You must all watch him," they said to each other. Everyone was looking at him. He kept circling about until he became very small and few could see him. When he was so far off that no one else could see him, Rattlesnake and Bat still could make him out. When he was at the top of the sky and out of sight, he flew across this way to the east where. the Black Mountains range from north to south. When he reached them he went to the junction of canyons. Only the two could see him.

The people moved their camp four times before they came to him. They found Raven had very much meat there which he distributed to the people. They asked him about the buffalo but he would not tell them.

Then they changed an Apache into a puppy, making eyes for him of black obsidian. They hid him under a brush bed and moved their camp away.

The children of Raven came around the deserted camp and finding the dog, took him up. Raven's smallest child folded his arms about him and carried him home. His father said to the children, "He was lying there to find out something." The child did not want to give up the dog.

The father put the poker in the fire and when it was burning brought it near the dog's eyes. After a while he cried, "Wau."

"You may keep it, its only a dog. It does not know anything," the father said.

"Its name will be înôldî," said the child.

Raven had the buffalo all shut up. He opened the door when he wanted to kill some of them. That was the way he secured the meat. The dog went along with them and they fed it.

When it was dark and they had all gone to bed, the dog went over there and opened the door. The buffalo started out. They had nearly all gone out before Raven noticed it. He ran over there with his quiver, shooting at them as they rail past. When all his arrows were gone but one, he looked at the door for the man who had become a dog. There was an old buffalo going out which could hardly get to its feet. The man caught hold of this buffalo and went out with it clinging to the opposite side. Raven paid no attention to it and stood there holding his bow with the one arrow looking for the man in vain.

The man overtook the others who had moved their camp away, "I turned the buffalo all loose," he told them. They turned back, moving their camp to the buffalo, where they killed many of them and were no longer hungry.

Raven told his children, "You will live on the meat that is left on the backbone and on the eyeballs."

Long ago they were hungry but he let the buffalo out and then they had plenty to eat. That way he did.

Next: The Origin of Corn and Deer

(buffalo)

(600 words)

Apache: The Origin of Corn and Deer

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

The Origin of Corn and Deer

They tell of a man who went about accompanied by a small turkey. The two went down the Rio Grande. There were four bad places for them to pass. When they had gone down the stream, they sat by the bank.

Then the man said to the turkey, "My child, this is a nice land we have come to. There should be some seeds."

"Father, I will soon make some corn for you. To-morrow you must level a place." Then the man levelled a piece of ground. The turkey came to the prepared place. He ran from the east toward it. He made black corn lie there in a row. He ran from the south causing blue corn to lie in a row. He ran again from the west making a row of yellow corn. Then he ran from the north and made a row of corn of various colors. "Now, my father, you may plant it," he said. The man planted it, scattering the seed. He raised corn and tobacco also.

He went across the river. He saw the blazing of a fire. "Where are there any people living?" he said to himself. The next day he went where he had seen the fire but there were no people there. When it was dark again, there was a fire blazing again in the same place. When he went there the next day there were no people. He went back to his home and when it was dark again there was a fire as before. The next day he went there and found a woman rubbing hides in the water. She started to run away from him but he ran right after her. She ran into the tipi and he followed after her. Her father spoke to him, offering him tobacco from his fawn-skin tobacco bag. He did not care to smoke and only drew on the pipe once.

He went back to his little home. His turkey was afraid of him and would not come near him. "You smell, my father. You do not smell as you used to," the turkey said. The man broke off four ears of corn and gave them to the girl's father. He liked them very much. He passed his tobacco bag to him. He drew on the pipe but once.

He went back to his home. His turkey would not come near him. "You smell bad," he said. The next day he went to visit them again, carrying much corn with him. The people were glad because he brought so much corn. Then the girl placed before him loin meat and deer meat side by side. The young man ate the meat. He took some of the tobacco he had raised, rolled a cigarette with corn leaves, and gave it to the old man. "This is good," said the girl's father as he smoked it. "Why did he not bring a large quantity of it? When he comes again he must bring plenty." It was the girl's father who said this. The next day he came to them again bringing a fawn-skin bag full of tobacco. "He has done very well," said the father as he received it.

(Apache woman)

The woman went home with the man and returned bringing much corn with her. The young man then became her husband. They were satisfied. "We, too, have some property," said the father-in-law, "Go and hunt with him." His brother-in-law placed him by a black screen or blind. Something ran toward him and passed. It was a fox. Then he placed him by a blue blind and a wolf rain by him. "Do not shoot it," his monitor told him. Then he sat by a yellow blind and a large panther ran by him. Finally, he placed him by a variegated blind. "Now, make motions four times when it runs towards you." Then he made motions four times, and shot it. "It ran off that way," he said. It fell with its head backward. When he came to it he turned its head toward the sun and then he butchered it. He killed it for his brother-in-law to whom he gave the hide. His brother-in-law's wife carried it home.

