i S. S ; / / I --- ZUNI TEXTS PUBLICATIONS of the American Ethnological Society Edited by FRANZ BOAS I a s iv i VOLUME XV ZUNI TEXTS BY RUTH L. BUNZEL:'.. G. E. STECHERT & CO., NEW YORK, AGENTS 1933 PRINTED IN GERMANY J. J. AUGUSTIN. GLt(CKSTADT AND HAMBURG. t -. /j j. ^ TABLE OF CONTENTS. Ethnological Texts Pages Planting................................................... 1 Planting 2........................................... 1 Housebuilding....................................... 2 Making an oven................................ 3 Weaving...................................... 4 Weaving 2....................................... 5 W om en's work............................................ 5 Women's work 2................................ 10 Preparations for ca'lako.................................... 13 The summer solstice....................................... 17 Retreats of the priests............................. 18 The installation of a priestess......................... 20 The Santu dance....................................... 25 Ancient times............................... 26 Ancient times 2........................................... 29 W ar...................................................... 31 W ar 2................................................. 35 W ar 3.................................................. 39 Witchcraft................................................ 44 A landslide....................................... 52 Famine...................................... 59 Dancing at Ojo Caliente............................ 62 Atocle visits the peach orchards.......................... 67 Two girls are shot............................ 69 An autobiography......................................... 74 Tales Deer Youth........................................... 97 Deer Youth 2.......................................... 121 The wife of Ahaiyute............................. 123 The lame and the blind.................................... 139 The wife of Kana- kwe............................. 165 The runaway girl........................................ 185 The box boat....................................... 199 The ghost wife.................................. 210 The bear wife................................... 235 Ne'we'kwe Youth's revenge............................248 A Mexican tale........................................... 263 Ahaiyute contest with Bear................................. 277 Ahaiyute kill Cloud Swallower............................. 281 Ahaiyute kill Suyuki................................... 282 Sandhill crane..................................... 285 FOREWORD. Most of the texts in the following pages were collected at Zuni during the summer of 1926 while the author was engaged in a study of the Zuni language for the Department of Anthropology of Columbia University. On her return the following year as a fellow of the Social Science Research Council the texts were completely revised and annotated, and additional material was added, notably the autobiography to be foundon pages 74ff. The author wishes gratefully to acknowledge the assistence and cooperation of all who have helped her, notably Columbia University and the Social Science Research Council; Professor Franz Boas and Professor Ruth F. Benedict of Columbia University, the traders and Government employees on the Zuni reservation, all of whom were unfailingly hospitable and helpful, and especially Mr. Trotter, the Superintendent; and also her Zuni informants, in particular Flora Zuni, for the patient and intelligent cooperation which alone made progress possible. The only material in the Zuni language previously published has been ritual text. Cushing published a few brief texts in Zuni Fetishes (Report of the Bureau of American Ethnology 2, pp. 33ff.). Stevenson prints an incomplete text in Zuni Indians (Report of the Bureau of American Ethnology 23, pp. 68-88). Two origin myths and a large body of ritual text in the form of poetic prayers and chants have been published in the 47th Annual Report of the Bureau of American Ethnology. (Bunzel: Zuni Origin Myths and Zuni Ritual Poetry). Some of these texts have interlinear as well as free translations. Narrative text with interlinear translation will be included in a forthcoming publication on Zuni grammar. The complete discussion of Zuni phonology will be deferred to a later publication. The following alphabet is submitted as a key to the transcription. p non-aspirated labial stop p glottalized labial stop, with very slight force of articulation; tends to be confused with medial B t non-aspirated dental stop. f glottalized dental; tending towards medial D k non aspirated, pre-palatal stop; in women's speech tends to become palatalized alveolar (ty). k pre-palatal, glottalized. Bunzel, Zuni Texts VII k palatal, non-aspirated. k palatal, glottalized. c English sh. ts unaspirated dental affricative. ts glottalized dental affricative, with slight force of articulation, tending towards medial DZ. tc unaspirated. fc glottalized, tending towards DJ. t palatal nasal, variant of n before k. i voiceless lateral. glottal stop. 1, m, n, s, h, y, w have English values. a. variable in quality; may be either open or close. u o close. o open. Length indicated by a point (-) following lengthened sound. Accent is always on the first syllable of the word, and on the first syllable of each part of a compound. LIST OF INFORMANTS. 1. Flora Zuni. Female, age 36; speaks English. 2. Clarence. Male, age 30; speaks English. 3. Margaret Zuni. Female; age 42, sister of 1; no English. 4. Lina Zuni. Female, age 70, mother of 1 and 3; no English. 5. Walelio. Male, age 55. No English. 6. Leo Zuni. Male, age 45; half brother of 1 and 3. No English. 7. Nick. Male, age 65. Speaks English and Spanish. 8. Zuni. Male, age 80; father of 1, 3. No English. Flora had excellent command of English and translated her own texts and interpreted for her father, mother and sisters, and helped with the revision and analysis of all texts. Clarence and Nick did their own translating. Texts recorded from three other individuals were omitted from the present volume because of uncertainties of dictation. Most of these texts were rituals. ETHNOLOGICAL TEXTS. PLANTING (1). lacii tcuwe toweyegian'iha. yam t'asakwin ace'a. an oye focowace'a. yam fasakwins ya']aia. an oye an tfocow wahtana]-a wo'pups s'a'ne. yam teatcinakwin te'tcinans toweye'a. De'la yam fasakwin a]-a a'anan tcuwe wo'tihnan a'a'an wo'JPunan sopunan 5 koawi yatcunan alga cet'an mo-la kwai'in'a. t'oweyena ya 'ap cea' kwai'in'a. an cean haiyap lalagian'a. ta'tc wilo'ap wilocan'a. lacit ]Leanici i'yan'a. an glatsena alJugan-a. i'nan uhsona tutun'a. tcim i'ton'a. yu'te'tcin i'yan'a. PLANTING (2). lo hic ]a'kolo kwa tern gawanan altin'e teamapa a'ciwi kwa lihino teatcina'koa kwa ka foweyena'wam'eka. a'ap kwa ko'lea ]atuna e'-lam'e]a. a]la telipalto'koa ~a t'oweyena]aii a' i'wohaiyapekia. ham'e foyakwin a'weletco]a lal ham'e hecot'atfsinakwin a'weletcokia lal ta ham'e ]anakwi a'weletcola. al'ap isnolkn aiifti ]atowe- 15 yena'Wa. lal lit- luwal'ona hic tcuwe te'tci foweyenaplai. luwalai'wohaiyapekia. lesap hic lil t'ewuacona~'a. le'w a'nap Wawanan PLANTING (1). A man is going to plant corn. He makes his digging stick. His wife prepares the seeds. He has finished his digging stick. His wife puts his seeds in a sack | and so he goes. When he reaches his field he plants. First with his | (5) digging stick he makes a hole, then he removes kernels of corn and puts them in the hole and covering them with dirt, j he stamps on it a little so that the stalks may come out straight. When he has finished planting the corn stalks I will come out. When there are weeds in his young corn he will hoe. Or else, if there are worms, he will dig out the worms. [ A man will come back thirsty. Then one will get cold water for him. When he comes back, that | he will drink. Then he will eat. He will come home tired. (1o) PLANTING (2). Long ago, when there was still no dam at Blackrock the Zunis | did not | plant wheat here in the fields, because there was no way of irrigating I at first. Therefore in order to plant wheat in the distant villages they spread out; | some used to go to Nutria, and others used to go to Pescado, I (s) and others used to go to Ojo Caliente, because there they planted wheat with irrigation. I Then here the 1 2 Publications, American Ethnological Society Vol. XV altinre yo'katekwi li'hno kateatci'we yo'ka. akia kwa kwas imactholi luwala i'wohaiyapena'ma. t'omt ko'w'ona t'oweyena20 lgk'- i-wohaiyape'a. tem telipaltan te'tci foweyenalapaa le'na kolotap tcim luwala hapeia. lal telakwai'ipa tcim ta t'oweyenagaii'a luwala' i'wohaiyapekii. HOUSE BUILDING (1). klakwen o'antiahnan kwahol ak'- ya'natun'ona ihalpoAin'a. 25 ke'la awe yala'we lewe le'la woticnakan'a. lal so'we. lal soticnagan'a. tcims pananpalota alkoap ako ya'ap awe wopuian'a. awelan t'unakwai'ip tcims he'iian'a. tcims heli-wo'-ana a'lana heli-lunan lal t'a a'le yalton'a. lesna he'ikan'a. ko'wi tetaca'ap acowa' a'wan t'ehwa etcipJana. acowan an i'te'tci tetaca'ap acowa' 30 a'wan t'alipan'a lal t'a tcims he'i yaltogan'a. tcims he'i tetaca'ap a'taciks t'atepololowalra yala' wo'tihnanan u'kwai'in'a. yalaa'wi'yaps a'yalucnakan'a. temrl a'wigokcitaps yala' woiiaan'a. wo'li ya 'ap t'a le'tihnan kwai'in-a letihnan a'wi-nan le klokcuna'wa a'wiko'kcu]aps lelipnan a'matopan'a hegatsota'wak'a a'mato. people planted only corn. The people { all separated, and so here it was very lonesome. But after a while when the Blackrock I dam was made, wheat fields were made here. And so it was I the people of the village did not have to scatter. Only a few | (20) scatter to plant. They just planted in the distant villages and then I in the autumn the villages all came together. And then in the spring i the people scattered again to plant. HOUSE BUILDING (1). When a house is to be built all the things necessary for finishing it will be gathered together. | (25) First the stone, the beams, the planks. These will be gotten first. Then the dirt. Then they will bring in the dirt. | Then they dig for the foundations. When they are finished digging they will lay in the stones. I When it is level with the ground, then they build the wall. First there will be mud and stone, I then they will put down mud and then again they will lay a stone on top of that. That is the way the wall will be. When it is high enough I they will leave space open for the windows. When it is just as high as the window openings I (30) then they will set up the lintels of the windows, and then again they will build up the wall above them. Then when the wall is high I the men will go out in wagons to get the beams. When the beams I come they will scrape them. When they all become smooth they will put up the beams. I When they have finished putting them up then they will go out again to get planks. When the planks come they will plane the planks. I When these become smooth then they will put up the planks and fasten them down. They will fasten them down with Bunzel, Zuni Texts 3 ya-'aps peahnan kwai'in'a. t'atepololonaua jepjil'apa a'wi'yan'a. 35 pewe wolhunawa wo'li ya'ap heliw o'an'a heli' em'aps tewak'a heli- wo'awan'a toniwal]a tewe a'pil-aiapan-a. tonina]pa helipa'we a'wanah-ye'maktcon-a heloganan a-wokatsiks heli- pewana'koa wotenan woh-aiyena'wa. tem-' helo ya-'ap tcims soiiain'a. soli tem'la ya'ap aiyalaJan'a. tem'r itulapna po'yan ya 'an'a. lal tcims 40 aplkskwi luwapan'a. luwa ya 'aps hepjanapan-a. etokwin le'la tekwanakwin yalu hepanapan'a. hepana ya 'ap hepiana lutsiiinagan'a. tcims heloconaian'a. lal hepjewi]an'a. ter hepiana cilowate lemotinan o'an'a. lemotinan ya 'aps akliiantiahnan watsita muha tsi'laka piiaiakna mola anahkwai'in'a ak^a mola liaaia 45 kwai'ina. ^akwen tem'la ya'^a. kwa tern helZoconanam'e lemotinan*e o 'an'a. MAKING AN OVEN (3). ka'kholi kwa hon hepJolon. il'a-wameia. ana ho' hejpokon acan'a le' ho' ikwaki. ho' awe hapoakia. hapolainan ho' luwe 50 ho' wo'tuka. ho' wo'tunan ho' so'we wo'ticka. lal ho' kawicka. ho' heli'wacka. so' hepewuka. so' he'uka. ho' he'i' tetacalaia. nails. | (35) When they have finished they will go out to get hay. They will load the hay in wagons and they will come back. I They will put up the hay. And when they have finished putting it up they will mix mud. When they have much mud I they will put the mud into jars and will tie the jars to ropes, the will haul the jars of mud up with ropes. I They will spread the mud out. The old women will empty the mud on the hay I and will spread it out. When they have finished with all the mud then they will put down more dirt. I (40) When they are all finished putting down dirt they will lay the cornice. The cornice will be around the roof. Then I the windows will be hung. When they have finished hanging the windows they will plaster the walls; inside first, I and afterwards outside, they will plaster. When they have finished plastering they will put on the fine plaster. | Then they will whitewash. Then they will make the mud floor. When the plaster is still red I they will build the fireplace. When the fireplace is finished before they make a fire, (45) they will tie dog dung to a hair and pull it up straight so that the smoke I will go out straight. Now the house is all finished. When it is not yet whitewashed, [ the fireplace is built. MAKING AN OVEN (3). For a long time we have had no oven. Well, then, I [ (50) shall make an oven. So I said. I gathered stones. After gathering them I I put down ashes. I put them down and took sand. Then I brought water. I mixed mortar. I spread the mud floor. I built the wall. I made the walls high. I I laid an iron bar across it. It was round. 1* 4 Publications, American Ethnological Society Vol. XV he'le yala'ka. ikamoliaki. s'uhson ihapo]4at'ap tihkwahna so' acowan acka. acowa ya'ap awe'nan ho' acla. uhsona ho' ackii. 55 so' tcim hepanakii. tcims t'a lat ho' galologaka. t'a ho' acowan ho' lalologlikii. s'ist heJpoon ya'ka. si' hor hani tfo' mulo'un'a le' ho' ikwaka. ke'la so' aklukia. s'ya'ai. lusan'a. hepokon'e guskla. som hani motsa ackii. motsa ko'kcukla. son muwe a'wacka. tem'la son a'wacla. ta lal ho' 60 hepolkokwin ho' akluka. hepokon galipa son homa' wo'ltcota. son kapu;an a';a. som hani make- wo'pihla. katotci'w wo'puka tihkwahna a'sosap s'uhsona wo'pihia. son tcim muwe wo'pu]a. s'uhsona ko'wi tenala'ap son a'wunaka. tihkwahnans asoso'ka. t'opin'te so' mu'le ulihga. son anite'tcukai. tihkwahna s'akna. son 65 wo'pih];a. eha- ho'na heolokon'e klokci. le' hon ikwaka. son helJokon il'i le' hon ikwala elahkwa son hepoyon il'i. lukas le'wi. WEAVING hom lacik kwa pisal il'am'ep ho' an acan'iha. ho' aiwionkwin u'we wa'loco]an'a. wo'loconan a'lusap so' siwiaiika. ho' kaowacnan ho' lipin-a. so' kilmowacan'a so' pitun'a. le' ho' ikwaka. 70 lal so' fawe wo'tihnan no' letihla pitiia tewe. so lewe luwaka. so' isnolon t'apika. so' iituii. so' wo'tuka. so' pipilaka. so' piyalia. So when it came together neatly I I made the opening. When the opening was finished I made the doorway. That I made. | (55) So now I plastered it. Then again I smoothed it. And also I | smoothed the opening. So now the oven was finished. "Now, my sister, you may make bread," so I said. First I made a fire. | So it was finished. It will dry. The oven got dry. My younger sister made the dough. I She kneaded the dough. We made the loaves. We made all of them. Then again I | (60) made a fire in the oven. When the oven was hot we tied cedar branches to a pole. We I went for water. My younger sister swept out the coals. We put in the bran. i That got nicely brown and we took it out. We put the loaves in. After a short time we looked at them. They were nicely brown. I took out one loaf. We tried it. It was well done. We! (60) took them out. "Yes indeed, our oven is good." So we said. Now we | have an oven. So we said. Thanks that we have an oven. That is all of this. WEAVING. "My man has no saddle blanket, so I shall make him one. In the river I I shall wash the wool." When it was washed and dry I cleaned it. I drew out a little I and "I shall spin it. I shall roll it into balls and place it in the loom." So I said. (70) Then I took sticks, and I took boards, loom boards. I set up the boards. I I put the sticks in there. So I set up the loom. I set it up. I placed the warp. I made Bunzel, Zuni Texts 5 so' copito]ia. ho' lapulakii. so' teli'tokwin lem ahki. so elaka. so' pitin elaka. so' an acki. so' a'lakula. so' yam i'motuntean pewukii. so' i'mula so' ulaka. koawi yulaklapa so' tsinaka. so' ace'a so' itiwana ula'u. so' notekla elaki. iskon ho' ulaka. so't'a 75 em ulaka. s'itiwa ya-^aka. ya-'an'ihap so' copitohai. so' wo'slacna ya-'iak. so' elahki. so' yam teli'tokwin t'a-tuka s'eleki. s'le-wi. WEAVING II (1). lkela uwe wokoconalan'a aliusap a'kohana o'sosona alki a'waconaain'a. tcims lesnen lipnagan'a. kiimo'an'a. kamo la'aps 8o Piitiiiana piti ya 'ap ula kwaiinan ace lemak'ii tunuatina/an'a aaii ula lo'oian-a. WOMEN'S WORK I (4). ho' ewactoki a'wil'i tewaclk. ko'macko'na ho' ikwanilkiia. ho' sato'we o'wacka. ho' o'lutsiaila. kune'we ho' Vaku]a. apewan 85 ho' sato'we wotuia. ho' helatco acka. ko'macko'na ho' hetfsu'aka. ho' apalin'e iskon sa'le ho' eto]a. totcin'e 1alikwi ho' gaiaiia. teotcin'e'ho' ]i]alia. ho' al' ackla. sa'le ho' acka. kusap ho' ko'kcuka. ho' koakcunan ho' tekwanakwi t'egaina ho' a'ula. the edge. I set the heddles. I put in the shed. I took a board from the back room. I set it up. | So I put up the loom. So I made it. I put in the boards to hold it straight. At the place where I was going to sit, I spread out a blanket. I sat down. I started to weave. When a little bit was woven I made the design. So I (75) am making it. I wove half of it. Then I set it upside down. Then I wove the other side. So again I I wove much. So that half was finished. When it was about to be finished, I took out the heddles. So the threads came together [ and it was finished. I took it down. I put the boards in the back room. It was ready now. So that is all. WEAVING II (1). First the wool should be washed. When it is dry it is white then with brown dye I (80) it should be dyed. Then it should be spun thus. It will he wound into a ball. When the ball is large | the loom will be made. When the loom is finished they will start weaving. They will pound it down hard with a sword | so that the web may be firm. WOMEN'S WORK I (4). With the girls I made jars. Much I worked. I (85) pulverized potsherds. I ground them into fine powder. The clay I soaked in water. I I put down the ground potsherds on the stone floor. I made the paste. Much I kneaded it. { There in the mould I put the bowl. I dipped the gourd scraper in water. I I wet the scraper. I worked 6 Publications, American Ethnological Society Vol. XV o90 usan'a. kusap a'lala' ota a'a ho' tcican-a. ho' hepala'u. hekohakwa alga ho' hepala'u. ho' aiiwacka hepala'u. ho' sa'la1'a hekohakwa gaiwacla. okciko an kem ak'a ho' hepalaj'a. Kusap a'aamon'e ak'a ho' gailoga. ho' t'sina'u akwina'we a'le kwin'e a'coktan'e ho' isko helinac]ka. ho'lak'a ho' utecle]a. ho'le lutsiganan ho' helinan 95 Vaia]a. ma'tcikwa ho' wo'lula. helinan a'ia lkokciigana. ho't'sina'ia. sa'le so' ya'iaka. so' t'atekwikwi aj'a. ho' muhe'we ho' hapogakia. ho' hapoioanan ho' a'l etoka. ho' hepilaaii. muhe'we hepila ya'*a. tetaca]ia. sato'we ho' pio'yaa. ho' aloaiia. hic muhe-we lo'kci'kii. hic l00 ace' aloka. hic a'lkokci'ka. hic ace' aloka. lu'we yo'ka. ho' i woyatih]a. hic ko'kci'ka. ace'we al'a. hor sa'le hic klokci hic muhe' a'lkokci'ka. lesnapa kane'lu muhe'we ak'a ko'kci'ka akai ace'we hic onean'e. ta ho' te'le acan'a - ho' yam tcawe -t'a ho' te'l acan'a. hic 5 muhe' kookci. t'a ho' te'l acan'a yam tcawe le'kweai. - iya' fto' act'u. kwa hon te'l il'a-wam'e. t'o' actu. - ho' acana - hic ko'macko'na t'o a'waca sawe. melika-ni ko'macko-na t'o' sawaca t'o' ko'macko'na ikwanika melik a'ni alka tfom a'ciwi a'wolatsiW tom ko'antikwa - horn tcawe hor lesantikwala. ele tom ko'anwith it. I made a bowl. When it was dry I | smoothed it. After I had smoothed it I set it outside in the sun (90) that it might dry. When it was dry I rubbed it with a stone, with a rough stone. I put on the white slip. I I slipped it with whitewash. I mixed the paint, and put it on. In a bowl I I mixed the whitewash. I put the slip on with a rabbit-skin. When it was dry with a round stone | I polished it. Now I painted the black designs. [I put] a black stone in a mortar. So I I made the paint. I chewed up a yucca leaf. When the yucca leaf was soft, in the paint | (95) I dipped it. I put in sugar. Therefore the paint will be good. I I painted it. So I finished the bowl. I went to the corral. I gathered manure. After I had gathered it t I put down a stone and built a wall around it. I built up a wall of manure. It became high I Ispread potsherds over it. I set fire to it. The manure was very good. | (loo) It burned hard. They were very good. They burned hard. It burned to ashes. I (1) I took out the pots; they were very good, because they were well fired. My bowl was very good. The manure was very good, because it was sheep manure. It was very good because I it was bright yellow. "And now I shall make a jar," [I told] my children. "And now I shall make a jar. 1 (5) The manure is very good, so I shall make a jar," so I said to my children. "All right, | make it. We have no jar, so go on, make one." "I shall make it." "You make many bowls; for the white people you make many bowls. I You work a great deal for the white people. Therefore the Zuni women have something to say about you." So my children said to me. "It's all right for Bunzel, Zuni Texts 7 tikwa kwa hewe il'a'wam'e al$- t'om ko'antikwa. to kwa yam o0 hanate kwa t'o' kola tfoweyena'ma hanate a'-a t'om ko'antikwa. ele tern holomace tenat to' t'oyen-a - hom oyemci hom laciki hom lesanikwa. tern holomace ter yatoka holomace tenati t'o' tfoweyen'a' ter a'ciwi kwa tem'l tfoweyena'wamne. tCo homan kuwe molaknan-e kuwe Viakut'u t'o' ota'un-a. -15 kuwe ho' wo'locoka. ho' te'lal'a ho' wopucka. yotoliap fom kuwe yo'tokla. lag'ipi t'o' toweyen'a. t'om kuwe otoye. - wanan'i kwa tern tcuwe temnla tfoweyena'ma. wanan'i kwa tern temla ho' t'oweyena'ma. t'a t'o' aikut'u kuwe alnate. ele ematapte. ko'macko'na hom tcawe. halowil'apa lenapa piltaia'we halowil'apa 20 molaknan-e hom tcawe i'tona'wa. molaipa hom a'othota h tcawe i'tona'wa. ko'macko'na hom piilaiaIpa. ko-macko'na. kwa litamne hic t'eiali. hic piiaia'we a'lusa. ko'macko-na hic haiyapa a'a aklusa. kwa titam'e. hic fegalti honkwati ko'wi tenala'ap litogan'a. honkwati koko a'wi'yapa litogan'a. honkwati kwa ho' aiyu'ya — 25 namre. e'te a'ciwan'i i'cemena'we. honkwati a'wi'yan'a litoai. Vakwa'mosi finaiye. tcimna'kwe a*wa yatoye. honkwati hon a'halowil'apla litoian'a. a'ciwan'i finaiye. honkwati a'wan itiwihakiLpa koko a'wa yaton'e i'lonakan'a. ko-yemci ukwai'in'a. lawaptsiclenapka tumitcimtci ukwai'in'a. hanat hluno Vapunan 30 them to talk about you. I (lo) They have no money. Therefore they talk about you. | You don't I plant your chile early, therefore they have something to say about you. It's all right. I There is still a long time. You will plant it yet." So my husband, my I old man, said to me. "It's still far off. The sun is still far off. You will plant your chile yet. I Not all the Zunis have planted yet. (15) "Soak some seeds for me, watermelon seeds. You will make them sprout." I washed the seeds. I put them in a jar. They sprouted. "Your | seeds have sprouted. When are you going to plant? Your seeds have sprouts." "Wait I Ihave not yet planted all my corn. I have not yet I planted all of it, and soak the seeds again. It is good to have a lot." (20) Many are my children. If I am lucky my vines may grow. If I am lucky I my children may eat melons. If there are melons, my grandchildren and my children | may eat. I have many vines. For a long time it has not rained. I It is very hot. The vines are very dry. There are many weeds, and so I they are dry. It does not rain. It is very hot. Perhaps after a little while it may rain. | (25) Perhaps when the katcinas come it may rain. Perhaps, I do not know. | But the priests are calling for rain. Perhaps it will come, the rain. I The chief priests are staying in. This is their first day. Perhaps, if we I are lucky, it may rain. The priests are sitting. Perhaps at the middle | division of their days, on the day of the katcinas, it may become cloudy. The Koyemci will come out. 1 (30) They have cut their prayersticks. Tumitcimtci will come out. "Hurry up! Go and get water | and go 8 Publications, American Ethnological Society Vol. XV kwai'ice tumitcimtci ukwai'in'a. lawe antecemana'we lito'we teliacena'we ak'a lesnena'wa ko'yemci. honkwati ko'wi tenala'apa holno antecemana'we litoglana. ko'yemci teliace'a ak'a gliih'pa. tcuwetcam'e litowe antecema lesnapa ho'na'wa lenapa miwe 351 pi]aia'we tcimaiya'we kola mokwi'we hic latepa. hic antciana gatepa. hic asikoa uwe l~apiyapa. al'g ho' lito'we antecema. ko'macko'na ho' tcawil'i. kwahol teml'a uwa'an'a ala'an'a litogipa uhsona ho' antecema. ko*macko'na kwahol t'oweyenapka. hor tcawe a'l'a lito'we antecema. yam ema tcawil'i ko'macko'na. 40 ele t'o' yu'te'tca ho'nawan tatcu. ko'macko'na ho'na tcawe. ele t'o' yu'te'tca. ko'macko'na to ikwanike'a. a'wan tatcu. ele t'a tenati t'o' a'wan tatcu. ko'macko'na t'o' ikwanile'a. ele t'om tcawe i'tona'wa. a'ya 'apa miwe mo'we ko'macko'nat'o' ikwanike'a. a'wa tcawe aksa i'get'sanania t'om a'hota t'om a'nana kwanawa45 tan'i. aka ho' yu'te'tcinan'te ho' t'oweyeka. kwa ho' itciana'ma. t'a tenati ko'macko'na ho'na a-ho'i kwa ho' ak-' itciana'ma. ta tenati hon aniktcia'. ko'macko'na hon a'hota hon a'nan'a. hon aniktcia'. holno ham'e ko'macko'na tcawacnapka kwa tem-' a'wuna'wam'e. a'tewuko'li'ya. ko'macko'na e't tcawacnapkai a'wan 50 iie'na uwe, a'koye'a a'hanasima a'koye'a. kwa i'get'sanam'e. ta tenati kwa hi'nina ona'we il'a'wam'e. ham a'tewuko'li'ya a'wa out. Tumitcimtci are coming out! They want water!" I They represent the rain, therefore they do thus, the Koyemci. Perhaps after a little while, just as we wish, it may rain. The Koyemci represent the rain, therefore they throw water on them. j Everyone without exception wants rain because this way is very difficult; we irrigate all our crops, the corn, 1 (35) the vines, the wheat, the chile, the onions. It is very hard to irrigate. The hands ache when one carries water in buckets. Therefore I want rain. I I have many children. All our growing things will get large I if it rains; that is what I wish for. Many things they have planted, I my children, therefore they want rain. You have many children. There are many. (40) It is all right for you to get tired. You are our father. Our children are many. I It is all right for you to get tired. Much you work for them; you are their father. It is all right, I it can't be helped; you are their father. Much you work. All right, your I children will eat. When they ripen the corn and the melons. Much you work. I They are our children, therefore they are happy. Your granddaughters, your grandsons want for nothing. | (45) Therefore even though I am tired, I have planted. I am not lazy. I It can't be helped. We are many people. Therefore I am not lazy. It can't be helped; we are blessed. Many are our granddaughters and our grandsons. We are blessed. Elsewhere others have borne many children, but they do not see them all. They are poor. Although they have borne many children their (50) hearts ache. They cry. They are unfortunate. They cry. They are not happy. | Bunzel, Zuni Texts 9 ona' potca. ham a'wa kwa hi'ninamne' ona'we. hic ten'i. kwahol eleteapa. a'wa tca'le yaiyu'ya'napa eletegan'a. a]ga tikwahna oyemc il'ain'a. yam tca'le tikwahna ampeyepa a'wa anhatia'wan'a a']a eleteglana. holno kwa yaiyu'ya'na'wam'e. al'a 55 kotileye'a l]akwenipa. a'ai yam tcawe ho' a'wampeye'a ak ' hon tikwahna ]akweniye. hor tcawe i']et'sana. el a'teaiye. ko'macko'na a'wilapona hor a'talaki kwaholi ho'no elan-il'apa. hor tcawe ansamo i'get'sana. kwahol yam anteceman'ona yunatigan'a. utena'we yaniktcia. a]a ho' etefsana. horn tcawe kwahol horn 6 leyena'we. kwahol hom i-to]ana'we. hor tcawe hor el' il'apa. aika lesnatika. ko'macko'na kwaholi ho' yu'makwe ko'macko'na. ele ho' yu'makwe. t'a tenati hor tcawe. ele ho' yu'makwe. kwa tcuweholi hom'a. yam tcawe. kwa hor han'ona team'e. kwa an tea team'e. kwa hom lawu kwa an tca team'e hom tsilu kwa an tea 65 team'e. homa te'tci tcawe. koplea ho' samurniiana ho' yam tcawe a'witcema. honkwat tcuwehol hom han'ona an teawe honkwati ho' samugiiana. holno lesna gakwenipia. a-'a gikwe'koa upohpa. ko'macko-na hon gakweniye t'opinte'a. holno lotca. kwilimona gakwen'te kwa lo'kcam'e. i'yanapenawe. kwahol ikwani'we 70 i'hakawaka i'yanapena'we. hic potca. hic kwa kokcam'e. It cannot be helped; we do not have the same road. Some are poor, their I roads are bad. The roads of others are not the same. It is very hard. | We have prospered in everything. If our child has understanding she will prosper. So that [ she may marry a kind husband. If one speaks kindly to one's child, he will listen to one | (55) and so he will prosper. Somewheres they have no understanding, therefore I they live together rudely. Therefore I always talk to my children, so that we may live together kindly. My children are happy. We live well. Many | have married into our family, my sons-in-law. They protect us in everything. My children I all are happy together. Whatever they wish they see. { (60) They have been blessed with property, therefore I am happy. My children | clothe me. They feed me. My children look after me. { Therefore it has happened thus. I have toiled hard in all things. | It is alright that I have toiled hard. It cannot be helped, for they are my children. It is alright that I toil for them. I They are no one's but my own. They are my children; they are not my younger sister's; they are not 1 (65) her children. They are not my elder sister's children; they are not my aunt's children. I They are my very own children. Why should I be cross? I love my children. I Perhaps if they were someone else's children, sister's children, perhaps I I should be cross. Somewheres they live that way. And therefore they divide their houses. | There are many of us living here in one house. Elsewhere it is bad. Even with two { (70) households it is not good. They quarrel with each other. | Some order the others to do all the work. They quarrel together. That is bad; it is not good. I 10 Publications, American Ethnological Society Vol. XV WOMEN'S WORK II (4). yam ho' tcawe ho' lola t'oweyegiana. -iya. t'o' a t'u. horn tcawe le'anikwaka. ho' heli-wack. ho' kune' hapioglia. kune'we ho' 75 he'ul$a. ya'ia. so' gaptsicka. ho' t'egi1iiaa. ho' wapa'anan akra caaaiiaki. ho' he'kowacla. ho' kola kapuka. uhsona ya'ka. lal mokwi'we ta ho' he'kowaclka. wapa'anan ai-a ho' caapigaka. so' makwi' kawe ho' t'oweyeial. uhsona ya'ka. ho' aituai lal so'we a'lana lal tu'ci am muhe'we uhsona ho' iyase'-gaa. ho' po'yelia. so lal ho' gatul$a. lal mo'kwi. a'tacaka. lal ho' haktcoka. lal kola a'taca]a. t'a ho' haktcoka. lal yuteaka. lal hakohana uhsona ho' hapo]aki. lal copa pilawe piwa'aia ho' an t'am ela]a. islon pikan-e ye-makai. t'am elakwi ye-maknan mo'le i'mu]a coia mo'le t'am elakwin lal laciii. lal coko'we. a'wokii aiLa awicna'sa 85 te'le. iskon kwatoka cokon'e. ko'macko'na ho' mo'laga. uhsona lesi hon i'kwaniglaka. hon kuyohkaia. ko'macko'na Kuwe hon kuyohgai^a. hon a'te'tcinan hon gakwen acka. hon imo'ka. hon antewaka. ko'macko'na horn kuwe, a'wite wahta'we. kwili]an anfewaaii. 90 kwili wahta'we kuwe wopon'e i'yo'ka. lal a'wite antewanan WOMEN'S WORK II (4). I [said to] my children, "I am going to plant chile." - "All right, go ahead," my children I said. I mixed mud. I gathered dried mud. I 1 (75) built up little walls of dried mud. It was finished. Then I sprinkled it with water. I moistened it. With a hoe I I softened it. I made little square plots. I put in the chile seed. This was finished. So then I again I made little square plots for onions. With a hoe I softened them I and I planted onion seeds. That was finished. I watered them. Then I mixed together coarse sand and horse manure. I covered them over. I (80) Then I watered them. Then the onions got tall and I thinned them out. Then the chile got tall and I thinned them out. Then when they bloomed I gathered hakoha.1 Now the gourd vines spread out and I set up sticks for them. There | the young vines climbed. They climbed where the sticks were standing. Then there were fruits on the vine, gourd | fruits, where the sticks were standing. Then they got ripe. I made dippers from them in order to dip water | (85) from the jar. There I put in the dippers. I had many gourds. This I much we worked. ] We picked nuts. There are many pinion nuts, and we picked pinon nuts. We got there. We built a house and stayed there. We stayed over night. I My piions were many, four sacks. We stayed over two nights. | (90) The pinon nuts made two sacks. Then we stayed over there for four nights I and the pinion nuts made 1 An unidentified plant with yellow blossoms. Bunzel, Zuni Texts 11 a'witen wahta'we kuwe wopJon'e lal ha'ele]a ant'ewanan fopjale]a kuwe wopJon'e wahta'we. tfopaleka woJon'e ekuwe ta a'witenakan antfewanan ha'eleka wahta'we. kuwe. ko'macko'ne hewe. hic ho' yu'te'tcilii. hic horn tuna'koa luw a-wan luho'we horn tuna'koa ukwatelka. lu'ho'we. hic ho' yu'te'tci]a. was 95 so' haJpeWaina. so' ackukia tsi'lala. t'elapa ho' a 'okcukla. ko'macko-na kluwe kwililan astemla lkuion'e. ko'macko'na wahtan'e. hor hanela' teij]a. hon a'wat'u. ciwinakwin hon a'wat'u. lal a'te'tcinan hon halisona'wa. hon into'we wo'ticna'wa t'a hon awwi'yan'a. notcapi-we ma'tcikwa uhsona hon ]apatuna'wa. loo lal son a'walukiia. ko'macko'na a'patcu haponaiye hor etci 1 kuwe teqjganap]a. kormacko'na a'patcu hic ho'inaiye. hon a'wa't'u luwe terja. hic potca kwa kokcam'e. hon a'wat'u. ca'lak a'wi-yan'a. s'el'e. hinik saiyataca we'an'a. ho' te'tcinan ho' yam ]akwen klokcun'a helocon'a. ho' hepewun'a. t'a yam hepolon'e 5 anhelpanun'a. iskon t'om mulona'wa. saiyataca we'apa ito'w o'an'a. ta'htcic he'lacan'a. ta'htcic wo'leana'wa. aho'i a'wi'nan i'tona'wa. a'ho' haponan i'tona-wa. i'towacna'wa el'e ematapte ak'a kwa hon i'citlanapcukwa. emnat'apte i'tona'wa. ak'a i 'et'sanan'a. ta tenati hono icattema tse'manan hon ilapJa. uhsona o0 i'mola]apa holno yam a'wi'tun tekwi ta'htcic tse'manapan'a. four sacks. Then we stayed over for eight nights I and the pinion nuts made six sacks. There were six sacks of pinon nuts. And | staying four days, eight sacks of pinions. It was much money. I was very tired. The dust from the pinons got into my eyes. | (95) The dust got into my eyes. I got very tired. First I I brushed them up. Then I winnowed them with a basket. At night I cleaned them. There were many piion nuts. Twenty sacks of pinion nuts. There were many sacks. I Then we ran out of food. "Let us go. Let us go back to Zuni. Then I when we get there we shall sell these and get things to eat. Then we I (100) shall come again. We shall get coffee and sugar. That we shall boil in our water." (1) Then we wandered around out there. Many Navahos were gathered there. | All of the pifions that I had left were gone. There were many Navahos. Many people were staying there. "Let us go. I The pinons are all gone. It's too bad. It's not right. Let us go. Ca'lako will be coming, so we had better[go]. I think Saiyataca will call out. When I get back I ( (5) shall fix up my house. I shall whitewash. I shall plaster the floor and then I shall plaster the oven. Then we shall make bread for you. When Saiyataca calls out I we shall cook, and also make paper bread, and cook stew. People will come I and eat. People will come from different places and they will eat. We will cook for them. It is best to have a lot I so that we may not be criticised. Even if we have a lot they will eat it, so that they may feel happy. I (lo) Well, it can't be helped. We have them always in our thoughts. When that | is concluded and they go 12 Publications, American Ethnological Society Vol. XV i'piimacko'na tse'makwi'we i'molapana'wa. ca.'lako tse'manan'a. ko'yemci a-wan i'to'w o'an'a. uhsona i'tse'manan ho' yam tsawali ho' lesanikwa]a a'watan-i kaoyemci. ma ho' tse'ma ho' aiyu'ya'na. 15 ho' a'ni mansana wo'pe ho' tapai. ta-htcic ho' ikina o'we wo'lacnan o'we wo'lehakto]a. kwahol i'eyela kwan a'lo'kci horn e'le olehaktoka. ko'yemci locokiin a'1a. olhaktoaii. ko'macko'na an a'kuku a'wan i'to'we an a'tatcu a'wan lune'we mo'we mulo'we o'we o'lawe an a'tatcu an a'kuku an hapoianapka. iskon lapjowa20 a'wukna'la. s'iskon lune' setoka s'an a'kuku il'aaa ukwe'la t'sia'akwi il'apa a'wak'a. yam a'kuku yam a'tatcu t'atapololon ak]a an uhne'we wopoka. t'sia'akwi an ilint'in-a-'a. t'sia'awa ko'macko'na a-wan i'to'we hapo'ka —ko'yemci a'wa. sunhapa pautiwa i'ak. tsia'akwi i'-a. molawina'kwe a'wi-ya 25 pautiwa a'wil' i'ja. uhsona yalakwe-'a. t'elapa ko'yemci a'wan a'woye a'wan tcawe i'to'we ko'macko'na o'we mulo'we uhne'we mo'we moteala ko'macko-na i'to'we an tcawe yam ]akwe' a'weletceWanapla. an o'we mulo'we lune-we ko'macko'na an a'kuku an a'tatcu an haJpoanapka. yam tatcu kaoyemci yam tatc back to the place from whence they come they will stll think about it. I It is still a long time until their thoughts may be fulfilled. We must think of Ca'lako, and the food which we must give to the Koyemci; of that I am thinking." So I said to my son. I "The Koyemci are dangerous." "Yes, I am thinking about it. I know. 1(15 I have bought a box of apples for them."1 And meanwhile my sister filled a basket with meal. | She took the basket of meal on the head. She was dressed up in fine clothes. My daughter I took the basket of meal on her head. She went to "wash" the Koyemci, carrying the basket of meal on her head. He had much food from his aunts. His fathers brought him I butchered sheep, melons bread, flour, I baskets of meal, his fathers and his aunts gathered together for him. Then (20) they gave them a bundle of prayersticks. Then they put the butchered sheep on his back. So he went out with his aunts. I They took him to Tsia'awa. His aunts and his fathers loaded his sheep in a wagon and took them to him at Tsia'awa. In Tsia'awa great quantities of food were gathered fort hem - for the, Koyemci. j In the evening Pautiwa,came. He came to Tsia'awa. The Squash-Bringers came. (25) Pautiwa brought them. That was all over. At night, I the wives and children of the Koyemci (came for) the food. There were great quantities of meal and bread and mutton, I melons, squashes; there was much food. His children took it to their houses. I His meal and bread and mutton were much. His aunts | and his fathers had gathered it together for him. The Koyemci i (30) went to their fathers' house. There they were bathed. After the 1 The text here changes without transition from direct discourse to narrative, and from future to past time. Bunzel, Zuni Texts 13 inkwin a'wa 'a. iskon wokocona'^ai. ko'yemci wokoconaknan 30 a'tutu]ana~an'a. tutu'we a'teckwi'ki. kwa yatonili kwa tutuna'wam'ra. yatonili a'teckwi'ka. yam tatc inkwin a'te'tcipa a'tutugana'ka. a'teckwihna'ka. i'tonapla. kwa iteckwinam-ka. ko'yemci a'wan tatcu yam tcawe a'teckwihnapkil. s'uhsona yalakwe']ia. lal akweaipakwin la'tunan ukwai'ika. ko'yemci yanulona 35 ko'wi tse'makwi i'molanapka. le'wi. PREPARATIONS FOR CA'LAKO (4). ko'yemci a'wi-'a. aiwiten t'ewapa saiyataca a'wi'yan'a. islon ak]a honan 1akwan ca'lako im'ona an i'towo 'an'a. horn tcawe an i'to-w haiioaina'wa. tehaktconayan'a ca'lak a'ni. su'nhapa 40 ya'telapa ca'lako ukwe'ile]anagiana tem'la. le'wi ca 'lako t'opaleka temla u'kwe'ilejanagan'a. a'wan lesna tem'la tfina'koa a-wan i'to'w hapona' su'nhapa ciwe tune'we kane'lu uhsona wo'leaijan'a. ya'telapja i'tona]an-a. ko-macko'na ho'na'wa i'yanikina'we i'tona hapjon'a. i'tona hapop ]e'la ca 'lal a'wa a'wa wo'we lal anulon 45 a'tci luknoko ke'l i'tona'wa. wo'latigin'a. ca 'lal anulon a'tci a'tci tehaktcon'a wo'la' tem'la. ko'wi i'to'w hapo'koa teml' i'to'Koyemci were bathed! they were given to drink. They had been forbidden to drink. All day long they had not drunk. I All day it was forbidden to them. When they reached their father's house, they were given to drink. The prohibition was removed. They ate. They were not taboo. | The Koyemci's father removed the prohibition from his children. Then that was all over. j (35) Then they went out to Wide River to plant their prayersticks. Those who had impersonated the Koyemci [had fulfilled their thoughts. That is all. [ PREPARATIONS FOR CA'LAKO (4). The Koyemci came. After four days Saiyataca will come. Then for that we shall cook for the Ca'lako who stays in our house. My children (40) will collect food for him. They will take off a little from each dish for Ca'lako. At night, I when the people are asleep, they will take the Ca'lako out, all of them, all six of the Ca'lako, they will take them all out. So in all the houses where they stay they collect food for them in the evening, meat, dressed sheep, sheep, these they will cook. j After the people are asleep, they will give them to eat. Many of our relatives I will bring (45) food here. After they have brought food, then first the Ca'lako wowel and then the two impersonators, I these will eat first. They will set down food for them. The Ca'lako impersonators I will make an offering from each dish. A little from all the food that has been brought, from all that has been cooked. i Just about the time Saiyataca calls out 1 "Servants", a group of officials in charge of the Ca'lako ritual. 