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Apache
Aug 6, 2006 1:36:28 GMT -5
Post by bran_sinnach on Aug 6, 2006 1:36:28 GMT -5
Well met, everyone. Quite simply, I was wondering if anyone here had any knowledge of Apache myths, spirituality, or anything else they feel might be relevent. Ive read over the most common myths and stories(that I could find, at least)but I have always found that if you simply ask others, you can find a lot of things that a google search or trip to the library wont tell you, especially those wonderfully obscure stories and myths that one or two people always seem to know that you cant find anywhere else. So anyone with any knowledge, I would greatly appreciate anything you would have to say, or even suggestions would be wonderful to point me in a good direction. My great grandmother was a full blooded Apache (the rest are predominantly Irish), and Ive always been interested in learning about that part of my history. Thank you, everyone.
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Apache
Aug 6, 2006 9:17:17 GMT -5
Post by Senbecc on Aug 6, 2006 9:17:17 GMT -5
Well met, everyone. Quite simply, I was wondering if anyone here had any knowledge of Apache myths, spirituality, or anything else they feel might be relevent. Ive read over the most common myths and stories(that I could find, at least)but I have always found that if you simply ask others, you can find a lot of things that a google search or trip to the library wont tell you, especially those wonderfully obscure stories and myths that one or two people always seem to know that you cant find anywhere else. So anyone with any knowledge, I would greatly appreciate anything you would have to say, or even suggestions would be wonderful to point me in a good direction. My great grandmother was a full blooded Apache (the rest are predominantly Irish), and Ive always been interested in learning about that part of my history. Thank you, everyone. While I don't have any real information that I can give on the Apache with out the aid of a google search, I'm sure we can find some interesting things out and come to more fully understand them through a good discussion on the subject. When I'm off I'll see what I can find.
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Apache
Aug 6, 2006 17:38:00 GMT -5
Post by moonwind333 on Aug 6, 2006 17:38:00 GMT -5
I will gladly start looking for whatever I can find (or hear!).
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shaamansu
Seeker
We walk our paths softly in light and beauty.
Posts: 49
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Apache
Aug 6, 2006 20:09:53 GMT -5
Post by shaamansu on Aug 6, 2006 20:09:53 GMT -5
I will start digging a little too. Have heard much about many, but don't know if Apache was mentioned.
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Apache
Oct 29, 2006 0:49:52 GMT -5
Post by keltickelton on Oct 29, 2006 0:49:52 GMT -5
Hey bran_sinnach, it's a bit late and I don't know if you're still following this. I just got here. Have you read Maria Yraceburu? I did a few ceremonies with them in San Diego. I know a follower of hers that collects Quero Apache stories. If your interested, send me a message.[/size][/font]
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Apache
Nov 2, 2006 11:22:29 GMT -5
Post by wren on Nov 2, 2006 11:22:29 GMT -5
THE EMERGENCE. In the beginning, the people were coming up. He 2 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: 3 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. 4
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." 1
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.
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Footnotes 193:1 This account is much abbreviated, Mooney's version speaks of four mountains of the four colors; and explains that the girls were picking berries and flowers and that their mere presence caused the mountains to stop growing. He mentions, Polecat, Crow (Raven), in addition to Beaver and Badger as messengers sent. In each case peculiar markings resulted. Mooney, (a). p. 197.
Russell tells that the mountains grew during four nights; that the girls who caused them to stop growing became rabbits; that Badger and Turkey were the messengers; that the whirlwind dried up the water; and that one old woman remained behind from choice. Russell, (a), p. 254.
Compare also, Matthews, pp. 63-76; Franciscan Fathers, pp. 351-2.
193:2 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. Cf. p. 265.
193:3 It was explained that two of the ladders were made of elkhorns with four horns on each side for rails and separate horns for the, rounds. The other two ladders were of buffalo horn.
The continual reoccurrence of the number four, the objects or incidents being usually associated with the cardinal points and their appropriate colors is characteristic of the myths and ceremonies of the southern Athapascan.
193:4 Black Whirlwind caused the water to dry up.
194:1 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. Compare, Russell, (a), p. 255.
The Navajo tell of the death of a hermaphrodite twin afterward seen sitting in the lower world who became the ruler of the ghosts, Matthews, p. 77 and note 50.
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Apache
Nov 2, 2006 11:22:56 GMT -5
Post by wren on Nov 2, 2006 11:22:56 GMT -5
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. 2
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. 1
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 grandson has been killed, I will mourn for him properly."
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Footnotes 194:2 Russell has this incident as a variant, (a), p. 255. The Navajo account has Coyote instead of Raven as the diviner, Matthews, p. 77. Compare also, Wissler and Duvall, p. 20; Dorsey and Kroeber, p. 17.
195:1 Russell, (a), p. 255.
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Apache
Nov 2, 2006 11:25:38 GMT -5
Post by wren on Nov 2, 2006 11:25:38 GMT -5
THE CULTURE HEROES AND OWL. 1 Kubatc'istcine and Naiyenesgani were companions. When they came to visit their grandmother, YoLgaiistdzan 2 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 coining, 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, 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. 1
"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.