Then the old man, his father-in-law, felt happy. "Now come with me and look at my property," he said. They two went in together where the tame deer were kept. There were very many fawns there which he had raised. He gave all these to his son-in-law, saying, "Now these deer are all your property, take charge of them. All the people living upon the earth will live upon deer."

The man and his wife went away and commenced living on a hill. The woman built a fire there. All the deer gathered about her and by the next morning had eaten all the leaves from the brush shelter. The woman did not like it and drove them away. They came back to her, however. This continued for four days. The woman, not liking it, took up the poker and struck the deer with it. They had scattered the ashes all about. She drove them far away saying, "I am tired of you." They came back to her nevertheless. Then she was angry and hit them above the nose with the poker. "Deer will always have a sense of smell," she said. She drove them far away but they came back to her.

(mule deer)

"My mother, do not hit me, we belong to you. To what other one can we go?" one of them said to her.

"I like you, my children," she said. Then two fawns came back to her. "The time is at hand when I shall turn you loose," she said. Nevertheless, four came back to her. "Four times, you have destroyed my fence for me. That is why I am going to send you away she said. "Now, my children, I send you off." The next day four of them came back to her again. "To-day, I am turning you loose. Go as far as you wish toward the South. I have made you red in the summertime, blue in the fall, black in the middle of the winter, and brown in the spring. I have made your hoofs and the ends of your noses black. I have made your horns, your ears, your face, your teeth, your gait, your tails, your white hips, all very pretty for you. I have made your eyes of coals, for you to see with. Now, all I have given you looks very well."

Next: The Supernatural Person in the Lake

(1100 words)

Apache: The Supernatural Person in the Lake

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(Apache medicine man in tipi)

The Supernatural Person in the Lake

Long ago, an old woman gave her boy a present that he might become a medicine man. They were camping through the plains with nothing to eat but roots and wild seeds. They were all hungry. The woman came to her son and said, "My boy, I am hungry. Have not you anything?"

"Go home, and to-morrow you will have plenty to eat," her boy replied.

The next day her son began to make a corral close by the river. He gathered the men together and told them to drive in the antelope. They drove them in and killed them. After butchering, they carried the meat home with them. The next day he gathered the people again. They drove antelope into the corral and killed great numbers of them. They brought home the meat with them. The next day he gathered the men again. They drove in antelope and killed very many. They carried the meat home. The antelope ran in by themselves. If they whistled, they came running in as far as one could see. They killed a great many and carried home much meat which lay in a great pile. That evening, the old woman came to her boy and said, "That is enough, my wrists ache." Then the boy quit. They cut the meat into slices to dry and tanned the hides.

The old woman came to her son and asked that he return her gift. "I have already given it to the supernatural one," he told her. Then she cursed him.

He left her and came to his own country. He came to a place called "sticks swim around." There are tent poles sticking out of the water there. He lives on the bottom of the lake. The people all came after him but when they came back to their own country they could not find him. Then they commenced to follow his tracks. They saw where the tipi poles had been dragged into the water. They looked all around but could not find him.

Two years after, a large band of them went out on the plains to war. They traveled all night and all the next day. When it was evening they built a fire and smoked the pipe. They heard someone talking to them. "You must be my own people," the voice said.

"Yes, we are your own people," they replied. Then he dropped nearby them a big buffalo with its head just turned back and tied.

"I started to carry this, but my breath gave out. For that reason, my people, make smoke for me. I will smoke with you," he said. Then they filled the pipe for him and smoked with him. "Where are you going?" he asked.

"Here, after the enemy that we may bring back horses," they replied.

"Their camp is very close, but they are not aware of your approach," he said; "you can go to them in the day time. About noon, you will surround the horses. I want you to bring me the horse that is all black without a white spot." Then he gave them a forequarter of the buffalo he was carrying and they commenced to eat it. "If at any time you are in need, make a smoke for me. My home is at TcîcnaLeLîe, by Sheep Horn Mountain. If you want anything at any time, blow smoke towards that place."

The next day, in broad daylight, they came to the enemy, and about noon, they found the horses and surrounded them. When they started to drive them away they saw the black one with no white spots for which the supernatural one had asked. When they drove the horses this one kept along with the others. When they came by his home they stopped the horses and the black one ran immediately to the lake. They came back to their own country with the remainder of the band.

Next: The Man Who Traveled with the Buffalo

(700 words)

Apache: The Man Who Traveled with the Buffalo

As Goddard explains in a note to this story, the fight with the Buffalo chief is connected to a ceremony for infants. When infants are four day sold, they are placed on a buffalo blanket during the ceremony which introduces them to the world and its powers. The narrator of this story omitted how the man kills the white buffalo because it is the basis for the ceremony, and the storyteller did not want to share that information.