14 Publications, American Ethnological Society Vol. XV wo'ka saiyataca weapa leshapi lesna peye'a ca"laka'wa a'wa wo'we. iton tetcunapa isko horn tcawe kaowi hapokoa ko'macko'na hor 50 a'wulan'i ola'we haipoki. ham'e mulo'we hapokii. ko'macko'na hor tcawe a'wots a'teona mo'we mo'teala notcapi'we ma'tcikwa kwahol tenmla i'towatun'ona saiyataca weapa tewapa yam tcawa'wa ho'iwe al'a ola' hapo'koa a'wa hor tcawe wo'lika. hor a'maki a'wa wo'lahaiyanap1la. 55 tfomt ha'i t'ewapa ca'lak a'wi'ya. ca'lak a'wi'yap ha'i t'ewaipa t'a lesna ko'macko'na o'we ola'we kala'we lune'we mo'teala mo'we ko'macko'na ca 'lak' a'wiyanakona a'wa t'elna wo'ti'koa hapela- luwalan tem'la kwa tcuhol i'to'w itcemana'ma kokw a'watan'i tcuhol yam i'to'w itcemana piyahan'a taht'c elat'apa 60 iyaktohan'a ihacin'a. lesnak'a kwa tcuhol kwa i'to'w itcemana'wam'e. holno ca'lak a'wi'tun teakoa ant'sumehna i'towo''an'a. luwalan tem'la i'tonaaiina astem'I te'le tela'wak'a wo'leapan'a. ciwe ko'macko'na mulo-we a'witen a'yaltokwi he'lo'an'a. ko'macko-na hewe le'wi wo'tipan'a hewe. iskon ho'i tem'ra t'ehnan 65 t'en'a koko ca"'lalo ko'yemci saiyataca salimorpiya o'ti'wa. t'elinan t'ena i'tonagan'a a'patcu ca'lak a'wi-yana saiyataca a-wi'yana ko-yemci a'wiyana tem'la i'tonagan'a. kwa tcuhol alcukwa hic t'elohatipa otiwa luwan-lanin'a yatokwai'ipa luwan-lanipa a'wothey speak thus, the Ca'lako wowe. After they have finished eating, then my children eat, as many as have come together. (50) My daughters-in-law have brought many baskets of meal. Others have brought bread. I have many children; the men bring melons and squash and coffee and sugar, I all the things that they will eat. The day after Saiyataca calls out, I my children fill their children's baskets in which they brought the meal. My I daughters take the baskets out to them. (55) Then, in just three days, Ca'lako come. When Ca'lako have come after three days, then again they take food, flour, and baskets of meal, baskets of wheat, dressed sheep, squash, I melons, great quantities of food, to the places where the Ca'lako will come, to where their crooks are lying. I In all the village, no one withholds food. The katcinas I are dangerous; if anyone withholds food from them, she will fall, or else if not that, (60) she will strike herself, she will injure herself. Therefore no one withholds food. In all the places where the Ca'lako are to come they will be cooking for them eagerly. All the village will eat. In about ten jars, large cooking jars, they will make the stew. t There will be much meat, and bread; on four stones they will be making paper bread. I There will be much paper bread; it will be piled up so high the paper bread. For everyone will be there. All night i (65) long the katcinas, Ca'lako, Koyemci, Saiyataca, Salimopiya, will dance. All night I long they will give them to eat, even to the Navahos. Where the Ca'lako come, where Saiyataca comes, I where the Koyemci come, Bunzel, Zuni Texts 16 latsik yam wolea'we yam helacnapkoa amali yam mulowenapkoa i'to' wo'la'wacna'wa. ca "lak a'wa ko'yemc a'wa saiyataca a'wa 70 tem'la koko a'wa ko'macko'na i'to'we mulo'we heteala hewe cilea'we hic ko'macko'na ito'we ikwan'an'a ca'laK i'tonapkaiitpa wola'we etcunapkoa ca "lak a'wa a'wa wo'we anulon a'tci a'wa wo'lea'we a'wan lakwekoa ewactoti wo'lahaiyena'wa. uhsona yeleaitapa ho'i tem'la temaiya^'akAi kwani'leapan'a. 75 ca 'lalo tikil'aona yam miwe teckwihna'wa i'wo4onana'wa t'a yam tci'mo'we. ca'"lako elemakun'a tikilapona pani-'ana'wa. a'pani'leanayan'a te'mla. ca'lak'o akw'itiwakwin it'inakna a'wa wo'we a'wil-apaa temla a'paniupa tikilapona tena'waka a'wan tenena'wa. it'inakna la'tena'wa. ca 'lako i 'uwacan'a. a'witenaka 80 luwalemaktcon'a. uhsona ite'tcagana saiyataca a'pani'una. luknokon t'a la'tuna'wa cula'witsi an tatcu il'i la'tun'a. an lawe wo'leaye a'tc ehkwiye saiyataca a'yaluye. tikilapona cohlona'wa a'wan tenena'wa tenenak'i a'panii'anakan-a. ak'witiwakwi islko 'a la'tuna'wa salimolpiya ca'"laKo uhwalemakun'a ]e'la cula'witsi. an 85 tatcu ehkwala cula'witsi yalujan'a. iskon saiyataca a'yalu1an'a a'wa-napa ca 'lalo i'tuwacan'a. i'te'tcigana a'wa wo'we uhwalemathey will give every one to eat. No one will sleep. I At daybreak they will stop dancing. At sunrise when they stop the old women | set out the stew which they have cooked, and the paper bread that they have baked, and the young women the bread that they have baked. (70) They dish out food for them, for Ca'lako and for Koyemci and for Saiyataca, and for all the katcinas. Great quantities of food: bread, paper bread, I cooked meat, great quantities of food they will get ready for them. After Ca'lako have eaten, I the girls will take the stew that is left to the houses of the Ca'lako wowe and the two impersonators. (75) When that is all finished all the people will get dressed to go out to the dance. I The society people will take their miwel from the altars and will take them I and their rattles. The Ca'lako will arise, and the society people will take them down. I They will take them all down. When all the Ca'lako will sit down across the river their wowe will be with them. When all of them have gone down, the society people will sing for them their songs. (80) After they have sat down they will plant prayer sticks. The Ca'lako will run. Four times I they will stand up. When that is finished Saiyataca will come down. I They also will plant prayersticks. Culawitsi's father will plant with them. He carries his prayersticks in a basket. I These two go first. Saiyataca follows. The society people blow on their flutes. I They will sing for them. They will take them down with singing. At the middle crossing of the river, there again 1 (85) they will plant prayersticks. The Salimopiya and Ca'lako will arise. First Culawitsi's | father will go ahead. Culawitsi will be behind. Then Saiyataca will be behind 1 Ears of corn covered with feathers, personal fetishes of medicine men. 16 Publications, American Ethnological Society Vol. XV gana'wa. s'a wa'nuwa. he'ikwa'wa ehkwilian'a. islk heiiapakw'a'wa isko a'nagan'a lal islo tcupakw'a'wa isko muhekw'a'wa 90 isko a'nagan'a lal ohe'kw'a'wa isko a'nakan'a lal isko upt'sana'kw'awa isKo le'wi ca"'lako. lesna i't'apanaiye. hic uptsanakw'a'wa uhson hic a'yaluye. isko s'a'wa'la. s'a'wa'ka ca'"lalo. tegalipa. ta-'tcic hol ko'yemci ukwe'ki. calakl a'wa'napa ca'"lak a-wi'telana'kona hohO6gina'wa. a'walu'ya. glawaia'wa'a oneal acna hali95 liku ko'yemci 1kai'ol ino'te kolehol yam tcimili'koa teliahna uhsona anteliahna kwahol on elam'epte ko'yemci ye'makun'a hobogan'a. ca'"lalo a'wi'yana'koa t'opaleka te'a lal ko'yemci a'wi'yana lal saiyataca a'wi'yana tem'lat'apa t'opalela ca 'lako lal saiyataca ko'yemci le'wi te'a ha'elekia lesi te'a kokw' a'wi'a ko-macko'na 100 i'to'we ikwanan'a. ]akwe'we tcim'ona a'wo'a lesi te'a ha'eleka 1 te'a ca'lako yaincokya tfewana'we a'wa gakwe'we ikwana' a'wan itonaptun'ona tcimaiyacnadan'a. tem'la mi'we mo'we mo'teala kwahol tem'la ca'lako ko'yemci saiyataca tem'la koko yaincokya t'ewana'we i'co'aiyapa. ukwati hor tcawe yam'i yam ca'lak a'ni 5 tcimaiyahn haitocna'we. kane'lu lakna'wa honkwati itcitholi ho'na wan ca'lalk im'on a'ni. ho) il'i ca'"lako horn Jakwen ime. hic them. I After they have gone, the Ca'lako will run. When this is at an end, their wowe will make them arise. I So they will go. Heiwa's will be first, then Hekapawa's I will be next. Then Tcupawa's, then Muhewa's I (90) will be next, then Ohewa's will be next, then Uptsanawa's. That is all. Thus the Ca'lako follow one another. Uptsanawa's will be the very last one. So they went. So they went, the Ca'lako. Then when it was warm, the Koyemci came out. After the Ca'lako are gone, at all the places where Ca'lako have come, they will do "h6 ho". They go about. They make their road with prayermeal. (95) They dance Mountain-Goat, the Koyemci, as they did long ago in ancient times. Perpetuating what has been since the first beginning, [ perpetuating that, even where is no good road, the Koyemci will climb up. They will do "ho h6". Wherever the Ca'lako have come, at six places, and then where the Koyemci have come, I and then where Saiyataca have come, altogether six places forCa'lako, and Saiyataca's, I and the Koyemci's, in all, eight places; in all these places, for the coming of the katcinas (100) they will work on quantities of food. They will make new houses, in this many places, in eight | (1) places, while they are waiting for Ca'lako; every day they will work on new houses for them. I They will cut the wheat for them to eat. All the corn and squash and melons, I everything. While they are waiting for Ca'lako and Koyemci and Saiyataca and all the katcinas, every day they will have work parties. And so they order my children to cut wheat, for their own Ca'lako. (5) They will kill a sheep. Perhaps tomorrow I they will do this for our Ca'lako, for the one who stays here. For I have Ca'lako. He stays in my house. i Bunzel, Zuni Texts 17 mosiye hic ca'lak a'wa mosiye a'wam papa hom ]akwan ime. an ikwanan'a itcitholi a wo'we lal anulona a'tci ca'lako a'tc ikwaniiian-'a a wo'we ca'"lak a-ni ko'macko'na a-ho'i he'ikwe tcimaiyahna'wa. kiia'i saiyataca weapa yam i'tonaptun'ona a]k'a ter te'a o0 ikwanilana-wa. upa-we tem-la lesna te'tci yam a'witunteakona ikwanigana'wa tcimaiyacna'wa kawacna-wa miyacna'wa ]akwe'wacna'wa ca'"lalo a'witun teakona tcuwetcamne antsume'a. ham'e aiyu'ya'napa yace t'a tenati islko ina]a ten'i. holon tern iho'itea te'tcina1an'a. tern holomace. tern kaaramackona. hon- 15 kwati elhol te'tcinaian'a. uhsona hon ant'sumehna hon a'teaiye. THE SUMMER SOLSTICE (1). tecukwa a'ciwan'i yulpoa. tecukwa lawaptsiclenapk]a. lawe yelejap su'nhap ]apunapka. tapnin'te s'a'wantewa]a. lay a'wan kwili yatoye t'ewan ha'i yatogan-a. honkwat a'wan itiwa i'ha- 20 kinan'te kokokwe lawaptsiclena'wa. hompic t'ewapJa lawaptsiclenade'en t'ewap su'nhapa su'nhakwin kolwa'wiyan'a. komosona a'wil i-yan'a. ohe'wan upo]an'a. tutu a'teckwiian'a tern itiwap tcim tutuna'wa a'witena1an u'kwe'nan otipe'en tcim tutuna'wa. He is the leader. He is the leader of all the Ca'lako. Their eldest brother stays in my house. I They will work for him. Tomorrow his wowe and the two impersonators, the two Ca'lako, will work. | Ca'lako's wowe and many He'iwa people will cut wheat. (10) Whenever Saiyataca calls out, they will work beforehand on what they are to eat. I All the kivas will work just the same way at the places where they are to come. I They will cut wheat; they will thresh wheat; they will harvest the corn; they will build houses. I Where the Ca'lako are to come everyone is anxious. I Some expect to die. It can't be helped. It is hard to come so far. | (15) We cannot tell whether we shall reach that time alive. It is still far off. It is still a long ways. I Perhaps we shall get there all right. Desiring that we live. | THE SUMMER SOLSTICE (1). Yesterday the priests went in. Yesterday they cut prayersticks. When their prayersticks | were ready, in the evening they went for water. Now they have passed their first night. Today is their (20) second day and tomorrow will be the third day. Maybe at the middle division of their days I they will cut prayersticks for the katcinas. Or else on the next day after they have cut prayersticks I on the following day in the evening the katcinas will come from the west. Komosona I will bring them. They will be in at Ohewa kiva. They are forbidden to drink until noon. I Only then may they drink. After they have come out four times and danced, then 2 18 Publications, American Ethnological Society Vol. XV 25 a'wan a'woye ta'tci a'wan a'wikinholi e'lholi a'wam masiena'wa. tem-la masiakap tcims i'tona'wa. i'tonape'ens t'a otin-kwai'in'a t'sia'akwi. isko ko'yemci t'inaiye. t'a ko'yemci a'samra upokan'a. tomt a'witenakan koko otin-kwai'in'a camli a'witenaant'ap su'nhap a'witenakan. tomt ha'elekinadan oti'we. kokw a'wan wo'we 30t'a lal caa'lalo yanulona hapon-a upodan'a. kol upan ko'yemci upan a'ciwan'it'ap lal saiyatacakwe yanulona lal tonacikwe a'wotsi upogan'a kopekwin an kakwan. itiwap kopekwin an a'wokana'we kapa hakto-a'winan. kapa' kwatokana'wap a'wan otsina' colonak'a kalunan tapninte a'tutulanan upe tem'la. tcims ya35 man'te kapa- t'inakwin a'wa'nan tutuna'wa. ta'htci liton i'yap kwa a'teckwicukwa. kwa litam-ep su'nhap a-wi'yanan i'tonale'ens t'elinan ten'a kwa tutunapcukwa tem itiwap tcim tutuna'wa. RETREATS OF THE PRIESTS (1). t'ewans kaka laiyahna'we. kwili t'ewanans yupoyan'a. wan son 40 haliso a'teckwikan'a ha'eleka t'ewa'we. hinik tcuhol uponawan halisoka ak'a kwa litam'e. ho'na'wan a'nana sunhap i'yu'hetogan a'wiyan'a lawe lenahna haitocnan a'wiyan'a. cokyapa ke-si. they may drink. [ (25) Their wives, or else their sisters, or their daughters, will bring food for them. I After they have all brought their food, then they will eat. After they have eaten, then again they will go out to dance | in Tsia'awa. There the Koyemci are staying. The Koyemci also will be in by themselves. I The katcinas will come out just four times to dance. In the morning four times and then in the afternoon I four times. They will dance just eight times. The katcina wowe (30) and the Ca'lako impersonators will meet and be in where the katcinas are in. Where the Koyemci 1 are in will be the priests and the Saiyataca people, the impersonators, and the men of the Badger clan. I They will be in at the house of Kopekwin. At noon Koipekwin's sisters I will bring jars of water on their heads. When they have brought in the water their brothers will dip out the water with a gourd. Once the will give all those inside to drink. Then (35) they will go by themselves to where the jars of water are standing and they will drink. Or else if rain comes I it will not be forbidden to them. If it does not rain in the evening when they come, after they have eaten I they may not drink all night, nor until noon. Only then may they drink. t RETREAT OF THE PRIESTS (1). Tomorrow uncle will go to gather sticks. In two days they will go in. For a while we i (40) shall be forbidden to trade. For eight days. I think that someone of the ones who are in now | has traded, and therefore it does not rain. In the evening our grandfathers will come to show themselves. I They will come to tell them to gather Bunzel, Zuni Texts 19 kwili tewana lawaptsiclenans sunhaps ]apuna'wa so1'akwinakwi ha'eleki t'elina' a'wan t'ewana yam upe. tcim a'wan itiwi'hakinan'te t'sulana t'as akci t'ewanan ace'a. t'a heklpa'kwe a-wan t'ewanan 45 i'hakinan'te laiyacena'we. astemlan kwili yalto a'teckwike'a. tomt laiyahnan'te i'teckwena'we. hekapa-kwe a'wan itiwi'hakip koyemci wosla it'inaje'a. luknokon ukwai'ip tahtcic pekwin tcim i'munia. kwa eton il'am'e tomt hic i'yat'suman i'muna yam mi'l il'i i'mun'a. tcim 50 i'munan kwa kalin il'icukwa. ter hic kai'i hitokap tcim sa'le aliyala'up iskon ilklikap tcim kalin acan'a. a'witen t'ewa'we utcuVan'a tcim pi'laciwan'i a'tci al'un'te a'tci teckwikaina. a'tc utcan'te teckwapte a'tc al'un'a. a'tc i'nan gawaian'a. a'tci temla tekwin awaiakana eletcon'a. a-witen tewa'we a'tci teckwikan'a. 55 a'tc i'te'tcikap tcims t'ekwinaka a'ciwan'i ta'htcic it'inapan'a. uhson a-ciwan'i tahtcic a t'owa a'lacikana'wa. * * tecukwa horn han a-tci itaa k apukan a-ka. fop akwinakwi a'tc aiyulacina teu]pa. lito pikwe'-at'ap a'tc a'k. a'tcia a'ho'i sticks. They are waiting for them now. f In two days they will cut prayer sticks. Then in the evening they will go for water, to Sandy Spring. | For eight nights they will stay in the place of their retreat. When they reach their middle day, I (45) then the Great Shell will count days along with them, and He]apa-kwe also divide their days. [ From the time that they get their sticks they teckwil for twelve days. | Even though they only gather sticks, they teckwi. On Helapa'kwe's middle day I the Koyemci join them in their retreat. When these come out then pekwin will go in. He has no etone. ( (50) He goes in in order to try himself. He goes in with his mi'le. When first he I goes in he will not have any medicine water. But as soon as it rains, then I he will set a bowl outside and when that is filled with water, only then will he make his medicine water. For four days [ he will stay in. Then the two bow priests, although they go about, will teckwi. Although they are "in" and teckwi they may go about. They will come to sprinkle corn meal. I They (55) will go out to all the directions to sprinkle prayermeal (at the shrines of Ahaiyute). For four days they will teckwi. I Then when they have come to the end, then the Darkness Priests will follow them. I These are the priests. Now they make the corn ripen. * * * Yesterday brother went with uncle to get water. They went to Further-Black-Rock-Spring. I They did admirably. A shower 1 i. e. observe sexual or other taboos. 2* 20 Publications, American Ethnological Society Vol. XV 60 antehtconapki. ace' konhol hom ike'nan uwetika. ho 'yam hani unatikip tern hic t'sana. tsanan'thol t'ewusu tse'ma le'hatinan ho' koyeki. honkwat hon a'halowilap litogn'a. han'i yam kiaa'awan he'lacan'iha. a'citeckwiye al'a motsakanana'ka. a'wan he'lacan'iha. honkwat kwa tcuhol itiwap 65 a'wamasiya'cukwa. itcite e'ye sam'a masiyaka. hic a'witokanaki ten'i. ace' teckwapa kwa tcuhol a'wan awati icana gapan tutucukwa. a'wan a'sama gap tegaina t'a cokon'e sam'a. hic hon aiyu'ya'napa a'waiyupatcikena'we. et tomt awiten t'ewap les'i. INSTALLATION OF A PRIESTESS (3). 70 som hota lacitita horn laga a'tci yam hota t'os ampatcun'a. le' hor a'tc anikwa]a e't t'om han'i tekanaigk tern tsinawace'a t'o' teat'u le' hor a'tc anikwalia. iya' ho' le'kwaka. so'na wan tatcu 1ekwin'e yatok an t'ewanan ackia. astem'la t'ewanan acla. s'an t'ewanan t'e'tcip astem'la t'ewap tika'we ho'i 75 temnla lawaptsiclenapka. t'ewaps i'la'tipiia. i-latipk]atap apte t'ewap som kaii laiyohl$k. t'ewap lawaptsiclenap]ka. lawaptsiclena' tem'l haponaiye ha'i nanatap kwili kaaitap hota soman ihiki passed over as they went. The people (60) all watched them. My heart ached bitterly when I saw my younger brother I for he is still so young. Even though he is young he is always thinking of prayers. So I thought and I cried. Perhaps, if we are lucky, it will rain. I Sister will make corn cakes for her uncles. They must eat no meat or grease. Therefore she will make corn cakes with yeast. She will make paperbread. Perhaps no one will bring food to them at noon. | (65) This morning our niece was the only one who brought them food. It is very hard to feed them. | When they are strictly taboo no one whose mouth is greasy may drink from the water jar. | They alone will use the water jar, and they alone the gourd. We are very I particular about looking after them. But it is only like this for four days. ] THE INSTALLATION OF A PRIESTESS (3) (70) My grandmother grew old. My two uncles said, "You will succeed your grandmother." I So they said to me. "It would have been your sister, but she is still at school, I so it shall be you." So they said to me. "All right," I said. Our father, pekwin, kept days for the sun. Ten I days he kept. When he reached his day, the tenth day, the society people ] (75) all cut prayersticks. So next day they planted. After they had planted on the fifth I day my uncle gathered sticks. Next day they cut prayersticks. I They all met together to cut prayersticks, | my Bunzel, Zuni Texts 21 lawaptsiclenapkii. homan ihiki som yat'enapka. hor a'nanat'ap hor hota hor kaai a'tci. som asi'koa yat'enapka. horn tca'le lulka yatone hon yatoki tatc il'apona yam t'elacinakwi ye'lana kwai'- so i]gai. s'yam ak'a aho'i a'teona s'isnakon t'oman hon acna'wa. le' hor antikwanan hor asi'koa yat'enapki. le t'o' yam ulohn il'igan'a yam tcawe t'o' awiyat'en-t'sumekan'a. le' hor antikwakii. to' yam a'tatcu tcimilWanapkoa tihkwahna to' a'waiyupatci t'o' ho'i telan'a. luk tomr hota s'amina yo'ii lacila. li'no ant'ehwa'koa t'os 85 ho'i. el t'o' itcianamt'u aki t'o' hal'owil'i hol yam yatoka tatcu an onaya'nakii oneala kwai'inakwi oneal te'tcina iyawokwil'apJa ansamote yam hon i'yona-ya'^an-a i'tse'mak-telakwi li'I hon tse'makwi' il'aaa yatcu pi'lana'koa itiwan'a yatcun'e i'mupa yam a'tatcu teli1inan a'leana uhsona yatcun t'enaipa t'ayamtco yatcune 90 i'mupa tern ta kwilikana'na yam a'tatcu telikina hon a-leanapka. uhsona yatcun t'enapa ter t'a onan-u'lakakwam'e uhsona i'mup tern ta ha'ikana'na yam a'tatcu hon telikinan a-leanapkia. uhsona yatcun tenapa litekwaki t'sana uhsona yatcun irmupa yam a'tatcu hon telikinan a'leanapai. yatcu pi'le te'tciai son a'citeckwi'ak. 95 son ant'sumehna t'ewanan a'teaka. son tatc il'apona iekwin'e yam tatcu yatoaki an t'ewanan acka. ha'eleea t'ewanan acka. three grandfathers, and two uncles, and grandmother; for me also they cut prayersticks. So they laid hold of me. My grandfathers, and I my grandmother, and my two uncles took me by the hand. "My child, this I (80) day, the sun, who is our father, has come out standing to his sacred place. | Into a person such as we are, right here, we shall make you." I Saying this to me they took hold of me by the hand. "You will have care of all your world. I All your children you will hold fast." So they said to me. I "Carefully you will watch over your fathers, the Ones-Who-First-Had-Being. This sort of person you [ (85) shall be. This one, your grandmother, has become feeble. She has grown old. Now you shall be the one to be here in her place. I Do not be lazy, so that you may have good fortune; yonder to where our Sun Father's I life-giving road comes forth may our roads reach. Taking counsel together I jointly may our roads be fulfilled. Our thoughts bend to one another. So here may we I hold our thoughts. Throughout the sequence of the months, at the new moon of the middle month, I (90) we offered our fathers prayersticks; and when the moon had waned, at the new moon of the month of broken branches, I then again, for the second time, we offered our fathers prayersticks. I When the moon waned, then again at the new moon of the month of no snow on the road, I again for the third time we offered our fathers prayersticks. When the i moon waned, at the new moon of the month of little sand storms, J (95) we offered our fathers prayersticks. Then the sequence of the months was at an end. We abstained from meat. We passed our days in anticipation. The one who is our father, 22 Publications, American Ethnological Society Vol. XV kwililekia t'ewap ho'i teml'a lawaptsiclenapka. ha'elekai t'ewap s'i'la'tipka. uhsona a'ho'i ateckwi'ka a-witen t'ewa' aho'i a'100 teckwi'ka. alnas a'teckwapJa iakwa'mos'i kapunapsa. lapunan i it'inaka. le' yam ulohnan antse'mans it'inakii. litotun'ona at'owa tem'la i'ho'-i'ya'kanaptun'ona a kas it'inaka. ulohnan tem*la haiyaptun'ona peaptunona le' ho'na'wan tcawe t'owa ciwan an tcawe i'ket'sanan'a. a-wa wo'we kane'lu wa'kaci t'fuci a'wolanagan'a 5 uhson antecemana li' hon akai t'ewus a'peye'a le'kwan kakwa'mosi t'ewanan acnapka. uhson anteceman s'uhsonas a'wan itiwihakipa koko-kwe la'waptsiclenapka. a-wan itiwihaki'koa t'ewapa koko'kwe la'tunan kwai'ila. su'nhaps koluwala'kwin a-wi'a. t'ewaps otipka. s'a'wan t'opalekanan yaton'a oti'we su'nhaps koko tel0 tcuneka. s'a'wan ha'eleiia t'ewapa gakwa'mosi s'ukwe'ka. ta"tcic palto'kwe yam a'tatcu tcimikanapkoa a'wan tewanan acnapka. iawaptsiclenapka t'as gapunapki. s'it'inaka. le' yam ulohnan antse'mans it'inaka. litotun'onak'a le' letsilon pani'nan t'owa ciwan an tcawe gicima tcim'ona i'kahkuna aka i'ket'sana le' ho'na'wan 15 a'tsita a't'owa holno teatcina'wa'koa luwanul-paltoye luknokon kacima tcim'ona ikahkuna t'eaplunan'e i'yona-ya'kan'a. uhson pekwin, I kept the days of his Sun Father. He kept eight days. On the seventh day all the people cut prayersticks. On the eighth day I they planted them. The people all abstained. For four days the people abstained. (100) On the last day of abstinence the house chiefs went for water. They went for water and I (1) sat down. They sat down meditating for all their world: that it might rain, that the corn all might come to maturity, for that they sat down. That over all the country | there might be green plants, that there might be grass, that all our children, the corn priest's I children, might be happy, that their animals, their sheep, their cows and horses might be fat; [ (5) desiring this we speak our prayers. Saying this the house chiefs I keep their days. Desiring this also, on the middle division of their days. I the katcina people cut prayer-sticks. On the middle division of their days, the katcina people I went out to plant prayersticks. In the evening they came from Katcina Village. Next day they danced. On the priests' sixth day they danced. In the evening the katcinas (o0) finished. After eight days the House Chiefs came out. Immediately [ alto'kwel kept the days of their fathers, The-Ones-Who-First-HadBeing. I They cut prayersticks. Then also they went for water. Then they sat down. Meditating for all their world I they sat down: That it might rain. that all the ladder descending children of the Corn Priest I nourishing themselves with fresh waters might thereby be happy; that all our (15) mothers, the corn. wherever they stand in the fields at the borders of the land I nourishing themselves with fresh waters, might bring their young to matnrity; I so that of them we may make our flesh; so that we may no- rish 1"End people", the priesthood of the East, named from the location of their house. Bunzd, Zuni Texts 23 al'a hon a'cinaya'naiye ak-a hon lacima tcim'on a'iahunakwi liIn hon ak-a t'ewusu tse'makwi il'ap a'teaiye. le'tikwaka. kalici a'ciwan'i palto'kwe s'a'wan ha'eleka t'ewala. t'a"tcic ho'no yam a'tatcu tcimi]anapkoa a-wan t'ewanan acnapka. la- 20 waptsiclenapki. su'nhap hor hanit'ap horn lk4a s'a'tci Vapukan a'ka. son it'inaka. le- yam ulohnan antse'manan hon it'inaia. litotunonalk'a le' letsilon pani'nan yam tcawe lacima tcim'ona le' ho'na'wan a'tsita t'owa tem'ra hiwanul-paltoye luknakon Yacima tcim'ona a'kahkuna litotun'ona Yawakwe'liatun'ona al'a lihio 25 1ewusu tse'makwi' il-apa hon t'ewanan a-teaiye. hon a-wonel-apa ulohna tem'ra litopapa uhson antecemana linhio t'ewusu tse'makwi ilapa. le' hon tikwaka. ho'na-wan t'ewanan i'te'tcajpa ha'eleka t'ewapa ta-'tcic hekapa'kwe yam a'tatcu tcimiganapkoa a'wan tewanan acnapka. lawapt- 30 siclenapki. s'apunan kwai'ika alapatsikwi. yam a'tatcu s'a'wan t'ewanan acnan s'i't'inaki. le' yam ulohnan antse'man lito'tun'ona Ik le- letsilon pani'nan yam tcawe iaciima tcim'ona aj'ahkuna li'ln hon akla t'ewusu tse'makwi il'apa tfewanan a'teaiye. le' ulohnan uteapJoti ulohnan tegan'a ak'a li'hn hon t'ewusu tse'makwi' 35 ilP'aa tfewanan hon a'teaiye. le'tikwaka. s'a'wan tewanan i'te'tcika. ha'eleka tewaka. ha'eleii t'ewajpa fa-'tcic pekwin'e iyan a'tatcu pekwi'w a'laci lehoku t'on a-yalaourselves with fresh waters; I holding our thoughts to this prayer, we live. So they said. I The priests of the west, paoto'kwe, had eight days. And then immediately I (20) we made days for our fathers, The-Ones-WhoFirst-Had-Being. I We cut prayersticks. In the evening my younger brother and my uncle went to get water. I So we sat down. Meditating for all our world we sat down. I That it might rain, that all our ladder descending children might have fresh waters; | that all our mothers, all the different kinds of corn, that stand at the borders of the land, that these (25) might nourish themselves with fresh waters, that it might rain; that all the canyons might run with water; I holding our thoughts to these prayers we live. If we be fortunate I over all the country it may rain. Desiring this, to this we hold our thoughts. I So we said. | When our days were at an end, after eight days, then hek'pa'kwe I (30) made days for their fathers, The-Ones-Who FirstHad-Being. | They cut prayersticks. They went out to get water at Rock Wedge. To keep the days of their fathers I they sat down. Meditating for all their world, that it might rain, [ that all their ladder descending children might nourish themselves with fresh waters; I holding our thoughts to this prayer we live. That all 1 (35) the world may be full of blossoms, holding our thoughts to this prayer | we live. So they said. [ So their days were at an end, eight days. Then after eight days, piekwin, for his fathers the ancient pekwins, those who had passed 1 "Back wall people", the priesthood of the West. 24 Publications, American Ethnological Society Vol. XV kwe'i'koa pekwiw a'laci a'wan t'ewanan acka. lawaptsicle]a. 40 la'tuka. s'i muka. le' yam ulohnan antse'mana lito'tun'ona uhsona antecemana s'imo'ka. tem t'a le, yam a'tsita t'owa tem'la le- yam teatcina'koa luwanul-paltoye dacima tcim'onak'a a 'ahkunakwi tern t'a le yam letsilon pani'nan tcawe lacima tcim'ona a'lahkunakwi uhsi te'tci ant'sumehna im-lagiye. lito'tun'ona uhson 45 te'tc an pena'we ak' ho'nawan ulohnan tehyakan'a le'kwanan im-4aiye. s'an t'ewanan ite'tci an t'ewanan teakia. ta'tcic pi'laciwan'i yam a'tatc a'tcian t'ewanan acki. lawaptsicleki. sla'tuks. kwa imam'e yam teatcina'wa'koa uwanam'i yaincokya al'u'ya. lito'tun50 ona peye'a. yam teatcina'wa'koa al'un'te teckwiye. le' ulohnan tem'ra antse'man teckwiye. yam a'tsita t'owa tem'la le' teatciwa'koa luwanul-paltoye lukniakon kacima tcim'ona a']ahkunakwi tse'makwi' il'i teaiye. le' letsilon pani'nan yam tcawe t'owa ciwan an tcawe gacima tcim'ona i'kahkuna hol yam yatoka tatcu an 55 oneal kwai'ina oneal te'tcina yam i-yona-ya-'anaptunona!ai lio'n ak'a t'ewusu tse'makwi' il-i t'ewanan teaia. s'le'wi yam t'ewanan i'te'tcika. a'witen t'ewala le'wi son i't'apanapa hon t'ewusu tse'makwi' il'apa hon a'teaja. lesi t'ewanan olo'iYanane olo'i]anan klokcitun'ona ant'sumehnan hon t'ewanan away, for the ancient pekwins, he kept days. He cut prayersticks. (40) He planted them. So he sat down. Meditating for all his world, that it might rain; I desiring that he sat down. Then also that all his mothers, all the different kinds of corn, I wherever they stand in the fields at the borders of the land, might nourish themselves with fresh water; then also that all his ladder descending children might nourish themselves with fresh waters; desiring only that, he sits quietly. That it might rain, of that | (45) only are his words; so that our world may be valuable, he says, as he sits quietly. I Until his days are at an end he keeps his days. Then immediately the Bow Priest I made days for his two fathers. He cut prayersticks. He planted them. I He does not stay in. Over all his fields he goes about waiting for the Rain-Makers. That it may rain, | (50) he prays. Though he goes about in the field, yet he abstains. I Meditating on all his world, he abstains. That his mothers, all the different kinds of corn, in all the fields I at the borders of the land, that these may nourish themselves with fresh waters; I holding this in his thoughts he lives. That all his ladder descending children, the Corn Priest's children, may nourish themselves with fresh waters; that yonder to where their Sun Father's 1 (55) road comes forth, their roads may reach; that all their roads may by fulfilled; holding his thoughts to this prayer, he passes his days. I So he reaches the end of all his days, four days. That is all. So we | follow each other. Holding our thoughts to these prayers we Bunzel, Zuni Texts 25 ateaka. hon ahalo'wil'aaa kwahol lenapki miyapka kiyapki 60 molapka nokapka le- ho'na'wan tcawe a'wona miyapkii. a'wan. itonag emna'ki. tern ta t'opa tepikwai'ipa lesnatik ulohnan teatun'ona uhsi te'tci ant'sumehna hons li'ln aka t'ewusu tse'makwi' il-apa hon a'teaiye. le' ho'na'wan tcawe a'wan wo'we a'tehya'tunona uhsi te'tci hon a'peye'a. 65 le'wis t'oman ho' pjena~ ya'aki hor han'i. SANTU DANCE (1). lak t'ap ha'elekii t'ewana sate'tci oti'wetiha. lagl haitoai. lag su'nhap sakista we'atcon'a tena'wacn haitocan we'atcon'a. al'a a'tsawak tena'waca i'hapjelan'a' upa' tem'la. we'atco'koa a'witen 70 tewap a'wemosona ewe ota oti'hakiapanaa. t'opakiin awitenona mos'ap ta ft'oakan a'witenona mos'ik^ana. kwilrimakte oti' u-kwe'len'a we'atco'koa a'witen t'ewap e-hapelen-a. kona sunhana' a'wemos'ona ewactok hapel4ana'wa. kwil'i tean haponagaina. temtla ewe hapokat'ap tena' a'wanikona a'wi'yan'a. a'tsawak oti' 75 i'te'tcipan'a. a'tsawak yam tena' tsaltcona'wa. kwatikol tena'we a'tso'yap uhsonawa1 a oti'we. a'witen t'elina i'te'tcina'wa ha'i 'elina' i'woh'aiyaian'a lal a-witenakan t'elinana upt'ewanan, uhsite live. So many are the days [ of summer. Desiring that the summer may be good we pass our days. (60) When we were fortunate the crops grew; there was corn, there was wheat, I there was squash, there were beans. All our children had corn. Their [food was plentiful. Then again, when another year passed, in order that the world might be the same; | desiring only that, holding our thoughts to this prayer, [we live. That all our children's flocks may be preserved, 1 (65) of that only we speak. I This is all. So I have finished my words for you, my sister. SANTU DANCE (1) Eight days from today they will dance the Santu dance. Today they set the date. This I evening Sakisti will call out. He will call out to tell them to make songs. So | (70) the young men will meet together to make songs; all the kivas. Four days after he has called out I the chiefs of the girls will invite the girls to dance. On one side there will be four I chiefs and on the other side there will be four chiefs. They will come out to dance on both sides. I Four days after he has called out the girls will meet. Every evening i the chiefs of the girls will gather the girls together. They will meet in two places. (75) After all the girls have met, those who know the songs will come. The young men I will practice dancing. The young men will rehearse their songs. Any I pretty songs, they will dance to those. For four nights they will rehearse. For three [ nights they will separate and go home. But on the fourth night 26 Publications, American Ethnological Society Vol. XV yatonans sant' an otiwe. t'egalips luwalan tem'la i'watena'wa. so yanuta i'watenape'ens sant' an poltcinulan acna'wa. iskon santu pouladan'a an otiwapa. ewactoks i'watenapaft'ap a'wemosona hapogana'wa. kwili tean upt'sana'want'ap tcupa'wa. alka kwilimakte u-kwe-len'a ewactot hapokat'ap a'wan a'waconaptunona kwanlea woponapa haponans ewe a'wacona'wa awate'ena'wa 85 pita a'yatokana'wa molimopikwi'we a'wikwipan'a lal a'wasituptsinakian'a. tcito'wet'ap alpiyana a'pasikwipan'a. ko'macko'na a'takupan'a. a'kwanlea ya 'aps tenena'kwe a wi'yaps t'omtonan ileanan otin kwai'in'a t'ehwitokwi. t'ehwitans oti'we topin'te tenenak'a oti'pe'en u'kwatop t'opakan ham'e u'kwai'in'a t'a oti'we. o0 t'ehwito a'ciwan'i t'ap lal yanula sant il'apa poltcinulan t'inutagan'a. a'wan oti'wapa oti' tetcunap t'opakan a'te'ona santu animunan kwai'in'a. wan ke'la il'apa a'wulapin'a. tcims an kakwan animuna'wa. ewactok i'yalicna i'geckwina a'wulapin a. ANCIENT TIMES (5). 