Part 19

The reason the Egret gives for the bird dances--that it makes the world work together better--she must have learned from an Indian, since there is always some such reason back of every primitive dance. It makes the corn grow or the rain fall or the heart of the enemy to weaken. The Cofachiquans were not the only people who learned their dances from the water birds, as the ancient Greeks had a very beautiful one which they took from the cranes and another from goats leaping on the hills.

THE PRINCESS'S STORY

Hernando de Soto landed first at Tampa Bay in Florida, and after a short excursion into the country, wintered at Ana-ica Apalache, an Indian town on Apalachee Bay, the same at which Panfilo de Narvaez had beaten his spurs into nails to make the boats in which he and most of his men perished. It was between Tampa and Anaica Apalache that Soto met and rescued Juan Ortiz, who had been all that time a prisoner and slave to the Indians.

When the Princess says that Talimeco was a White Town, she means that it was a Town of Refuge, a Peace Town, in which no killing could be done. Several Indian tribes had these sanctuaries.

In an account of Soto's expedition, which was written sometime afterward from the stories of survivors, it is said by one that the Princess went with him of her own accord, and by another that she was a prisoner. The truth probably is that if she had not gone willingly, she would have been compelled. There is also mention of the man to whom she gave the pearls for assisting at her escape, six pounds of them, as large as hazel nuts, though the man himself would never tell where he got them.

The story of Soto's death, together with many other interesting things, can be read in the translation of the original account made by Frederick Webb Hodge.

THE ROAD-RUNNER'S STORY

Cabeza de Vaca was one of Narvaez's men who was cast ashore in one of the two boats ever heard from, on the coast of Texas. He wandered for six years in that country before reaching the Spanish settlements in Old Mexico, and it was his account of what he saw there and in Florida that led to the later expeditions of both Soto and Coronado.

Francisco de Coronado brought his expedition up from Old Mexico in 1540, and reached Wichita in the summer of 1541. His party was the first to see and describe the buffalo. There is an account of the expedition written by Castenada, one of his men, translated by Frederick Webb Hodge, which is easy and interesting reading.

The Seven Cities were the pueblos of Old Zuni, some of which are still inhabited. Ruins of the others may be seen in the Valley of Zuni in New Mexico. The name is a Spanish corruption of _Ashiwi_, their own name for themselves. We do not know why the early explorers called the country "Cibola."

The Colorado River was first called _Rio del Tizon_, "River of the Brand," by the Spaniards, on account of the local custom of carrying fire in rolls of cedar bark. Coronado's men were the first to discover the Grand Canyon.

_Pueblo_, the Spanish word for "town," is applied to all Indians living in the terraced houses of the southwest. The Zunis, Hopis, and Queres are the principal pueblo tribes.

You will find _Tiguex_ on the map, somewhere between the Ty-uonyi and the place where the Corn Woman crossed the Rio Grande. _Cicuye_ is on the map as Pecos, in Texas.

The Pawnees at this time occupied the country around the Platte River. Their name is derived from a word meaning "horn," and refers to their method of dressing the scalplock with grease and paint so that it stood up stiffly, ready to the enemy's hand. Their name for themselves is Chahiksichi-hiks, "Men of men."

THE CONDOR'S STORY

The _Old Zuni Trail_ may still be followed from the Rio Grande to the Valley of Zuni. _El Morro_, or "Inscription Rock," as it is called, is between Acoma and the city of Old Zuni which still goes by the name of "Middle Ant Hill of the World."

In a book by Charles Lummis, entitled _Strange Corners of Our Country_, there is an excellent description of the Rock and copies of the most interesting inscriptions, with translations.

The Padres of Southwestern United States were Franciscan Friars who came as missionaries to the Indians. They were not all of them so unwise as Father Letrado.

_Peyote_, the dried fruit of a small cactus, the use of which was only known in the old days to a few of the Medicine Men. The effect was like that of opium, and gave the user visions.