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Footnotes 196:1 Mooney, (a), p. 201; compare also, Lowie, (a), p. 281.
196:2 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.
These culture heroes in the details of their names, birth, and exploits, are Southwestern in only a few particulars are they clearly connected with the twin brothers of northern mythology (Lowie, (a), pp. 280-7; Wissler and Duvall, pp. 40-53.) Dr. Lowie has fully discussed the distribution of this and related myths, (b), pp. 97-148.
197:1 The Kiowa-Apache, who have this myth, explain that one being, the son of the water was able to protect himself in the pot, and the other could not be hurt by fire. The Kiowa-Apache names are different.
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Apache
Nov 2, 2006 11:27:16 GMT -5
Post by wren on Nov 2, 2006 11:27:16 GMT -5
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 mother 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. 1
He started away toward the eagle. 2 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 sit, 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. 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." 1 "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 him (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.
Footnotes 198:1 Mooney gives this incident with greater detail, (a), p. 204. The one who assisted was Gopher, who made four tunnels one above the other in which Naiyenesgani hid in succession. In Russell's version Lizard plays a part, (a), p. 256.
The Navajo call the monster Teelget, Matthews, l. c., p. 117.
198:2 Mooney's account is similar, (a), pp. 205-8, as is also that of Russell, (a), pp. 257-8. The Navajo also have this story, Matthews, pp. 119-121.
199:1 Mooney has a similar account, (a), p. 20:3. The other Apache and the Navajo seem not to have such a monster
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Apache
Nov 6, 2006 17:15:24 GMT -5
Post by wren on Nov 6, 2006 17:15:24 GMT -5
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.
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Apache
Nov 6, 2006 17:15:58 GMT -5
Post by wren on Nov 6, 2006 17:15:58 GMT -5
THE MONSTER FISH. 1 A monster fish which lived in a lake swallowed anyone coming near it. Naiyenesgani came there and was swallowed by the fish which swain 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 suit, 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. He went home to his grandmother, YoLgaiistdzan. The firedrill had blazed up and then died down again. 1
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Footnotes 201:1 This exploit of -Naiyenesgani seems not to he known to the other Southern Athapascan tribes who consider fish and water animals taboo. Mooney's account tells of a fish leaving the water and flying to secure its prey, (a), p. 200.
202:1 This was a sign for the grandmother of the danger or safety of Naiyenesgani. Cf. Matthews, pp. 117, 122.
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Apache
Nov 6, 2006 17:19:39 GMT -5
Post by wren on Nov 6, 2006 17:19:39 GMT -5
THE MONSTER FISH (Second Version). Naiyenesgani came to the monster fish who swallowed him. As it lay in deep water, Naiyenesgani, sat inside of him, playing. After a short time, he cut off the heart of the monster which thereupon swam with bull to the shore. Naiyenesgani cutting slits in the sides of its neck, went out through the opening, taking the heart with him. The fish was thus without a heart. When he came to his grandmother he said to her, "I will give you this heart of the largest evil thing." That is the heart of the fish which is held inside of the moon. His grandmother was glad because he brought it to her and said, "I will carry it whenever the moon comes up. They will laugh," she said, "I will carry it among the people, and they will continually look at it as the moon rises. I will carry the heart of the fish inside of the moon." In this manner it became the property of his grandmother. 2
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202:2 This is one of the clearest identifications Of YoLgaiistdzan, with the moon. Certain songs of the Mescalero mention her under the names, Esdzannadlehi, or L'ena?ai (moon) as best suits the artistic requirement.
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Apache
Nov 6, 2006 17:21:02 GMT -5
Post by wren on Nov 6, 2006 17:21:02 GMT -5
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. 1
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. 2
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. 3
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Footnotes 203:1 Matthews gives a similar incident, not associated with a stream, p. 122. It has been recorded from the San Carlos Apache.
203:2 A very widespread conception. See Lowie, (a), p. 237; Dorsey, (c), p. 35.
203:3 Usually this danger of approaching rocks is passed on the journey to the sun. Matthews, p. 109.
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Apache
Nov 6, 2006 17:21:38 GMT -5
Post by wren on Nov 6, 2006 17:21:38 GMT -5
THE KILLING OF THE BEAR. 4 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.
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.
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Footnotes 203:4 The story given by Russell, (a), p. 262, agrees very well except that Fox (Coyote) is the hero; but the bears referred to by Mooney (a, p. 208) seem not the same in any particular. Matthews has the incident of the gradual transformation of a girl into a bear and that of the detached vitals but not in connection with Naiyenesgani, pp. 99-101. Naiyenesgani does kill the bear that pursues one of the monsters, but the account is abbreviated, p. 124. The same motive with different details appears in Gros Ventre, Kroeber, (a), p. 105.
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Apache
Nov 8, 2006 0:54:42 GMT -5
Post by bran_sinnach on Nov 8, 2006 0:54:42 GMT -5
Wow, thanks for all the stories you listed here Wren, it was truly a great help and an enjoyable read. Once again thanks for your time and efforts, this was a tremendous help to me.
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