95 ino'te iste akwe tetacana lal a'patcu hic a'ciwi a'wiyat'enapka. mecolakia oka patcu i'wo'lacka. oka imo'ka. lal sam'a i-ka they will stay in all night. And that | day they will dance for the Santu. When it gets sunny, all the people in the village will wash their hair. I (80) After they have washed their hair the officers will make a bower for the Santu. There the Santu I will sit quietly while they dance for her. After the girls have washed their hair, their leaders I will gather them together in two places, Uptsanawa and Tcupawa, so that I they may come out on both sides. After the girls have come together the "dyers" will come bringing their clothing. They will "dye" the girls, they will put squash blossoms in their hair. (85) They will put embroidered kilts over their shoulders and will tie tassled belts around their waists. And their hands I will be yellow, and they will have yarn and ribbon tied about their wrists. They will wear many I necklaces. When they are finished dressing them, the singers will come carrying the drum, and they will go out to dance in the plaza. They will dance in the plaza. After they have danced to one song, they will go in, and the other group will come out and dance. (90) In the plaza the priests and the officers will be sitting in the bower with the Santu I while they dance for them. After they have stopped dancing the ones on the other side will come out to take home the Santu. I But first they will go around with her. Then they will set her down in her house. | The girls will take turns going around carrying her. ANCIENT TIMES (5). (95) Long ago there in Steep Canyon some Navahos seized many Zunis. | A Navaho woman came out on a burro. The woman stayed Bunzel, Zuni Texts 27 ko'macko'na. hic a'patcu pi'lana]'a iHaknapka a'ciwi hie he'mokwi hic kane'lu aiyo'hkia. lal t'u'ci auwalon'e pacten'e pisa'li te-ml iyo-'hla. hie taku'we i-yo'h'ka hampowe tcapika. wihatsana tcapika. 100 hie a-laci mecolo hic tfapke'napia kepigaia'w ak'a i'yap i u'kwe'nan tekwanakwin iwo'tukia. lal miwe pisa'li akia pehan set-i-ka. lal mo'we kutoweyaki. peha acka i'seto'ki. wo'pon-i'ka. yam ^akwi wo'tukia. hic an lemre wala'anan teaka hie tekwanakwin mecok a'ni itonakga gakwe. lal hie yaman-te t'apalan'e set-i'ya. 5 hie ka'goli a'ciwi hie a'tewuko'liya'ka. kwa i'to'we kwa il'ame'ka. tfewankwin tcu cemalan a'lak a-wukna'ka. yaman'te setop a'wi'telika. t'a kawe cemanan kwai'ileka. hie tewuko'liya a-wi'teleka. a'wite yato'we kwa itowena'wam'e. kwa tutuna'wam'e. hic Ieat'sume. hie oce'we a't'sume'ki. hie tewuko'li a'wal'uga. hic 10 nana'kwe yaman-te a'waluka. nawe latan kwai'ileki. na' lupenapkia. hie ko'macko'na ciwe t'alto'ki. latan kwai'ileka. t'a okilko latenapkia. t'amaka yaktopa acen'a. ahana yam tucana yaltona yam liakwin i-yan-a. mi'le pakwilan'a an kawuiakan'a. hic t'uci akI' a-nuwa. hic holomace mawe wo'punan i'yaitonan i'yan-a. 15 there. She came alone. I Then many Navahos fought with bows. The Zunis were very brave. | They took from them many sheep, and also horses and saddles and bridles and saddle blankets. I They took them all away. They took away their beads. They burnt their hogans. A baby (100)oo was burned. (1) The old people always went for wood with burros. He tied it up with thongs, and when he came back I he went out and piled the wood up in the yard. And then he would bring corn on his back wrapped in blankets. I And melons he wrapped in bundles and put on his back. He brought them in. I He left them in his house. There was only a wooden hoe. (5) His burro's food trough was right outside in the yard. Then he always went on foot and came carrying a bundle of wood on his back. I Long ago the Zunis were very poor. They had nothing to eat. | They went to the east to ask for corn. It was given them. And they came back on foot carrying it. I They went out to ask for wheat. They were very poor when they came back. | For four days they had not eaten and had not drunk. | (10) They were very thirsty. They held their sides because of hunger. They wandered about very poor. I Our grandfathers always wandered around on foot. They went out to hunt deer. They surrounded the deer. I They had many sheds hung with meat when they went hunting. I They also went around, after rabbits. They struck them with sticks and they would die. Then they would pick them up and put them on their horses, | and would go back to their houses. They would put it to bed with an ear of corn, and sprinkle prayermeal over it. Then 1 (15) he would go on horseback far off. He would put the salt in a sack and 28 Publications, American Ethnological Society Vol. X V yam gakwin i'yan'a. hic ko'wi mawe il'ilan'a hic tewuko'liya a'weletcoka. yaman'te t'oweyenapka. yamam tene'ta. miyacenapka peha' setop a'witeleka. yaman'tene'ka. kawacenapka i-sulenapkli yaman'tene'ai. a'wulaptcoga ]awe woponoka i'se20 tokai yam kkwen set-a'ka he'mukwan wo'jpul a henaka ikwaltenaka. henak*a. la'l he'mokwa'a woJpula. hic camli t'oweyegan'a mehe'totatcima kap setoka. kwa itiwap kwa i'towena'wameka hic tewuko'li'ante hic em i'kwaniWenapka. tewuko'li'an'te kwa kane'lu kwa il'am-eka. kwa ciwe 25 i'towena'wam'eka. kwa wataci il'am'e]a hic a'tewukolia'ka. hic hewe itowenapka. kwa hic yepna-we kwa yepna' ila' — wam'eka. hic lalekankwin tewuko'li'a luwala'ka. kwa kwahol hic il'awam'ekii. kwa hetcolton'e il'a'wam'eka. kwa yamnawe il'a'wam'eka. hic as'ina ai i'kwanigenapkii. a'witen hekon'e an 30 ialogan'a topint aptsin'e an tculegiana. t'asakwins ak-ii t'oweyen'a. cea kwai'ip homan ak'a ayailaun'a ak'a kwa pi'na-'a latacukwa ak'i taca'an'a. i'miyaiian'a miyahan'a yam gakwen a'wi'ian'a wo'tiian'a. lal luwe t'oweyen'a pikaia kwai'inan a'lak'a an hamjpoun'a ateagan'a mo'le imun'a la'anra. tapnakian'a ilintin i'yan'a. put it on his horse and come back. I When he came to his house he would have very little salt. They were very poor I when they went. He would go on foot to plant. They did all their work by hand. | They picked the corn and came back carrying bundles of it on their back. They did everything without horses. They threshed I without horses. They ran around [the threshing floor] without horses. Then they put the wheat in sacks (20) and put the sacks on their backs and so carried it to their houses. They dumped it into bins | and sealed the bins with mud. Then they opened them up and put some more into the bin. They would go out to plant very early in the morning. They would take their water in canteens on their backs. I At noon they did not eat. Although they were very poor they worked hard. 1 They were very poor. They had no sheep. They had no meat | (25) to eat. They had no cattle. They were very poor. I They ate only paper bread. There were no delicacies. They had no delicacies. I Long ago the village was very poor. I They didn't have anything. They had no plows. They had no harnesses. (30) They worked entirely by hand. They would plant square fields I with wheat, and one acre of corn. They would plant with a digging stick. ] And when the young leaves came up they made a windbreak of cedar branches so that the plants would not be killed by the wind. I so that they might get tall and bear ears. Then he would pick the ears and bring them to his house. I Then he would put them down. Then also he planted melons from seeds. When the vines came out he would build a shelter of stones. I They would blossom. Then the fruits would appear and get large. He would get them and bring Bunzel, Zuni Texts 29 cotca pewun'a iskon animun'a peha'un'a i'seto'una hala yalto 35 set-i-yan'a. animun'a yam ]akwan. lals temi a'lacina. a'wigan'a. yaman'tena'ka a'wi'telan'a. hic kaj'oli hic mu'kwinakwi i'to' ceman kwai'ileka. tcuwe topin'te wo'aon'e ukna''apa i'yalto'nan i'yan-a. hic a'ciwi yaman't cotce'we ehe'we yaman'te kutca lohana acan'a ta utcun hi'ana 40 yaman'te acan'a. pilan'e liana t'sinalyala uhsona acan'a. kewula'we uhsona i'kwani' ilapka. hic e'ni'we uhsona i'kwanilenapia. kwan a'wanikwaka. kwa a'tewuk'oliam'e'ka. a'woki ehe'wacenpka a'wotsi mokwa'we a'wanikwaka. t'owa mokwa'we. a'wokan'te mokwa- a-wacenapki. hic as'inaka utcuwacenap]a. a'wotsi t'a 45 yaman'te kutciwacenapkai. a'wotsi t'a a'wo]a yaman'te utcuwacenapia. simin tsanal'a utcuwacenap]a. piwe yaman'te piwacna. yaman-te t'sutoka e'nin yaman-te acan'a ]ewul-ikwin'e la]aplanan a'a o-iia. ANCIENT TIMES (6). 50 hic ho'na'wan a'lacina' hol yam tcimi.anapkatekwin a'wi'na luka ulohnan'e liI auwanap]a. lil ihluwalapkai halonawan pi'nathem home. | (35) He would spread out a blanket and put them down in that and wrap them up and put them on his back. He would tie the blanket around his forehead I and carry them on his back. He would put them down in his house. Then, as everything got ripe, he would bring them in. I He would bring them in one after the other on foot. I Long ago they used to go to the Hopis to ask for food. j One sack of corn would be given him. He would put it on his horse and come back. Then the Zunis themselves always (40) would make their own blankets and dresses and white blankets. And they would make their own blue shirts, I and blue breech cloths and bordered kilts, I and buckskin leggins. On these things they used to work. And they used to work on red belts. I They knew how to do all these things. They were not poor. The women made dresses | and the men knew how to make moccasins, native moccasins. Even the women J (45) knew how to make moccasins. They made all their clothing by hand. The men I themselves made their trousers. The men and the women themselves made their clothing. They made their clothing with little needles and they spun their own thread. They made their own hair bands and garters. I They made them on a narrow loom. (50) ANCIENT TIMES (6). When our ancestors came from the place where they had their first beginning, [ they found this country here. Here they built 30 Publications, American Ethnological Society Vol. XV wan ma'tsa'ka kati'ka wimaya'wa hecokta a'mosa lesna li'lno luwala-ulapna a'teaka. iyo kwa kwahol i'to'naka team'epa it'on55 tekwin a'tewuko'li'a luwala' uwlapna'ka. lestikle'a kwahol i-leanakatekwin a'tewuko'li'a a'ho'atea1ka. kwahol wema a'wan kewak'a it'en'ahna a'ho' a'teaka. o'kcik kewe welutsilkinan welipnan lahewacnan lesna a'ho' a'teaka. a'tewuko'li'ante kwahol yam t'ewusu ak' a'ho' a'te'ona hie 60 hiyolucna yanil'temana a-ho' a'teapa luk ulohnan'e tehtsinan lkokci le'anakapa a'witen tamyalawaiya u'lalagelka ak'a telakwai'ipa luk akwen pikwai'inana icalte'ma gaplan i'na a'lac aho' a'teaai. ak'a kwahol lawawulawak'a te'tci a'ho' a'teaka. a'laci gal'emankwin yam a'tewuko'li'anai-a a'patc a'wan kwahol wo'w 65 antse'man i'lata' anawanapka holno kakol telina a'patc a'wan kane'lu t'u'ci hanlina a'wal'uka lesna te'onaka samuna yo'ap li'l luk ulohnankwin a'patcu a'ciwi laknagala a'wi-telep atka luwala-paltokoa li'I halona-kwin temrla luwala halpoia. tewana'kona a'ciwi a'patc a'wan kane'lu t'uci wakac antse)man holno 70 pa-t'inawa'koa i'laknaiiak'a aho' a'teaka. kwa hanelawam'en'te imacte ka'ki holi kane'lu kwahol wo'we hanlinagak'a al'un a'ho' a'teaka. hol kakol t'elinanan a'patcu t'inakwin a-te'tcika t'awaka i'latenapka a'halowil' in a'patcu kaine'l iyohnan a'wil'ap a'witeleka their villages, Halonawa, Pinawa, Matsaka, Katika, (Kakima), Wimayawa, Hecokta, A'mosa, all these villages were around here. There was nothing to eat. I (55) In all the places round about they were poor in food. And also 1 they were poor in clothing. Thus the people lived. With the skins of animals I they clothed themselves, and so the people lived. They cured rabbit skins and wove them I into rabbit skin blankets. Thus the people lived. I Although they were poor the people lived by all their prayers.l (60) They lived by believing very earnestly. In this country they had a good winter, I so they say. The snow lay on the ground to the fourth rung of the ladder. Therefore in the spring I in the river course that passes through here there were always heavy floods. Thus our ancestors lived. On wild grasses only they lived. And because our ancestors long ago I were very poor they wished for the flocks of the Navahos | (65) and decided to make war upon them. Sometimes late at night they went about stealing the Navaho sheep and horses. That is the reason that they were always fighting. I Here in this country the Navahos fought against the Zunis. Because they were always coming, I the ones who lived in the outside villages all came together here at Halonawa. All the time I the Zunis were wishing for the Navaho sheep and horses and cattle. i (70) Therefore they lived by fighting somewhere in the Navaho country. They used to go about without provisions because without fail somewhere they would steal sheep or some kind of animal. I Sometimes late at night they came to a Navaho camp. I They fought together Bunzel, Zuni Texts 31 ak-a luka ulohnanan temlra a-ciwi haploka ke'si. lena ho'na'wan aanana pena-wil'apki. ]ale'mankwin mel'ika yelana]atekwi tcim 75 son wet-si kwahol aira hon elitea'napkiia. lewi. WAR I (7). hic kia'ol ino'te hota'kwe nana'kwe lewapa'awaka i'kwaniaina'wap hic kwa kaine'lu hic ko'wi miwe hic ko'wi no'we hic kwa ikawe. hic yu'otip kawelana'ka. hic amposiya'ka. hic i'tonaa so8 otip hic potca. metcaptcowena'ka. hamato kawe kat'sana uhsona te'tci i'towena'la. lalhol kwahol aiyu'ya'napona telea il-apa lalhol ham a'wan susli watopa sus] iwaiya.ap set i'nan tsikwahnan homan uli wolea]an'a. lal telea il'apon a-wan naw kwatop luknokon ciwetapte el itona'we. lalhol fehtsinan okcik yacip tsu 85 lus]anaknan koma'tcap a'wanan wepotci woha ulipnan liu]apuknan helki ihiki i-tonagan-a. kwa sa kwihocukwa. hota-kwe a'coktanan sa heyaknan tsupeaganakna. lesnapa ]akwa'mosi ]a'wucu pociyaiki kwa tihkwahn a'ho' a'team'e. tern ekwi'we tihkwahna. yam ho' il'apa'wanap t'as so with war clubs. If they were lucky they would run off the Navaho sheep and bring them back with them. I Therefore all the Zunis came together here in this country. This is what our f (75) grandfathers used to say. When it came close to the time when there were many Americans here, then I somehow things began to be a little better for us. That is all. I WAR I (7). Long ago, in ancient times, when our grandmothers and grandfathers worked with wooden hoes, I there were no sheep, and very little corn and a few beans. There was no I (o0) wheat. Very rarely was there any wheat. They had heavy trials. Food | was scarce. It was bad. They roasted cactus and wild grass. That I only they ate. Then those who understood something had deadfalls somewheres, and others had coyote traps. When a coyote was trapped they brought it back and skinned it, I and boiled it with cedar branches. And those who had deadfalls, when a deer entered, (s5)these ate well, even meat. Then in winter, when they killed rabbits, they dried the stomachs. They chopped up the intestines and the feet and hung it up with these inside. They would boiled it with squash seeds I and eat it with gravy. They would not throw away the bones. The grandmothers would grind the bones in stone mortars and dip up the mixture with their fingers. I,When things were like this the house chiefs, Ka'wucu and Pocaiyanki were not good people. I (90) The good lekwin was still taking care of his people. So then I they changed and someone 32 Publications, American Ethnological Society Vol. XV i'yalihan tcuhol kwa yu'ya'nam'en pekwi'w yo 'anan t'as kwahol lena- lowo'anap t'as iyalihan hol tcuhol pekwi-w yo-anan itonag uwa'ap. ho'na'wan a'ho'i lehol luwala-ya'tci- i'tonaai tehato'"kona oye ehkwiwil'apa tcawe ehkwiwil'apa luwala wo'hhaiya'95 kona tas tem'l hapielan kolotapa uhson ho'na'wan haiton-lana i'molaga. t'ehtsinan'e iwi'tolgan'iyahnan hol i'to'we elana'kona wohhaiyaiye. kona t'elina a-pi'laciwan'i yam ]akwan haponaiye a 'ap sam'unan'e. lesi tekwi tenikwipa t'owa yala nopona yala lana koliwa nomilta"tcic hokantikol yulagl u-kwai'i. yu' wolohia'. 100 le'anakla amposiye. a'pi'laciwan'i yu'laka tse'makwi ya-'ana-wap 1 yanula' we'atcona'wap a'pi'la'ciwan lakwin hapona iskon i'yantehkunana'wap lehol tsei]akwi aihpilikwi yu'laka penan kwai'ina iskon yacuwapan a-ho' iwohhaiyaknan yam gakwin te'tcinan i'tse'man a'want'ewanant'ewap a'wan a'wilapona yantehkunana'wa. s ma yu'laia pewo'. - haiyi - helo akc a-nuwa. tekwanhol wo hapokanagap a'wapatcinagap uhson i'tona4tin'a. nomilta 'tci ko'wi t'ewap a'wan hanelawan i'towil'apona yam a'wilapon a'wa he'lacna'wa. lal tewuko'li'ona satokna-wa lal itehwa tcusli iyan owo'a. met'capi'we lat'sana kwamas i'yanhanela'10 wa. nomilta"tcic yeleteap a'wa'nuwa. a'wawatenaawn'a. a-tsutowith no understanding became pekwin. And so when the crops were burned by the sun, they changed and someone became pekwin. All the things to eat I grew. Our people, those who had plenty of food scattered to all the village branches I taking their wives with them and their children with them. J (95) Then again, all came together in the fall, when our great ceremonies I are brought to an end. In the winter they would give one another to eat. They scattered to wherever they had plenty of food. I Every night the bow priests met in their house I because there was war. On all sides they posted guards, on Corn Mountain, on Face Mountain, I on Great Mountain, at Crows' Nest. And so, finally, the raiders came out. "They are coming out of hiding!" I (100) so they said. There was great trouble. The bow priests made up their minds to make war. I (1) The officers called a meeting in the bow priests' house. There they questioned one another. The word went forth to make war yonder at Chaco Canyon, at Many Springs. | There they discussed it, and the people separated. When they came to their houses I they spent the night thinking it over. Next day their wives would question them, (5) "Well, there is talk of war." "Is that so?" "Well, I think I shall go along." "If you capture any animals I divide them with me, and that we shall eat." I And so, finally, after a few days, the ones who had something had their j wives make paper bread, for their lunch and the poor ones pounded bones and I made it into meal for them with a few kernels of corn. Roasted cactus and wild grass, rubbish, would make their lunch. I (10) So finally when they were ready they would go. Bunzel, Zuni Texts 33 pan'a~ yele]ap itiwaphol a'pi'la'ciwan'i a'wan ]yakwen halpelan'a i'wiyalenaaan'a as'i astem-'a hoi aptenakan astem'layalto haponan kec t'on tem'la - e - le'tikwap s'a'wipJiyapjana. ta'tcic holno a'woka kwahol a'yu'ya'napona a'wan a'wil'apona yam hanelan i'seto'na yam inasna iHeana kwai'in'iha a'wan a'wil'apona a'wi'- 15 leckwin'a a'wi'piyana'wap letsilokwin te'tcinan tcimnakwe tamyalan yelealto'up an il'ona anahkwatogap t'a kwai'ina kwilikanan 'amyalana yelealto'up t'a anahkwatonan tfa kwai'inan ha'ikanan t'amyalanan yeletealto'up ta anah kwatonan t'a kwai'ina a'witenakkana-na yelealto'up ta anahkwatonan tcims kwai'inan a'nuwa. 20 fsulan inkwin iskon irhepala'nan yalupip fa i'^eckwigan'a ipiyakan'a ta iskon kwai'ip t'a anahkwatonan t'a a'witenakan anahkwatonan kwai'inan pa'eton' inkwin a'nuwa. t'a islkon te'tcinan kwai'inan yalupip t'a yat'ena^an'a. iliya]an'a fa kwai'ikan a'nap t'a anackwatelan'a. a'witenakan anahkwatop kwai'inan s'a'nuwa. 25 hol tehwate kakwa'mosi pekwin fekwina'kon a-ciwan-i haiponakwin ate'tcilap a-wiyat'enalan-a yal a-tci imolan'a. kwilim'ona le'n i'yaknalan'a apikwai'ilen'a. yelelap s'a'wa'nuwa. They would wash their hair and tie it up. I When they were ready, at noon, they would meet in the bow priests' house. | They would count one another. Ten times ten, or five times ten and some over would meet. | "Are you all here?" "Yes," they would say, and they would clasp one anothers' hands. Meanwhile I wherever the women knew something, their husbands would put provisions on [ (15) their backs and holding their weapons would be about to go out. Then their wives | would embrace them. Holding their hands they would come to the ladder. When he stepped on the first rung I his wife would pull him in. Then again he would go out. When he stepped on the second I rung, again she would pull him in. Again he would go out. When he stepped on the third I rung, again she would pull him in. Then again he would go out. When he stepped on the fourth | (20) rung, again she would pull him in. Then he would go out and go. I When they reached the house of the Great Shell they would turn around and again they would embrace and hold hands. I Then again he would come out from there, and again she would pull him in. She would pull him in four times, and then he would go out and would go to the house of pa'etone. When they came there | they came out and turned around, and again they would clasp hands. After clasping hands he would go out and go. (25) Again he would come back in. Four times she would pull him in. And so he would go out and go away. I A little ways off they would come to where the chief priests and pekwin and the dark priests were meeting. | They would clasp hands where the two mountains were standing. Twice holding hands thus they would pass through. When they were finished they would go. { 3 34 Publications, American Ethnological Society Vol. X V sunhapte ko'wi t'ehwan i'tehnan a'want'ewanan wetsi tena30 lana t'elap mosan'on a'tci t'ehwate a'tc ulohnan ya'gan'a. a'tc i'yan'a. iskon otsiaka tenapan'a. tena' yalakwai'ip luwalemakun'a. hekusna tehaktcona'kona lal pione'we telikinaw iwoapone'nan a'wa'nuwa. ko'witean it'inaglana. kwa kwahol yu'he'tam-e luwalemaknan t'a ko'w anan itinaklan'a tayamtcona]an'a. kwahol teseanan'e 35 kwahol wo'we kakwalwawaan'a. s'iskon luwalemaknans a'wa - nuwa. a'te'tcinan t'ekohanan cemana'wa. s'iskon kwilim'ona a'tc optsi wopona te'tcinan. te'tcip nomilta'tci kwahol wo'w a'teanapan'a. li'tcinagnaa s'aiyu'ya'na'wa hol kwahol wo'wil auwanaptun'ona yu'he'tonan telkan'a. ta't'cet elatap aincol teana40 kan'a kwa elam'egiina. islkn pi'laciwan'i leskwanan si) hor tcawe kwa elam'e. ele toms hon t'ekohanan cemanapka. s'on a'wa'nuwa. kwa t'on ak'a tcu'wa koleahol tse'macukwa le'anagan'a t'ewaps ilohan'a. t'a't'cet elatap kwa kwahol tse'man'on tea'map i'nakwa wan ulohnakwin a'wa'nuwa. 45 nomilta-tci t'elinan'e aklinagholi t'inan ankohan'a. iskon t'elial aincemaka. a'want'ewanan t'ewap tcim aweW etsa atip i'wolohna kwai'in'a. t'inan tenan. nomilta'tci kolehol kane'lu tciwa'tu kohol kane'ltanan t'sanaganawap tem'la yacen'a i'yuknagan'a. Even though it was late in the afternoon a little ways off they would camp for the night. A little later (30) in the night the two leaders would go off a little ways. They would make the world. They ] would come there and they would sing male songs. When the songs were all over they would stand up. I Carrying an offering of dried paper bread and cigarettes and prayersticks, they would go. A little ways off they would sit down. If nothing appeared they would get up I and sit down again a little further on. Then a branch would break, or there would be a thump, (35) or the footfalls of some animal. Then they would arise and go. When they came there they would ask for life. Then two of them would come there carrying a torch. When they came there, finally I there would be the tracks of some animal. The ground would be trampled. So they would know. That they would find some people with animals [ would be revealed to them. Or else if there were bear tracks (40) it would not be good. So the bow priests would say, "Now my | children, it is not good. It is well that we have just asked for life. Now we I shall go. Therefore let none of you think anything of it," he would say. J Then next day they would return. Or if it were not this way, and if there was nothing to worry about, they would go to the enemy's country.! (45) And so finally, at night, they would locate their camp by the fires. So the night I helped them. They would camp for the night, and next day, just as the ground became visible, I they would come out to fight. The whole camp would be destroyed, and so finally there would be some sheep and goats. I If it should Bunzel, Zuni Texts 35 t'inawa'kona tcim ciwetap el itonahan'a. lal t'ewap ha'ianan hol hapo]anaiap s'uhson a'wil'in-tina'an'a. nomilta"tci otco teatin'a. 50 hol fatfekwin lana upoiin'a. t'ewap i'yuknagan'a. a-wa'kona ha'i elhol lane'lu lal yetcilan'ona eleteli t'inan'kona yaknalan'a. lal pamosona a'tcia a'wuknaljana. lal masiatun'on a'tci puckwai'inagana. lal t'sulan inkwin pa'eton inkwin ta yaknaian-a. lal ko'wihol yetcikap t'atekwi'kona wo'tcoltapona les a'wanilan'a si' 55 ho'na'wan a'ho'i luk ta"tcic ton i'cematin'a. le'anaWap kwihopani' un'a kane'l i-cematin'a. a'he'mokona a t'sum'ona kwili hol a'wiyat'ena'wa otcoteatina. tcim ciwetapte i'tonakan'a. le'na a'teaia ino'te. le'wi. WAR II (4). 60 iskon hic hawikuh hic ino'te hom tatcu hic nawe late ka hor tatcu. hic ko'macko'na. hawikuh an tatcu nawe lateai. hor tsita hom atineka. ko'lehol yam hom isana'koa horn atineka. patcu kohana kapkwe'nakwi te'tcika. kwilim'ona patcu atfci te'tcika. yam ham'e a'tecuka. hop a'patcu a'wag'a a'patcu patcu 65 be just a small herd of sheep they would kill all of them and give them out | to the whole camp. Then they would all have enough meat. Then, next day, three times I (50) they would round up the animals. And so they would drive them home with them. Indeed, this was to be envied. They would put them into large corrals. Next day they would distribute them. Those who had gone would have about three I sheep and those that were left over they would give to the houses where sacred possessions are kept. Then I they would give to the two scalp chiefs. And the two who were to be initiated into the bow priesthood would get the most. I And then they would give also to the house of the Great Shell and to the house of Pa'etone. Then, 1 (55) if there were a few left they would say,to those who were standing on the posts of the corral, "Now, { our people, now you will grab for these," they would say. Then they would jump down I and scramble for the sheep. The rough ones and the strong ones would seize perhaps two. I They were to be envied. And now they would eat nothing but meat. Thus they lived in ancient times. That is all. (60) WAR II (4). Long ago, right over there at Hawiku, my father used to kill deer. My I father, [killed] lots of them. "At Hawiku her father killed deer." My I mother told me about it. She told me what happened when she was pregnant with me. I An albino Navaho came to Caliente; two Navahos f (65) came. They were looking for their companions. "Where have the Navahos gone?" | the albino Na3* 36 Publications, American Ethnological Society Vol. X V kohana a'tci yam hamr a'tecuka a'tci. a'ciwi luwala'ka!apkwe'na'a a'ciwi ko'ona luwala'ka. patcu kohana a-tci te'tcika. yam ham'e a'tci a'tecuka. kwa hon a'wuna'wam'e a'ciwi lestikweka. pi'laciwan'i haitoce'a hon a'tcia ainanapt'u. - kople'a hon a'tci 70 ainanwa. hinik a'tci atcian leaye honkwat aik' a'tci ho'na latan'a atcian'e. ci'le atiiip a'tc i'top ko'kcikan'a a ka' yam atcian'e yaknahan'a. hanat hom t'on ansatuna'wa ho' yat'epa pi'laciwan'i leskwa. a'tc i'to'ya atcian ak'a. tcic ci'l i'to'ya. uhkwat'cati a'tc atcian lea'la. si' ho' le'kwan'a le'kwaii pi'laciwan'i. patcu 75 i'to'ha. hekoni'tokwi pulahina kwatoaiia. t'opa patcu yat'eka. hor tatcu t'opa yat'ek. takupona yat'eka hor tatcu. le' tatcima takuha an tatcu lesanikwaka. takuhan'ihap a'wiyat'ek. wo'ptsick^ klumohlgak. yam takun'e patcu kohana. kwa a'patcu a'walu i'narm'ka. i'latenapka a'ciwikwi. a-patcu a'tci el ahan-tim-pani'ka. 80 el lesna teamet'u ist hon ham' a'wi'ya a'tci yoseiaka. horn tatcu yat'eki. ainaai. yam suski-kwe tikil'on ak'a kwa teclanam'ka. ainaka. a'tc aceka. hor tsita hom isana'ka. hor papa le- tacana'ka. topin'te tca'l il'iii hor tsita. hor kuku horn papona i-seto'ka. hon yu'tulaai. a'patc a'tci ainanakiapa hon yu'tulaka. a'tci 85 aceka. hor tatcu le'kwa kalem a'wa'ne a'tci acelsa. hor tatcu vaho said. They were looking for their companions. There were Zunis living at Caliente. I There were just a few Zunis living there. The albino Navaho (and the other) reached there. IThey were looking for their companions. "We have not seen them," the Zunis said. "The bow priest orders us to kill them. But how shall we I (70) kill them? I think they are carrying a knife. Maybe they I will kill us with it. When we have roasted meat for them and when they are eating, will be a good time. Because | then they will lay aside their knife. Come along, you must help me, when I grab him," the bow priest I said. They two were eating. They were eating meat with their knife. "Just as I thought, they I brought a knife. I shall say, 'Now,"' the bow priest said. The Navahos I (75) were eating in an enclosure. He jumped in. He grabbed one Navaho I and my father grabbed the other. He grabbed the one who was wearing a necklace, my father [did.] "First of all i take off your beads," father said to him. As he was about to take off his beads he grabbed them. He pulled them I and they broke. The albino Navaho broke his necklace. The Navahos were not around there. I They used to fight with the Zunis. They dragged the two Navahos down. (80) "Don't do that, our companions are coming." They lied. My father I took hold of him. He killed him. Because he belonged to the hunters society he was not afraid. I He killed him. So the two died. My mother was pregnant. My older brother was so tall. I She had only one child, my mother. My aunt took my brother on her back. I We ran away. While they were killing the Navahos we ran away. So the two I (85) died. My father said, Bunzel, Zuni Texts 37 le'kwaka. horn tsita le'kwakia kwap t'o' a'tcian ahka? e't ho' takuhap tem'la kumohkaia. ho' t'op an tu'ci ho' yateka. hor pi'taciwan'i horn o'antiha tomt ho' a'wamatcilai. hor tu'c aiyonawetiha kwa ho' pi'laciwan'i tea'mep hom tu'ci aiyona-wetiha tomt ho' a'wamatcikia. ko'atcic tikwe'a. pi'laciwan'i yam ya- 90 tentun'ona peye'a. ele wan utce tu'ci lol yat'ekan i-yajpa ho' antowo'atin'a hor tatcu le'kwe'a. ikane'a. hor pi'laciwan'i o'antihap ho' ikane'a hor tatcu le'kwa. mokwa'wace'a tu'ci t'atekwikwi lahina kwai'igAka. i'tsukwatcika. aceka. tu'c aceka. a'patcu a'tcia a'tc yam tu'c il' ace ka. la patcu kohana yam taku 95 temnla kuumohgAka. a'ciwi kaowi takuw wo'yonapkii atela'koa tem'la wo'pt'sicka. kwa tcuhol a'tcian kwahol il'amreka. a'tcian tu'ci ihik acela. kldholi a'ciwi t'apa a-patcu i'latenapka. ko'wi tomt t'ewapa hor tatcu patcuna'kwin a-napa patcu kohana an oye hor tatcona anapeka. kople'a kwa homan t'o' 100 takuam'e. horn fo' oyemc'ona ainakii. t'o' an taku il-i a'patcu 1 horn atinenapa. lesanikwaka. kwa ho' ainanam'-ai. a'pi'la'ciwan-i ainanapki. kwa tcuhol an taku il'am'e tem-la kumohYa]a. atela'koa wopt'sicka. horn tatcu le'kwa an oyona atineka. ikianila patc oka. hor tatc'ona ace- anaJpeai. kwa i'toganam'ra. 5 "Come over here, they are dead." So my father | said. My mother said, "What did you get from them?" "I I was going to take his necklace but it broke. I took a horse from the other one. I The bow priest wanted to 'catch' me but I just laughed at them. I Then he wanted to take the horse away from me. Because I would not become a bow priest he wanted to take the horse away. I (90) But I just laughed at them. Let them talk. The bow priest I is talking about taking it away. Well, let them stay in there awhile. If he comes to take the horse I I will shoot it," my father said. He was angry. I "He wanted to catch me for the bow priesthood, so I got angry," my father said. He was making moccasins. The horse i jumped out of the corral. He ripped open his stomach and died. The horse died. [ (95) The two Navahos died along with their horse. The albino Navaho | had broken his necklace. The Zunis picked up a few of the beads. I He had thrown them all among the rocks. No one got anything from them. Their I horse died along with them. So long ago the Zunis and the Navahos fought together. | Just a short time afterwards, my father went to the Navaho country and (0oo) the albino Navaho's wife scolded my father. "Why don't you wear my beads? (1) You killed my husband. You have his beads, the Navahos told me," she said to him. "I didn't kill him. The bow I priests killed him. No one has his beads. He broke them all. I He threw them down among the rocks," my father said. He told his wife. | (5) Then she got angry, the Navaho woman. She scolded my father severely. She wouldn't 38 Publications, American Ethnological Society Vol. XV an t'op oyemci anapeka. koplat fto' sam'u ka'-imaca'kona imatcic kohol leatika patcu klohan an oyona le'ana'ki. yam kuwaye i'togai! an tcawe anapenapkia. kwa tcuhol a'tcian kwahol il'am'e. a'tcia tu'ci aceki. e't ilte homan t'o' taku il'i tern ka-i t'o' 0o lei'yan'a ho' get'sanan'a. ma e'te t'em'I kumohlaka. kwa ho' yosegena'ma. kwa tcuhol a'tcian kwahol il'am'e. a'tci acesa. horn tatcu leskwa. hom tsita hom tatcu leskwa. hom a'tc atineka. a'ciwi a'woka hom aiyalena'we. patcu kohana acepa t'oc ho'i teala? a'woka hor aiyalenapki. kwa ho' aiyu'ya'15 nam'eka. yam ho' tsita aiyalaka. ka'lip patcu kohana acek? kwa ho' aiyu'ya'nam'e a'ciwi a'woka hor aiyalena'we hor tatcu aina'koa horn aiyalena'we. kwa ho' aiyu'ya'nam'e. - tern t'o' kwa ho'i team'eai. t'om papa sama ho'i teaka. ho' yam isan'on a'k- ho' yu'tulaka. kwa t'o' ho'i team'eki. t'om papa sam ho'i 20 teaki. kwa ter t'o' ho'i team'eka alka t'o kwa aiyu'ya'nam'e. t'om aiyalenapkia? - horn aiyalenap]a. a'wokatsiki ak'a tcim hor tatcu horn tsita yam ko'lehol a'tci tea'koa tcim hor atineka. kwa ter t'o' aiyu'ya'nam'e. t'om ho' isana'ka. hor tsita le'anikwaka. hor tatcu ak'i ko'lehol yam patcu kohana ainakoa 25 hor atineka. ko'lehol yam te'ukoa pilaciwan'i ow'aniahka horn atineka. le'wi horn a'tc atineka. give him anything to eat. [ Her other husband scolded her. "Why are you still angry? Don't you know I that it happened a long time ago?" he said to the albino Navaho's wife. "Give your friend | something to eat." Her children scolded her. "No one got anything from them. Their horse died." "Yes indeed! You have my beads! Not until you I (10) bring them shall I be happy." "But I tell you they were all broken. I am not I lying. Nobody got anything from them. They died," [ my father said. My mother and my father said this. They I told me. The Zuni women asked me about it. "Were you living when the albino Navaho died?" I the women asked me. "I don't know anything about it." So I asked my mother. "When did the albino Navaho die? (15) I don't know about it. The Zuni women asked me about it. I They asked me about the one my father killed. I don't know about it." "You I were not yet born. Only your brother was living then. I was carrying you I and I ran away. You were not born then. Only your brother was living. (20) No, you were not alive then. That's why you don't know about it. I Did they ask you about it?" "They asked me about it. I The old women." So then I my father and my mother told me then just what had happened. "Of course you don't know about it. I was carrying you at the time," my mother [ said. So my father told me all about how he killed the albino Navaho. (25) He told me what he had done, and how the Bow Priest had wanted to "catch" him. All this they told me.! Bunzel, Zuni Texts 39 WAR III (4). ino'te tfowa yala luwala yalto'ka hic a'waiyutciana'ai. kwa tcu'wa kwahol alk'a ihanukwacukwa. hie a'waiyutcian'a'ka. i'samupja a'halikwi i'hanukwe'napka. hic pikwe-na a'waiyutciana'ai. tsutilkan il'apka. i'samapa a'patcu a'ciwi a'wan i'wo'loce'- 30 napka. a'ciwi a'tewuko'lia'[a. tern astem'la lane'l il'apka. hie a'tewuko'lia'ka. hic a patcu asamu'ka. a'ciwikwin i'late'napla. tfsutikan'e hic atan'i'la a'patcu ilakna'wap a'ciwikwi hanat kwai'i t'sutian il'ona wan'an hic a'wiyulat'u. e'te hecina u'kwaton'iha hanate ticomaha' hanate! u'kwaton'iha a'patcu. tfsutikan 35 ilPona kwai'ila. i'pacte'la yam t'su'le lana t'owo'a'tiaka. uhkwatci hic a'watani. ho' yanhatia]a. a'patcu i'yatinena'we. heci]ana'we. - wan'an hor aincokya. kwa elam'e. horn yale. kwa hor elam'e uhkwat'cati ho' peyeka. hic a'watani. hor atf-i'pot'ia. aceai. a'patcu yacekia. i'wiyatenapka. fa tenati hon 40 antecemanap]a. hic a-watan'i. ter t'a halikwi ikiati]a. fowa yalakwi tfsutiian il'apona a'wan okana'we topin't oain a'wil'apa. a'wan halikwi ainan'iha. a'wan o]ana 'ona. halikwi aiyutcian'a lal holic fsutikan'e hic pikwai'i. hic at'ani halikwi kalete hanukwahnapia. a'wan okana'ona 45 WAR III (4). In ancient times the village was on top of Corn Mountain. Then they used to be wise. No one could overcome them with anything. They were very wise. During war time they overcame the witches. They were exceedingly wise. [ (30) They had a Shell Society. During war time the Navahos fought the Zunis from ambush. I The Zunis were very poor. They had only ten sheep. | They were very poor. The Navahos were very mean. They fought with the Zunis. [ The Shell Society was very dangerous. I Now when the Navahos were fighting with the Zunis they called "Hurry! [ Come out!" Those who belonged to the Shell Society said, "Wait until they come close." "Oh, but they are going to come right in! j (35) Hurry! Oh dear, hurry! They are going to come right in, the Navahos!" Now the one who belonged to the Shell Society i came out. He put the great shell to his mouth and blew through it. [ "I told you so. They are very dangerous. I heard them," the Navahos told one another. [ "Hurry up!" "Wait a minute, wait for me! I am not well. Hold me. I am not well." "I told you so! I told you about it! They are very dangerous! | (40) I am bleeding to death!" He died. The Navahos died. They held one another. "Well, it can't be helped. We I wanted to come. They are very dangerous." Then again, some witch got angry. On Corn Mountain he tried to kill the sister of the Shell Society. I They had only one sister, and the witch wanted to kill their | sister. The witch was wise. However, on the other hand, the Shell Society was exceedingly j (45) dangerous. 