THE DOG SOLDIER'S STORY

The Cheyenne Country, at the time of this story, was south of the Pawnees, along the Taos Trail. All Plains Indians move about a great deal, so that you will not always hear of them in the same neighborhood.

You can read how the Cheyennes were saved from the Hoh by a dog, in a book by George Bird Grinnell, called the _Fighting Cheyennes_. There is also an account in that book of how their Medicine Bundle was taken from them by the Pawnees, and how, partly by force and partly by trickery, three of the arrows were recovered.

The Medicine Bundle of the tribe is as sacred to them as our flag is to us. It stands for something that cannot be expressed in any other way. They feel sure of victory when it goes out with them, and think that if anything is done by a member of the tribe that is contrary to the Medicine of the Tribe, the whole tribe will suffer for it. This very likely is the case with all national emblems; at any rate, it would probably be safer while our tribe is at war not to do anything contrary to what our flag stands for. All that is left of the Cheyenne Bundle is now with the remnant of the tribe in Oklahoma. The fourth arrow is still attached to the Morning Star Bundle of the Pawnees, where it may be seen each year in the spring when the Medicine of the Bundle is renewed.

This is the song the Suh-tai boy--the Suh-tai are a sub-tribe of the Cheyenne--made for his war club:--

"Hickory bough that the wind makes strong,-- I made it-- Bones of the earth, the granite stone,-- I made it-- Hide of the bull to bind them both,-- I made it-- Death to the foe who destroys our land,-- We make it!"

The line that the Suh-tai boy drew between himself and the pursuing Potawatomi was probably a line of sacred meal, or tobacco dust, drawn across the trail while saying, "Give me protection from my enemies; let none of them pass this line. Shield my heart from them. Let not my life be threatened." Unless the enemy possesses a stronger Medicine, this makes one safe.

GLOSSARY OF INDIAN AND SPANISH NAMES

[Transcribers Note: ASCII just doesn't contain all the characters required for the Glossary. This is an _attempt_ at rendering the Glossary.]

ae sounds like a in father

a " " a " bay

a " " a " fat

a " " a " sofa

_e_ " " a " ace

e " " e " met

e " " e " me

e " " e " her

_i_ " " e " eve

i " " i " pin

i " " i " pine

o " " o " note

o " " o " not

u " " oo " food

u " " u " nut

Ae'-co-mae

A-ch_e_'-s_e_

Ae-d_e_-laen-tae-do

Ael-tae-pae'-hae

Ael'-vaer Nunez (noon'-yath) Cae-b_e_'-zae (thae) d_e_ Vae'-cae

Aen-ae-_i_'-cae

Ae-pach'-e

Ae-pae-lae'-ch_e_

Ae-pun-ke'-wis

Aer-aep'-ae-hoes

Aer-rum'-pae

Bael-bo'-ae

B_i_'s-cay'-n_e_

Cabeza de Vaca (cae-b_e_'-thae d_e_ Vae'-cae)

C-c_i_'-cae

Cae-c_i_que'

Cae-ho'-ki-a

Cay Verd'-e

Cen-t_e_-o'-tl_i_

Chae-hik-s_i_-ch_i_'-hiks

Cheyenne (shi-en')

Ch_i_-ae'

Chihuahua (ch_i_-wae'-wa)

C_i_'-bo-lae

C_i_'-cu-y_e_

C_i_'-no-aeve

Co-ch_i_'-t_i_

Co-fae-vh_i_'qu_e_

Co-faeque'

Co-man'ch_e_

Cor-t_e_z'

D_i_-n_e_'

_E_l Mor'-ro

_E_s'-t_e_-vaen

Fraen-c_i_s'-co d_e_ Co-ro-nae'-do

Fraen-c_e_s'-co L_e_-trae'-do

Gae-hon'-gae

Gaen-dae'-yaeh

Hae-lo'-nae

Hae'-w_i_-kuh

Her-naen'-do d_e_ So'-to

H_i_s-pae-n_i_-o'-lae

Ho'-gan

Ho-h_e_'