[Notes by LKG]

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

The Man Who Traveled with the Buffalo

At another time, they were on a war expedition going toward the enemy's country. It was very hot and they had now gone a long way without finding the enemy. They turned back, dying from thirst. There was only one who had not died and he was weak from thirst. When it was dark he lay down where a clump of trees was standing.

Ravens were living in the trees under which he lay. Near morning, he woke up and heard the ravens talking. "This is the man who killed the buffalo. They have been killing a great many of them over there." Up above him, he heard the ravens naming the men one by one. "This man, he killed one, over there," they were saying. "Another man killed one here. This man killed a very fat buffalo. This man also killed a very fat buffalo." When morning came, the ravens had mentioned the killing of very many.

The man was very thirsty.

About noon he came to a prairie dog village where he lay down. A prairie dog came up out of his hole and brought him a small dish of water. He drank that and again started on his journey.

After a time, he saw a buffalo calf standing. The man traveled along with the buffalo calf. They came where the red mountain ridge stands up horizontally. The buffalo was then about so large (four feet high). When they came to the red place, the buffalo was fully grown. There was a plain there and very many buffalo among which the two went. At evening the ground was white with their tipis. The man lay down in the doorway and spent the night. The next morning the buffalo all went off away from him. There were no tents, only signs that buffalo had been lying there.

The buffalo went off toward the east, and the man followed after them. That evening, he came to their camp again. He lay down again in a tipi by the door. The next morning instead of their camp there were only signs of buffalo having lain there. They went off again and the man followed them. At evening he came again to their camp and lay down for the night in the doorway. The next day he followed after them again and came to their camp at evening.

When it was dark, a buffalo who was chief said, "You have married a very brave man's wife." It was a white buffalo who spoke thus as a chief. He had said, "If any man is braver than I, he may marry my wife."

Then the chief came to his house and said, "Make arrows and feather them with the tail feathers of the falcon. Make some also and feather them with mixed feathers. Make a bow of locust, one of mulberry wood and another of cedar." Then he made arrows and feathered them. "Make a bow also," he told him.

Then the chiefs all gathered at one place. The man and the largest buffalo stood facing each other. "Do not be afraid," he said; "shoot with these arrows." He commenced shooting and continued until he had used up those he made first. Then he began to shoot with the other kind and used them all. He gave them all to him.

Then he said to him, "The Pecos River will be your chief; the Canadian River will be your chief; the Rio Grande will be your chief; the Chama River will be your chief."

Next: Coyote Steals a Man's Wife

(Rio Grande)

(600 words)

Apache: Coyote Steals a Man's Wife

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

Coyote Steals a Man's Wife

While a company was on a journey, a rock, on which a man happened to be, was raised to the sky. Coyote took the man's wife and moved away with her. The other people also moved away leaving the man on top of the rock where he lived alone.

After a long time, he succeeded in getting down and started to follow the trail of those with whom he had camped. When he came to a place where the campfire had been he said to the fire poker, "How long ago did they leave?"

"Long, long ago, they went away," it said.

When he came again to a place where they had camped, he asked the pestle, "How long ago did they move from here?"

"They moved away long, long ago," it said.

He went on again until he came to the signs of another camp. "How long ago did they move away?" he asked the muller. "Not very long ago," it replied.

He came where they had camped again and asked the stick on which hides are placed for dressing how long ago the people had moved. "They moved away just now," it replied. He went on and soon came to the tipi.

When he came there he found his wife, Coyote being away hunting. When Coyote came back bringing a deer, the man said, "Get some small stones and put them in the fire." When the stones were hot he directed that some fat be heated also. When everything was ready, he took a stone out of the fire, wrapped it in fat, and said to Coyote, "Swallow it." Coyote swallowed it. Then he took another stone from the fire, put it in the fat and said to Coyote, "Swallow this too." He swallowed it. He prepared a third stone in the same manner and Coyote swallowed that. When Coyote had swallowed the fourth one, he said, "I thought you were doing something to me." When he had sat there for some time, he said, "Waw," and started to run. He fell dead while he was running.

"Take a bath," he told his wife. When she had bathed and came back to him they moved their camp toward the east.

Next: Coyote Takes Arrows from Owl

(Apache tipi)

(400 words)

Apache: Coyote Takes Arrows from Owl

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

Coyote Takes Arrows from Owl

Owl was the one who had arrows. He had a club also with which he killed men whom he ate. "Up at the low gap I am watching for men, wû hwû wô," he sang.