40 Publications, American Ethnological Society Vol. XV an'aceka. wewilo'oka t'a tenati kwa t'o' alcukwa. t'elohatip s'lesi ko'wit'apte t'o' ihapislianan t'o' acen'a. sic halikwi ho'n ihanukwahna. t'sutikan il'apona a'wan tealakwi haikwi ye'maka. tem'la tekwi imatcic kohol telalewunapii. iceltema halikwi 50 ye'maka. ticomaha' t'elohati hom paniaiina'we! ko ahtci leye'a. wan el'e a'ho' unapt'u. halikwi iceltema ayaye, tealakwi. hic yato kwai'ipa tcim pani'lanapka. halikwi hic tfon a'waiyutcian'a. le'wite teaka. kwa ho' lalhol lesnucukwa. hic ton a'pikwai'i. a'wan okana'we kwa acenam'la. ten hic a'waiyutcian'a. 55 son itiwanakwin a'wa't'u. kwa litI ton a'teapa kwa elecukwa. li'I a'wiaii. t'owa yalakwin li't a'wi'ka. itiwanakwi a'wij']a. ak'a pate acepa a'pi'a'ciwan'i okwe-n-a patcu tcotto'iin'a. ahaiyut a'tci po'ulapa uhsona t'sulana ka'lhol ko'lehol teatiko' ak'a teliahna t'owowoke'a. a'patcu lateko'akja uhsona teliahna 60 a1-a t'owowoke'a. ahaiyut a'tci po'ulapa t'ehwito lanakwin hic at'ani'ka. t'sulana akwa'we i'te'tc il'ika. hic awat'ani'ka kwa elecukwa a'pi'la'ciwani a'tci kwa elecukwa t'opint'on ho'i t'sutigan il'ona sam-a. ka'k acepa kwa elecukwa. s'ele yalakwe't'u. The witch had not gone so far. They prevailed over him. He bewitched their sister. ]"Keep calm. It cannot be helped. You must not sleep until it is daylight, I for that long. But if you shut your eyes, even for a little while, then you will die. Then the witch | will prevail over us." The witch climbed up to the housetop of the Shell Society. | On all sides it seems they had done something to the housetop. All the time the witch I climbed up.1 (50) "Alas, it is daylight. Let me go down!" "Never mind what he is doing. I Let him alone. Let the people see him." The witch stayed up there for a long time on the housetop. I Only when it was full daylight, they let him come down. The witch said. "You are very wise. I It has been enough. I will never do it again. You have surpassed me." Their I sister did not die, for they were really very wise. | (55) "Now let us go to Itiwana. If we stay here it will not be right." I So they came here. They came from Corn Mountain. They came to Itiwana. Then when a Navaho died, the Bow Priests came out to dance. They put the Navaho2 on the top of a pole I and the two Ahaiyute sat outside. Then imitating what had happened long ago [ they blew upon the great shell. Imitating the way they had killed the Navahos, | (60) they blew upon it. When the Ahaiyute sat outside in the great plaza, I they were very dangerous. They had all the medicine needful for the great shell. They were very dangerous. "It will not be right," the two Bow Priests (said). "It will not be right. There is only one single person I who belongs to the Great Shell Society. Whenever he dies it will not be well. 1 That is, he couldn't get down. 2 That is, the scalp. Bunzel, Zuni Texts 41 a'pi'laciwan' i a'tc a'n ako'ea. a'tc akomna a'tc wo'lo'ki akwa'we. kwa hon a'wanikwacukwa. hic at'ani eles yalakwet'u. uhson 65 a *tea'ka. lit i'laknakap hana'ha' anakatcic t'on wo'lo'napila. uhkwat'cati kwa hon a'wanikwam'e. honkwati laghol a]k elenanianat. t'on tekaialanapki. uhkwat'cati ho'na melika i'hanakwana'we. hinik elekan-a. tern yu'he'to'lan'a. uhsitikia ho' aiyu'ya'na lacik 70 leskwe'a. hecina hana' ko'ma' a-wan elete'u laciki kwahol aiyu'ya'n'ona lacik aiyu'tcian'a hic. hi-nina t'sutikan ilPona kana'we gewuna'we an elete'u'ka. hic aiyutcian'a. iskon kana'koa sonta'lu'kwe yam mu-la a'tutu[anapka. a'wa ko'macko'na a'wa'ka. aince 4anakwi so'akwe'nakwi iskon a'te'tcika. ko'macko'na is mu'la yaceik. hic laciki hic aiyutcian'a. nawet'apte wakiici a-wan elete'upa. i'halicotika. sonta'lu'kw a'wa mu'la lesnukii. a-wan elete'uka. hic pikwe'na'ka hic aiyutcian-a'^k t'sutikan hi'nina'ka akla. ahaiyute po'ulapa a'patcu temaiya'wi'yapa a'wok o'tiwapa so a'patcu temaiya'wi'yala. t'sulana towowotiaan'a. ko'lehol kiagholi teatikoa ham a'patcu a'yu'ya napja a'a t'sulana t'owowotigapa a'patcu yu'tulape'a hic a'tana'we. a'i-hol aka i'wo'locapa Better let him destroy it." [ The two bow priests dug a hole. They dug a hole and they buried it, the medicine. (65) "We do not understand it. It is very dangerous. Better let it be destroyed." They were the ones who did it. [ They were fighting here. "Oh dear, now you have done it! You buried it. I told you so." "We do not understand it." "Well, maybe it would be all right if we had it now. You I made a mistake. I told you so! The white men will prevail over us. But I think [ (70) it will be all right. I still remember something. Iknowwhatused to be," an old man | said. "Hurry up, be quick! Get everything ready." This old man, the one who knew something, I this old man was wise. He was just like the members of the Shell Society. I He poisoned all the springs and the wells. He was very wise. When the soldiers | watered their mules at the springs, they lost many of them. 1 (75) From Fort Wingate (Bear Spring) they came to White Sand Spring. Many I mules died. The old man was very wise. He poisoned it for them with deer and cattle. i Then they become crazy. This happened to the soldiers' mules. He poisoned them. He surpassed them because he was very wise. Because he was just like the Shell Society. | (80) When the Ahaiyute were sitting outside, the Navahos came to see the dance. The women were dancing | and the Navahos came to see the dance. "They will blow upon the great shell." I Some of the Navahos knew what had happened long ago, and so when they blew upon the great shell, { the Navahos ran away. They were very much afraid of it. Because when they used to raid long 42 Publications, American Ethnological Society Vol. XV a'patcu yacel$a. a'wan ati'pt'it'ka. t'sulana t'owowokltaa hic 85 atfani. hie ino'te hom nana hom atineka awic-im-koskwikwi a'patcu t'inacnapkia. hic nana'kwe hic a'samu'kia. a'patcu t'inacnapka. a'wan hampopka. a'wan pisa'liwe cotce'we a'wacnapkii. t'at'a'koa a-wan cotce' huwapka, a'patc a'wola. hom nana a'pi'la'ciwan'i 90 a'ciwi a'he'molona a'sam'ona a'patcu t'inacnan kwai'ika. hom a'nana a'te'tcila. t'inakwin ate'tcika. si' hon i'wolohnan kwai'in'a le'kwap hana' ko'ma. u'kwe'ka, a'ciwi. a-patcu ter iyo cotce'wacena'we. hame pisali a-wacena'we a'wan i'wo'lohka. a'loka. a'patc a'wokii a'wan wihat'sana'we a'wiyatenapia. a'wan akli'koa 95 lutcawe wo'lpocnapkia. uhson ak'a laknapia. wihafsan'a hom nana yatfeak. ainaka. ko'macko'na a'patcu yaceka. we'atcoka. pi'laciwan'i we'atcoka. pateq'kanapkia. i'wolocnapki. tal hapio hor a'ho'i ko'wi'kona kwaholi t'o'no yunatiganapkai. a'ho'i hapo~a. pisa'liwe cotce'we taku'we sato'we kewe awako'we 100 a'patc a'wa a'ciwi yunatikanapka. ak'a yul' al'una'lai. ko1 kwatewutcina'ka. hom nana le'kweia. horn atineka. si' le'wi. kait a'wa'ne hon kacima a'po'yacnapce a'patcu a'pi'ta'ciwan'i ago, I the Navahos had died. They had bled to death, when they blew upon the great shell. It is very | (85) dangerous. [ Long ago my grandfather told me about it. They drove the Navahos away from Where-Moss-Lies-in-the-Doorway. | Our grandfathers were very angry. They drove the Navahos away. | There they had their hogans. They made saddle blankets and robes. I Their blanket looms were standing under the trees. The Navaho women (worked there). My grandfather and the bow priests (90) and those Zunis who were brave, the ones who were angry, they drove the Navahos out. My I grandfathers came there. They came to where they were staying. "Now we shall come out of hiding," I they said. "All right, hurry up!" They came out, the Zunis. The Navahos, poor things, were still weaving their robes, and others were weaving saddle blankets. They raided them. They cried. IThe Navaho women grabbed their babies. (95) They pulled out charred wood from their fireplaces and with that they struck them. My I grandfather took a Navaho baby. He killed it. Many Navahos died. They called out. I The bow priest called out, "The Navahos have all been killed off. They raided them. Come here, I my people. Here quantities of things that you have wished for you will see." The people came together. Saddle blankets, robes, necklaces, earrings, buckskin's saddles, I (loo) all the Navahos' things, the Zunis saw. Therefore they went around fighting. (1) We feasted in plenty. So my grandfather said. He told me. That is all. "Come here! Let us take their scalps, the Navahos'," the bow priests said. They came together. They scalped them. They Bunzel, Zuni Texts 43 lestikwa. hapioka. a'po'yacnapla. auwatigapnan we'anap]a. hic kolwatewutcina. kwac at'anam'e. yam ho' nana le'anikwaka. kwa afanam'e hor le'anikwaka. na'le ainan hi'nina. kwa at'a- 5 nam'e hic kokwatewutcina. a'wan leplo'ya'we simonlana hon i'cemaginapka. hic a'w emat'apa hic ho' let'sakia. kople'a t'on wo'ponap a'wi'ka. a-wan kwanlea'wakai hon wo'iowacnapka. hon a'wi'ka. hon onan'te hon it'inaka. hon wo'tcolto'nappia. hic kokwatewutcina'a. hon tina'ki hon tsihe. t'ina'ka. su'nhapa lo ho'na'wan a'kuku ho'na'wan a'tatcu ho'n a'wiyat'enapka. ho'na'wan a'kuku ko'macko'na ho'nawan tsihe'we a-wan a'kuku i'wo'pona'nan wecikakwin yam wekwikwi yalto'ka. tsiha yam wekwikwi yalto'ka. a'ho'i we'anapka ko'macko'na a'ciwi a'ho'i t'owo'aganapka. an kuku tsiha tikwak'a. a'witenakan alahka. 15 i'te'tcika ahlk wecika le-i'^k. a'kuku tsihwe a'wulaptcoka. fehwito lanakwi a'witenaan a'wulapki. ukwatoka. t'ehwitokwin u-kwatoka. tomt pamosona i'yo'ka. t'am tacan ela'ka. islo wo — tcolto'ka. wans yuknahnapka. wo'tcolton'e. s'a'wan a'kuku a'wil'apa a'pila-ciwan'i a'wan lakwi a'wilap a'wa'ka. iskon 20 aikweni'ka. a'witen fewapa wo'loconapka, a'wan a'kuku. hic atfani uhsona haitocnan-e. wo'locona^apa su'nhapa a'tsa'klakci an a'kuku a'ho' a'lkokci a-mokwa'-ana a'taku'pa a'satopa an a'kuku clapped their mouths and cried out. I It was a great time. "Wasn't it dangerous?" I said to my grandfather. " "No, it was not dangerous," he said to me. "It was just like killing a deer. It was not dangerous. | It was a great time. We had a long string of scalps and we [ scrambled for them. There were lots of them. I was very happy." "How did you I bring them here?" "We bundled them up in their clothing I and we came. Then right in the road we stopped. We put them up on a pole. I (1o) It was a great time. We stayed there. We stayed with the scalps. In the evening I our aunts and our fathers took hold of them for us. I There were many of our aunts. There were many scalps." Their aunts I picked them up with the left hand and laid them on the left foot. They laid the scalps Ion the left foot. The people shouted. Many Zuni people I (15) shot off guns. His aunt kicked the scalp. Four times she ran after it. | When she had made an end of this she carried it in the left hand. The aunts went around with the scalps. I They went around the plaza four times. They entered, they entered the great plaza. I The scalp chief just took them from them. He set up a tall pole and there I he fastened them to the top. For a little while they left them on the scalp pole. The aunts (20) went with the bow priests to their house. There I they stayed in the house. After four days they washed them, their aunts. I It is very dangerous, that custom. When they wash them in the evening, all the nice looking young men I and the aunts and all the good looking people dress up in big moccasins, necklaces and earrings. The aunts I 44 Publications, American Ethnological Society Vol. XV kolwan pa'in'e lana uhsona yatonaiye. tsihe'we wo'loconapla. 25 a'wan taiya' a'tacana sa'lana wo'liknan etoknan kocona'ka. umokanan wo'kocona'wa. a'kuslanan wo'tcoltona'wa. yam pi'Panan wo'tcoltona'wa. awi'yan'a. a'pi'laciwan'i a'wan kakwi a'wi'nan u'kwatoka. o'ti-u'kwai'inan t'ehwito'kwi a'wi'ya. tsihe' wokocona'ka a'witen t'ewaka o'tipka. tetcunapa a'wan taki'we'koa 30 itapna'ka. wo'kocona'^a. pamosona tsihe'we i'yo'ka. wo'tcolto'la. a'ciwi a'tsawaki ewactoki a'wan 'tipka. lewit'ewa' o'tipka. ha'eleka t'ewa'we o'tipka. ko'macko'n o'tipgka. hie i'ket'saika. ka'k'holi ho'na a'patcu ho'na late'napka. ak'a a'wan o'tipka. hom nana horn atineka. an kika a'patcak'a acekia hor nan'ona 35 an kaka. ak'a akci yula'kan a'ka. ak'a ho' antekunaceka. ak'a hor atineka. yam ko'lehol te'ekoa hor atineka. ko'macko'na ho' a'patcu ho' lateka komacko'na ho' koti-i'na'ka. ko'macko'na ho) a'patcu latekia. imat ho' he'mokwi'ka. imat ho' t'sume'la. t'ewunati horn k5aa a'patc a~'a aceka ak'a ho' ikane;a. le'kwaka hom 40 nana. le'wi horn atineka. WITCHCRAFT (4). hic ]a]holi hon yu'teclatikia. kwa yaiyu'ya'nam'e an tse'makwin akla hon yu'teclatila. kwa tern kapali' tutu ipanam'apa wear a dancer's robe over their shoulders. They washed the scalps. [ (25) Their hair was long. They put them in a bowl. They put one in and washed it. I They made soap suds and washed them. When they were dry they put them on the pole. I They put their bow on the pole and so they come. The bow priests came to their house and Iwent in. They come out to dance in the plaza. I Four days after the washing of the scalps they danced. When they stopped they took them to their fathers' houses. [(30) There they washed them. The scalp chief took the scalps from them and put them up [ and the Zuni boys and girls danced for them. So many days they danced. I Eight days they danced. They danced a great deal. They were very happy. I Long ago the Navahos used to fight with us and so we danced for them. I My grandfather told me. His uncle died by the Navahos, my grandfather's (35) uncle. Therefore he went along to fight. Therefore I asked him about it. Therefore he told me. He told me all that happened. "Many I Navahos have I killed. Many have I injured. Many Navahos have I killed. Indeed, I was brave. Indeed, I was strong. So it was, I because my uncle died by the Navahos, therefore I was angry," he said. [ (40) All this my grandfather told me. WITCHCRAFT (4). Long ago we suffered greatly. Because of the thoughts of a witch I we suffered greatly. It had not yet been forbidden to drink Bunzel, Zuni Texts 45 hic tcuwetcam'e a'tsawaki kwa yaiyu'ya'nam'eka. oilaali~ alimanapki. tcuhol ]aliali il'ona klne'lu pa'iwe olpa'we he-we 45 hepasikwi'we hic kwahol temla a'tsawaki yam yalakwe'lanapka. a'halicona. yaiyu'ya 'ina'wapa a'tewuko'li'a. kwa kilnel il'a'wam'e; kwa pa'i il'a'wamre kwa olpa' il'a'wam'e kwa utcu ila'wam'e hic potcaye. a'ka ko'wi tutuna kwahol yam yalakwelana'we. kwa yaiyu'ya'nam'e. i'lakna'wa yam kwahol lea lumohkana'wa. 5o ko'na tepikwe'na'we Wapali tutuwakia kwahol yam wow yalakweaiina'we. hic kwa klokcam'e. ak'&a apiali il'apona el t'on wo'ticena'wamet'u yaiyu'tenaka. ma ho'l'o. kwahol ak'a ihanakwatco. kane'lu pa'iwe olpa'we utcuwe hewe hepasikwi'we hic kwahol temnla i'yun-ulapna a]k'a ^aiali tutuna'we. kwa 55 ko'kcam'e. kwa yaiyu'ya'na'wametun'ona topaiya hic ace' ainana aka haliconaye. tcuwa luk laciki li' horn Vakwan uhkwati dapali tutuka. ko'macko'na hor kakwan a'halicona hapona'^k kwa ho'na a'yateWana'wam'eka. ko'macko'na ]apaliwe alimana'w'ona horn 60 kakwan hapona'^a. hor han'ona oyemci kawili'ia. luko a'tutugaka. a'tsawak laka. yat'enapka. asi ikunapka. t'ola ]akwekwi a'ka. isko t'a ter tutuki. fa laki. ]akwen'ona yafenapka. el ahan-tin-kwe'ka. holomace luwalan'e anit'ehwa isko tcim koti aliatika. a'lana'wak'a fawa]ia ainana'ka. ko'w aceka. ainanapkoa 65 whisky. All of the young men had no sense; they liked whisky. | (45) Whoever had whisky sold it for sheep, blankets, head bands, money, I bracelets, for all kinds of property. The young men wasted their possessions. Those who drank, when they came to their senses, they were poor. They had no more sheep. | They had no blankets. They had no head bands. They had no shirts. I It was very bad. In order to drink a little they would waste all their property. I (50) They had no sense. They fought together. They tore their clothing. I Every year, on account of drinking whisky, they wasted their flocks. I It was not good. Therefore (they said) to those who had whisky, "Now don't you I get it." They forbade it. "Oh no!" I They profited by it. They had sheep, blankets, head bands, shirts, money, bracelets, J (55) everything. They looked around for something with which to drink whisky. f It was not good. The one who didn't know any better beat one man hard, because he was drunk. I Now a certain man here in my house really drank whisky. [ There were many drunken men here in my house. They came together here. I (60) They would not let us sleep. Many of those who liked whisky I came here to my house. My sister's husband had whisky and he I gave them to drink. He fought with the young men. They grabbed him. They tied his hands. He went to another house I and there again he drank. And again he fought. The ones who lived there seized him. I They dragged him outside. They went way off outside the village. Then there [ (65) they beat 46 Publications, American Ethnological Society Vol. XV antehalinan kwai'ia al'ap aceka. ko'macko'na tenalana acena'ka. a'te'tcipa po'elamatcowe'a. he t'on hinik t'o' acen'a t'o le 'hati. kwa ho' acecukwa. kwa ho' ike'nan'te kwa horn ile'nam'e. hinik atsam homt'on ainana'we'tiha kwa ten ho' acecukwa. ho' aiyutci70 an'a. ho' tupni katsowa ho' ike'naye. ak'i hor t'on lunina'koa yaktocna'wapa o'co'kwa'koa yaktocna'wapa kwa hor t'on hacina'wam'e ho' aiyutcian'a kwa horn t'on ainanapcukwa. ainanapkoa a'tsawaki aiyalapka. kwac ten t'o' acecukwa? kwa ho' acecukwa. t'omc a'pi'laciwan'i ainana'wapte kwac t'o' acecukwa? t'om hon 75 piyan haitocna'wa to' aiyutcian'a peye'a am ana' hon piyana'we. yam halicon'onala' ko'macko'na ]apali'we tutukai. a'pitla'ciwan'i yatinapka. halikwi peyen'iha. kwa yam ike'nan'te kwa ike'nam'e peye'a. tupni gatsowa ike'naye. uhson peyen'iha. yam aiyutcian'ona peyen'iha. so a'pitla'ciwan'i yat'enapka. a'halikwi wo'hanapenankwi il'intin-a'ka. wan'ani hon kiwitsikwi kokwa'wa a'wan kakwekwi iskon ilintin-kwatoka. a'pi'la'ciwan'i si' peye imat t'o' aiyutcian'a kwa yam ikenan'te kwa t'o' ike'nam-e. t'o tupni gatsowa t'o' ikenaye. 'o' le'kwaka. t'o' a-tsawakit'o' yatineki. imatt'o kwa yaiyu'ya'nam'e 85 imat t'o' halikwi ak'a honkwic t'o' yaiyu'ya'nam'e. hol tcuwa him up badly. They struck him with big stones and with sticks. He fainted. The ones who had beaten him I went out to see how he was because he had fainted. For a long time he remained unconscious. I When they came there he tried to get up but fell over. "So you think I am going to die? So that's what you think? I won't die. For I do not have my heart where my heart is. I That's a good one! You were going to kill me, but I won't die. I am wise. (70) I have my heart in my toenails. Therefore, when you beat meon the body, I when you beat me on the head, you do not injure me. | I am wise. You will not kill me." The young men who had beaten him I questioned him. "Then won't you die?" "No, I won't die."] "Even if the bow priests hit you, won't you die? 1 (75) We are going to order them to hang you for you talk of being wise." "All right, let's see you hang me." | (He spoke so) because he was drunk. He had drunk lots of whisky. I They told the bow priests. "He is going to talk about his witchcraft. Although he has a heart it is not where his heart is, | he says. His heart is in his toe nails. That is what he is going to tell. I He will tell about his wisdom." I (80) The bow priests seized him. They took him to the place where they used to hang witches. | "Wait. Let us first take him to the kiva." They took him into the house of the katcinas. I The bow priest said, "Now speak. It seems you are wise. I Although you have a heart, it is not where your heart is. You heart is in your toe nails. So you said. You told the young men. It seems you have no sense. I (85) It seems you are a witch, and therefore you have no sense at all. Even if someone I doesn't pay any attention to you, Bunzel, Zuni Texts 47 teal tse'mapte kwahol ak'a pena~ potca t'o' ampeyen'a. ikati]anakwi honkwati t'opaiya kwahol akia antehatia'kan alal'a tfom pena' potca. kwa t'o' yaiyu'ya'nam'e. yam koleholi aiyutcian'a t'o' peye'koa t'o pjeyen'a. t'o yalice'a anakati t'o' peyeka. ten hiniktci t'o' halikwi. t'o' kwa peyena'mapa toms hon il'ap u'kwai'- 90 in'a. yaman'te hor t'on ko alewanuwa. halicona kwa ko'lehol yam pe'koa halicona kwas aiyu'ya'nam'e. yam papa lesanikwaka. hanate hor lukno piyana'wetiha kwa ho' peyecukwa hor oyona lu' cemace' am papa s'an oyona cemalan a'ka. an oye i'ka. yam oyemcinkwi piyapantiha. kopla'ti an oye lesanikwaka. kop ma 95 la'ti kwa t'o' peyena'ma? t'a tenati imat t'o' ko'lehol peyeka. tcuwetcam'e t'oman hatiaka kopla't t'o yalice'a? kwa t'o' ya'tsawil'am'e. t'a tenati kwa t'o' yaiyu'ya'nam e. tcimenholi t'o' i'yaiyu'ya'lana t'o' yalice'a. ulat peye t'a tenati- ho'lo papa hor kuwaiyona melika owelukwi lu atinece a'ciwi hom ainana'we'tiha. loo hecina lukno horn piyana'we'tiha. ho' acen'a. kwa ho' peyenam'e 1 ho' acen'a a'pi'a'ciwan'i hor ainana'we'tiha. hanate to' heciyat'u horn kuwaiyona t'o' atinen'a. sonta'lu'kwe a'wiyan'a ta 'tci ho' lukni a-wiyat'enakan'a. honkwati ko'ma wan piyahnapce. yaknahnapki. honkw elea 5 peyekia. tomt hiniktci kwilhoi t'ewapa sonta'lu'kwe ha'im'ona you talk to him with bad words, I to make him angry. Maybe, just in order to injure the others just for something | you speak evil words. You have no sense. Now whatever I you told them about your power you will tell. You deny it. But nevertheless you told them. I (90) So I really think you are a witch. If you do not speak we are going to drag you out." I "Do what you yourselves want of me." I He did not remember what he had said when he was drunk. He said to his brother, I "Hurry up! These people are going to hang me. I won't talk. I Go call my wife." His brother went to call his wife. His wife came I (95) to where they were going to hang her husband. "Why?" his wife said. "Well, | why don't you talk? It can't be helped. It seems you told them something. I Everyone heard you. Why do you deny it? Have you no shame? I It can't be helped, you have no sense. Now you have come to your senses, | you deny it. But rather speak. It can't be helped." "Oh no. Brother, I (100) go and tell my white friend at Fort Defiance.1 The Zunis are going to kill me. I (1) Hurry! They are going to hang me. I shall die. But I won't talk. I I shall die. The bow priests are going to kill me. Go on, you had better hurry. I You will tell my friend. The soldiers will come and then I f will have them all arrested." (5) "Maybe we had better take him down for a little while." They let him go. But now he really I spoke the truth. I think it was just 1 This is an error. She meant Fort Wingate. 48 Publications, American Ethnological Society Vol. XV antehalikan i-ka. ko'lehol a'ciwi a'tsawaki ainanapkoa peyeia. a'pi'la'ciwan'i ainanapkoa yam t'awakai t'amlapnan'e a pi'la ciwan'i ainanapkoa an oyon ihiki anapenapka. uhsona tem'la -l sonta'lu'kwe yatineka. iapali tutuka'koa hor han'ona oyemci uhsona tutuiakaR ihiki yat'enagiana. t'a a'pila'ciwan'i tem'la a'wiyat'ena'ki. a'wuteka. ko'leholi hic anteatikoa uhsona' yatineka. ele i'natinam'e a'wit'u ema a'wi't'u sonta'lu'kwe. ho' antecema laciki le'kwa' holno pew'onatenatlesnaham'e kwa i'nam iltem'ana'15 wamre. yoseke'a kocikat'el'ea a'ciwi lestikwe'a. kwa yaiyu'ya'nam'e. yoseke'a ten el'ea halikwi ak'a kwa yaiyu'ya'nam'e koci kwa a'wi-cukwa sonta'lu'kwe kwa a'wi'cukwa. ko'na ace' melik a'wan ho'i a'wi'yan'a sonta'lu'kwe a'wi'yan'a. hicte ho' yu'teclatika. 20 a'ciw a'wa t'ewusu te'tci]a. lawapt'siclena'ia. lesapi ko'w a'wi'ka. sonta'lu'kwe a'wi'nan hor han'ona an oyemc kapali il'iaii luko tutuikaa. akai ainana'ka. koatciwe ale'atiki. uhson ak'a ke'la yat'enatun'ona lapali il'ikoa yam ak'a halicoti'koa ak'a ikanikai. ak'ai yat'enakin a'wi'la. 25 ho'i tem'la lawaptsiclenaiapa a'wikia sonta'lu'kwe. kwili1ana'na. hor han'ona an oyemc'ona yat'enakiantiha. sonta'lu'kwe a'wi'yap two days after that the soldiers, three of them, Icame to investigate. He told them how the Zuni young men had beaten him, I and how the bow priests had beaten him with their clubs, their war clubs. They scolded the Bow Priests who had beaten him, and his wife also. All that (1o) he told the soldiers. That he had drunk whisky, that my sister's husband had given it to him to drink. They were going to take him along with them. And also the bow priests. | He reported them all for arrest. He told them what had happened to him. t "Let them come without fail. Let many soldiers come. I want this," | the man said. All over they were talking about it, and you know how it is, some did not really believe it. 1 (15) "He is lying. It is impossible," the Zunis said. "He has no sense. He is lying." "But it is really so." "He is a witch. Therefore he has no sense. Of course they won't come. The soldiers won't come." "Yes they will. The white people will come. The soldiers will come." I was terribly I frightened. | (20) The time came for the Zunis' religious ceremony. Everyone was cutting prayersticks. At that time a few came. When the soldiers came my sister's husband had whisky. He was the one who gave him to drink. Therefore they beat him. They hurt him very much. I And so they were going to take him first, the one who had whisky. Because of him he had gotten drunk. Therefore they were angry and so they came to take him. (25) When all the people were cutting prayersticks they came. The soldiers came for the second time. I They were going to take my sister's husband. When the soldiers came I we cried. "It seems Bunzel, Zuni Texts 49 hon a'koyela. imati hic hol tehya halikwi hon le'tikwa hon a'koyeka. an suwe otsin'te yatonapa ikatika. sonta'lurkwe laka am papona yatfenakan'tiha oka yacenan'te lak'a hic fsume'ka. yam 30 awe'na leyala yakna kwa u'kwatokanam'ka. sonta'lu'kwe i'katiIka. ham a'ciwi a'tsawaI he'mokwi yacenakwe isnoli tfawe wo'ticnan ham a-yaktocna'we. a'tsawaki tenat lesna ham'e kwa yaiyu'ya'na-wam'e. t'awaka a'yaktocnaplai. uhson ak-a hic i'katika. sonta'lu-kwe hic i'katiia wans awa'ka a'ho'i tfewapa i'latenapika. 35 a'wan t'ewusu make' teckwi'ka. hic aho'i tem'la a'teckwi'ka. tikilapona yam tewusu uplopka. tilil-apona uhsona ha'i hol t'ewalpa a'wi-ka. sonta'lu'kwe hic ko'macko'na hic tewulin-e tacana fopa a'zwinakwi yal'ona halonakwi ehlkona i'yapa ko'macko'na kwila'ana tsi'laye sontallu'kwe. a'ciw a'koye. son yacen'a! kocikati lesholi 40 towo'a'we a'wiyapa ho'i teatinacukwa anakati hon kwa yaiyu'ya'na'wam'e. anakatcic lapali tutuwena'we uhkwatcati hon yacen'a' a'ho'i a'wotsin'te alkoye'a. a'wa mu-la ko'macko'na a'lana a'setop ka. a'wan i'to'we fatepololo'wak^a wo'pa'we a'yalula. awan pisekakwe'we ko'macko'na hic luwalan-e an ulapna i-finaka. hicte 45 atel imin hi'nina hic alkoyeka. a'wotsi ulapna sonta'luk'we yupatcipka. kwa hol ana'nalam'e. ham a'waiyu'patci tina'la a'wotsi that he is the valuable one, that witch," I said. We cried. I His younger brother, although he was a man in woman's dress, got angry. He hit the soldiers. I When they were going to take his brother, although he pretended to be a woman, he hit them. He was strong. I (30) He stood, holding the door posts, and would not let them come in. The soldiers got angry. I Some Zuni boys, some people who pretended to be brave, picked up sticks anywhere j and some beat them. You know how the boys are, some of them have no sense. I They beat them with sticks. Because of this they were very angry. | The soldiers were very angry. They went away for a little while. Next day the people planted their prayersticks. I They kept their sacred fire taboo. Everyone abstained. I The society people were in for their ceremony. Just three days after the society people finished I they came, the soldiers. There were so many they filled the whole long valley to the other I Black Rock, the farther one, as the first ones came to Halona. There were many. Two by two I in long files, the soldiers came. The Zunis cried. "We shall all die." "Impossible." (40) "But they have enough guns as they come. A person can't live. It serves us right. We have no sense. [ It serves us right. We drink whisky. So now it is come we shall all die." I The people, even the men, were crying. Their mules were many, and they carried large packs I on their backs. Their food was packed in wagons and these came last. Their tents were many, and they set them up all around the village. (45) It was just like when the rocks fell. Everyone cried. There were men all around and the soldiers stood guard. I No one could run 4 50 Publications, American Ethnological Society Vol. XV yam a'woye topalnapholi ko'leholi yu'tula kwai'ilekia. kwa hic ko'witaptholi ya'telnam'ka. hon i'teclaqka. aki'api son yacen'a. 50 hekwati lacitlon halikwi an a'wokana'we an tsita an tatcu sonta'lu'kwe t'ina'koa yalacona'we. an tse'makwin ak'a sonta'lu'kwe i'potika. a'ciw' alkoye huwalan tem'la a'teckwapte yam teckwi'we etcipa yu'tul-a'waluta. sonta'lu'kwe luwalakwi a'wi'nan a'wan lumaticnan a'teckwapte a'wan t'aticnan. koti a'wanlewuna'we. 55 kwa lgetsanalam'e ho'nawan teatika. a'ciw a'wan yanutona t'sinawacnan sonta'lu'kw' a'wa mosona t'sinan uknalapa t'ewulaci teat'u. kwa ciwi yaiyu'ya-nam'e kwa mola peyenam-ka haliconak'at'on i'cemaka. ten kwa yaiyu'ya'nam'e luwal'ona luwalan teml'a kotilea a'wunateaka. hic kilaali alimaka 60 kwa yaiyu'ya'nam'e tihkwahna hon a'telan'a. t'ekohatipa sonta'lu'kwe a'ciwi a'wan t'sinan iwa'hinan leantinapka. sonta'lu'kwe iwa'hinan t'sina yakna'ka. li'I melika t'inapona kwawopia il'apona tsiponkwin'e a'ciwi a'wan halisona'kwe hic a'ce'we ciwi'ma peyeka. hic hatia'ka. hic ciwi hi-nina peyeka. uhsona atci hesuskwi a'tci 65 i'sato t'elinan tena' a'tci peye. kwa a'tc ilakna kwa a'tc antecemana'ma. a'ciwi ka 'khol t'elina'we yu'tula-kwai'ika. kwa tcuhol a'wunam'epa yu'tula-kwai'ika. kwa ya'telnam'ka. mas el'e tihkwahna teat'u. tenati ainana'koa a'pi'la'ciwan'i lal i aali'we away any place. Some of them watched them, so that the men could not even take their wives away, one at a time. I They did not sleep, even for a little while. | We were all frightened because we were going to die. I However, the witch man's sisters and his mother and his father 1 (50) were visiting the soldiers at their camp. Because of his doing, the country was full of soldiers. I The Zunis were crying, and the whole village, although they were all taboo, they left their altars and ran away. The soldiers came to the village I and even though they were taboo they took their wood. They disturbed everything. [ These were not happy days. This is what they did to us. | (55) The Zuni officers wrote a letter and gave their letter to the chief of the soldiers. I "Be kind to us. That Zuni has no sense. I He did not speak the truth. Because he was drunk he sent for you. For really he has no sense. I All the people, the whole village, he treated badly. He liked whisky. I He has no sense. We shall live quietly." At daybreak | (60) the Zunis took the letter over to the soldiers. I It was given to the soldiers across the river. Here where the white people are living the store-keeper, Black Mustache, who was the Zunis' trader, spoke Zuni very well. I He understood it. He spoke just like a Zuni. He and Jesus I helped one another. All night long they talked it over. They did not want a fight. [ (65) Late at night, the Zunis ran away. When no one was watching they ran away. They did not sleep. "Well, all right, let us be kind to them. However, the ones who beat him, the bow priests, and then | the Bunzel, Zuni Texts 51 il-ikoa tutula'koa uhsona t'a sonta'lu'kwe lakoa oai yacen-ona lahman'ona uhson lal am papa lal a'pi'laciwan'i lacik'ona piyanap- 70 koa tewulaci uhsona te'tci a-wa'nuwa. upo]an'a. tern kowicholi antehacganapka. ter iskon hinina tetse'ma teijkanakan'a. ter hininatipa ter a'yaknahnalian'a. tcim lesapi awwi'yan'a. tewulac t'on antecemana'we uhsona ho'na t'on yakna'wa hon a'wa'nuwa. t'a ter a'tci iwa'hika a'ciwi yanula hapJonakwi penan 75 iwa'hika. ma lesna teat'u. el'et'a hol yacenuwapholi. tenati. imati ikwalt a'wiyan'a. ele tewulaci t'a tenati koti aleatika. s'yatokwe'ka. a'ciwi tcim el itse'makunapkai. ho' topint ho' wih il'ika. hor a'patcu itcemana'we. hor a'kuwaye itcemana'we. ho' leko ana'niyahki. t'ewapa sonta'lu'kwe a'wa'nan a'pi'laciwan'i lal lah- so man'ona les'ona sonta'lu-kwe a'wan i'topa'wa islon upokna a'wili-tin-a'aii. lal kormacko'na a'wa mu'la yaceka. laciki kwa yaiyu'ya'nam'e an tse'makwin ak'a luwalan lana hic i'tse'meka. a'koyeka. ak'a a'ho'i hic aiyu'lalna'we. kwa tcuhol hanilina'ma. le' ho' a'napa ho'i ya 'ina imat tcimi honkwati 85 yaiyu'ya na tse'ma. kwa yaiyu'ya-nam'eki. le'na t'opint'ona tse'makwin ak'a a'halikwi kwa wohanapena'ma. iak'holt'apa hon a't'sanalpa hol tcuwa kwaholi yam aiyutcian'ona ko'leholi hanasimapa ankoha'ajpa pi'laciwan'i atinajpapa yat'en'a. ko'lehol teone who had the whisky, the one who gave him a drink, and then that one who fought with the soldiers, the one who pretended to be a woman, I the la'mana,l and her brother, and the bow priests, the ones who hung the man, I (70) if these go quietly, we shall put them in jail. Just as much I as they injured him, to the same extent we shall let them wear out their spirits. I Then, when it is even, we shall let them go. Then at that time they will come back. I You want us to be kind. If you let us take them, we I shall go." Then again, the two crossed the river. They brought the message across to where the Zuni officers were meeting. f (75) "Well, let it be thus. All right, let's hope they may not die somewheres. I However, it seems I they will come back again. All right, go quietly. It can't be helped. They treated him badly." Now it was sunrise. I So now the Zunis felt better. At that time I had one baby. I The Navahos loved me. My friends loved me. So I thought I would run away to them. Next day the soldiers went and they took the bow priests and (80) the la'mana, these the soldiers put into their commissary wagon, and took them with them. Then many of their mules died. | This man had no sense. And because of his doirig, the whole great village I worried. They cried. Therefore the people still hate him. Nobody I likes him. Now I am this old, and he is a mature person. And I think that perhaps | (85) he may know better. But formerly he had no sense. Because of the doing of this one man, I they no longer hang the witches. Long ago when we I were children, whenever anyone who had any power, used magic, I when they 1 Men who wear women's clothes and do women's work. 4* 52 Publications, American Ethnological Society Vol. XV 90o ukoa pekwicapa kwa pena'mapa piya]an'a. ainanagan'a. tcimi penuwa. kotcimana yam aiyutcian'ona tcim peyen'a. hon a't'sanapa lesn ilatenap]5a. uhsona sonta'lukwe a'wiikat'ap ak'a a'halikwi a'witehyaka. ak'- tcuholi iyanapena ihalikwic]an'ona. akia a'tci i'yanapen'a. t'opaiya halikwican'a. ele ko'kci a'halikwi a'tehya. 