Ho'-p_i_

Ho-tai' (ti)

How-ka-waen'-dae

_I_'-ro-quois

_I_s'-lay

_I_s-s_i_-wuen'

Juan de Onate (hwaen d_e_ on-yae'-t_e_)

Juan Ortiz (hwaen or'-t_i_z)

Kae-b_e_y'-d_e_

Kae-nae'-w_a_h

Kas-kas'-kl-_a_

Kaet'-zi-mo

K'ia-k_i_'-mae

Ki'-o-was

Kit-kaeh-haeh'-k_i_

K_i_'-vae

Ko-ko'-mo

Koos-koos'-ki

Ko-shae'-r_e_

Len'-n_i_-Len-ape'

Lue'-caes de Ayllon (Il'-yon)

Lujan (lue-haen')

Mahiz (m_ae-iz'_)

Mae'-huets

Mael-do-nae'-do

Maet'-sae-k_i_

Men'-gwe

Mesquite (m_es_-keet')

Min'-go

Mo-h_i'_-can-it'-tueck

Mo-k_e_-ich'-ae

M'toue'-lin

Mues-king'-ham

Nae-mae-s_i_p'-pu

Narvaez (naer-vae'-_e_th)

Navajo (nae'-vae-ho)

N_i-e'_-to

No'-pael

Nue-ke'-wis

Occatilla (oc-cae-t_i_l'-ya)

Ock-muel'-gee

O'-co-n_ee_

O-cuet'-_e_

O

O-dow'-as

O-g_e'_-ch_ee_

Olla (ol'-yae)

Ong-yae-tas'-s_e_

On-on-da'-gae

O-pae'-tae

O-wen-ueng'-ae

Paen-f_i_'-lo de Naer-vae'-_e_z (_e_th)

Paen-ue'-co

Paw-nee'

P_e_'-cos

P_e_'-dro Mo'-ron

P_e_-r_i_'-co

P_e_-yo'-t_e_

P_i_-rae'-guaes

Pitahaya (pit-ae-hi'-ae)

P_i_-zaer'-ro

Ponce (pon'-th_e_) d_e_ L_e_-on'

Pot-ae-waet'-ae-m_i_

Pueblo (pweb'-to)

Qu_e_-r_e'_-chos

Qu_e'_-r_e_s

Qu_e_-r_e_-saen'

Qu_i_-v_i'_-rae

R_i'_-to de los Frijoles (fr_i_-ho'-l_e_s)

Sahuaro (sae-wae'-ro)

Scioto (si-o'-to)

Shae'-m_a_n

Sh_i_-nak'-_i_

Sh_i_'p-ae-pue'

Sh_i_-w_i_'-nae

Sho-sho'-n_e_s

Shueng-ae-k_e'_-lae

Sons _e'_-so, ts_e'_-nae

Sueh-tai' (ti)

Tae'-kue-Wae'-kin

Tael-_i_-m_e'_-co

Tael-l_e'_-gae

Tael-l_e_-g_e'_-w_i_

Tae'-mael-Py-we-ack'

Tae'-os

Taer-yen-y_a_-wag'-on

Tejo (ta'-ho)

Ten'-ae-saes

T_e_-o-cael'-_e_s

Thlae-po-po-k_e_'-ae

T_i_-ae'-kens

Tiguex (t_i_'-gash)

T_i_'-p_i_

Tom'-b_e_s

To-yae-laen'-n_e_

Ts_e_-ts_e_-yo'-t_e_

Ts_i_s-ts_i_s'-taes

Tus-cae-loos'-ae

Ty-ue-on'-y_i_

U-ae-kaen-y_i_'

Vaer'-gaes

Wae-bae-moo'-in

Wae-bae-n_i_'-k_i_

Wae-bae-sh_i_'-k_i_

Wap'-i-ti

W_i_ch'-_i_-taes

Zuni (zun'-yee)