Coyote came walking along in front of him. "Wû hwû wô," sang Owl, "I am looking for men in the low gap." The two came face to face there.

"Now," said Owl, "the one who vomits human flesh will kill men." "

Very well," said Coyote, "shut your eyes." Owl shut his eyes. When he vomitted, Coyote put his hand under and took the meat. The grasshoppers which Coyote vomitted he put in Owl's hand.

"Now open your eyes," said Coyote. Owl looked and saw the grasshoppers lying in his hand. Coyote showed him the meat.

"What did I tell you?" said Coyote; "this is the meat I threw up."

"Where did I drink in the grasshoppers?" said Owl.

Coyote ran all around Owl. "Because I run fast like this I eat people," said Coyote.

"These legs of yours are too large; I will fix them for you. Shut your eyes." Coyote cut Owl's leg, trimming away the meat. "Dô xa?a?a you must say," Coyote told him. He broke his leg with a stone and took the arrows away, leaving him only the club.

Coyote ran around Owl who threw his club at him. He would say, "Come back, my club," and it would come back to him. He threw it again. "Come here my club," he called. He hit him with it.

Coyote said, "Wherever a stick falls when one throws it there it will lie." The club did not return to Owl.

"Now you will live right here in the canyon where many arrows will be in front of you. Somebody might kill you," Coyote told him. Owl hitched himself along into the canyon. "Arrows painted black may kill you," said Coyote. Coyote went around in front of him and shot him with his own arrows.

After that everybody was afraid of Coyote who went around killing off the people.

Next: Antelopes Take Arrows from Coyote

(coyote)

(300 words)

Apache: Antelopes Take Arrows from Coyote

This story is part of the Apache unit. Story source: Jicarilla Apache Texts edited by Pliny Earle Goddard (1911).

(antelopes)

Antelopes Take Arrows from Coyote

They got two little antelopes for him and placed them in his way. He came where they were lying.

"Now we will have a footrace, my little nephews," Coyote said. Coyote put a panther skin quiver on one of them, a black bow on the other. The antelopes fell down.

"You do not run very fast, my nephews," said Coyote; "stand here in front of me." The antelopes ran off in another direction. They were running side by side. Then they turned and ran back side by side. Coyote ran after them.

When he was close to them they ran in different directions. Coyote ran after one of them. The one that was running this way fell. Coyote looked at it and then ran toward the place where it fell. It ran away from him again. Coyote was pretty close when he looked at the other one and saw it fall. He ran to the second one which fell. They were getting a long ways apart and Coyote was tired out, running first one way and then the other. The antelopes took the arrows away and went among their friends.

Coyote speaking as a chief said, "I want you to go after the antelope." They all stood in a circle. "I want you to run after the one which carries the quiver," Coyote said. The antelopes stood facing outward. They broke through the circle. They came together again.

"All of you look for the antelopes," Coyote said. They surrounded them. "Go after the one which has the quiver," he said. The antelopes were facing outward. They broke through again. Coyote himself came home, out of breath with running. They all came back.

The next day he gathered the people again. They surrounded the antelope. "Run after the one that has the quiver," he told them. The antelope stood facing outward. They broke through again. The next day he gathered the people together again and they formed a circle. The antelope stood facing outward. They broke through the line. He himself was out of breath.

(Second Version)

Coyote, having come to Owl who alone possessed arrows, took them away from him and killed him. After that, Coyote was the only one who had arrows and everyone was afraid of him. Since the arrows belonged to bad people, the others came together and discussed how they might take them away.

The chief said to them, "That crazy fellow has the arrows. How shall we take them from him?" Black tail and white tail deer were first consulted.

When it was Antelope's turn to be heard he said, "You need someone who is smart; I will take the arrow away from him for you."

Antelope's two small children went to Coyote who challenged them to a footrace. "You are too small to run a race," he replied. Beginning to run about them Coyote put the quiver on one of them and the bow on the other. When they were some distance from Coyote, they became large antelope. When Coyote realized what had happened, they were already a considerable distance away. He ran after them, but they were running very fast.

"Wait, my nephews," he called after them; "I will tell you something." The antelope, paying no attention to him, ran on.

Coyote became very tired. "Wait," he said. "It is my turn; give the arrows to me."

"When you overtake us, we will give them to you," they replied.

Coyote having stopped, the two antelope stopped also but would not let him come near them. Coyote said, "Now, my nephews, your horns will be like bows and your manure will be like arrows."

Then Antelope said to the others, "I have taken away for you the things you were wishing, the arrows Coyote had in his hand. That is why it is good now. It would have happened that people who were not good would have possessed arrows, and would have shot and killed human beings." In this manner the arrows were taken from Coyote.

Next: Coyote Tries to Make His Children Spotted

(700 words)

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