95 sonta'lukwe il'apa. ko'kci le'kwan'a. ak'a kwa i'halikwicena'ma. le'wi ho' aiyu'ya'na. LANDSLIDE (4). ho' t'sanap atel imiia. hic a'ho'i hic tem'la i'Jacetika. alkoyela. i'tecunapka. hom tatcu yam miyakwin a'la. hom hota yam 100 mopiyakwi }akwe'ka. horn han'i an hota il'i lakwe'ka. a'tci 1 sama. hic atfani. tununutila. anukwai'i. aho'i le'tikwa. a'koye'a. hanat'e horn tsita le'kwa. hom cemaka. t'a hom papona ho'na cemaka. hana> hr'u tatcuya cemace! hecina! horn papa loyeia. teclajlga. kwa yam tatcu cemaganam'ka. ho' ilatika. hanat'e! 5 hom hota hom hani laci hom iewulacka. gaplani'ka ho' yam tatcu cemakain a'ai. hor papa koyeka teclana e't hic tsawaki hic amina. ho' iwa'hika. Vaplan i'yanankwi ho' yam tatcu cemakan found him out and told the bow priests, they would take him. When they asked him what he had done, if he did not tell, then they would hang him. They would beat him. Then I (90) he would talk. When they made him cry out then he would tell of his power. When we were children, I they fought against them that way. But that man made the soldiers come and so the witches I became valuable. Therefore, when people quarrel, they call one another witch. Therefore when any two people quarrel, one will call the other a witch. It's all right, it's good. Witches are valuable. I They have soldiers. It's good for them. So he will say. Therefore they no longer strip witches of their power.! (95) That is all that I know. LANDSLIDE (4). When I was young there was a landslide. All the people were excited. They cried. I They looked for one another. My father had gone to his corn field. My grandmother [ was living at her peach orchard. My younger brother was living there with his grandmother. The two I (1oo) were alone. It was very dangerous. The earth rumbled. "It is an earthquake!" the people said. They cried (1) "Hurry!" my mother said. She called me. And also my elder brother, I she called us. "Hurry! Go and call father! Hurry!" my brother cried. I He was afraid. He didn't want to go for his father. Then I got angry. "Hurry!" | My grandmother and my great grandmother pulled off my leggins. The river was full. I | (5) went to call my father. My brother cried. He was afraid. "You're a fine boy! I Fraid-cat!" I crossed over. Where the water was Bunzel, Zuni Texts 53 a-ka. hor pap ankoha]aika. hor alahka. horn elatekai. hon koyeli^. hon tunatikii. atel iminankwin hon t'unatiik. hic at'ani. tomt tununutika. cipololon'e leatoye. hon loyekii. hon te'tcipja 10 kwa ho'na tatcu tcu'wa. mopiyakwin a-ka. hom hota yam nana il'i Vlakweye. lal t'on at'u ciwinakwi. ama ho' a'ne. at'aniti kwa t'o' aiyu'ya'nam'e anukwai'i a'ciw a'koye. luwalona tomt t'sawawa'a. hanat hecina fo'na gaw elatena'wa. hic at'aniti. ham a-ciw mukwinakwi a'wa'netiha. honkwati tem aiyu'ya — 15 napa lo"'ojanaka. honkwat ten anukwai'i a'ciwi a'wokatsiki yam kwahol itcemanaw'ona yam tcawe a'wi'tokana'we. a'koye'a. te'tcika hom tatcu. a'ho'i a'tsawaki yalakwi ye-maka. atelan'e i'patcihka. unapate tcuwayati1ka. a'tsawaki we'anapkia. yu'tulaka. iskon hom tatcu t'unaka. 1al a'ka. a'ho'i temrla J^al a'waka. 20 ko'macko'na uhwaPona yaincokyapka. a'wi-yapa t'unapkoa atel'iminan t'unapkoa a'wanhapokia. kops leati kec laiwe kwai'i? - el'a. i'yet'sati hom tcawe. kwa kawe kwai'ina'ma. el a'loyena'ma. yose' yo'ka. atel imika. e't a'ciwi i'getsatika hamre i']anika. imat koholikwe'a. atela lo'o ele tekwan'tholi. yala'tehyahamnele'tikwa. 25 running high I went to call my father. I My brother found out. He ran after me. He caught up with me. We | cried. We looked around. We looked towards where the rocks were falling. It was very dangerous. I It rumbled all the time and clouds of dust rose. We cried. When we got there I (lo) father was not there. He had gone to his peach orchard. My grandmother | was living there with her grandchild. "You had better go back to Zuni!" - "All right, I'll go." "It is very dangerous. | We don't know anything about it yet. There is an earthquake. The Zunis were crying. In the village they are just I howling. "Hurry up! Be quick, or the water will overtake you! It is dangerous." | Some of the Zunis were going to the Hopi country. "Perhaps they still know how (15) to tighten it up. Perhaps the earth is really opening up." The Zuni women [ took out whatever they were saving and gave it to their children to eat. They were crying. I He came there, my father. Some people, young men, climbed up the mountain and a great chunk of rock broke off | and hurtled by as they were looking. The young men shouted. They ran away. I Right there my father saw it. He came here. All the people came here. I (20) Many people in the village were waiting for them. When they came [ the people came to meet those who had seen it, who had seen the rock fall. "What has happened? Is the water coming out already?" I "No. Be happy now, my children, the water is not coming out. Do not cry. I It has turned out to be false. The rocks fell." But although the Zunis were happy, some of them were angry. | "Surely it must mean something. Rocks are hard. It has not happened for nothing, because mountains are valuable," some of them r (25) said. 54 Publications, American Ethnological Society Vol. XV ho' oleka. ho' kone ogeka. ta'htcic a'ho'i tem'la haponapa ciwi tsawaki kwa tcuhol u'nam'epaa ho'na'wa mo'lacka. uhsona telokatiki atela imi'we teloklatiat'apa hon yam mo' tecunapki. a'ho' a'koyeka. ta'htcic ho' imat kwa koyena'ma imat kwa tse'30 menam'e ho'na'wa mo'lacka. hor tsita samu'ka yam mo'we itcemanan samu'ka. uhsona tepikwe'ka. uhkwat'cati ham'e a'ciwi anawanapla. hinik tcuwatikoli ciwanii acen'a. a-ciwan'i kwatikoli ike'na t'enaye a'ciwi le'tikwap a'ciwan'i kwa i'^et'satinam'ka. i'hapolanapla. 35 coto'we li'akwa onea'we kawaia'we hapokanapla. atela imika tekwi wo'tunan kwai'ika. i'tehyanan kwai'ika. lo'o wo'tunan kwai'ika. lesnapte kwa a'wan penan yo'nam'ka. tepikwai'ip a-wan hic mosi'koa a'ciwan a'wan hic luwalan ili'koa pekwin'e hic tihkwahna ho'i tea'ka yatoki aiyapatciia uhsona honkwat acetun40 'onak'a atela imiika. ter hon a't'sanapa hic tse'makwi teatika. hon a t'sanan'te hon itse'meka. haitokati a'laci a'ciwan'i tcuhol tihkwahna ho'i teakoa an tse'makwin ak'a luwala'ka. ter tfa atel imipa yam ko'lehol a'koye'koa hi'nina luwalan tem'la i'get'sanam'ka. alkoyeka. kwa luwalam'e lestena hon i'tse'meka. 45 lesnapa ho'na'wa tatcu pekwin'e hic tehya'ki. kwa la'ki ho'no I was grinding. I cried as I was grinding. Meanwhile all the Zuni people gathered together. IWhen no one was looking some Zuni boy stole our melons. Then | they quieted down. They quieted down about the mountain falling and we looked for our melons. The people were crying, but it seems I did not cry. It seems ] (30) he never worried about us. He stole our melons. My mother was cross. [ She was saving her melons and so she was cross. That year passed. And then indeed it happened. Some of the Zunis somehow had guessed it. | "I think that some one of the priests will die. I think the hearts of some of the priests are wearing out," the Zunis said. The priests were not happy. They met together. | (35) They gathered abalone shells, turquoise, corn pollen, sacred meal. I They went out to leave it where the rocks had fallen. They went out to save themselves. They went out to leave their shells there. I Nevertheless, their words did not come to pass. After one year | the one who was chief of them all, the one who held in his keeping the whole village, lekwin, died I He was a fine man; He looked after the Sun. Perhaps, because he was going to die, (40) the rocks fell. We were still children. There was much worrying. I Even though we were children, we were sad. They suffered more, the old people and the priests. | We lived by the thoughts of those who were good people. Therefore, again, as when the rocks fell, they cried the same way. In the same way the whole village | was unhappy. They cried. Just as if there were no more people in the village, we were sad, [ (45) because our father, pekwin, was very valuable. Now, ever since we I have grown up, there has been Bunzel, Zuni Texts 55 a'ho'i a-wiyo'katekwi kwa tcuholi hi'ninamne. a4ia ko'macko'na a'ciwan'i i-yanapena'we. yatcu a peye'a a-ciwi ham'e a'samu. kwa kak'holi pekwin-e laci kwa hi'ninamne. ho' yam papa ampjeye'a koahtci a-wi-na. el t'o' tse'menamnt'u. 1akwa'mosi a'potca' kwa yaiyu'ya'na'wamne. kwahol aao tfom 50 ko' antikwapa tomt t'o telo^anaaina. koahtcic a'wirna. tern hon a'fsanala pekwine tihkwahna'ka. kwa kwahol ak'a a'ciwan'i kwa i'wolena'wam-eka. hic hiyolucna pekwin~ laci tihkwahna tea'ka. ho'na'wa a'nana i'witcemanapka. ho'nawa a'nana akAi kwa 4gcima kwa i-natinamne tea'ka. hic la-'i fon i-yanapena-we. kwa 55 t'on a'ciwan a'klokcam'e. hinikati kwa litame. to'na'wa ie'-na'we a'potca. ka'iholi hor nana hor atine'koa ho' aiyu'ya'na. ciwan-i kwa yaiyu'ya'nam'ejpa pi'laciwan-i atinapapla yam rkepyatonan'e i'yatoyana yam t'supasikwin'e ipasikuna yam tamrapnan'e i'eana cemanakapa ciwan'i tean-te yaiyu'ya'nam'epa pi'laciwan' 60 i-na' hata tapin'a. ciwan'i kwa yaiyu'ya'nam'epa hata ]apin'a. ko'macko'na hor nana kwahol hor ampeyekii. yam nan a'ni kwahol ho' pena~ aiyu'ya'na ho' yam papa ho' le'anikwa tcuwa ton ciwan'i tean'te kwa fo' yaiyu'ya'nam'epa. ton aho' a'ya-na ton a'lohaiyapa kohol tfsan'on holi yu'he'to kohol t'sana aktsi] 65 tsana kwahol ampeyejpa yam t'sana te'onak'a kwahol ampeyejpa no one like him. Therefore j the priests scold one another a great deal. They talk about their months. Some of the Zunis are angry. I It was not so, long ago in the days of the old pekwin. I I have talked to my brother. "Never mind them. Don't you worry about it. | (50) The chief priests are bad. They have no sense. I If they say anything to you, just you keep quiet. Never mind about them. When we still were children, pekwin, was a fine man. And the priests did not quarrel with one another about anything. I Yes indeed the good old pekwin was a fine man. I Our grandfathers used to love one another, our grandfathers. Therefore! (55) the rain never failed them. Nowadays you just scold one another. I You priests are not good. No wonder it does not rain. Your hearts [ are bad. I still remember what my grandfather told me long ago. I Then, when a priest had no sense, they would tell the bow priest and [ he would put his bandoleer over his shoulders, and put his shell bracelet about his wrist and pick up his war club, I (60) when they called him, and even though he was a priest, if he had no sense, the bow priest I would come and strike him on the breast. If a priest had no sense, he struck him on the breast. I Many things my grandfather told me. I I remember the things my grandfather used to talk about." So I said to my brother. I "Even though some of you are priests, you have no sense. You are grown people I (65) with gray hair and no longer children, so it should be plain to you. When one talks to a child about something, to a little boy, I because he is a child, when one talks to him, I he will not 56 Publications, American Ethnological Society Vol. XV kwa hatiacukwa. t'sana t'on a'laci. t'on i'wike'nana'wa. koahtcic a'wina' honkwati kwa yam a'yu'ya'nam'ona alka kwa t'on i'wile'nana'wam'e. kwa t'on yaiyu'ya'na'wanme. tse'map kwa et'sana70 lam'e. kwahol yam haitocna'we t'on i'yamikana'we. lestikleapa melik a-wan pena'we t'on ak'ia i'wolena'we. anulawe t'o' i'cemakena'we. kwa t'on a'wiya'tsawil'am'e. ko'macko'na yam i'ka tekwin tse'mapa kwa get'sana]Amne. hon pena' luwalaye. hinilati kwa kwaholi auwulohnan'e kwa ko'lehol yam tse'man'ona kwa t'on 75 t'una'wanme tse'makwi klokcamne yam penan ak'a yam tse'makwiwa'a t'ewana'we ket'sanapa koleholi yam anteceman'ona hon tcuw yuhatiagana a'wa tse'makwi ko'kcapa. yam penan ak'a yam hic pekwakusna'w ak'a t'on i'tse'me'a. ai'k' holt'apa kwa ho'na'wan a'nana a'ciwan'i kwa lesawinam-eka. i'witcemanapkia. so yam ho' papa lesanikwakia. ko-macko'na ho' ampeyepka. e'te kwa hor anhatiana'ma. yose-we ho' peye'a. ishol ho' tse'me'a yam marki yam tsawaki a'tcia antse'manan ho' koyeka. honkwati hor ma'ki hor tsawaki kwa ciwan'i teamekat'apa kwa ho' tse'macukwaka. ko'macko'na a-ciwan a'wak'a pena'we. kwa tomt holi telogana'85 wam'e. kwa yaiyu'ya'na'wam'e. kaki tcuholi penanak'a ihanukwahkat'apholi. kwa ^et'sanaram'e. ko'macko'na ati hon pena — wai'a luwalaye. mepenawak'a anula'wak'a a'ciwan'i i'yanapena-we. Wakwa'mosi yam tatcu itehkwai'ianap1a. kwa yam listen. You old men are children. You will keep it in your hearts. Never mind Iabout them. Maybe you are the ones who have no sense and therefore you do not take this to your hearts. ( You have no sense. When one worries it is not a happy time. (70) You criticise one another about your dates. And furthermore I you quarrel over the words of the white people. You wrangle over the offices. I You have no shame. When I think of how we have come so far | it is not a happy time. We stand around grumbling all the time. No wonder I you do not see your country the way you would wish to see it. I (75) Your thoughts are not good. Because of your words, because of your thoughts, I if we were always happy, we would listen for that for which we wish, I if your thoughts are good with your words (it would come about). But you are just full of words, and so you worry all. Long ago our I grandfathers, the priests, were not like this. They loved one another." (80) So I said to my brother. Much I talked to him. But I he does not listen to me. In vain do I talk. Sometimes I worried for my daughter and my son. For them I worry. I cried. Perhaps if my daughter I and my son were not priests, I should not worry. I Much the Zunis talk because of them. They just won't keep quiet. I (85) They have no sense. No one ever prevails over another with words. I It is not a happy time. It is a great shame that we I always are grumbling, about the white people's words and about the offices. The priests I are always scolding one another. The Bunzel, Zuni Texts 57 tatcu il'apa ]akwenam'e. tomt ho' aiyu'ya'na. kwa yaiyu'ya'nam'e ]aiiholtapa ciwan'i tehya'ka laci tewuko'li'a amina koa ho'i 90 kwa an tcawe kwa itcemana'wam'e. kwa l]etsanaiiame imatcic holno kotile'a yam alacina'we kotile'a. iyo a'wa tatcu. iyo a'wa tsita a'wa yu'makwe'nan hapic tcuholi tcim t'o'no tcawo'aJpa yaman'te kwahol ileyeka? heyenan t'oc yamanate i'kusleka? a'wa tsita ho'i samun'te a'wa tatcu aiyatsan'te kwahol leaptun'ona 95 a'wa tsita a'wa tsitsikan-a a'wa yu'makwe'na' a'wa lea^ian-a. antcian'a. aleaka aliteapte a'wa tsita kwa alcukwa wiha loyeipa kwahol wea]~at 'a wiha we'ana kwa an tsita alcukwa kwa an tatcu alcukwa hic antcian'a. akla a'wa tatcu lacit'apa a'wa tsita lacit'apa aminapia ko'leholi a'wa yu'makwe'n ho'i ya'lY'koa ton 0oo tcuwa aiyu'ya-nakan'a. yam tatc itcemana' yam tsit itcemana' 1 luknia ho' a'wa peye'a. lakwemosi ciwan'i kwa tehyam'e kwa an tcawe itcemana'wam'e. t'ewana'we mepena'wal-a kwahol pena'waka kwa itcemana'wam'e. kwa letsanagamne. tomt holn al'u'ya' kwa yam tcawil'i kwa ]akwamne. imati hic holi an tcawe a'samu. 5 ho' yam tcawe kwaholi a'wampeyejpa horn anhatiana'we. honkwati horn penan'e i'paltoiapJa honkwati ho' acepa hor tcawe kwa ho' peyenam'apa tcimi hor tcawe kotile'a a'te]an'a. honkwati. chief priests threw out their father. I They would not have their father live with them. I just know about it. They have no sense. [ (90) But long ago, a priest was valuable. He is an old man and poor and feeble. He will not live long. I His children do not love him. These are not happy days. So it seems I that somewheres they do wrong. They do not honor their parents. Our poor father, our poor r mother, for us they have labored! Or else who of you when you were first born j could dress yourself? Did you wipe yourself when you soiled yourself? f (95) So even if you mother is unattractive, and your father is ugly, you should be the ones to clothe them. r Our mothers nurse us. They toil for us. They carry us about. | It is very hard. When it is time to sleep, even though she would like to sleep, our mother will not sleep if the baby cries; I or if there is any sickness, if the baby is sick, his mother will not sleep f and his father will not sleep. It is very difficult. Therefore when your father is old and when your mother [ (100) is old, when they are feeble, you should remember how they toiled for you, how they have brought you up. { (1) You should love your father, you should love your mother. I So I tell these. The chief priest is not valuable. His I children do not love him. Always because of what the white people say or because of some kind of talk | they do not love him. These are not happy days. He just goes around anywheres. | (5) He does not live with his children. It seems his children must be awfully mean. [ I tell my children all of this. They always listen to me. Perhaps when my words are at an end, perhaps when I die, I when I am no longer talking to my children, then my children 58 Publications, American Ethnological Society Vol. XV ma i'me. kwa ko'leholi yam a'tun'ona aiyu'yanam'e. ulati hom 10 a'hota hor a-nana honkwati kwa yam tsita anhatiana'wam'e. samukAn'a potcakiana. ko'lehol gakwe'nigian'a kwa yu'he'tam'e. honkwat potcagan'a. ulat luknio kwa ko'leholi yam teatun'ona kwa ho' aiyu'ya'nam'e. t'ewana'we yam tcawe kwaholi ho' a'wam peye. honkwati luknio horn anhatiana'we. honkwati. alkai hon 15 tihkwahna kakweniye. ko'macko'na horn tcawe horn a'tsawak kwil'i hor a'tsawaki. ha'i hor a'maki t'opin'te e'le. kwil'i tsawaki hic hor tcawe tihkwahna. kwahol yaniktcia aik'a ho' ketsana. t'a a'wan tatcu ketsana. ko'macko'na am miyapa am mo'lapa an tcawe i'to-wena'wa. ak'ia et'sana. t'a am mopiya-we hic ko'20 macko'na. kwahol le'na'a t'a a-wan tsita ho"o horn lolanaiye. t'a horn mokwi'we t'a hor copa molaiye. la'ki hon a-wan t'am ela'un'a. copa horn molaye. a'wan tsit'ona hic ho' ketsana. elte ho' yu'te'tcika tea hic antcian'a. ele ho' yu'te'tciia. t'a tenati. ko'macko'na hor t'on tcawe. kwa tcuhol tea team'e. homa. 25 ko'macko'na hor t'on a'ho'i hor a'wowo hor a'nan hor a'weye hor a'wotsina'we i'tokanapkoa. ko'macko'na hon i'yunapa. el kwahol ak'a potca tse'manakakwam'e. is t'opa acepia kwa get'sanaaam'e koyen'a. ansamo a'koyena. hic potca. hic le'wi. hic ko'macko'na ho' peye yam tcawe. will live badly. Perhaps. I But I don't know. We do not know what is going to be. Rather my I (lo) granddaughters and my grandsons, perhaps, will not listen to their mother. I They will be mean. They will be bad. They will put them out to live somewheres. It is not plain. I Perhaps they will be bad. But rather I do not know what is going to be. I Every day I tell my children something. I Perhaps they listen to me. Perhaps that is why we | (15) live together nicely. I have many children: my boys, I my two boys, my three married daughters and one girl, and two boys. I My children are all very fine. They are fortunate. Therefore I am happy, I and their father is happy. He has much corn and melons, and his children will eat. Therefore he is happy. And he has peach trees, many. | (20) He has things growing. And I, their mother, have a chile garden, I and onions, and my gourd vines. Today we | shall set up poles for them. There are already gourds on the vines, their mother's vine. I am happy. But I when I am tired it is very difficult. But it's all right if I am tired. It can't be helped. I You are all my children. You are not some one else's children but mine. 1 (25) My people are many. My son's children and my daughter's children, and my nieces, and my brothers, these are the ones who will eat it. There are many of us to see one another. I Do not worry because of some trouble. If one of us here should die, [ they will not be happy days. We will cry. All of you will cry. It will be very bad. I This is all. Much I talked to my children. Bunzel, Zuni Texts 59 FAMINE (8). 30 hic ka'e holi ho' t'sanapa hic teloceki. kwa hon itowena-wamne. t'ewana' meawe met'capiwe t'a ikahi ta sawe. lesaps hor tsita hor kaka lehoku t'ewankwin he'micinkwin hon a'wa'ka. hor tsita ehkwi horn sialk horn setoye horn setop hon a'wa-ia. hecot'a tsinakwi hon a'te'tcila. gakwai'in islon hon tutunapka. son 35 awa'ka. laku sanananan piyakwi hon a'te'tcika. hic sowe. hic ema. hor kaaii yu'te'tciks. yu'te'tcinan: kise wan i-mu. hor le'anikwaka. hor animuka. si hanat la'ai tsita le'kwanan s'a'tc a'ne. a'nap ticomaha' hor a'tci wan aincokya. li'hno a'patcu kute. ho' loye'a. ho' teclana' hana' laali lawe e'te tsita le'kwaka. son 40 a'wa'ka. sunhap yalawan hon a'want'ewakia. t'ewap fas hon a'wa-'a. horn lkit'as hom setoye. su'nhaka. tas hon a'want'ewaka. t'ewap t'as hon a'wa-ka. ho' yaman'teye. ho' yu'te'tcika. ho' yu'te'tcip kaka hor i'seto'ka. a'wa'ki. su'nhaka. ta hon a'wantewaka. ta tewap hon a'want'ewaki. he'micina'kwin hon a'te'- 45 tcika. hon a'te'tcip hor tcawe t'inaye. luki walalupi. hom tsita a'wan o'leye'a. su'nhap hewetap wo'lea'wa wo'te-i'ya. tsita hor le'kwaka. hic aliman'ona t'o' wo'le-iya. hewe ciwe hon (30) FAMINE (8). Long ago, when I was young, there was a famine. We had nothing to eat. | Finally we ate cactus, roasted cactus, and leather, and bones. At that time I went with my mother and my [ uncle far off to the east, to Jemez. My mother I went first. My uncle carried me on his back, and with me on his back he went. I (35) We reached Pescado Spring. There we drank at the spring. So we I went on. We came to Where-the-Bells-Hang. Here the sand was very deep. [ My uncle was tired. When he got tired, "Nephew," he said, "sit down a moment." I So he said to me. He put me down. "Now go ahead," mother said. So they I went on. "Oh dear, you two wait for me; this place is full of Navahos!" (40) I cried. "I am afraid." "Go on now, go ahead. He can go fast if he wants," mother said. So we | went. In the evening we camped in the mountains, and then next day we [ went on. My uncle again carried me on his back. Then it was evening, and again we camped. I Again next day we went on. I walked. I got tired, and when I I was tired uncle took me on his back. So we went on. Evening came and again we camped. ( (45) Next day we camped again. Then we reached Jemez. I When we came there my children' lived there. This man was Walalupi (Guadalupe). My mother [ ground for them. In the evening she came bringing paper bread and stew. Mother ( said to me, "This is delicious, what I am bringing you." We ate bread 1 Probably people whose fathers belonged to his clan. 60 Publications, American Ethnological Society Vol. X V 50 itowenapJka. t'ewap ota-ihakiipa t'elap hapoka. kisitiwa tsaiyahe lulai lewa'u lukal tihi lal luka huwo'wo no'ni ya-ni tai'ima lesna hon otipka. kwa ho' koko tikil'am'e. luwal'ona he'mici'kwe. a'woka mulowe hewe ciwe wo'punap a'wi-ka. a'wi'ka. teli'to'a hic le' i'wok poa'ka. hon oti-kwatola. ewactoki a'maki su-ni kat'sana 55 ewactok lestikweka. tetcunap hon i'to'we pehawo'ka. yam kakwin setopa a'ne. t'ewap hor tsita muw elanakwi o'kan a'ka. itiwap ho' ocetika. so' a'ka. so' letsilo'kwin ho' te'tcika. te'tcip hepokon'e mulowo-'e. ho' ulihka. ho' ulihap mula we'atcowe'a. so' i'to^ka. ho' 60 teglalka. so' ye'makii. ho' ye'makup mula ikane'a. he'micikwe oka kwac tfo' an la'le ahnamk? - el-a - kopla't samu?- mu'lona ho' ulihka. ak"' hinik samu. iskon horm tsita he'mici'kwe honkwa mu'lon ulihka ak'a. su'nhap yam kakwin hon a'ka. t'ewap lakisti walalupi s'a'ne. 65 holomace hon ikocena'we wet'sana hon aklunap1ka. make' yo'ka. wet'sana at'unapka. uyat'capika. uyat'capiap son alonapla. s'ak'a. akwap hon i'towenapka. su'nhap yam gakwin son a'wi-ka. t'ewap luwala'kwe tsawaki hom wo'wil'i hake'a. ho' wo'wil'i'ya. waiac kwikiawe heyahoniwe hanelaye. su'nhap wakce tcat'sana ho' and meat. [ (o0) Next day they asked us to dance. That night they met, Kisetiwa, Tsayehe, I this man Lewa'u, this man Tihi, and then this man Huwowo, Noni, Yani, Tai'ima, and I, these [ danced. I was not a member of the Katcina Society. The people of the village, the Jemez I women, brought us bread and paper bread and meat. They came. In the back room I it was piled up like this. We went in to dance. The girls, and the young women said, "Little Zuni Raindrop!" 1 (55) So the girls said. We stopped and packed up our food and went back to our house carrying it. I Next day my mother went to grind at the place where they kept parrots. At noon I was hungry I so I went there. I came to the foot of the ladder. When I came there, there was bread in the oven. I I pulled one out. As I pulled it out the parrot cried out. I ate it. I i (60) finished it up. So I climbed up. As I climbed up the parrot was angry. The Jemez t woman said, "You didn't take one of his feathers?" "Oh no." "Well, why is he mad?" I "I took a loaf of bread. I think that's why he's mad." My mother was there. The Jemez I woman said, "So that's why. Because he took a loaf of bread." In the evening we went back to our house. Next day Lakisti and Walalupi went. I (65) We were playing far away. We had a puppy. We made a fire. We got coals, I and then we put the puppy in. We singed it. After singeing it we roasted it in the ashes. It was done, I and when it was done we ate it. In the evening we went back to our house. Next day I a young man of the village asked me to herd for him. So I herded cows. I We made lunch of milk Bunzel, Zuni Texts 61 imaltoye hon t'atekwin a'wi'ya. a'want'ewaka. t'ewap t'a hon 70 wo'wili'ya. a'wantfewaki. hon 1ose mopiyacnan kwai'ika. lesna hon tfina'ka. tehsitiaii. itiwanakwin te'tci^a. su'nhap luwala'kwin el t'o' wan tfelap ukwe'nam't'u. tikilPona a'wal'un'a. tcuhol kwai'ip kwa ko'kcicukwa. felap tikilalona kiwitsikwin haJpo~a. a'ho'i 75 hic em'a hapokea. tikilapona tenenapla. tona i'a. lal na'le. cemanapki t'a i'ka. lal koko cemanapki ta a i'a. tipil'ona opon lehol t'sana setoye. hic yu'kti. tikil'ona pitcatcaka. tikil'ona hepalooa. t'sum ko'wi tenala'^a. palohki. palohnan heJaloia. le'wi fsana. up tem'l i-yutsi at'sanapte. yalu tutatsi cema- so na'ka. i'ka. kwatoika. i'tulohap kawe hic wo'yoye. a'ka. fekohatip tetcuneka. tewap iskon topin'te tepikwai'in'e ho' imo'ai. islkna kwai'inan gal ho' a'a. aince ainakwi ho' i'ia. ho' i'nan iskon hon a'wanfewaka. tewap son a'waA'a. mu'kwina'kwin. owelukwin iskon 85 a'wantfewaki. t'ewap son a'wakia. su'nhaka mu'kwina'kwin hon a'te'tcika. a'mukwi tewa'kwe aince-kwe t'ewap hor cemanapka. hor il'in-tin-al'u i'tolana'ka. hepaloA t'a tJoa woalea'we a'mukwi ewactok hor setopa ]akwai'inankwi a'wa'k. iacima ma'tsa pancakes. In the evening I came riding a young calf. | (70) We came to the corral and there I stayed over night. Next day, again, we I herded, and we stayed over night. We went out to pick bitter fruits. So I we stayed there. It was winter. The winter solstice came. In the evening (they told us), "Don't go out in the village I during the night. The society members will go around and if anyone goes out (75) it will not be good." At night the society people gathered in the kivas. Many people I met. The society people sang. Turkey came. Then they called Deer, [ and he also came. Then they called a katcina, and he also came. A society man | was carrying on his back a sack of meal, just so small. It was very heavy, and the society man staggered under it. Then the society man | made hepaloka.l After a little while he dug it up. After they had taken it out it was hepaloka. j (80) So small. He gave it to all, even the children. Finally they called the Catholic priest. I He came. He entered. He walked around and wherever he passed by there was wheat lying on the floor. He went away. [At daybreak they stopped. I After that I stayed there for one year. Then we left there | and came this way. I came to Fort Wingate. There we camped. { (85) Next day we went on. We were'going to the Hopi country. We came to Fort Defiance, and there I we camped. Next day we went on. It was evening. We reached the Hopi country. The Hopi and Tewa Bear clan people sent for me next day. They took me around. They gave me to eat, hepaloka and jack rabbit'stew. 1 A paste of sweet corn meal, baked underground. 62 Publications, American Ethnological Society Vol. X V 90 musuli'we cotsito'we lesna a'hanela'ka. itiwap itowenapkia. su'nhap hon hayacnapla. awwikia. iskon hom nana ta'hwa iskon hon t'ina'ka. apten t'ewaka son yam ulohnakwi ciwina-kwi a'nuwa. hor tsita le'kwakii. hor nana ta'hwa ho'na iyo hametsi. 95 son awikai. mecokak'a ciwinakwi ho' i'ka. ho' i'yap tacana ke'si tcim hor pu'analia. ho'na'wan tatcu pekwin'e honkwas acen'a ak'a atela imikii. kalatsilona'wa uhson ak'j tepikwe'iia. telakwai'ip pekwin aceka. acep kwa yatoka kwai'icukwa a'ho'i le'tikwa. t'ewap yatokwe'ika. tcims iskon ulohnan iko'kcikia. 100 iskon lat'sa'ti lekwin yo'kai. uhsona ho'n a'wilika. tcuneka. 1 tcunap iskon sa'ni pekwin yo'ka. DANCING AT OJO CALIENTE (3). gak'oli telakwai'ipa aiinan a'laciki i'luwalape'en'ona uhsona lkoyuptco a'pe'yeka. ko'sewit'u le'tikwaki ko'sewiganapka. ohe'kwe 5 kokw'a'tci i'ka kainan a'tc i'ka a'tci a'witen t'ewap ko'yuptconakan'a le' kokw'a-tc ikwan ikii. uhsonas a-witenakanans yatokwai'ipa si' son i'to'wacena'wa le' a'wo'katsik' le'tikwaka a'wokat'siki The Hopi I girls took me on their back and we went down to the spring. Water-cress 1 (90) and dumplings and sweet corn meal, that is what they had for lunch. At noon we ate. I In the evening we picked grass, and then we came back. There was my grandfather Tahwa. There we stayed. We stayed there for five nights. "Now we I shall go to our own country, to Zuni," my mother said. My I grandfather, Tahwa, had saved our lives. I (95) So we came. I came to Zuni on a burro. When I came back I was tall I now. So then they initiated me. Our father, pekwin, perhaps I was going to die. Therefore the rocks fell, where the spruce trees grow, because of that. A year passed. In the spring pekwin died. When he died, "The sun will not rise," the people J said. Next day the sun rose. So then the world became somewhat better. I (100) Then Latsati became pekwin. He took care of us. Then he finished, (1) and after he finished then Sani became pekwin. DANCING AT OJO CALIENTE (3). Long ago in the spring the men who lived all the time at Ojo Caliente, these I spoke about having ko'uptconawa.1 "Let the katcinas bring word of it," they said. So they had the katcinas come with the message. Two Ohewa j (5) katcinas came. They came to Ojo Caliente. "In four days will be ko'uptconawa," J the two katcinas came to say. Four times the sun rose. I "So now we shall cook," all the women said. Some of the old women I shelled "The gods go in at many places", a winter ceremony consisting of simultaneous dances by different groups. Bunzel, Zuni Texts 63 hames tcut'sikwacnapki ewactol mu'lowenapka ham'e he'palowenapkai. s'uhsite su'nhaka si' son a'witoganagik a-lacik le'tikwakii a'wans a'woye tehaktconapkia ko'kw'awan 1akwi a'witolanan 10 kwai'ila. s'telap ko'kos a'wi'teloa. ta'tcic tikilaponas yam tec'kwin'e wo'punapa t'opa ^aikwan ko'yuptcona]ianan le'kons yam teckwi wo-punap a'wa'ka. s'a'te'tcinans teckunapka yams Valin acnapka s'tenanapka. ta'tcic hehe'a hatacuku ko'yemci salimoiiya uipo'yona tomt'sinapa lesnas a'witelka o'tiwi'teUla. s'uhsonas 15 tenala'ap sewikana'kwe s'awi'ka. a'wiap ham'e ko']w a'wi'ka wo'tem'lat'a ham' a'wiP'a. a'hekcina ci'lowa uhson a'wi'ka. s'uhson tetcunenans u'kwe'iai lal tas ham a'wikia. taka ko'ko i'setopa s'uhson a-wi'kla o'tipka sewi]ana'kwe s'yam' upkwin s'awi'ka. son i'wohhaiyat'u tikilapona le'tikwaka. t'o'cowe iyukna'ka. 20 uponas i'yukna'k^ s'iwohhaiya]ia. si' olo'ik ta ta otiwe. ho'na'wan a'tatcu ko'ko o'ti'we lacimapuckwe'na teatunon aka a^a t'a le' oatiwe. s'uhsonas olo'itikia. tcim mo'la' yo'-a iaiya coho'ekii. ants'umehna'we. s'mola'aka ]aiya kus]a s'hape-leka. ohe'kwe tcupa'kwe kwil' u'pe s'yam 25 a'tatcu lKo'ko haipognap]a. son a'wa'nuwa. gapkwe'nakwi son corn and the girls made bread. Others made hepalok. I That evening, "Now we shall give them to eat," the old men said. I (o0) Their wives set aside a portion of each dish, and they went out to give them to eat at Katcina House. [ So at night the katcinas came in groups. Meanwhile those who belonged to societies I took their altar to the other house where they were going to hold ko'uptconawa. There | they went, taking their altar. When they got there they set up their altar. I They made their medicine water. They began to sing. Meanwhile Hehe'a, Hatacuku, Koyemci, Salimopiya, (15) U'po'yona, Tomtsinapa, these all came. They came in dancing. I A little while after that the one who had brought the word came. Then when they came other katcinas came. I The Mixed Dancers and others came. The Red Paint katcinas came. | When they finished they went out. Then others came. The Frog Dancers came carrying one another on their backs. I They danced. The ones who had brought the word came to the place where they were staying in. ( (20) "Now let us scatter," the society people said. Seeds were given out. They were given to all the people in the room. I Then they all separated. Now summer came and again they danced. Our fathers, the katcinas, dance I that there may be great quantities of water. Therefore, again, they dance thus. So now that summer came. i Now the first melons appeared on the vines. The wheat turned yellow. We waited anxiously and the melons ripened (25) and the wheat became dry. Then they came together, the people from Ohewa and from Tcupawa, two kiva groups. Their I fathers gathered the masks. "Now we shall go to Ojo Caliente. We I shall 64 Publications, American Ethnological Society Vol. XV a'wa'nuwa. hon o'tinkwai'in'a ohe'kwe tcupa-kwe le'tikwela. a'ho'i hic tem'la a'weletcoka. ta,'tcic luwal'ona kanakw' a'maki ewacto]i t'elina'we yato'we o'kna'we. a'ho'i ko'macko-na a'te'30 tcilan'a. ko'maoko'na mulo'we hewe heteala i'towokia. nomilta'tcis ko'macko'n ho'i a'te'tcilka. ho'i'pot'i'ka. meluna molaknan uhson alimanan a'weletcelka. su'nhaps kokw' a'wikia aiinakwins ko'kw' a'wika. yam upotun tekwin s'isons a'wi'ai. t'ewap tcim hic yato kwai'ila s'ukwe'ka. 35 koko a'witenaklan s'ukwai'ipa luwal'ona s'masiyenapka. s'uhsonas i'tonapka koko s'i'tonapka. saticna'kai. ta"tcic kaoyem'ci i'toweyonapga mulot'ap ciwet'ap melu'na molaknan ko'yem'ci yaknaai'pa yam u]apa'wa'ia pehenapak s'yam upkwin a'wa*ka. s'a'te'tcinan s'i'to'napka. s'i'tonape'en t'ehwito'kwi awa'ka. s'it'inaka. 40 ta"tcic ko'ko s'ukwe'-k. t'ehwitokwin s'a'wa'ka. s'o'tin-kwai'ika. tetcunenan yam upkwin ikwalt a'wikia. u'kwatoka. yam upkwi tenala'ap u'kwe'nan t'as a-wa'ka t'ehwitokwin a'wa-'ka. otipiia. a'witenakan tehwitan o'tipia. tetcuneka. tetcunap pi'laciwan'i pani'ka tfehwitokwin. s'ko'yem-ci lesanikwaki a want'ewat'u ho'na'45 wan tcawe kacim antecemana'we t'ewan yaton'e. ter t'a ho'na tcaw'il'a'wa le' pi'laciwan ikwap ko'yemci nana'kwe yu'hatia'go to dance," the Ohewa and Tcupawa people said. | Then all the people I went there, severally. Meanwhile the people at Caliente, the women ]and the girls, were grinding night and day. Many people would come. | (30) So they cooked great quantities of bread and paper bread. And now indeed, [ many people did come. The village was full of people. They all liked cantaloup and watermelon. [ So they all came. | In the evening the katcinas came. The katcinas came to Caliente they came there to where they were to go in. I Next morning, just at sunrise, they came out. J (35) Four times the dancers came out and then the people of the village took dinner to them. ThenI they ate. The katcinas ate. They went to get their bowls. Meanwhile the Koyemci [ begged for food. Bread and meat and cantaloup and watermelon were given to the Koyemci. | They wrapped this in their blankets and went to where they were staying in. I When they got there they ate. After they had eaten they went to the plaza. They stayed there. (40) Meanwhile the katcinas came out. They went to the plaza. They came out to dance. I When they were finished they went back to where they were staying in. They entered. I After a little while they came out of the place where they were staying and again went to the plaza. They danced. I Four times they danced in the plaza. Now they were finished. When they were finished the bow priest J came down into the plaza and said to the Koyemci, "Stay over night, our (45) children. We desire your waters. Again tomorrow I you will be our children." So the bow priest said. Koyemci: "Grandchildren, listen! I will Bunzel, Zuni Texts 65 ]ana'we' to'n ho' a-yu'ya'gAnaa' nanakw' a'wanfewa'. kihe'kwe fton hepolowe'na'wa'. le' ko'yemc ikwan we'atco'ka. ko'kw' a-want'ewa'. t'ewaps 'uhson o'tipki. su'nhaps tetcuneia. si' ta ham'e upes 50 o'tiwe. tcupa-kwe iloptconapai. tewap tern hic cam'li tfow']anakwin ko'kw' a'wika. s'iskon ko'yemci wosl a'wi ']a. fehwitokwin a'wi'ka. so'tipka. s'yam upkwins a'wi'ak. s'u'kwatoka. t'a ko'yemci yam upkwin a'wii'a. u'kwato]a. kok u'kwai'ip s'o-tinkwai'i t'ehwitan o'tipka. tetcunenan s'a'waka. s'a'wa'nap ko'yem'ci 55 yam t'o'cowe wo'ponapa s'u'kwe'ka. ta'tcic o'tinkwai'i tehwitokwin a'te'tcinan s'o'tipka. kwilim'ona cemanapkai. atcia elaia. si' luk t'on anawan-a. lit pisenak-a pehan ale uhsona t'on anawan'a. t'on olan'a t'ocowe ton ok^n'a. lKoyem'ci le' a'tci anikwala. ma' t'a hinik tfocowe le' lacik ikwala. kihe s'anawaka 60 s'yalakwe'iii le' ko'yem-ci yam ham a'wanikwaka. tetcuneia. ta"tcic s'a'tci ftocow peha-'a. peha'nan s'a'tc a'wan gawaiaila. s'ko'yemci yam ]akwin a'wa']a. t'a ogako a'tci yam lakwin s'a'ka. s'uhsonas le'nas teati1ia. s'kok u-kwe'le]a. a'witena]ans u'kwe'ikia tas a'wa'masiapii. ta'tcic ko'yemci t'a i'toweyonapkai 65 mulot'ap ciwet'ap melu'natap molaknan-e. hic a'watan'i ko-yem'ci tell you. Grandchildren, stay over night. Our friends I will make hepaloka for you," Koyemci said. They called out, "The katcinas I are staying over night!" I So next day they danced. In the evening they finished. And now other kiva groups I danced. The Tcupawa people went around borrowing. Next day, when it was still very early, I the katcinas came from T'okana. Then the Koyemci came with them. I They came to the plaza. Now they danced. Now they went to where they were staying in. They entered there. Again the Koyemci I came to the place where they were staying in. They entered. The katcinas came out; they came out dancing. (55) They danced in the plaza. When they were finished they went. After they had gone the Koyemci I came out carrying their baskets of seeds. They came out dancing. I They reached the plaza and danced. They called two people and made them stand up there. [ "Now this you will guess. What is in this bundle of cloth lying here, that you will guess. I Then you will win. You will win these seeds." So the Koyemci said to them. ] (60) "Well, now I think it is seeds," the man said. "Our friend guessed it. I Now it is all over," the Koyemci said to his companions. So they stopped. I Meanwhile the two people wrapped up their seeds. After they had wrapped them up they sprinkled prayer meal. | So the Koyemci went back to their house, and the ones who had won I went back to their houses. That is the way they did. And now the katcinas came out. Four times (65) they came out and again they took dinner to them. Meanwhile the Koyemci again begged food, bread and meat and cantaloup and watermelon. 5 66 Publications, American Ethnological Society Vol. XV akra lesn a'wan i'to'we hapele'a tcuhol yam i'to'w itcemana i'yaktohan'a it'capin'a ak-a kwa tcuhol yam i'to'we itcemacukwa al'a ko'macko'n i'to'we yakna'ka. s'yam kakwin setopas a'wa'ka. 70 a'te'tcinans s'itowenapka. i'toweapeen t'ehwitokwin itinaknan kwai'ilka. ta 'tcic koko s'i'to'wenape'en so'tin-kwai'i]a. s'o'tipka. surnhaps tetcunefa. kwas a'want'ewanam'ka. s'yam kouhwala'kwin s'awakia. kwil upe lia'nan o'tipka ohe'kwet'ap tcupa'kwe. ta"tcic o'tipkatap o'tipkoa ha'i t'ewap hon tu'c i'luwacgana'wa. le' a'tsa75 wak tikweka. s'uhsona ha'i t'ewap s'i'luwacka. i'luwackoa t'ewap si' son a'weletcon'a ciwina'kwin. le' a'ho'i tikwaka. ta"tcic kana'kwa s'yam mola'koa t'atepololowak'a hic luwalan temrla molacnan i'wohhaiyaka. molacnan wo'pienapla s'em'ap a'witelka. ciwina'kwe s'yakna'ka. t'ons wo'tonapa a'wa'nuwa le'a'wana'ka. ciwina'kwin 8o melu'na molaknan'a s'yam lelowa'koa s'wo'penapka. sic i'ketsati. mowe yaknakapa sic i'getsati s'kal a-weletcelki. ciwina'kwin a'wi'nan yam a'kuwaiye yam i'yanikina'we s'yakna'we. hon mo'we wo'apunapa a'wi'ka. t'o'nawan ho' wO'pon i'ya. le' tikwanan iyo i'ho'icnapka. s'le'na teatika s'le'wi. Very dangerous are the Koyemci. I Therefore they gather their food this way. Whoever withholds food from them I will injure himself. He will burn himself. Therefore no one must withhold food from them. i Therefore much food is given to them. Carrying this on their backs they went to their house. 1 (70) When they got there they ate. After they had eaten they went out and stayed in the plaza. Meanwhile the katcinas ate and went out to dance. They danced. In the evening they stopped. They did not stay over night. So to their katcina Village I they went. Two kiva groups danced at Caliente, the people from Ohewa and Tcupawa. Meanwhile, after they had finished dancing, "Three days after the dance, we shall have a horse race, " the young men ] (75)said. So three days after that they raced. The day after the race, I "Now we shall go back to Zuni," the people said. Meanwhile at Caliente I they went with wagons to their melon patches. The whole village went out to get melons. They loaded the melons. They came back with many of them. I They gave them to the Zuni people. "You will take these with you when you go, " they said to them. TheZuni people (8o0) loaded their wagon boxes with cantaloup and watermelon. They were very pleased. I When they gave them the melons they were very pleased. So now they came back here. i When they came back to Zuni they gave them away to their friends and their relatives. "We brought back loads of melons. We brought them for you," they said. Poor things, they gave them all away. So it happened. That is all. Bunzel, Zuni Texts 67 ATOCLE VISITS THE PEACH ORCHARDS (3). ma ho tsanala hom hotat'ap hom nana lesna hon litI ciwinakwin 85 hom a'tc il' imo'kai. ta"tc hor t'sit'afap hom tatcu hor hani toweyan t'inakia ho'na-wan mo'piap ak-i. mo'tcikwa a'wikohati le' hom nan ikwakia. s'imat hon lkkwen acnan kwai'in'a. le' hom hoft' ikwaka. t'ewap son a-wakai. hom nana mecokanan imiyaltoia. som cowalikwin hom hot'a ye'makiia. hon inana mecok imaltoi'a. 90 ta"tc hom hot'a yaman'te'ki. son awa'ka. mo'piyakwin son a'te'tcika. som nan awe yam mecoko seto'ka. yam aikwen actuntekwi aw'eletcelke'ka. ta"tcic hom hot'a heliwacka. som nana awe emaakais. wo'kapoas ema'ka a'tci he'uka. a'tci ko'wi s'he'i t'etacagaka. su'nhap st'a kal hon a'wa'ka. son a'wi'ka. wan tem 95 hon ha'i t'ewana hon a'wa-t'u t'e'ya. le' hom hot ikwaka. ha'i t'ewap hon a'wa'ka. hon a'te'tcinan t'a son he'unapki. sic hon tetacakanapka. si' el'e tetacana toms hon po'yana'wa. le' hom nan ikwaka. s'yala so' a'wa'kan'a. le'ikwanan s'yam mecokan kwilimakte cot'okoa yala a'pilaiyeka. yam mo'piyakwins yala's 100 wo'pon a'ne. s'yam helonikta wo'tuka. si' son a'wa'nuwa te'ya. 1 le'ikwap son a'wa'ka. hom hotat'ap hor nana son a'wa'*a. son a'te'tcinan son yam kakwen po'yanapka. son ya'kanapka. son ATOCLE VISITS THE PEACH ORCHARDS (3). (85) Well when I was young my grandmother and my grandfather, these were staying here with me at Zuni. | Meanwhile my mother and my father and my sister were staying at Nutria because of our peaches. The peaches turned white. I My grandfather said, "Now we shall go out and build a house." Thus I he said to my grandmother. Next day we went. My grandfather mounted a burro. (95) Grandmother made me climb up on the rump. So I mounted the burro with my grandfather. I Then grandmother walked. So we went. We came to our peach orchards. I Grandfather loaded stones on the back of the burro. I He brought the stones to where we were going to build the house. Meanwhile grandmother mixed mud. Grandfather I brought many stones. It was a large pile. Then the two of them built the walls. 1 (95) They made the walls rather high. Then in the evening we went back again. We came. "Wait! |'In three days let us go there again." So my grandmother said. In three I days we went there. When we got there we again built the walls. We made them very high. "Now this is high enough. Now we will just put on the roof." So my I grandfather said. "Now I shall bring the beams," he said. Then I (100) he tied the beams to the burro on both sides, fastening them to the shoulders. To the peach orchard 1 (1) he brought the beams. He put them down where the walls were standing. "Now we shall go again," [ he said. We went. My grandmother, my grandfather went. We I came there. We put the roof on our house. We finished it. 5* 68 Publications, American Ethnological Society Vol. XV kakwen ya'lanapka. s'uhsonas mo'tcikwa sic a'wai'a. si' son 5 kakwenigan'a. le'hom nan ikwala. lu"' yam pewi~ wo't'ice. yam nana le' ho' anikwaka. s'wotihkiin i'ka s'wapJona te'tcika. son kakweni'ka. mo'tcikwas kwiho'ka. le'kwap so wo'yohnapka. s'mo'tcikw a'wal'a lewacnapka. som nan ke'pewikwin tepickan a'ia. s'i nan si' ton wo'ya'onapt'u. le' kwap son i'ho'ta s'a'wa'ka. son 10 ke'we wo'la' i'hakto-'a. so' ke'we wo*la' i'hakto'nan so' woyao*kan a'ka. t'ewana hon kew ace-'a. uh'sona ko'wi t'ewapa s't'owa yal'a t'el'apa s'a'tocle akluia. t'owa yalans akluka. som hQt'a heya atocle paniyun'iha. le'hom anikwap kwa ho' ilt'emanam-ka. hor aiyoseia. ho' le'hatika. honkw' 15 el'ea. paniyun'iha. son ya'telka. t'ewap cam'li tas an i'ligaia'ka. ten el-ea a'tocle pani'yun'iha. t'o' kwa iltemanam'l^a. le' hor hot anikwaka. tomt itiwapa s'pani'ka. t'unati laku paniyu. le'hom ho-t' anikwap a't'sana mopiya'koa wo'sla t'inapkoa a'koyela. hanaha. atocle lpaniyu le'tikwaka. t'a"tcic ho' t'opa yam tsita lac'i inkwin 20 ho' ana'ka. tsita lac'i atocle pani'ka. le' ho' ikwaka. lal ista'loctekwi kwato. le' hor anikwaka. t'a'tcic som hot aetc inkwin te'tcika atocle. hop li't a't'sana kakwen'ona hic a'coptci ak' ho' We | finished our house. Then the peaches were quite ripe. "Now we [ (5) shall live in our house," my grandfather said. "Go on, get your bedding," [ I said to my grandfather. He came to get them. Then he came there bringing them. We I lived there. The peaches were dropping. So he said. So we picked them up. I The peaches were ripe. We split them. So then grandfather went to sweep the rocks where we spread out the peaches. He came and said, "Now spread them out." So grandmother and I went. We I (10) put the baskets of split peaches on our heads. Then when we had put the baskets of split peaches on our heads we went to where we were going to spread them out. I Every day we split peaches. | So there, after a few days, on Corn Mountain, Atocle built his fire at night. I He made his fire on Corn Mountain. Grandmother said to me, "Heya! Atocle is about to come down!" So I she said to me. But I did not believe it. "She is lying to me," I thought. | (15) But indeed she was right. He was going to come down. We went to sleep. Next morning again his smoke rose. i So indeed it was right. Atocle was about to come down. "You didn't believe it!" grandmother I said to me. Just at noon he came down. "Look over there! He is coming down!" grandmother i said to me. The children who were staying with their parents at the peach orchards cried. "Oh dear! I Atocle is coming down!" they said. Then I ran away to my other mother, my old mother. 1 (20) "Mother! Atocle came down!" I said. "All right, [ go into that rock crevice over there," she said to me. Meanwhile he came to where my grandparents 1 Mother's elder sister. Bunzel, Zuni Texts 69 pani-yu le'ikwaka. kwa lol tcuhol ts'ana coptci kwa tcu'wa. hom hota le'kwaka. hic luk lac-ik hic kwa yaiyu'ya-nam'e. le' yam lacik anikwaka. atocle atineka. kop lewu luka laciki? luk mut'silon 25 sam- i'ton'iyahnan ikl1olo'ka. le'kwanan oaiitsig atocle atinekia. hinik ilt fo' lacik kwa yaiyu'ya-nam'e le' a'tocli anikwaka. el'a hic ho' yaiyu'ya'na le'hom nana a'tocle anikwaka. lesanikwanan s'anlabwaiyaki. s'an Yawaiya'nans mo'tcikwat'ap ciw'e a'wuka. s'isnoklonte t'ina-wa'koas uptcon al-uial. mo-tcikwat'ap ciwet'ap 30 mulo'we ko'macko'na it'ow hajpoakia. s'an it'ows' em'ap yam koluwala-kwin s'a-ne. s'aj'a. le'nas teatina. s'le'wi. TWO GIRLS ARE SHOT WHILE DANCING (3). ho' e'let'apa telakwai'ip horn 1ika tfoweyakwin t'oweyepa. uhsona pea' kwai'iai. pea' tacaka. s'pea a'wisakia. s'uhsona 35 i'tcimaiyo'-k. a'coho]a. som ]iLak son a'wa'nuwa. son a'wa'nan kaian coho]a. le'tikwap hor hotatap hor nana lesna hon a'wa-ga. son toweyakwin a'wak'a. son a'te'tciak. t'ewap son t'elo'on acnapkii. ane-lu u'kwatoka. ]ane'l u-kwai'ip hon he-pewuka. i'hota hon he'pewuka. kwil'i yaton kus']a. so'na'wan tcawe he'ikwe 40 were staying. Atocle: "Where are the children who live here? They are very naughty. Therefore I have come down," he said "There aren't any naughty children here," my I grandmother said. "But this old man, now he has no sense at all!" thus (25) she said about her husband. She told Atocle. "Well, what did your old man do?" "Well, he | was going to eat all the tortillas by himself. He hid them." So the old woman told Atocle. "I think it's true. Your old man has no sense." So Atocle said to her, "No. Indeed I have sense!" So grandfather said to Atocle. As he said this to him I he sprinkled corn meal on him. He sprinkled corn meal on him and he gave him peaches and meat. | (30) Then, right there, wherever the people were staying, he went about making them come out. | He collected lots of food; peaches and meat and bread. When he had lots of food I he went to his Katcina Village. So he went. This is what happened. That's all. I TWO GIRLS ARE SHOT WHILE DANCING (3). When I was a girl, in the spring my uncle planted at Nutria. (35) The grain came up and grew tall. Then the grain was with child. Then it became wheat and turned yellow. My uncle (said), "Now we shall go. I Now our wheat is yellow." So they said. My grandmother and my grandfather, so many of us went there. | We went to Nutria. We came there. Next day we made a threshing-floor. [ We drove the sheep in. When they came out we spread plaster on the floor. With my grandparents I (40) we made the plaster floor. 70 Publications, American Ethnological Society Vol. XV anulon a'tci s'a'tci ho'na t'finakwin te'tcika. te'tcinan hons tcimaiyahna'wa hon ikwani yale'a. le' a'tc ikwap wanani ter ho' Jkane'lu latap le' horn kaki ikwaka. t'ewaps kane'lu tinakwin a'ka. kwili kane'l ainaka. su'nhaps i'ka. so'na'wan tcawa'tci te'tci]a. 45 te'tcip son lane'lu lala. t'on yam tcawe yatinen'a le'a'tci anikwakia. s'a'tci sewaluka. t'a'tcic ho' motsayanan ho' acki. t'ewap tcim t'ekohatip ho' pilaki. ho' motsacka. so' motsa ko'kcuka. so' muwacka. t'a"tcic son t'cawe tcimaiyahnan kwai'ika. so' mu'we wo'puki. a'wakwap so' wo'pihi. t'a'tcic horn hot'a wo'lea1a. 50 wo'lean akwap son a'wi'to'kanan kwai'ika. su'nhap so'n tcawe a'wi-'a. tcimaiyahna ya'janapka. t'ewap tcima wopunan kwai'ika. a'wite woipe yo'ka. s'wo'pa' il'ap awwikia. itiwaps a'wi'ka. t'elo'okwin wo4'po'^a. som papa tuci t'aplan a'ka. s'a'wil ikia. s'itiwap son i'towenapka. hon i'towenape'en som papa tuc i'myal55 to'ka. ham'e tuc u'kwe'lgaa. yam tcimawao'kwins tucis upuka. son kawacna'we. ho hotat'ap horn nanat'ap horn aadt'ap hom papa son kawacna'we. s'uhsonas kawe a'wi'kaokcika. s'a'wi'klokciga. s't'atepololon-lelonankwin s'awo'puka. son yam kakwin wo'pil'apa son a'wa'ka. son a'te'tcinan son u'kwatoganapka. 60 yam kakwin son u'kwatoyanapkai. so' hopawahta'wak*a ho' woo'powacka. s'uhsona son elegaka. For two days it dried. So our children, the He'iwa officers came to where we were staying. When they came there (they said), "We I have to cut your wheat. We are asking for work." Thus they said. "Wait until I I have killed sheep," my uncle said. So next day he went to his sheep camp I and killed two sheep. In the evening he came. Then our two children came. 1 (45) When they came (he said), "I have killed sheep.You will tell your children." Thus he said to them. I They sent the word around. Meanwhile I made yeast. Next morning, just at daybreak, I arose. I made dough. I kneeded the dough. I made bread. Meanwhile our children went out to cut the wheat. I I put my bread in the oven. When it was done I took it out. Meanwhile my grandmother made meat stew. (50) When the stew was done we went out to feed the men. In the evening our children | came. They had finished cutting the wheat. Next day they went out to load the wheat in the wagon. It made four loads. So they came in with it. At noon they came. They put it on the threshing-floor. My elder brother went to get the horses. Then he came back with them. I At noon we gave them to eat. After we had eaten my brother mounted his horse. (55) He led out the other horses, and drove them in to where they had put the wheat. I We threshed the wheat. My grandmother and my grandfather and my uncle and my brother threshed. Then we winnowed the wheat. I When it was winnowed we put it into the wagons and brought it to our house, came back and went into our house. (60) We went into our house. Then we sacked it in gunny sacks. I We finished with this. Bunzel, Zuni Texts 71 s'uhsona ha'i tewap som kak4a ho' t'supiyahian'a le'kwaia. s'a'la. t'supiyahkin a'-k. t'ewapa t'supiyahka. ant'ewaka. su'nhap i'ai. son u'kwatoiiki. i'hota t'ewap son t'supiya hon a'yalucka. so' wo'leaka. hel-eaka. s'a'wakwap son sa'lalka wo'luki. so' 65 lem'ana'koa wo'ya'o'ka. s'uhs'onas a'kuskla. a'lusap sont'su'patcimu'we hon ac'ka. s'uhsona son le'na te'uka. s'uhsonas o'winahaiye h'ai'to'ka. ha'e-leka haito'ka. ter ete ho'na-wan tcimaiyapka. horn ikak s'ele wan tcimaiyapa ham'e le' hor kiaka ikwaka. wans el'e ham'e tcimaiyapa o'winahaiye 70 hai'to-'ka. son a'wa'nuwa. ter o'tiplatfa'a ter hon a'wi'yan'a. le'kwaka. oti'wetihapla son a'wika. a'witen t'ewanan s'xti'we. e'moason a'tci li'I horn akwin i'ka. som a'tc o't-ha^e'a. t'o' o'tat'u e'mos'ona le' hom a'tc anikwaka. iya ho' le'kwakii. 'elap ftom hon t'apin'a. leshap t'on i'te'tcena'wa. ton ha'elekan'on e'le 75 le' a'tci ikwakii e'moson a'tci. nomilta-'tci su'nhap a'tc i'ka. a'tc i-nan so'na a'wil' a-'a. ha'elekin'ona e'lactoks'ona kiwitsikwin so'n a'tc a'wil. a-ka. upltsana'kwi a'witen telina'we hon i'te'tcenapka, ha'ciya hon i'te'tcenapka. antcu telaipa a'pi'a'ciwan o'kwatoka. o-'kwatola si' fon yam a'wot'situn'ona homan so fo' otsittu on le'a'wantikwan-a. le'ho'fa a'wemos'on a'tci e'mo'son Three days after that my uncle said, "I am going to get yucca fruit." So he said. I He went. He went to get yucca fruit. Next day he got yucca fruit. He stayed over night and in the evening I he came. We took them in, I and my grandmother. Next day we skinned the yucca fruit. | (65) I stewed them and made jam. When they were done, we put them in a bowl. I f spread them out on a board. Then these got dry. When they were dry I we made yucca fruit cakes. All this we did. I After that they set the date for Owinahaiye. They set the date for eight days. Yet we still I had wheat standing in the field. Uncle (said), "All right. Let it wait in the field, the rest of it." (70) So uncle said to me. So we just left the rest standing in the field. They set the date for Owinahaiye. "So now we shall go. After they have danced we will come back," he said. So when they were going to dance we came here. They were going to dance in four days. I The two chiefs of the girls came here to my house. They asked me to dance. "You I shall dance," the chiefs of the girls said to me. "All right," I said. "At night I (75) we shall come to get you. Thus you will practice. You will be eight girls," I they said to me. And so indeed the two chiefs of the girls came in the evening. [When they came we went together. There were eight of us girls. [ They took us to the kiva, to Uptsanawa. For four nights we practiced. We practiced Haciya. On the eve of the dance the bow I (80) priests came in dancing. When they came in dancing they said, "Now you will pick out your men. I You will say to us, 'Now you will be my man."' So the girls' chiefs [ told us. 72 Publications, American Ethnological Society Vol. XV a'tci le'hon a'wanikwala. a'pi'taciwan'i s'o'kwato'ka homan t'o' o'tsi't'u le' hon tikwela. s'awe'anapka. s'uhsons u'kwe'ka. yam pi'laciwanan kakwins a'wa'ka. t'a"tcic a'ciwani la'cowa 85 a'ya'ganapka. a'pi'laciwan a'wan [aikwan ho'inakia wola'ka. wo'l i'ge'ato'ka. lacowa'we a'ciwan'i wo'l unapan yam a'ho'i yatinena'wa. yam tca'we we'atcot'u. t'on yaiyu'ya'na'wa'. lacowa wo'l i'keatoka. le'ikwap we'atcoka. leskwanan we'atcoka. t'ewap o'tipka. t'ewaps o'winahaiye o'tipla. so' akc otaka. s''wina90 haiye uh'sona te'tcuneka. tet'cunap a'pi'la-ciwan a'tc i'mula. a'tci co'we woponra s'atc i'muka son ha'ciagana'we' e'mosona le'kwap son haciaganapka. s'uhsona son tetcuneka. tcims son o'winahaiy' o'tipka. son kiwitsikwi upt'sana'kwi son a-wa-ka. a'pi'a'ciwan a'tc ehkwap hon a'yalu'la. a'witen e'le hon a'ya95 lu'ka. son upt'sanak'win hon u'kwatoga. le'wi hon as'i' a'luptsina'ki. son u'kwatoka. hom kuku aince'kwe magi eye t'om ho' t'apgan i'ya le' hom anikwaka. le'kwanan yehkuga. so' an i'yaluJa. lal tealtokwin son a'ia. yam lakwin som il'ala. son kwatola. kec t'on i'ya an tsita ho'na le'anikwaka. - si' - i'mu. 100 lilI lempaiyan'e. leskwanan soman animuka. so' iskon i'mukla. 1 som kuku sa'l ahka. 1galu*a. som iman kal a'uka. si' i 'oa'u le' hom The bow priests came in dancing. I "You will be my man," thus we said to them. They shouted. Then they went out. I They went to the bow priests' house. Meanwhile the priests I (85) had made prayer feathers. They were lying in a basket in the bow priests' house. I The basket of feathers rose. When the priests saw that the basket of feathers rose, J they said, "You will tell your people. i Call out to your children that they shall be very careful. I The basket of feathers moved." He said this and called out. They called out what he had said. Next day I they danced. Next day they danced Owinahaiye. I danced with them. I (s) We finished Owinahaiye. When this was finished the two bow priests sat down. They sat down with their quiver of arrows. "Now we shall dance Haciya," the girls' Ichiefs said. Then we danced Haciya. We finished that. Then | again we dance Owinahaiye. So we went to Uptsanawa kiva. I The two bow priests went ahead; we were behind. Four girls followed them. J (95) We went into Uptsanawa. Our forearms | were painted yellow. We went in. My aunt, Bear Clan woman, said to me, "Niece, I have come to get you." She said this and went out ahead of me. I I followed her. We went there along the house top. I went with her to her house. We | went in. "Have you come?" her mother said to us. "Yes."- "Sit down. I (0oo) Here is a chair," so she said, and set down a chair for me. So I sat down there [ (1) My aunt poured water into a bowl. She set down the bowl of water where I was sitting. "Now bend over," I she said to me. I bent over, and the two of them washed me. Bunzel, Zuni Texts 73 anikwap so' i'poaia. som a'tci kocola. som a'tc i'toaiiak molaknanat'ap mulo'we. so' a'ne le' ho' ikwala. so' i'ka yam Vakwin. t'a"tcic ham'e e'wactok s'o't'iwe. tetcunap lesnate a'wan a'kuku i'tapna'we wo'kocona'ka. su'nhaps tetcuneka. s't'a te'laps ewactoks 5 ho'na hapolSanapka. son tfa i'te'tcinan hon o'tipka. tetcunaps so'na wohaiyaka. ha'i yaton hon o'tipka ti"kwa'na. a'witenakana'na hon o'tipka. cam'li'ma hon o'tipki. tihkwahna hon u'kwe'leka. su'nhaps o'winahaiye i'hapona. s'i'haponan tcupa'kwet'ap muhe'kwe lesnas i'hapona'^k. i'hapop s'ihaponan o'tipka. 0o ha'i tenan ya'na a'witenakAnan sic haipo^k. a'tsawak tfowo'alanapka. kwilim'ona ciwan atci tcawa't'ci akc o'taiye. s'uhsonas mi's he-'tahnakwi a'tsawak tu'c ak'a tepoa'ki. s'uhsonas t'owo'agianapka. o-ti'wankwi a'ciwan an tcawa'tci an t'owo'atinapka. t'opaiya cot'o saj'aiyukwi he-'amon kwatoki. t'opaiya tcutikwin is kwatoki. kwilite' ant'owo'atinaa. t'op acekii. cot'o sagaiyukwin anfowo'atin'on' acesa. tcutikwin anfowo'atin'ona kwa acenam-'a. hic at'aniti'$a a'patcu le'anaklap el'a a'ciwi lee'ana'ki. hic a'loyeki. a-ho'i alkoyekii. ta"tcic tetcunap yam tca'we wolocona a'wal'uka. s'uhsonas le'na teatikii s'lewi. 20 Then they gave me something to eat, watermelon I and bread. "Now I am going," I said. So I came to my house. I Meanwhile the other girls were dancing. When they were finished, in the same way their aunts I (5) took them to wash them. In the evening we stopped. Then again at night the girls I collected us. Again we practiced dancing. When we had finished | we separated. For three days we danced without mishap. On the fourth I day we danced again. In the morning we danced without mishap. [ We came out several times. In the evening we came together to dance Owinahaiye. We came together I (o0) with people from Tcupawa and Muhewa. That way we came together. When we came together we danced. I Three songs were finished. We came together for the fourth time. The boys | were shooting off guns. The children of the priest, two of them were dancing with us. I The boys were sitting on horseback in the corner behind the church. They were the ones I who were shooting off guns. They shot the children of the priest where they were dancing. (i5) A bullet entered the cartilage of the ribs of one of them and the shoulder of the other. I He shot two of them at once. One of them died. The one who was shot in the ribs [ died. The one who was shot in the shoulder did not die. I There was great excitement. "It is the Navahos!" they said. "No, it was Zunis!" they said. I They cried. All the people cried. Meanwhile they stopped dancing, and | (20) the women went around to get their children to wash them. That is the way it happened. That is all. | 74 Publications, American Ethnological Society Vol. XV AN AUTOBIOGRAPHY (4). hic ino'te hic kailoli ho' tsanapa lew hol ho' tacana'ka. le'hinik ho' tacana'ka. hic hom a'lacina'we hor a'nana horn tsita horn tat'cu tem tcim'on a'ho'it'apa hic kwa ko'kcame'kii. t'ewana'we 25 le'na olo'iika holno kwahol lenapa yam teatci'koa a'wotsi ikwaniikanawe. hic teteclaga. a'patcu wila't'sukwe isamnu'ka. kwa tern hon a'ho' a'team'epa horn alacina'we horn atine'napki. hom nan'a yam ko'lehoi i'woloce'napkoa a'patcu tciche'kwe hic a'samu'kia. hom tatcu leskwa le'wi ho' tsanapa a'patcu yanko'kcunapii. 30 kwa a'samume'^ka. kwas i'wo'loce'namka. t'ihkwahna ke'si. e-te lesnapte a'ciwi kwa a'wan tse'makwi. ko'kcame'ka. a'wan hamre a'wan i'yanikina'we a'patc akia yace'koa a'ciwi a'samu'kia. pat'cu yanlkokcupte a'ciwi i-'ana. a'patcu kwa kwahol i-tonaka he'cocnapiia. he'cocnan peha'wacnapka. he'cot'sikwawakii. ist ]alapa 35 onakwi hic lote tina'kii a'patcu. hic tewuko'li'a. hor kuaye hic t'ewana t'ewana i'wo'loca tcuneka. hic tewuko'li'a a'patcu. he'co halisowenapka. t'a fawe tapa setop a'wi'a a'patcu. he'ceme'napka hepalokia kwahol temrla i'to'we hic a'tewuko'lia'ka. horn tatcu hic patcu hatiaki. hic patcu hi'nina peyeki horn tatcu. homan 40 kuaiye ehat'sana (lesi ho t'sanapa) homan eha le-i'ka. pat'cu le'na ho AN AUTOBIOGRAPHY (4). In olden times, long ago, when I was young, when I was about so tall, I think | I was just about so tall, when my parents, my grandfathers, my mother, my I father, were still young people, times were not good Every day (25) in the summer like this, the men worked at the crops in their fields. I There was much to fear. The Navahos and the White Mountain Apaches made war. | We were not yet alive. My parents told me about it, my | grandfather (told me) how they used to raid. The Navahos and the Mescalero Apaches were very warlike, i my father said. When I was about so small the Navahos made peace. (30) They were no longer warlike. They did not raid. Now it was pleasant. But I even so, the thoughts of the Zunis were not good. I They were angry because their companions and their relatives had died by the Navahos. Even though the Navahos | had made peace, the Zunis were angry. The Navahos had nothing to eat. I They picked pinton gum. They picked pifion gum and wrapped the gum in cedar bark. Out there on the Gallup I (35) road nearby, the Navahos camped. They were very poor. My friend I day after day had raided. Now it stopped. He was very poor. The Navahos I sold their pinion gum here and also they came carrying loads of wood, the Navahos. They asked for paper bread, I hepaloka, all kinds of food. They were very poor. My father understood Navaho. He talked just like a Navaho, my father. My r (40) friend brought a little dress for Bunzel, Zuni Texts 75 yatona'ka. eha le'wi t'sana. kwa ho e'nin ilwam'eka. a'patcu yankokcunapka. t'apa set'op a-wi'la (ho' t'sanapa pate i'yapa) a'pPi'aciwan'i kwa antecemana'mapa hic ikanika pli'laciwan'i. hanat'e hon laknapce. ho'na'wa ham akra yacela. yu'can upo. a'patcu laknakin'tiha horn tsit'a le'kwa. kop'la'ti ho' le'kwa. 45 kadooli ter kwa t'on a'ho'i a'team'eaa ho'na latenapla a'patcu alka i'yapa pi'laciwan'i hic samu. a'tci hacin altu. ho'na'wa kuaiye a'ciwi ainana'we'tiha ani'yan'a kwaton'a. hacin altu. horn tsit'a le'kwapa hor papa halicotina tfam tan ak'a yam lem'altikwi ulto'ka famak-a. kwa lat'sikwaiin kwa ku'wa. hic tewulo'lia. ho' 50 koye tec'lana. e'I koyena'ma ikina el hon upe. a'ciwi ho'na'wa kuwaiy'ona ainana-we. yatenapka. a'ciwi pat'cu an he'co halisoniha'koa setohnapka. an ipakunapla. ainana'ka. tihkwahna a'kuwaiye el lesna teamet'u. le'kwapte ainana'ka. icanan tekaIJoakwi itehnapka. pat'cu acepa ho'na'wa hota yam mopiyakwi hon 55 a'wa'ce. hon a'wa'napa hic at'an'i'ik. pate acekoa hon unapki. ho' papa ho'o ho'n hota moliyakwi hon a'wa']a. hic hon teclarga. patcu ela'ka. hic le'wi colenaye. t'ekal acekoa colena'ka. ho'n hota i'tiyana pat'cu elalakoa anaiikwe-ka. me. I was so small. He brought the dress for me. I Iwore it thus, like a Navaho. It was so small. I had no belt around my waist. The Navahos I had made peace. They came carrying loads of wood. When I was young the Navahos came. [ The bow priest did not want it. They were very angry. The bow priests: [ "Come, let us kill them! For our comrades who have died by them." "Stay indoors. (45) They are going to kill the Navahos!" my mother said. "Why?" I said. ( "Long ago, when you were not yet born, they killed us, the Navahos. Therefore, when they come, the bow priest is very angry. Shut the door tight. [ The Zunis are going to kill our friend. He will take refuge here. Shut the door tight," my mother { said. My elder brother rushed off and barred the door I with a big log, (50) with a log, because there was no key. We were very poor. I cried from fright. "Don't cry, little sister. We are all right inside. The Zunis I are killing our friend." They seized him. The Zunis took from the Navaho's back the pinon gum that he was going to sell. [ They threw it away. They struck him. "Gently, I friends, don't do that!" he said but he was killed! i (55) They threw him down on Grease Hill. After the Navaho had died our grandmother said, "Let us go to our peach orchard." i We went and it was very dangerous. We saw the dead Navaho. | My brother, I, our grandmother, went to our peach orchard, We were very much frightened I by the corpse of the Navaho. The body was swollen, like this. He had been wantonly killed, and so he swelled up. Our grandmother took us by the hand and ran past where the body of the Navaho was lying. I 76 Publications, American Ethnological Society Vol. XV 60 hic hon i'papa hon t'sanapa ho'na hot'a mopiyakwin ho'na sam'a aikwe'ka. hic hon tewuko'li'a. kwa ciwe ku'wa. hie ho'n hot-a heahoniwe a'wacapa hon i'to'ka. miwe yo'apa ho'na'ni hota kayumurwe he'paloka. ^aihe'aaloka. ho'nan hota i'towaca. hic tewuko'li'a ho'na samna mopoiakwi ho'na il'i gakwe'ka. t'ewana'65 we hampasa hon it'suyapli ho'na hota sam'a il'i liakweye. ho'na nana t'a yam iyo' t'a sam'a iakweye. kwa ho' yam tsita kwa hon il' al'una'ma. hic yam hota yam nan hic hon antecema. hic hon tewuko'li'a. ho'na hota a't'san a'tci t'on tate inkwi tsit inkwi kapkwe'napkwi t'on a't'u. islo tsit ime tate ime. hiniktci ciw' 70 il'i tsita tatcu. ama t'on a't'u. ho'na nan'a ho'na'n. mecoko awako woalulka. gapkwe'nakwi hon a'ne i'papa. hie hon tewuko'li'a hon ci'le antecema yam mopiyakwi. horn papa yam mecoko imyalto'ka. horn nana horn i'gecuda. horn mecokan horn ye'maakaa. topin'te mecoko horn papa imalto'a. horn nan'a animyalto'ia, 75 mecolo, hor papa imalto'kwi. hon a'zka. gapkwe'nakwi hom tsit'a hom tatcu a'tci sam imo'ka. horn tat'cu na'le lataka. ko'macko'na nawe lak'a. hiya hor at'san a'tci a'tc i'ya. kopla'ti t'on i'ya? ho'n hota hict'e ciwe antecema a'-a ho'na i'-a. - hanat'e le'kwap at'san a'tci a'tci ciwe an'tecema yam mopiyakwi. hom so a'ni hom tsita ko'macko'na ciwe wopup ho'na yam mecoko imi(60)I and my brother were both small, and we lived alone with our grandmother at her peach orchard. I We were very poor. There was no meat. Our | grandmother made corn cakes for us, and these we ate. When the corn was ripe, I grandmother made us fresh cornbread, and hepaloka, fresh corn hepaloka. We were very poor. We stayed with her alone at our peach orchard. Every day ( (65) we ate hampasal, dipping it in water. We were living alone with our grandmother; and our I grandfather also, poor thing, was living alone. We did not I go around with our mother. We always wanted our grandmother and our grandfather. We were very I poor. Our grandmother: "Children, go to your mother and your father I at Caliente. There your mother is staying, your father is staying. I think (70) they have meat, your mother and father. Now you go ahead." Grandfather saddled a burro for us. T We were going to Caliente, I and my brother. We were very poor. We | wanted a little piece of meat. At the peach orchard, brother mounted his burro. Grandfather took me in his arms and lifted me on to my burro. I There was one burro. My brother mounted. My grandfather lifted me upi (75) on the burro where my brother was mounted. We went. At Caliente my I mother and my father were staying alone. My father killed deer. | Many deer he killed. "Hiya! my two children are coming. Why have you come?" "Our grandmother wants meat very badly, therefore we have come." "Hurry up," he said. "The two children want meat at their peach orchard." 1 (80) My mother wrapped up lots of meat for me. We 1 A yellow flowered herb. Bunzel, Zuni Texts 77 yalto'na hon tsanan hic hon tewuko'li'a yam nan'a yam hota hon sama mopiiyakwi hon il'i ]akweye hon yu'acona. hon loyeka. keptahnakwi hon fanayaye. ho'na tsita kwa li't imam'e kipkwe'nan iceltema ]iakweye. ko'macko'na hon na'le ciwe hon wopon i'ya. hic hon tewuko'li'a. hon papa hon yu'aco'a. lu'no lun 85 ciwina-kwi ho'n hota le'anikwa. elke ho' sam'a ho' ime. hinik t'on a't'sana antecema. wan fon koawi ciwina'kwi wan ton a't'u. wan t'on ikocan'a. hinik ton at'san antecema. elte on'an'te pat'cu acekoa alpe on'an'te hon teclana. a'ciwi a'patcu lakna icanana t'eklaoakwi ha'i patcu aceka. hic hon tec'lagja. hie afanti patcu acekoa 9o on'an'te akia hom papa ikina we'nan hon pate alkwi hon te.'tcinan to' i'hapis]an'a. - kwa unam'e. hom papa sam una. hic at' an'i patcu teliih hic le'wi lana co'lenaye. hic kwa ko'kcam'e hiec kokciwe'ma. hon at'sanapa a'patcu yaceka ha'i patcu. ho' t'sanapa hom tatcu hom tsita li'la a'tc imo'ka. gapkwe'na- 95 kwi a'tc i-ka. hon yam tsita yam tatcu hon antecema hon li' imo'ka. kwa hon mopiyakwi ilkwam'e ho'n hota ho'n nan'a sam'a ]akweye. ho'n li'I i-papa hon hil id'a. ho'n tsita no'we wo'lea'upa hic kwa ho' yaiyu'ya'nam'e. hic ho' ma'we antecema ma'kose. i'to'napce hom tsita le'kwa wo'la-tuka. heahoni'we he'lusna uhsona 100 mounted our burro. I When we were small we were very poor with our grandfather and our grandmother. I We were living alone at the peach orchard. We were lonely, we cried. I Our trees were at Rock Corner. Our mother did not stay here. S She always stayed at Caliente. We came back bringing lots of deer meat. (85) We were very poor. Brother and I were lonely. "Go on, go I to Zuni," grandmother said. "It is better for me to stay here alone. I think you I want other children. You should go to Zuni for a while. I You will play for a while. I think you two want children." But right in the road the dead Navaho I was lying. Right in the road. We were afraid. The Zunis had killed the Navaho. On Grease Hill I (90) three Navahos had died. We were very much frightened. It was very dangerous. The dead Navaho I was lying right in the road. So brother said to me, "Little sister, if you are afraid, when you come to the place where the Navaho is lying I you can shut your eyes." I did not see him. Only my brother saw him. I It was very dangerous. The Navaho who had been wantonly killed was swollen so large. It was not good. [ He had been killed without cause. When we were young the Navaho died, three Navahos. (95) When I was young, my father and my mother were staying here. I They came from Caliente. We wanted our mother and our father. We stayed here. I We did not live at the peach orchard. Our grandmother and our grandfather lived there alone. [ Brother and I came here. Mother dished out bean stew for us. I had no sense. I wanted white stuff, salt. "Let's eat," [ (o00) my mother said. She set the food down, corn cakes, and dried paper bread, 78 Publications, American Ethnological Society Vol. XV 1 woalatuka. hon tatcu hor tsita hor papa ho'o hon i'to'na'we. ho'o wola'tiye no'we heahoniwe. hekusna wola'tiye hor tatcu hor tsita hom papa ho"o lew holi ho' tsana. ma'kose ho' ahan'iha nolikwi ho' kwatokai'. i't'capi. coptcilanra! kwa ho' e'nin ikwi5 wam'e hic kana'kwe ikna ho' yatona'ka kwa utcu ku'wa kwa piton'e. ma'wili'on lana! hom tatcu anapeka. hic tewuko'li'a. kwa melika kwa tsipolowe kwa pisena kwa notcapiwe kwa ma'tcikwa ku'wa. kem pewi'we pisali kwa mokwa — we hic hawe moat'apa mokatcipa teatcikoa elanapia wesalaia hic 10 u'we. ho'na i'papa hon sam'a ho'na tat'cu hic nawe t'ewana'we latal'u t'ewana'we na'le ciwe hic i-ya. hon sam'a ho'na tatcu kwa ho'na'n mokwa- ac'a. hinik Luise lesi ho' e'le ho' lana'a. hor kuku te'le tso'ya homa'n aca hic le'wi lana. hic tso'ya t'u'mitcimtci ko'yem'ci 15 gawe antecema u'kwe'k^a. uhson u'kwai'ip hor tsita leskwanan hanate t'umitcimtci u'kwe'ka. le'kwap hop horn te'le? - lu klapuce t'o' i'yan'a. t'o' t'u'mit'cimtci a'kilun'a. ho' yam te'le hic lkokci ho' ileakt. ho' ikwionkwi ho' a'ka. ho' gapiuka. loku tfu'mitcimtci tene'na'we'. t'u'mitcimtci -t'u'mitcimtci -. ho' 20 yam kap'e ho' yat'e ho' ye'lahki. ho' tealakwi ho' ye-maka. ho' cokya poayala'ka. hom tekwanakwi t'u'mitcimtci a'wi'ka. ho' that { (1) she set down. My father, my mother, my brother and I were eating. | Beans and corn cakes and dried paper bread were set out. My father, | my mother, my brother and I; I was about so small. I tried to reach for the salt I and fell into the bean pot. I burned myself. "You naughty girl!" I had no belt around my waist. (5) I was dressed just like Kana'kwe. I had no underdress, no [ pitone. "You big salt eater!" Father scolded me. I We were very poor. There were no white people, no Mexicans. There was no cloth, no coffee, no sugar. We slept on skins and saddle blankets. We had no shoes. I There were many weeds, small spreading cactus and little burrs in all the fields, and we went barefoot. (o1) It hurt our feet. Brother and I were alone. Every day our father I went hunting. Every day the deer meat came. We were alone. Father I did not make moccasins for us. I grew up to be a girl, I think Louisa's age1. My father's sister made a beautiful jar for me, about so large. It was very beautiful. The Koyemci came out singing fumitcimtci. i (15) They wanted water. As they came out mother said, [ "Hurry! T'umitcimtci have come out," she said. "Where is my jar?" "Go on, I get water! You will come back and throw water on fumitcimtci." I picked up my pretty jar. I went to the river. I filled it with water. Hark! I fumitcimtci are singing. "T'umitcimtci, fumitcimtci." (20) I grabbed my jar of water. I ran. I climbed up to the house top. I I sat waiting for them on the edge of the roof. T'umitcimtci came to my yard. I threw water over them. As I threw water over 1 About 14 years. Bunzel, Zuni Texts 79 a'tih la. ho' a'ailup horn tsita utcu'ka. hor han'ona tsitsigalia. ho' iyam' acowa'kwi ho' i'tcu-koskuka ho' yam te'le leaye ho' yam tsita ho' lesanikwa latl homan tsita te t'api'. - yam yaman'te lea paniyu. hor tsita hor le'anikwa hol'o ho' t'u'mitcimtci ho' wo - 25 t'apan-a'ne. ho' temaiyagan'iha. - wan yam te'le lea paniyu! - ho'l'o la't homan tapji! - hani tsitsi'a. hom tsita le'kwap ko'ma ho' iteh-kwatogat'u. - ho'l'o kuhman'a le'kwap iyam acowakwi te'le ho' itehkwatoai. kuhmoka! tsita samu satowe ahna hor anape ho' yam te'le kuhmoga. - hic kwa yaiyu'ya'namne fom te'le 30 ko'kci t'om kuku ackoa'. hic hor tsita samu sunhapa hor tatc iyapa hor tsita atinekii. t'siwu'anan al'a hor tat'cu lapi hic hor tatcu samu. ho' koye horn te'le kuhmo'la. kwa t'sinan hol tern tcuholi unam'e. hic atewu'ko'lia sic ho' Josi hi'nina ho' e'let'aa t'sina yani- 35 kana'ka copluwayalakwi kwili melika iakweye. hor nana ho'na'wan peye hana'ha' hor at'sana'. horn a'nana hor a'hota tcim ilaknan i'potiiana i'akna le'holi yatokwe'ilenankwi luwala'we kwiulakoa melika a'wi'a. hanaha' iyo hor at'sana a'laci a'wam pena~ teakoa hons a'te'tcika. ho'na'wa a-nana ena'wilpap- 40 koa hon a'te'tcika. lagntholi ho' iya luwala'we i'loh'apa he'ona'we pena~ teakoa he'ona awi'apaa le'hoi kwiulakoa yaton kwe*them, my mother was inside. She was nursing my little brother. | I stuck my head in through the hatchway above. I was holding my jar. I I said to my mother, "Here mother, take this jar from me." (25) Bring it down yourself!" mother said to me. "No, I am going to follow fumitcimtci. I I want to watch the dance." "First bring your jar down." I "No, here, take it from me." "Brother is nursing," my mother said. "All right, I then I'll throw it in." "No, it will break!" I threw the jar in through the hatchway. I It broke. Mother was angry. She picked up the broken pieces and 1 (30) scolded me. I broke my jar. "You big fool! Your I pretty jar that aunt made for you." My mother was very angry. In the evening, when my father I came, mother told him. My father beat me with a horsewhip. f My father was very angry. I cried. I had broken my jar. I No one had seen the design yet. (35) We were very poor. When I was a girl, about like Josie1, they opened a school. I At Standing Arrow Mountain two white men were living. My grandfather I spoke to us. "Alas, my children, my grandsons, my granddaughters! I Now the days will be full of fighting. From yonder where the sun comes up, I from the tribes whom they have forced back, the whites have come. Alas, my poor children. j (40) Now we have reached what was foretold by the old people. The prophecies of our grandfathers I we have reached. From different places the people are coming. They have turned aside the tribes. I This railroad, according to their words the railroad has come. The ones who have forced them back yonder 1 About 22 years. 80 Publications, American Ethnological Society Vol. XV ilenankwi kwiulakoa a'wi'apa lalkanthoti htwala'we iloh'apa ilakna i'pol'ian'a. luwala yalakwai'in'a holon ter t'a t'o'no ihtohlana'45 wapa holon t'o'na'wa tcawe holon ter ta'i a'lacan'a t'o'nawan tcawe luknoko ihtohgana'wapa honkwati luwala'we i'loh'apa tcimi kwahol yam ko'na tse'man'ona kwaholi penan'e anawana tcim pena' acnan t'o'na'wa tcawe a'peye'n'a hoktikoa hon a'wa'nuwa kwaholi t'o' yam tcawe a'wam peyena'wapa kwa t'o'na 50 yanhatianapcukwa son a'te'tcin'a holon i'laknagan'a hompnici gagalna litokan'a hompici ulohnan'e yampiokwihan'a' kwa yu'he'tam'e. ho'na'wa a'lacina'we luka pena'we il'apki. uhsona te'tcin'iha lulanholi hegakwe'we a'wiapa melika ho' iloh'a kwa ket'sanakamne. Ion holi. t'o'na yam patci iHuwalaklana. iadkwewo'-.55 'ana. tens ko'lea nana'kwe luk a'peyeka. iyo' hor at'sana hor tcawe nana'kwe a'peye'koa s'uhsona teati. lalapakwi he'onapa holoni t'on e'le holi ho'i i'ya-'ana'wa. kwa yu'he'tame. t'a t'enati ho'na'wa a'nana pena'wilopkoa uhsite son a'te'tci. ho'na'wa nan'a luka peye Hustitu ho)'o ho'na nan'a hon anhaponaye. peyip so ho'na'wan nana peye'a hon alkoye hegakwe'we he'ona'we hon a'wat'an'a hon a'koye ma' ta'i lew'anapa kwa t'a hon iteclana'ma. ho'na'wan nana hekakwe'we he'ona'we a'wantepeipa hon a'koyela. ma' kwa ta'i hon iteclana'ma. hic a'laci ho'na'wa nana where the sun rises, the ones who have forced them back have come. They have turned aside the tribes. The days will be full of fighting. The village will be destroyed. Either, when you have children (45) or else when your children are old, and when your children have children, then perhaps the tribes will be turned aside. They will make up words for whatever they think, any kind of word that they want. I So your children will talk. On the tail we shall go(?). I When you exhort your children to anything, (50) they will not listen to you. So we shall reach the end. Perhaps there will be war, or else I it will rain hot water, or else the world will turn over. I It is not plain. Our parents had this word. Now it is about to come. When the trains keep coming and the white people are here, I there will be no happiness. They will build their towns close to you. They will build their houses. (55) Indeed, even this our | grandfathers spoke of. Alas, my little ones, my I children, what our grandfathers foretold, that has come to be. When the railroad comes to Gallup, I or else perhaps you will grow up safely. It is not clear. It cannot be helped. I What our grandfathers foretold, that we have reached." Our grandfather I told this. Grandfather called us, Hustitu and me, to him. When he spoke, (60) when our grandfather spoke thus, we cried. We were afraid of the trains and the railroads. I We cried. Now that we have come this far we are no longer frightened. I When our grandfather first mentioned the train and the railroad, we I cried but now we are no longer frightened. Our grandfather I told us all the terrible things that the old people Bunzel, Zuni Texts 81 kwahoti hic atfani peyela. alaci hic a'wa afan'i pena~ teaka. ho'n a'wsanalia ho'na'wa nana hic afan'i peyela. ma' honkwati kaili o6 lesnatin'a hor nana peye'koa. ho' aiyu'ya'na. lalant holi luwala'we i'loh'an'ona pena'we ili'ka. ma' uhkwahfcati ho' yu'teclatilada. sonta'lu'kwe melika i'plofikia. ko'lea hor nana pena'wili'koa ho' yu'teclatika. hor han'ona an oyemc'ona melika sontalukwe yatena'we ut'cuna'wetihapa hon yu'teclati hon a'koyeka. sonta'- 70 lu-kwe hor han'on a'ni an oyemc'ona yat'enaaintiha. tumahkaiya sontahlukwe i'poft'ia. hor han'ona an oyemci fumahkaiya gapali:we tutu]a]a. hal'icotiki. a'tsawaki ainanapka. t'umahka alana'wag'a tcuokna a'kwinak'a aw'e tfumahka haliconapia a'tsawaki ainanapka ocokwikoa. kwa acenamkla. hor hani loye horn 75 han'ona yat'ena'ka. hon felit'okwi yu'tula-kwatola. kwa hon a'ho' a'tea'cukwa. honkwati ko'wi telinan a'napa hon yacen'a. ma hor nan'a peye'koa tcimi ho' iltema. honkwa hic a'-aci mola. a'wa nana ko'leholi a'wampeye'koa ho' iltema. ko'leholi a'wa a'lacina' a'wa ampena'wil'apkoa. ma' uhlwati ho' yam amnana so yam a-hota ho' kwaholi ho' a'wampeyepa kwa hor anhatiana'wam'e kwaholi hom nana ko'na hor amlpena'wil'i'koa tcimi kwaholi piena~ anawana tcim pjena'wacna apeye. yose'we ko'lehot yam ho' i'ya-'a'koa ho' pena'wil'i hic ho' tewuko'li'a ho'i-ya']akoa. 85 had said. Very terrible were the words of the old people. When we ( (65) were young our grandfather told us terrible things. Well, perhaps sometime, ( it will happen as my grandfather said. I do not know. "They will keep on coming, the people [ who will turn you aside." These were his words. And so indeed we suffered. The town was full of white soldiers. Then according to the words of my grandfather I I suffered. The white soldiers seized my sister's husband. ( (70) They were going to put him in prison. We suffered. We cried. The soldiers I were going to take my sister's husband. [ The town was full of Tumaka's soldiers. My sister's husband gave Tumaka whisky to drink. He got drunk. The young man beat Tumaka with large stones, with black grinding stones, with rocks. When Tumaka was drunk the young men (75) beat him on the head. He did not die. My sister cried. My I sister was seized. We ran away into the back room. "We I shall not remain alive. Perhaps sometime during the night we shall all die. I Now at last, I believe what my grandfather told us. Perhaps the old people were right. I Now I believe everything that grandfather told us. Whatever words our I (80) parents spoke." And now see. When I tell my grandsons and my granddaughters anything, they do not listen to me, I just as my grandfather told us. Now they just guess some words. They speak words that they have made up. In vain I I tell them all the time how I came to be alive, how I grew up like a poor person. 6 82 Publications, American Ethnological Society Vol. XV hom tatcu t'ewankwi yam kuwaiye i'woloh 'aa a'patcu yankokcuna'wap hor tatcu yam kuwaiye patcu tsawaki t'sana t'ewankwikwi yam patcu wa'le halisokan a'ka. ho' a'nuwa hor tsitona le'anikwap holtci t'ewankwikwi luka le'kwap patcu poaye. kwa 90 hatianam'e patcu tsawaki. kop t'o' lewuyan'a? - luka ho' halison'a. - hiya le'kwa hom tsita hiya kopla'ti? - kwaholi ho' antecema. hom tcawe lukno atewuko'lia. - kwap t'o' ceman'a? - kane-lu, tahtlcati taku'we, ino t'ona taku'we, t'en kwaholi. - ma t'o' a't'u homa'ni t'o' hanela- a-wacan'a.- ho'na'wa tsita mulo'u mot'saca. 95 hor tatcu t'ewankwi a'n'iha an hanela'wace'a. mulo' acnan yam nitsika tsita i'wo'ptco. yam mot'sa acap wo'tu. wo'tup patcu yu'he'to hatia'wa halisonan kwai'intiha. nitsika hanliai. hanlip hor tatcu t'ewankwin il'a'ka. patcu il'a'nap a'tcia Liopo an tatcu tsipolo t'ewankwi halisokan t'ewankwi a'wa'ka. hor tsita halicoti 100 horn nitsika kwa ku'wa! e'te holomac a'ne hor nana le'kwap t'enati hol halisonagapa nitsika aiyogan'a. ko'ma hanat'e horn tsit'a yam tatcu le'anikwap lawaptsicle. kop hon lewuna-wa. hon itehyana'wa akapi ho'i halisokan a'ne. horn nana lawaptsicle'ka. eleJapa hon a't'sana horn papa ho'o horn han'i ha'im'ona hon 5 la'tunan kwai'ika. tcuholi acen hi'nina kakwen tem'la hon la'tunan My father had friends in the east and when the Navahos made peace r my father took his friend a little Navaho boy I and went to sell his Navaho slave in the east. "I shall go," he said to my mother, "somewhere to the east with this one," he said. The Navaho was sitting there. I (9o) He did not hear, the Navaho boy. "What are you going to do?" "I shall sell this one." "Alas," said my mother. "Alas, why?" "I want something. [These, my children, are poor." "What will you ask for?" "Sheep, I goats, beads, ancient beads, oh anything." "Well, go on." "You will prepare provisions for me." Our mother baked bread. She mixed dough. | (95) My father was going to the east. She was preparing his provisions. As she was making bread, I mother drew off her rings. She put them down while she mixed the dough. She put them down. The Navaho heard plainly. He was going out to sell him. He stole the ring. He stole it I and my father took him to the east. He took the Navaho and the two went with Leopoldo's father, I the Mexican, to the east to trade. They went to the east. My mother became excited. [ (100) "My rings are not there!" "But they have gone far away," my grandfather said. I (1) "It can't be helped. Wherever they sell him they will take the rings from him. Go on, hurry up!" my [ mother said to her father. He cut prayersticks. "What shall we do?" "We I shall protect you because someone is going to trade." My grandfather cut prayersticks. [ When he was ready, we children, my brother, I, my sister, three of us, (5) went out to plant prayersticks. It was the same as when someone dies, the whole house went out to plant prayersticks. I My Bunzel, Zuni Texts 83 kwai'ilk. hor tatcu patcu yam wo'le haliso].a tewankwikwi ta t'opa ciwi Liopo an tatcu t'opa ciwi halisolad. hon at'fsanapa ha'im'ona ho'na' wan tatcu patcu halisoka ko'macko'na kane'lu cotce'we pise'we. hic ho'na'wa tatcu kanelut'ap cotce-we pise kohana hic le'wi mecoko seto lal kane'lu yam patcu halisoka. patcu koyeka. 10 Liopo an tatcu halisona]ap kwa antecemana horn fo' halisopa kwaholi t'o' wo'ticapa t'o' kane'lu iPt'ajpipa kwa ho' lol imam'ekan'a. ho' a'nuwa ciwina'kwi. kwa ho' antecemana'ma Liopo tatcu le'kwap hor tatcu patcu halisoka komacko'na kane'lu a'wil-i'ya tcims lesapi hon a t'sanapa tcims hon kwahol il'apa hon kane'l 15 il'apa hon cotce il'apa hon pise' il'apa hie hon i'get'sana hon Bane'l il'apa hon cotce. il'apa hon pise' il'apa patcu halisonak'a. hic i'samap hor tatcu hic hemokwi'ka. i'wolohap hor tatcu patcu yafeka. kwa ainanam'ka. uhsona halisoka. tcims hon iet'sana. kwahol il'apa kane'lu cotce'we pise'we tcim hor tsita 20 ietsana. ho'na'wa a'kuwaiye a'patcu ko'macko'na pisali'we tu'ci cotce'Ii'ana hon ho' i'yaVana'wapa ho'na'wan tatcu kohomacko'na kwaholi il'i. ko'mackona kwahol il'i t'u'ci wakaci mu'la kane'lu ko'macko'na. hor tsit'a ciwan'i makim'ona olo'i]a t'ewusak'a 25 imupa ter ho' t'sana'ka hor tatcu ko'macko'na yam kane'lu a'wil' 1apkwe'nakwi a'wil i'mo'ka. tcuwap hor il-imoan-a aiipfather sold his Navaho slave in the east. And I another Zuni, Leopoldo's father, and yet another Zuni, traded. When we were children, three of them, I including my father, sold the Navaho for many sheep, robes, I saddle blankets. Our father had many sheep and robes and much white cloth. I (10) His burro was loaded like this. And then for sheep he sold his Navaho. The Navaho cried. I When Leopoldo's father sold him, he did not want it. "Don't sell me! | After you have gotten something, when you have taken away your sheep, I shall not stay there. I Ishall go to Zuni. I do not want it." So he said to Leopoldo's father. I My father sold the Navaho. He brought many sheep with him. I (15) Then it was as it is now. When we were young then we had something. We had sheep, I we had robes, we had cloth. We were very happy. We had sheep, we had robes, we had cloth, because he sold the Navaho. During the war my father had been very brave. When they came out to fight my father I had seized a Navaho. He had not killed him. That one he sold. Now we (20) were happy. We had something; sheep, robes, cloth. Now my mother I was happy. Our friends, the Navahos, had many saddle blankets and horses and blue blankets. I When we were grown up our father had many I possessions. He had many possessions: horses, cattle, mules, sheep, I (25) many things. My mother, the one who was a priestess, sat down to pray, in the summer. I was still small. My father was looking after all his sheep. I He stayed with them at Caliente. "Who 6* 84 Publications, American Ethnological Society Vol. XV kwe'nakwi? ho' yam kane'lu ho' a'wil' imo'lan'a. sam'a t'o' t'ewus ak'a i-mupa tcuwap homan i'to'wacan'a? ho' sam imogan'a. 30 hom tsit'a ciwan'i li' t'ewus ag im'e t'om ratsik il'a't'u horn tsit'a le'kwap t'o' homan helusgan a hom tatc'ona le'anikwa hor tsita kwa Kapkwe'nakwin a'na'ma. fewus ak'a inme hor tatcu: hon. a'tu. hon:apkwe'nakwin a't'u. hor tatcu le'kwa ter hie amina t'a t'oman lawican'a. to' wo'wil'ap t'oman Vlawican'a hom tsit'a 35 le'kwa som tatcu hom kapkwe'nakwi horn il'a'ka hom tatcu wowilika. yam kane'lu a'wil'-al'uki. i'yapa ko'macko'na tciwatu ho' a'kwiaca. temi ho' amina Louise hinina. kop ho' lewun'a? ho' yam tat'cu le'anikwa hie le'wi sa'le lana hic ho' kwiai ko'macko'na. hom tatcu hom lesanikwa t'o' kwika t'o' lo'ogat'u. - 40 kople'a? - lu tcimtsana yat'ece. ho' kwai'ika. ho' kwai'inan lo' yam tcimt'sana ho' yat'ela. ho' yafep so' ainapka. wicaptsiia. som tatcu tsikwahga. ko wopihka. hapnuskin'e s'ulika. hanate koco. t'o kocon'a. ma'kosi ho' woaanaka. hapnuskin'e ko'wi kusap so piyahla. yam kwiga. so' hapnuskin-e kaiaka kwa haiyo'45 ka. em akluka. ho' em aklunan so' wo'tatuia. toms tcokitiIa so' pisenak'a ho' pehai'a. ho' het'su'aVala. ko'macko'na hor kwilga lo'ona'we woya'opja. tsita lito' i'cema imo'ka. hon a'fsana son a'wi'ya ciwina'kwi tsita t'ewus tcunela. yalaof us shall stay together here, at Caliente. I shall stay to look after my sheep. If you go back alone to sit down to pray, who will cook for me? I shall stay here alone." i (30) My mother, the priestess was staying here to pray. "Let your daughter go with you," my mother [ said. "You will fix me dried paper bread," my father said. My mother I did not go to Caliente. She sat down to pray. My father: "Let us [ go. Let us go to Caliente." So my father said. "She is still weak, [ but she will get water for you. While you herd your animals, she will get water for you," my mother | (35) said. So father and I went to Caliente. My father i herded his animals. When he went about his sheep, there were many goats among them. I I milked them. I was still weak, like Louise. "What shall I do?" I said to my father. "Take this big bowl. I have much milk," I my father said to me. "Make cheese of it." (40) "How?" "Go and catch a kid." I went out. I went out and I I caught a kid. I caught it and killed it. I cut its throat. i My father skinned it. He took out the entrails. He took out the bladder. "Come I wash it. You should wash it." I put salt in it. When the bladder I dried a little I took it down from where it was hanging and poured the milk into the bladder. [ (45) I made a big fire. I made a big fire and put it on the fire. It just curdled. I Iwrapped it in a cloth and kneaded it. I Iturned out lots of cheese, i while Mother was staying here praying for rain. I We children came to Zuni. Mother was finished with her ceremony. [ (50) It was all over. They were going to dance the Mixed Bunzel, Zuni Texts 85 kwe'a]. wo'tem'la otiwe'tiha a'tocle kiwitsikwi kwai'il. afsana. hic i-teclana. ham'e ciwi a'tci t'sana Ben hi'nina a'tci hepolkokwi 50 a'tci ana-kwatoka. a'tocle kwai'i. top aksiki koye el koyena'ma kwa hiyawohucna a'tocle team'e. ho'i ciwi tomt yace'a. a'tocle kwa afanam'e. aktsiki kwa yaiyu'ya'nam'e peye. koko anteie aktsik ts'ana lehol tacana kwili. tfopa koye. tomt yace'a le'kwa aktsiki. t'opa kona tcuneka. t'opa aktsik yam rakwan pekia. penap 55 kwa hiyawolucna kwa a'tocle team'e. hor atineka t'opa aktsiJk. le'kwa an tsit i]ati]a. tcuwap leskwa? - hor atineka. a'tocle kwai'ip hon hepokokwi hon ana-kwato]ia. hon ana-kwatop ho' loyeki. el koyena'ma kwa hiyawolucna a'tocle team'e. e't ho'i 60 ftomt yace'a. le' horn anikwa. - kwa yaiyu'ya'nam'e hic t'o kwa yaiyu'ya'nam'e. kotcima' lea a'tocle. kwa yacena'ma. t'enati to'na saiyali'a ho'ma'tci fo'na wicapt'sina'wa an tsita le'kwa kwahol wowatfani koko a'samu t'o'na wicaptsina'wa. an tsita le'kwa i]ati. komosona atinala kwas wan tcuholi peyena'ma. wan sic 65 t'eloiian'a. tekwan'te wo'tem-la hic koko femla hic a'wafani koko i']an-a. - aktsi]i a'tocle antepleka. kwa koko team'e ho'ite. hic aktsiki kwa yaiyu'ya'nam'e ko antepeia. hic uhsona hic atan'i kwa tcuhol uhsona peyecukwa. hic ipanaye ace-we late'na'la. hic i'panaye a'-a an tsita i~atika. analpela. s'a'wi'a. koko a'samu 70 wic aptsina'wa. Dance. Atocle came out of the kiva. The children { were all frightened. Some little Zuni boys like Van ran into an oven. I Atocle came out. One of the boys was crying. "Don't cry. I It's not really Atocle. Some Zuni man is just pretending. Atocle is not dangerous." The boy spoke foolishly. He mocked the katcinas, | (55) the little boy. They were about so tall, the two. One was crying. "They are just pretending," i the little boy said. The other stopped crying. The boy spoke of it in his house. He said, j "It's not really Atocle. He told me, the little boy. | So he said. His mother got very angry. "Who said so?" "He told me. When Atocle [ came out we ran into an oven. We ran in and I i (60) cried. 'Don't cry. It's not really Atocle, but just someone [ who is pretending,' so he said to me." "He has no sense, and you I have no sense! It's a wonder that Atocle didn't kill you! However | Saiyalia and Homatci will cut your throat!" his mother said. I "Some dangerous creature, some angry gods will cut your throat," his mother said. I (65) She was angry. "One must not tell to anyone what the katcina chief tells. I One must be quiet. Suddenly the Mixed Dancers, all the dangerous katcinas, I will come. The little boy mocked Atocle. "He is not a god. He is but the person." I The boy was very foolish. He mocked the katcinas. That is very dangerous. [ No one must say that. He will be punished. He will be severely whipped. I (70) He will he punished. Therefore his mother was angry. She scolded him. So they came. The ferocious gods were going to cut his throat. I 86 Publications, American Ethnological Society Vol. XV hic a'ho' hapona'ki kokw a-samu u'kwatoka. koko aktsik wicaptsin'a an kane'l hi'nina. kwa t'ehyanam'e le'kwap an tatcu ikitika. t'owo'anan'e i' a'ula an aktsigona wicaptsinak'a koko 75 antowo'atiniyahka. aktsiki loye koko wicaptsin'a. tehwitokwi. koyemci a'wan tatcu nana nana el lesna teamet'u! iyo' kihe tewulaci! a'ciwan'i tcuholi ciwan'i gal paniyu nana tci hea wicaptsin'iha! kwa tcuhol yat'ena'ma t'omt cuwahna'we el hic ocokwihna'wam'e. tomt kihe'kwe it'eclatitun'onak'a tomt cuwahna'we. so hopoawe ainana'wa kwa wicaptsinanamiik ainana'ka. hic tem'la li'lno hic tem'la ainanapkai. kwa t'sum'am'e an a'tsita alkoye konenan'te an kakwe il'intin-a'ka. tcuwa i'ka. hic an nana samu koko inapeka ele luk ainana'we'. yam ko'na a peyen'ona luai ainana'we. kwa t'on luka ocokwin'e kaki kolkwawa kakwi te'tci85 nakwi kwa t'on iyahnanapcukwa. yam ko'na a'ya'n'ona lesnate luka an ocokwin'e t'on il'ap a'wa'nuwa. ele yam kon a'peyen'ona t'on luJka ante'una. kolwa'wa a-wan kakwi t'on luk il'ap a'wa'nuwa. an ocokwin'e hol koluwala'kwi t'on luka kwato]ana'wa. kwa ton it'anapcukwa. el'e lesnate t'on a'ya-na t'on lukn a'ni 90 ocokwin'e il'ap a'wa'nuwa. ma ko-yemci antecemanapkat'apa aktsik t'sana ocoki'hnakinaiqka ko'yemci yam nana homa'tci yat'eka wicaptsinihapa aiyaknanakatapa koko tsawakona ko'yemci Many people gathered to see him. So the angry katcinas came in. One of the katcinas | was going to cut the boy's throat, just like a sheep. "He is not valuable," he said. His father I became angry. He raised his gun to his shoulder. They were going to cut his boy's throat and therefore (75) he was going to shoot the katcina. The boy was crying. The katcinas were going to cut his throat in the plaza. The father of the Koyemci (said), "Grandchild! Don't do that! Be kind to our poor friend. I One of you priests come down here. Grandson, Tcihea is going to cut his throat. i No one seize him. Just cleanse him. Don't cut off his head. I Just cleanse him, to frighten our friends. I (80) Whip him with yucca." They did not cut off his head. They whipped him. All over I his back they whipped him. He had no strength. His mothers cried. I They brought him crying to his house. Someone came. His grandfather was very angry. [ He scolded the katcinas. "All right, kill him! Kill this one who has told our secrets! I In order that you may take his head with you to the house of the katcinas j (85) you should not let him go. To complete your ceremony you must take his head with you. All right, I do this to him who has told your secrets. You will take him to the house of the katcinas. I You will take his head in to Katcina Village. I Don't leave him behind. If you want to finish this in the right way I (90) you will take his head with you." Now the Koyemci did not want them to do it. I They would have beheaded the little boy. Koyemci seized his grandchild, Homatci. t As he was about to cut his throat he made him let him go. Koyemci Bunzel, Zuni Texts 87 te'hyanapka. kwa lesna team'ekafa'pa wicaptsinaplatapa kok'wan towo'atikanaijia. hic aktsili tfsana acep kokwacen'a hic atanitika. luwala' tem'ra kolw ikian-a. holoa'we al'a a'ho'i lakna'we. yam 95 liikwi yu'tula'-kwatela. kwa ho'inam'e. alka kwa laki at'sana a'waktsiki lew' a-lana koko a'puana'ka. salimopiya kolo'wisi akklo saiyali'a apu'analan'a. saiyali'a hic uhsona a'watfani. tfopin'te ljisali lal kemre aktsilona pa'un'a saiyali'a a'wa poa'una lew holi aktsi]k tsana hopoa'we Ian ak'a 100 ainanakan'a hic at'an'i yakanagan'a saiyali'a yulihan'a aktsi'on 1 ulun-a hopoan lana saiyai'a an kihe ainan'a. ainanan saiyai'a komosona ampeyen'a. li t'om pu'ana'ka. t'o' el a'wunaa. el t'o' lpenam-t'u. at'sana el to' yatinenam't'u. t'o' penapia ino'te koleholi tsawagona anateati'koa t'om les aleatin'a. ino'te tsawaki koko 5 a'wantepleka. ci'ia lkaiyuan'i.uhsona koko a'wanteplekak. ocokwihna'ka tfowa yalakwi an ocokwin'e iteh-ye'ma]anapka. iteh-pani'ia. kokw a'watfan-i ho'ma'tci saiyal'a an ocokwin'e tikwahwa]a. koluwalakwi an ocokwin'e iteh-kwatoga. aktsik tfsana pu'anakna luka le' ampeyeia. aktsik fsana ko-pu'anakna ampeyeka. kwa o0 pecukwa. koluwala'kwi laiyuan'i an ocokwin-e koko a'wat'an'i ocokwin'e lea a'wa-'a. hic laki ak'a fehya koko. teal tcuholi saved the boy from the katcinas. | So it did not happen. If he had cut his throat f he would have shot the katcinas. If the little boy had died, the katcinas would have died. There was great excitement. (95) The katcinas came through the whole village. They whipped the people with yucca. [ The people ran into their houses. There was no one about. I Therefore, today, little boys, so big, are initiated. ] Salimopiya, Kolowisi, Kaklo, Saiyalia, initiate them. Saiyalia, ] those are the dangerous ones. They put one little blanket and a buckskin over the boy's shoulder. (loo) He bends down in front of Saiyalia. So they whip the little boy with large bundles of yucca. j (1) It is very dangerous. They finish and then Saiyalia takes off his mask and puts it on the boy. [ Then his friend whips Saiyalia with the great bundle of yucca. After he has whipped Saiyalia I the katcina chief talks to him. "Here you have been initiated. You have seen everything. Don't I speak of it. Don't tell the children. If you speak of it, that which in ancient times (5) happened to the young man, that will happen to you. In,ancient times a youth Imocked at the katcinas. His name was Kaiyuani. He mocked the katcinas. I He was beheaded. They threw his head up on Corn Mountain. They threw it down again. I The katcinas are dangerous. Homatci and Saiyalia kicked his head. They threw his head into the Katcina Village." When a little boy is initiated I (io) all this is told to him. When a little boy is initiated into the Katcina Society it is told to him. I He,must not tell. The dangerous katcinas took the head of Kaiyuani to Katcina Village. | 88 Publications, American Ethnological Society Vol. XV tsana aktsiki tsanan'te yam tatcu unan'te kwa pecukwa. an tsita ampeyepa el t'o' kok a'wantepenam't'u. a'wa saiyali'a homa'tci 15 a'wa wicaptsina'wa' hic at' ani. komosona hol hatia'wa kok'o a'wat'an'i saiyali'a icemapa a'w' ainana'wa hol tcuholi yam t'sana ampeyena ino'te koleholi teatikoa uhsona yam tcawe ho'no hon a'wampeyena'we. hicte koti]an'e t'ehya ace'we late'na'ka a t'sana a'waktsiki a' u'ana'la. ace'we late'na'ka a'koye'a. aka a'wam20 pewo' at'ani. * * foiya'kwi ho' imor'ia horn aktsiki Lio le'wi tacana'ka. tern amina'ka. kwa ter em al'unam'ka. ho' wihat'san il'ika. ho' isana']a. - hinik honkwati fto' tcawacan'a. t'o' ciwinakwin at'u. 25 el'e ho imre. ton a'nuwa. hor aktsiki an hota leakan'a. el'e ho' im'e. ko'macko'na,awe ikwan'an'a. ho' el imne. ton sam a'nuwa. hinik fo' tcawacan'a. - ma' el hon a'nuwa. ho'na papa il a'nuwa ciwinakwi. hiniktci tsita ]apkwe'nakwin im'e. ciwinakwin tesamaye. hon a'nuwa. ho'na papa il- a'nuwa. hinik islon 30 ho'o tcawacan'a. el hon a'nuwa. Therefore today the katcinas are valuable. In spite of everything, I even a very little boy, if he sees his own father, must not speak of it. His mother I tells him. "Don't mock at the katcinas. Saiyalia and Homatci | (15) will cut off your head. It is very dangerous. The katcina chief will hear of it somehow. | He will summon the dangerous katcinas, Saiyalia. And they will whip us." How some one told this to his child, | and whatever has happened long ago that we tell to our children. | Indeed the Katcina Society is valuable. They are whipped severely, the little I boys when they are initiated. They are whipped severely. They cry. Therefore! (20) talk about them is dangerous. * * * I was staying at Nutria. My boy, Leo, was so tall. He was still I weak. He could not yet walk much. I was with child, I I was pregnant. "I think perhaps you will soon give birth. You should go to Zuni. j (25) I had better stay here, but you two should go. My boy's grandmother will take care of him. I had better I stay here. There is much work to be done on our wheat. I had better stay here. You I two will go alone. For I think you will soon give birth." "Very well, we shall go. Our elder brother I will go with us to Zuni. I think mother was staying at Ojo Caliente. Zuni is empty. We shall go. Our brother will go with us. I think there (30) I shall give birth. We had better go." I Bunzel, Zuni Texts 89 hon i']a. hon i'yap t'esama'ka. t'ewaia ho'na ]apkwe'nakwi ho'n animu'ai Lio t'sanap ho'na kwilim'ona. hon te'tciia. hon imo'ka. yatcun ya'na'^k ala' ho' cokyaka. hinik an tatcu i'yan'a. hic holomac t'ewaka. t'elapa ho' ala. ho' alap'a telinawitiwaki we'atco'la. horn 35 tatcu hatiatk. hanate horn tsita le'kwap horn tatcona okwila]a. horn tat-cu kwai'i]a. ko'macko'na ]apkwe'nakwi ko'macko'na a'ciwi hapoka. we'atcoin'ona we'atcop an hapoka. horn tatcu a'l^ a'ciwi haponakwi. hanat'ana' kwa'api? le'kwa. a'ciwi yaceka. le'kwap kopla'ti le'kwap melika laknapka. le'kwap kopla'ti 40 lekwap t'u'c hanlinapka. melika wo'taplan-tin-a'ka. yam koti lewunapkoa'ai at i'^atika. hic asamu'ki. t'owo'a-opa'we a'wikwipka. ko'macko'na hecot'an imlkoskwikwi yu'tul-a-wa-'k. t'opin'te ciwi ke'la aceas. t'oiyakwin penan te'tcika. ciwi lacik il'ap a'wa'ne. t'oiyakwi. melika ikanenan'te ciwi lacik il'ap a'wa'ne. lil et imo'kka 45 ciwi lacik tfakiin a'ka. mel'ika tihkwahna notcapi'Pawe mulo'we ciwe i-to-'anapka. hic hanta1licnapki. em i'to']anap]a. kwa taknam'ra. foiyakwin melil il-ap awai'a. ciwi tsawaki hic tsam-lo'kciiia. hic koko kwahol ota1ap anikwaka. hic t'ehya'a. kalawasaiya an 1aka ak'a kalawasa ikatika. an katl aceka kaklapti 50 We came. When we came the town was empty. Next day he took us to Ojo Caliente. I Leo was small. The two of us came there. We I stayed there. Then the moon was full. Therefore I waited. "I think his father will come. I A long time has passed." 1 (35) That night I went to sleep. While I was asleep, at midnight, they called out. My [ father listened. "Hurry up!" my mother said. She awakened my father. | My father went out. There were many people at Caliente. Many I Zunis came together. When he called they came to the one who was calling out. My father j went to where the Zunis were meeting. "Oh dear! Hurry up!" 'What is it?" he said. "Some Zunis were killed," [ (40) they said. "Why?" he said. "The white people killed them!" they said. "Why?" f he said. "They stole some horses and the white people pursued them. Because of the wrong I they had done they became angry. They were very ugly. They had many cartridges in cartridge-belts around their waist. I They ran away to House-In-The-Crevice. One | Zuni died first. The word came to Nutria. They took along an old Zuni man [ (45) to Nutria. Even though the white people were angry they took along this old Zuni man. He was just staying here. | But the Zuni man had gone for wood. The white people kindly gave him coffee and bread and r meat to eat. They were very courteous. They gave him lots to eat. [ He did not get any wood. The white people took him to Nutria. The Zuni youth [ was a good-looking young man. He knew everything about katcina dancing. He was very valuable. | (50) He was Kalawasa's uncle. Therefore Kalawasa was angry. His uncle had died. Kalapti, I that was his name. 90 Publications, American Ethnological Society Vol. XV les cina'^ka. melika ainanapka. hic ciwi t'ehya kalawasa samu'kia. an kak aceka. t'oiyakwin a'wa'ka. Lioya tatcu yam pea'w a'wan t'atekwenapka. melik a'te'tcika. ciwi lacili yam il'ap a'wa'n'ona tcim t'oiya luwalakwi lot'ekinapki. lacigona il'ap a'wa'n'ona 55 uhson ku'na le'cina'ak. kwilikana uhson aceka. kwili ciwi s'aceka. Lioya tatcu: hanat ele hecikana'we'. kwili ciw ace. s'a'wa'ka. t'owo'aKlanawe. a-ciw' a'koyeka. t'oiya'kwin ciwi lacik pilaku ta lani- gacetco'ya. acen'iha an t'owo'atinai'a. a'ciwi i'halicotika. kwan i'leyenapka. yam t'owo'a'we hapolanapka. melik wot'a6o pantin-aj'ka hecotan imkoskwikwi ko-macko'na t'oiyan luwalona melika lakna'wetiha. kwil'i ciw aceka. hanate' hecijana'we'. ho'na melik laknapka. a'ciwi le'tikwa yose'we iho'te i'tse'mala. honkwa yacetun'ona wo'tap antin-a'ka. melika hecotan imkoskwikwi melika topint'ona kwawop il'-ika. hecot'an imloskwa a-ciwi halisonan 65 kwai'ileai. le'ko melika ikanan'ona a-wa'ne. a'ciwi yam t'owo'a'we i'wo'pona-na a'wa-ka. lakna-wetiha a-ciwi. melika gakwekwi melika a'ciwi laknapkoa yu'tula'-kwatoka kwawopkwi. hecot'an imkoskwa a'ciwi a'te'tcika. aceia luwapa a-tacana a'ciwi isnokon i-luwaknan. melika utcukwit'owo'akana'we. hacina upJe. melika a'samu. 70 a'ciwi tekwan'tewe t'owo'akana'we. kwahol melika kwa ant'owo'The white people killed him. A valuable Zuni. Kalawasa was angry. His uncle had died. They went to Nutria. Leo's father was making a shed for his hay. L The white people came there. With the old man whom they had brought along, [ they approached the village of Nutria. The old man, the one they had brought along [ (55) - he was called Ku'na - he was the second one to die. Now two Zunis had died. I Leo's father: "Come on, you had better hurry up! Two Zunis are dead!" They went. I "They are shooting!" The Zunis cried. At Nutria, the old Zuni man got up. I Then he fell again. He was dizzy. He was about to die. They shot him. The Zunis got crazy. | They dressed. They collected their guns. They pursued the white people. (60) At House-In-The-Crevice, many Nutria people were going to slaughter the white people. Two Zunis had died. "Come on! Hurry up! I The white people have murdered us!" the Zunis said. In vain they thought this was possible. On the contrary, those who were going to die, pursued them. At House-In-The-Crevice, a certain white man had a store. The Zunis used to go out to House-In-The-Crevice to trade. | (65) There the white people, who were angry, went. The Zunis [ took their guns and went. They were going to kill them, the Zunis. The white people were in the house. The white people I who had killed the Zunis ran into the store. The Zunis reached House-In-The-Crevice. There were tall pine trees standing there and the Zunis stood behind these. I They shot at the white people inside. They were safe inside. The white people were angry. (70) In vain the Zunis shot at them. The white people did not shoot Bunzel, Zuni Texts 91 atina'ma. kwa wekana'ma. melika a'ciwi a'wunapa. lewi a'wan opa'we a'tacana. ak's a'ciwi an t'owo'agana'we. a'ciwi yaceka. elekoa i'tetcu-palola tfopa ciwi laciti tu'c im'alto ana-la. ana'nap melika t'owo'ati]a. hic li'la hatsipo ant'owo'atika. cowalikwi hic luka tem'ra kuhmoka. piyahka. tu'c'an'a hana'ha' a'ciwi hamre 75 le'tikwa lalemi li' krume lana li't yeli'ula'u. aceka lana honkwat'i ta tom anfowo'atina'wa Lioya tatc'ona a'ciwi le'tikwa kume tfsana ela'ki. Lioya tat'cu ana'ki klume lanakwi a'ciwi cemenapki. cemena'wap kume lanakwi ana'ia. ana'nap tern tfoa kume. kwa te'tcina'ma s.... an t'owo'atina'ka. hie luka t'em'la kuhmo'ka. so lanika. (hic an tat'cu hi'nina Lio!). kwa ho' uname'ka. ho' caliente imo'"ka. penan we'atco te'tciia lapkwe'nakwi hor tate hatiaka. a'tci pilaku le'kwap ho' pilaka. horn tat'cu koye. kopla'ti le'kwap aktsi1i an tat'cu aceka le'kwap ho' halicotika. horn tatc akluka. konete akle'a. koplati le' 85 hor tsit ikwap melika laknapka le'kwap hon a'wa-nuwa le'kwap. s'telkohati a'ciwi kapkwe'nakwi hie it'eclana a'Roye. hon a'wa'nuwa le'kwap horn tatcu t'elohatip. kwa t'atepololon'e kwa ku'wa. hon hic a'tewuko'li'a mecok' ak'a t'u-c ak'a hon a'wimaltopa. ho' loye hor tsita loye hor han'i kwilim'ona a'tc koye. ele ton ime 90 le'kwap ele ton ime. horn tsita le'kwap hon a-sama hon a'wa'nuat all. I They did not hurt any of them. The white people watched the Zunis. They had cartridges so long, I and with these they shot at the Zunis. The Zunis died. I They hid themselves wherever there was any shelter. One Zuni old man ran off on horseback. As he ran off | the white men shot at him. Right here in the buttocks they shot him, in the buttocks. I There he was wounded. He fell from his horse. "Alas!" some Zunis said. "Here, stand behind this big tree, this big pine! Perhaps they will shoot you, too!" So the Zunis said to Leo's father. j A little tree was standing there. The Zunis called Leo's father to the big tree. | They called him and he ran to the big tree. He went, to the other tree j (80) but had not reached it when sssssssss! they shot him. His whole face was wounded. [ He fell. (Leo looks just like his father!) I didn't see it. I was staying at Caliente. They called out when the word { reached Caliente. My father heard it. "Get up" he said. I { got up. My father was crying. "What's the matter?" I said. "The boy's father is dead," { (85) he said. I went crazy. My father built a fire. Even as he was crying he built a fire. "What's the matter?" I mother said. "The white people killed them," he said. "We must go," he said. I It was dawn. The Zunis at Caliente were terrified. They cried. "We { must go," my father said. It was dawn. There was no wagon. I We were very poor. We rode on burros and horses. I I (90) was crying, my mother was crying, and my sisters, both of them were crying. "You had better stay," I she said. "You had better stay," my mother said. "We shall go 92 Publications, American Ethnological Society Vol. XV wa. hom nana horn hota li'I a'tci sam imo'la tcim penan i'yapa tcim t'elikwitipa li' penan i'ka. a'ciwi melika laknapla. a'wite ciw' aceka. li'l plenan i'ka. hom nana hor hota li'I a'tci sam 95 imo"ka. lal hon kapkwe'nan hom tsit'a hom tat'cu ho'o lal hor han'i kwili a'woka a tci topalekona hon imo'ka kapkwe'nakwi. hor nana a'ka. tcim li'I penan i'yapa yam mecoko ya'ainan t'oiya'kwi a'pa. t'ekohatip hon a'wi'pa. ho' mecoko ho' imaltoye. ho wihatsana il-i ho' isanaye. ho' yam aktsiii ho' geclwimaltoye. 100 hom tsita yaman'te. hor tat'cu yaman'te. a'tci loye'a. hon 1 a'koye ansamo t'opin'te mecolo ho' yam aktsiki ho' keckwim'altoye. tem hic t'sana hor aktsiki Lio. hon a'koye. hon a'wikia. hor hota sam imo'ka. itiwanihapa Ion a'wi'^a. hon a'wi'yap hon hota sam'a ime' hom nana t'oiya'kwin a'ka. t'elapa li'I hon 5 a'wi'ka. hon a'wi'yap horn hota koye'a. kwa tfeinan kwa i'to'na'ma. hor hota koye. hon a'wi'a. hon a'koye ansamo. hic lakhol yato hic melik ikwanin tcunan hi'nina lesapi a'wi'a yaceko'a. mecokanan ele' yaltoye. kwa t'atepololon kwa tuici mecok ak'a ele' wotipa. mecoko a'setopa a'wi'ten ele' li'I a'wi'ki l0 sunhapa. kwa le'na kakwe' kwa kwatocukwa. at'an'i, a'wi'ap hor a'kuku hor il'apa li'I t'ina'ka. tcim penan i'yapa a'wi-a ke'si alone." My grandfather and my grandmother were staying here alone. The word came here first. I Just at dusk the news came here. "The white people have killed the Zunis. Four I Zunis have died." The news came here. My grandfather and my grandmother were staying here alone. I (95) And we were at Caliente. My mother and my father and I and also my I two sisters, two women. Six of us were staying at Caliente. My grandfather went. As soon as the news came here he saddled his burro and went to Nutria. We came at dawn. I was riding a burro. I I was with child, I was pregnant. I sat holding my boy. I (loo) My mother was walking and my father was walking. They cried. We I (1) all cried together. There was only one burro, and I sat on it holding my boy. I He was still small, my boy, Leo. We were crying. We came. I My grandmother was staying here alone. Just before noon we came. When we came I my grandmother was staying there alone. My grandfather had gone to Nutria At night we | (5) came here. When we came my grandmother was crying. All night she had not eaten. My grandmother was crying. We came. We all cried together. I When the sun was just about where it is now, just about the time the white people stop work, they came. I The bodies of those who had died were mounted on burros. There were no wagons, no horses. I The bodies were on burros. They were on the backs of the burros, the four bodies. They came here / (o0) in the evening. They would not come into the houses, it was dangerous. When they came I my aunts were staying here with me. The word came, "They are coming now!" I they said. Then my aunts came to my Bunzel, Zuni Texts 93 le'anaglapa horn a-kuku horn gikwin a-wilga. a-wi'nan a-wil'intin-ikil yacekoa. laku Lola kakwekwin tcimaa lenakate'a islon woatika. acekoa iskon mecolo a'sefopa a'wil'intin-ikila kwa gakwekwin kwa u'kwato'cukwa pat'c ainan hi'nina. ino'te a'patcu hic 15 a-samu fa a-ciw a-samu. a-patcu tcuholi ciw' ainapa kwa Yawekwin kwato'cukwa. tekwanakwi holomace koconagiana kwa kwato'cukwa. melika ainana'wap a'wi'ka. melika lakna'koa a'wil'intinap hor a-kuku hor il'apa horn tsita homr tat'cu hor a'kuku hor yaknapa hom il-ap a-wa'ne. ho' te'tcika. ho' isanaye. kwa 20 hom unaKana'wam'e hom oyemci. hom tsit'a sama una. hom atineka. kwa klokcamne. luka tem'la luhmo'ia. hom tsita le'kwap an a'kuku koconapta. kwa ocokwin kocona'ma hacina peha'ka. tun tem'la kocona'ka. hic potca. s'wolo'ka. ele'lokwi sic yatokwaton' ihalJa hom nana hom tsita an oyemci ta hom fopa tsita 25 ton'acikwe an oyemci ha'im'ona. hon ton'aci'kwe loye'a hom tsita a-tci lal ho'o. hom nan'a aiyupatciya. hic at'ani to' feckwiglan-a. t'o' akwa'we to' tutun'a. t'o' yalon'a. hic afan'i. kwa tfom tcuhohi fom alpiticukwa. hic afan'i fo' teckwigiina. tom aktsiki tom sam'a yat'en'a. 30 kwa tom tcuholi alpiticukwa. fo' sam imogan'a. hecolkopa t'o' sam'a poagan'a tom aktsili t'om sam'a yat'eii. kwa t'om tcuhol alpiticukwa. homan nana akwa' lenacka. uhsona wo'a-lunan house. When they came, I they brought the dead there where Flora's house stands, where the wheat field is. There I they laid out the dead. They brought them there on the backs of burros. | (15) They would not enter the houses. It was just like when they kill a Navaho. In ancient times the Navahos I were warlike, and the Zunis also were warlike, and whenever the Navahos killed some Zuni, I they would not come into the house, but they would wash him somewheres outside. I They would not come in. Or one that the white people had killed. They came. They brought the ones who had been killed by the white people. I My aunts were with me. My mother, my father, my aunts, ( (20) held me and went with me. I came there. I was pregnant. I They would not let me see him, my husband. Only my mother saw him. I She told me. It was not good. His whole face was smashed, my mother said. I His aunts bathed him. They did not bathe his head. It was tied up tight. I They bathed the whole body. It was bad. So they buried them in the graveyard, just (25) before sunset. My grandfather, my mother's husband, and my other mother, I the Badger woman, her husband, three of them. We Badger people cried, my I two mothers and I. I My grandfather took care of me. "It is very dangerous; you must fast. I You must drink medicine. You must vomit. It is very dangerous. No one may touch you. j (30) It is very dangerous, you must fast. Only your boy may hold you. I No one must touch you. You must stay alone. You must sit alone in the corner. I Only 94 Publications, American Ethnological Society Vol. XV motse'nika. sa'lkokci ak-a kahkwikan'a akwa'we. uhsona t'o 35 tutun'a. 'o' yakon'a hor le'anikwaka. hic ho) yu)t'eclatika. hie at'an'i luka. ter hic cam'li kwa ter yatoka kwai'ina'man hom nana holomace horn il-a'ka hon kawaia'u. ho' li'wani wecikia iiwaian kwin'a. liwani tihkwahna kawaian'e. holo'mace te'tcinan a'witenaklan wopt'sihka. (kwa peyecukwa) tcim luki t'ewusu 40 penan kawaiaka. hor a'tatcu ho'na yatoka tatcu ho'na'wan a'tsita t'eluwaiaka hol yam telacinakwi i'luwakna kwai'ina ho' t'om ona-elatena'wa. yam aka ci'na ya'na t'owa kohana halawotinan'e lo 'o onean'e t'o'na ho' a'lea'u. ho'na'wa yitoka tat'cu ilapona t'o'na lo' halawotinanie a'lea'u. t'o'na hon a'lea'u. t'o'na hon onean 45 al'ea'u holno ho' t'ewusu ho' peyena'koa isnoko t'egan'a. kwa awela'koa kwa teamekian'a. hiyawolucna yam ike'na ho' t'ewusu penan kwai'ikiana. to'na halawo'tinan lo'o a'lea'u. onean a'lea'u. holnoko'na ho' t'ewusu ho' peyena'koa isnokon tegan'a. - ho' your little boy may hold you. No one must touch you." Grandfather gathered medicine for me. This he soaked. He mixed it in a fine bowl. He brewed medicine. "This you 1 (35) will drink. You will vomit," he said to me. I was very wretched. I This was very dangerous. When it was still early, when the sun had not yet risen, my grandfather took me far away. We scattered prayermeal. Here in the left hand | I had black prayermeal, and here the right kind of prayermeal. When we had gone far I passed it four times over my head and scattered it. One should not speak. Again with this, (40) I sprinkled prayermeal with a prayer: My fathers, Our Sun Father. Our I mothers, Dawn, Coming out standing to your sacred place, I Somewheres we shall pass you on your road. This from which we form our flesh, The white corn, Prayermeal, Shell Corn pollen, I offer to you. To the sun who is our father, To you I offer it To you, I offer prayermeal. To you, I offer corn pollen. (45) According to the words of my prayer, So may it be. May there be no deviation. Sincerely from my heart I I send forth my prayers. To you, prayermeal, shell, I offer. Bunzel, Zuni Texts 95 lgaiwaia'un'a. yehtcuna tihkwahna kiiaia'un'a ke'l a'kwinal i'cuwahla. 50 hic hi-nina luwalan temla tcuhol an oyemc acepa t'a an oye ola acejpa t'opin'te tfeckwin-e. t'op aciwi kwa yaiyu'ya'namne utea'we tutu. kwa ace t'eckwi a'walu'ya. le'na a'ciwi alpiti'. kwa ko'kcamne. ho' ace' t'eckwika. ak hor oyemci t'ehya. sam'a ho' jo'ulaye. kwa ho' ciwe i'tona'ma. kwa ma'kose kwa icana. ho' 55 cit'eckwiki. hic at'ani hic ko'macko-na horn kuku horn nana horn ampeyeka. ho' t'sanala hom a'peye hal'owil'i t'o' ho'i teiian'a. ishoti kwahol ak'-a to' getsanan-a ta isholi to' yut'eclatidan'a. t'o' koyen'a t'o' ho'i tegan'a. hal'owilin to' ho'i tegan'a. hor kawu tsiatci oye hon hi'nina ho'na nana ampeyeka. ma' uhsite ho' ho'i. 60 ho' yu'-teclatiia]a. hor oyemc acepa ho' at'an ho' t'unaai ho'o ak'a ho' yam tcawe kwahol tem'ra ho' a-wam peye'a. yam ko']ea tun i'koa ho' leye'a. elte horn tcawe a'samu ho' konete ho' a'wam peye'a. koleholi yam t'elankohakako' ak'a ho' yam tcawe ho' a'wampeyea. a'wa oyemci acepa kwa yu'okna kwa alcukwa. tern 65 hic ka-'i a'wa aleaka hanukwapa tcim alan'a. koawi okwipa kwa alna^am'e. koyen'a. yu'acan'a. kwa i'to'aliteam-e. ko'homacati Corn pollen, I offer. According to the words of my prayer, So may it be. I | would sprinkle prayermeal. I would inhale from the prayermeal. I would sprinkle the right kind of prayermeal First (50) I had cleansed myself with the black. I It is the same for all people. For one whose husband dies, and also for one whose wife I dies, there is one fast. Some Zunis have no understanding. They drink a brew of flowers. I They do not fast rigidly. They go about. So thus, other Zunis touch them. I It is not good. I fasted rigidly. Therefore is my present husband valuable. All alone I 1 (55) sat. I did not eat meat, nor salt, nor grease. I I fasted from meat. It was very dangerous. Much my aunt, my grandfather [ exhorted me. When I was young, they said to me, "Fortunate you are to be alive. [ Sometimes you will be happy because of something. Sometimes you will be sorrowful. I You will cry. This kind of person you shall be. You are fortunate to be alive." To my sister, 1 (60) Tsiatci's wife, the same. My grandfather exhorted us. And just so, I have lived. j I was sorrowful. When my husband died I met trouble. I And so I have taught my children everything. Whatever I I have experienced, I tell them. Even though my children are angry, weeping, I exhort them. I Whatever I have discovered, I tell to my children. 6 (65) If one's husband dies one will not sleep. I She will lie down as if she sleeps, and when sleep overcomes her, she will sleep. But after a little, she will wake, I and will not sleep. She will cry. She will be lonely. She will not 96 Publications, American Ethnological Society Vol. X V holomacako'na a'tun'ona a'wa tse'makwi'we. a'wa tca'le a w'. i'yanikinan'e acepa eletokna koye'e. iwil'i yam tse'makwin acan 70 i'yacuwa yam tse'makwi'we okan a. a'w' oyemc acepa kwa ketsanagiame. ho' yam tcawe ho' le'kwa. ho a'wampleye. ma' e'te hic hom tcaw a'samu yam oyemci anape uhsona ho' tihkwahna peye t'ewana'we. hic atan'i hic inakwe ak'a ftop acepa hic at'ani a'wite itcitema. 75 ho' yako les'i ho' Yawaiaka holomace. a'wite. les'i ho' t'eckwika. tem ho' mar i t'sana Lula hi'nina lesi ho' a'na'ka. le'wi hor oyemc aceka. t'opin'te t'epikwe'na ho' koyen'a ho' tse'me'a hom oyemc laci ak'a. tatcu hor il'i peye tcimi ho' ietsana. kwa ho' tse'mena'ma. so hom kaika homan antecema. el'e kaise el to' loyenam't'u. t'a t'enati lesna te'tci. el to' yam i'ka tekwi el to' tse'manam't'u. yam a'tuntekwi to' antfsumehan-a. hal'owil'in ot'si tihkwah'na t'ewulac'i ho'iian'a. a'wa tihkwahna kwaholi i'totun'ona lestiklea kane'lu kwahol wowil'ikanna. a'waiyupatcikana. ko'na tse'man'ona a'wa 85 otsi kwahol tem'ra auwanilapla. el yam kiiatekwin t'unam'e yam Ietsana teatun'ona ton tse'makwi'we tegan'a. horn kiiaa hom le'anikwa. hor am peyeka. le'wi. * * care to eat. I She will take thought of what to do and where to go. When a child I or a relative dies, one cries for them properly Husband and wife talk together [ (70) to relieve their thoughts. Then they will forget their trouble. But when one's husband dies I there is no happiness. So I said to my children. I exhorted them. But I my children are cross. They scold their husbands. I tell them this kindly I every day. It was very dangerous. It was the same as when an enemy dies, it was very dangerous. Four mornings I (75) I vomited. And so many days I sprinkled prayermeal far off, four times. And so many days I fasted. I was still a young woman, like Lula. I was about that age. This is all about when my husband I died. For one year I would cry. I was thoughtful for my old husband. Then father spoke with me. Then I was happy. I did not worry. (80) My uncle desired it for me. "It is all right, niece. Do not cry. I It cannot be helped. It is ever thus. Do not think of where you have come from, but rather I look forward to where you are to go. If you are lucky this good man will be kind to you. | He will be the one to provide food for us properly; and furthermore, I he may have some sheep. He will look after you. According to one's wishes one's (85) man will look after one in everything. Do not look backwards to the place from which you have come. I But let your thoughts be that you may be happy." So my uncle I said to me. He talked to me. That is all. TALES. DEER YOUTH I (7). sona'tci sonsti ino'te. kwakina luwalap iakwemos an e'le kwa kwai'ikwam'e. awiten telita utce laliwace'a. ta'tcic a'tsawai 9o acuwa'wetiha. kwa Rab,'i kwai'ina'ma a'tsawa1 lestikwanan kople'a hon Yakwemos an e'le acuwa'wa? - ma' i'me. hekwat kwai'i holi. - ma hinik hon lata'wa a'wok' ihiki. - ma ko' ma yam pil'aciwani cemana'we le'tikwap topa tsawak aj'a. pi'laciwan an gakwin te'tcinan kwatola. hom a'tatcu hor a'tsita hom tcawe ko' 95 ton t'ewanan a'teaiye? - 1etsanici i'finaga. - iya le'kwanan tsawak i-muka. itoRana'1a. tsawal itoai. iton tcunap antekunana'ki. si' ma pene ho'na'wan tca'le. hinik fo' kohol ikwe'a. kwa tekwan'te to' i'tun team'e. - ma i'namilte'. luk ho' pi'laciwani ceme'a. - ma si'ana ko'ma. - a'tc alka. a'tci kiwitsikwin te'tcika 100 a'tci t'etcinan ko'na ton t'ewanan a'teaiye hom tcawe. - etfsanici 1 i*tina~a. pilaciwani i'muka. i'munan ite'kunaka. ma i'namilte'. ime' kwahol penan te'onaka hor t'on antecematina'we. tewuna' uhsona hom yu'ya'gana'we le'kwap ma i'namilte le'w t'o' yam TALES. DEER YOUTH I (7). Long ago in ancient times the people were living at Kwakina. The chief priest's daughter J (90) never went out. She stayedinside in the fourth room. She wove baskets. Now the young men | wanted to talk with her. "She never comes out," the young men said. I "How shall we talk to the chief priest's daughter?" "I don't know unless I she should come out." "Well, I think we shall go hunting with the women." "Very well, I call your bow priest," they said. One of the young men went. (95) When he came to the Bow Priest's house he went in. "My fathers, my mothers, my children, how | have you lived these days?" "Happily, be seated." "All right" I the young man said and sat down. He was given to eat. The young man ate. When he had stopped eating he was questioned. "Very well now, speak, our child. I think you have something to say. I You would not come here for nothing." "Yes, indeed it is so. For this, our bow priest, I [ (100) have come." "Very well, let us go." So they went. They came to the kiva. I ii) When they came there he said, "How have you lived these days, my children?" "Happily, I be seated." The bow priest sat down. After he sat down he questioned them. "Indeed it is so. I Surely because you have 7 98 Publications, American Ethnological Society Vol. XV 5 a'ho' a'yu'ya 'an'a' laltap a'witen t'ewana tun-al'unaka telan'a a'wok ihikiainra. ha'i t'ewana ho'nan a'wokana'we ho'na'wan hanelan acenapkatap a'witen t'ewana tun-al'unaka tekiana. - ma honkwa hati ma ko'ma t'on ant'sumehna t'ewanan a'teat'u le'kwanan pilaciwani elemaknan - so' a'ne' le'kwanan kwai'nan 10 weatcola. laktap ha'i t'ewana ho'na'wan a'wokana'we yam a'wotsin a'wan t'on hanela acenapkatap a'witen tewanan tun-al'unata telgan'a oainan ihik hon a'wa'nuwa le'kwap luwaPona lestikwanan kop ikwe'a? - a'witen t'ewanan tun-al'unaki tegan'a oainan ihiki le'kwe'a. le'tikwap e'lactok leskwanan. he'ko a'nuwa. -- t'a 15 ho~o t'a ho'o - ant'sumehna a'teaka. ha'i t'ewap e'lactok yam hanela'wace'na'wap hame ta hepalona. ta'tcic tcim weatcop l:akwemos an e'le tcuikilkii. tcu'kikaien ogtka. elehol su'nhap woyahnan s'ant'ewakii. tewap camli hepalocnapnan s'i'towenapkai. i'towenaphatap hecikiinaai we20 atco'ya. li'wanem uteaknana takusna-paltan hon hait' a-wanuwa. le'kwap s'a'tsawak yelete'enapka. s'aweletcelka. a'wele'tcoyu'tea'watip e'laclok leskwanan yam tsita lesanikwanan he'ko' latakian a'ne. an tsita leskwanan hiyayo horn katsiki' ma lu'u a'ce'. le'kwap e'lactok yam tcukina pehan i'seto'nan s)a'ka. something to say you have sent for me. Now, at last, i let me know that," he said. "Yes, indeed it is so. All your (5) people you will notify. Four days from today there will be a hunt, I along with the women. On the third day our women will cook our provisions I and on the fourth day we shall have our hunt." ] "Is that so? Very well. May you pass your days in anticipation." So he said. I The bow priest arose. "Now I am going," he said and went out 1 (10) and called out: "Three days from today our women will cook provisions for their men, and then on the fourth day we shall have a hunt. [ The women will go along with us." So he said. The village people said to one another, I "What does he say?" "In four days there will be a hunt with the women, I he says." So they said. The girls said to one another, "I think I shall go." "And I (15) I." "And I too." So they passed their days in anticipation. I On the third day the girls made their provisions. Some of them made hepaloka. [ Now when he first called out, the chief priest's daughter soaked corn. After she had soaked it I she ground it. Just before sunset she took it out of the grinding bin and went to bed. Next morning I they took their hepaloka out of the oven and ate it. After they had eaten he called out to hurry them. 1 (20) "Over here at Flower Place at the border of Dry Wood we have decided to go," he said. The young men made ready. They went out one at a time. After they had all gone the girl said to her mother, "Well, I think I shall go hunting." Her mother said, "Good gracious, my child! All right, go ahead," I she said. The girl took her package of sweet cornmeal on her back and went. I Bunzel, Zuni Texts 99 a'nap a'la'. laku kuyakwin te'tcip an kopan uwe. uwap a'ia. 25 laku uteaknana t'ewul-geato'kwin ga'tulikwin lo'telhap sic an lopan ace uwe. uwap leskwanan hiya ana hapic hoc heyen'iha le'kwanan hakohanan i'muka. heyen'iahnan it'sumhap wihatsana kwai'ika. kwai'ip kii'tulikwin te'tcinan i'locoka. i'koconan s'a'ka. latakwaponakwin te'tcinan i'mup hecilanaka weatcop 30 iskon a'tsawak yeletenapka. iskon a'anuli'ka. lesnas yatonili lat-al'uki. o'kcitap po'ka lesna wo'ticika. wo'ticnan kwilimakte simopi al'uka. sunhap yam kakwin i'ki. yam ^akwin iyap ta'tcic an wi'hat'sana o'cetinan koya ponolal'uka. ta'tcic laku akemoliya tepokalan coh'wit okatsik' yam 35 na'tsil a'tci il-ime. tutunam kwai'ika. elehol loteyana'wap wihat'sana koye'a. koyip s'awa'ka. katulinkwin a'te'tcinan tutunapkai. tutuna'wap wi'hatsana koye'a - one' one' one' one' coh'wit okatsik' hatiawa. hatianan kwap koye? le'kwap na'tsil a'tci leskwanan wihatsana atcia tsita leskwanan ela lanako. na'tsik 40 a'tci leskwanan ela wihatsana ma hatiawa. wihatsana loye aca, ac ac wetok loye atcia tsita leskwanan hopi'? malaiakwin tahna s'a'wa'la. a'wa'ka. ko'witean a'te'tcip a, a, a, a s'a'wa'ka.... (25) She went along. When she came to Clay Place she felt pain in her abdomen. She went along in pain. I When she came to FlowerPlace-Rising-Valley she approached a lake. Here her I pain became severe. She said, "Oh dear, I think I am going to defecate," I she said. She bent down behind a bush. And as she contracted her muscles to defecate, a baby I came out. After it was born she went down to the edge of the lake to wash herself. After she had washed herself 1 (30) she went away. She came to where they were going to hunt. (The bow priest) was calling out to hurry them. I Then the young men made ready. There they made their circle. So all day I they went about hunting, Rabbits and jack rabbits, these (the girls) took away from them. After they had taken them away they came carrying them in bundles in both hands. In the evening she came home. I She came home, but meanwhile her baby was hungry and rolled about from side to side crying. I (35) Now over on Gravel Hill Red Deer Woman I was staying with her two little fawns. She came out to drink. As she approached I the baby cried. He cried and they went there. They came down to the shore of the lake | to drink. As they were drinking the baby cried, "O-ne! O-ne! O-ne! O-ne!" IRed Deer Woman heard him. "What is crying?" she said. The fawns J (40) said, "A baby." Their mother said, "Oh no, it's a fox." The two fawns I said, "Oh no, it's a baby. Now listen!" The baby cried, I "A, a, a, a!" It was crying weakly. Their mother said, "Where is it?" They went towards the south. They went along. When they had gone a little ways, "A,, a,,!" They went along. I They came to a heap of rubbish. There he was lying on the 7* 100 Publications, American Ethnological Society Vol. XV a'te'tcip potcelemon toms potcelemon ale toms ponol al'u one' one' 45 one' one' cohwit' okatsik leskwanan hiya yo' tcuwap hic kwa yaiyu'ya'nam'e. si hanate ho ipo'up liwan homan itokwakwin t'o' i'tcunan homan ehoakwin yam notcian t'o' kwatokanan t'o' aiyanhaktconan ta'tcic an ikina li'wan weciti homan t'o' i'tcunan homan no'loktan yam notcian kwatokanan t'o' aiyanhaktcop so kainan lo'yun tcun'an'a. ma coh'wit o-katsik le'kwanan mo'ktcitel ipoa'up an na'tsil a'tci kwilimakte yaliawela'nan am papa yam tsit an ehoan yam notcian kwatokainan aiyanhaktcap ta'tcic an ikina yam tsitan no'loktan yam notcian kwatokanan aiyanhaktcop nomittatci wihat'sana kilnan kon tcuneka. kon tcunap coh'wit 55 ogatsik i'pisegap wihat'sana mehanan i'pactenan t'sit'silia. i'celkanan teloaitiik4ia. telogatikap atcia tsita leskwanan si' a't'san a'tci a'tci wokap i'poa'u le'kwap na'tsilk atci wokap i'poa'up a'tcia tsita wihatsana yam iciwaka i'pacte'nan yam at'san a'tcian yaitoka. a'tcia yiito'up le'nas a'tci wokap a'wa'ne. 60 kowela i't'inacna a'wa'ne elehol t'ekohatin'ihap t'akoskwikwin a'te,'tcika. a'tcia tsi ta leskwanan siP wan li'lkon'te le' kwap iskon a'want'ewakii. a'want'ewanan wihat'sana na'le t'sit'si'a. wihat'sana i'yaiyu'ya.ka. i'yaiyu'ya'kap laku tesaJai-yalakwin a'te'tcip iskon aktsik sic elehol ho'it'ap isnalkns a'teaiye. a'teaiian heap of rubbish rolling around. "O-ne, o-ne, | (45) o-ne, o-ne!" Red Deer Woman said "Poor thing, who is so | foolish? Now hurry! I will crouch down over him, then you lie down on my right side and stick your snout under my haunches and I breathe on him. And you, younger sister, lie down on my left side j and stick your snout under my shoulders and breathe on him. (50) When he gets warm he will stop crying." So Red Deer woman said. [ She knelt down and her two fawns lay down on both sides of her. The elder brother I thrust his snout under his mother's haunches and breathed on him, while his | sister thrust her snout under her mother's shoulders and breathed on him. I And so it was the baby warmed up and stopped crying. When he stopped crying Red Deer (55) Woman arched her back and put her teat into his mouth and suckled him. I When he was satisfied he became quiet. Then when he was quiet their mother said, "Now, I my two children, stand side by side," she said. The two fawns stood side by side | and their mother took the baby with her lips and laid it over her children. I She laid him over them, and so they went along side by side. (60) They went along stopping every little while to rest. When it was nearly daybreak they came to Little Grove. I Their mother said, "Now let us rest here." So she said I and there they camped. They camped there and the deerl suckled the baby. Now he began to notice things. He was beginning to notice things when they came to Barren Mountain. I Now he was a little boy, almost full1 Generic term. Bunzel, Zuni Texts 101 kowehol a-nap lal hecokopikwi a'te'tcika. isnalkon a'teaye.... 65 kowehol t'ewap kotena yalakwin a'te'tcip isnalion a'waluka. sic tsawak yo-'a. lehol a'naiye. ta'tcic am papa lehol a'naiye na'tsilo ta lal an kawu lesitikanaiye. a'wan tsita leskwanan si' horn tcawe' hon ho'inakwin iwoslit'u hon t'ewuacon a'teaiye. ma si ko'ma le'tikwanan lal a'pani'ka- 70 pocowakwin a'wika iskon napot'iye iskon nawan'an i'wosliks. iwoslikap ta'tcic kwa'kina ciwan an tsawak hic nas'a'niona tun-alukan a'ka pocowakwin te'tcip hi - ko'macko'na woh'aiyaiye. ham' itona a'walup ham'e wo'yap ham'e te'ploapap. hic t'ewulitiwa. kwa kole'a'awan lotenakam'e piclankwin ta'hna tepokalan hila- 75 pacte aiyikt'atan islkon jpo'uaiye. a'wuna po'ulaye. po'ula'ap wetsim tenala'ap su'nhakwin tahna na'tsik kwai'ika. kwai'ip unatil~aka leskwanan ticomaha tcuwatiko t'san akciye? hapic hoc halowa' le'kwap na'tsik teml u-kwai'ika. iloh'kanan lehol ukwatoka. wetsim tenala'ap makaiakwin tahna u'kwai'ip aktsik so yalu'ya hi ma ten tcuwakona akciye' le'kwap wetsim tenala'ap i'loh'nan t'as temi u'kwatop lesna tsawak im'e. hi-c tenala'ap tewankwin tahna u'kwai'ip elthol ehkwikwin a'ne. wetsim tenala'ap grown and there they stayed. I (65) After they had gone a little ways they came to Corner Place. There they stayed. I Then after a short time they came to Sand Hill Crane Mountain. Here they went about. I Now he was already a young man. He was this tall. And meanwhile his elder brother was about this big. I He was still a fawn. And his sister was this big. I Their mother said, "Now my children, let us join our people where they are staying. I (70) Here we are lonesome." "Very well," they said. So they came down on this side. I They came to Bending Grass Spring. There there were many deer. So there they joined the deer. I About the time that they joined them a Kwakina Priest's son, one who was a great hunter, I went out to look around. He came to Bending Grass Spring. Ah! Here were many deer scattered around. I Some went about grazing, some were lying down, others were standing up. It was an open valley | (75) and there was no way to approach them. On a little hill towards the north I was a single cedar tree. There the boy crouched down. There he sat looking at them. There he sat J and after a little while the fawns came out from the west. As they came out | in their midst he saw the boy. He said, "Alas, what child are you, with them? Or else am I I dreaming?" he said. The fawns all came out. They turned around I (80) and went back in again. Then after a little while they came out from the south and the boy I came last. "But surely there is someone with them," he said. After a little while I they turned around and all went in again. So the young man was sitting there. Then after a long time i they came out from the east and he was well towards the front. After a little while I they came 102 Publications, American Ethnological Society Vol. XV piclankwin tahna ukwai'ip hie yalu kwai'ip tsawak leskwanan ti85 comaha' ma ten tcu akciye'. le'kwanan kwa hic ket'sana'ma. yatonili lesna a'wuna poayalaiye. leap u'kwai'ile. ishol aktsil yalu ishol itiwan'a ishol ehkwi lesn u'kwai'ile. tsawak kwa hic ke'tsanamne. lesnate sunha'ka. tsawak leskwanan ma so' a'nuwa imat ten tcuw akciye hompic hor anteliunaha le'kwanan tsawal 90 elemaknan kwa sic ge'tsana'm'an gaitt akaii. tomt ko'w iyap s'yatonkwatokia alt ye'la'kl. tenalana t'elap yam kakwin i'ka. ta'tcic an a'tsit aincokyapka. kwa na'l ainana'man i'ka. iyap s'i'tonapka. tsawak kwa ge'tsanam itonapka - s'ito nan tetcunenan an tatcu lesanikwanan kotcilat' kwa t'o' ke'tsana'm'a? te'n'a tcu95 wap kop t'om alewu? - el'a kwa tcuhol horn ko alewuna'ma. uh yam pi'laciwan'i cemace' le'kwap iya' an tatcu le'kwanan elemaknan pi'lan ciwan inkwin a'ka. te'tcika. kwato'nan horn a'tatcu hom a'tsita horn tcawe' ko' ton t'ewanan a'teaiye'? ke'tsanici i't'inaga. - i'mup pi'laciwani leskwanan mas pene hinik t'o' kohol 100 ikwe'a. kwa tekwan'te i'tun team'e le'kwap ma i-namilte tcimte 1 yaton hom tca'le tun-al'uki'en kwahol onahkana'men kwa ke'tsana'm'an i'yap t'on ceman haitocip ay ho i'ya' ma kwahol out again from the north and he came out last. The young man said, I (85) "Oh dear, but surely there is someone with them," he said. He was not at all happy. I All day he sat up there thus watching them. They came out from different directions, sometimes the boy | was last, sometimes in the middle, sometimes first. So they came out repeatedly. The young man ] was not at all happy. So evening came. The young man said, "Well, I shall go now. | But surely there is someone with them. Or else I have had an omen." So he said. The young man j (90) arose, and came hither, not at all happy After he had gone a little ways the sun set. Then he ran. Late at night he came to his house. I Meanwhile his mothers had been waiting for him. He came without having killed any deer. After he had come I he ate. The boy ate, not at all happy. When he stopped eating [ his father said, to him, "Why is it that you are not happy? (95) Is it because someone has done something to you?" "No, no one has done anything to me. Go, I summon your bow priest," he said. "All right," his father said. He arose and went to the bow priest's house. He came there and entered. "My fathers, my mothers, my children, how have you lived these days?" "Happily, I be seated." He sat down and the bow priest said, "Very well, speak. I think you have something 1 (100) to say. You would not come for nothing," he said. "Yes, indeed it is so. This (1) day my child went hunting. He had no luck I and came back not at all happy and told me to summon you. And therefore I have come. He Bunzel, Zuni Texts 103 peyen'iha le'kwap pi'laciwan'i leskwanan si' ko'ma lal hon a'ce le'kwanan s'a'tc ak'a. a'tci te'tcinan a'tci kwatoka. a'tci kwatonan pi'laciwan' les- 5 kwanan horn a- tatcu horn a'tsita horn tcawe' ko' t'on t'ewanan a'teaiye' - letsanici it'inaga le'kwap pi'laciwani i'muka. imunan itehkunaki si' ma pene imat kwahol t'on a'peyen'iha le'kwap tsawak leskwanan inamilte tcimte yaton ho' tun-al-ukan akia. po'cowakwin ho' te'tcip ko'macko'na na'we t'ewul i'tiwa woh'- 10 haiyap kwa kolea a'wa lote ela'map piclankwin tahna tepokalan hilapact aiyikt'afan ho' po'u'lap su-nhakwin tahna na'tsik u'kwai'ip elte yalukwin aktsik t'sana u'kwai'inan hic tenala'ap magaiakwin tahna u'kwai'ip itiwan aktsik kwai'ik. u'kwai'ip ho' tse'matika. ma imat hor anteliunaha ho' le'kwanan. ho' poa-yalap t'ewankwin 15 tahn u'kwai'ip elt ehkwikwin a'na kwai'ika le'ap u'kwai'ilep ishol yalu ishol ehkwi ishol itiwan'a lesn u'kwai'ilep ho' a'wun-imo']a lesnate sunhap ten akci'ka ten akcap kwa ho' getsatina'man alt so tse'malpon akia. lesna te'onakla t'om ho' ceman haitocka. t'o' kwai'inan a'ho'i a'yu'yag'lana' laktap hai'i t'ewana ho'na'wan 20 hanela o'eiatap a'witen tewana a'walacnaka tekana - ma honkwahati. wishes to tell you something," he said. The bow priest said, "Very well, let us go there." I So he said and the two went. | (5) They came there and entered. As they entered the bow priest said, I "My fathers, my mothers, my children, how have you lived these days?" I "Happily, be seated," they said. The bow priest sat down. I When he was seated he questioned them. "Very well now, speak. It seems you wish to say something," he said. I The young man said, "Indeed, it is so. This very day I went hunting. I (1o) I came to Bending Grass Spring. There many deer were grazing in the middle of the valley. I There was no good way to go near them. So I sat on a little hill to the north I under a single cedar tree. From the west the fawns came out, I and alipost the last one was a boy. They came out. Then after a long time| they came out from the south and the boy came out in the middle. So they came out and I began to think about it. | (15) 'Well, perhaps this is a sign for me,' I said. So I sat up there. I Again they came out from the east. He was near the front as they came out. So they kept coming out from different directions. Sometimes I he was last, sometimes first, sometimes in the middle. So they kept coming out, and I sat watching them. | So evening came and he was always with them. Since he was always with them I was not at all happy. I So I came hither turning it over in my mind. That is the reason that I asked them to summon you. (20) When you go out, you will notify the people that in three days I they should make provisions for us and then on the fourth day we shall run them down." | "Is that so?" | 104 Publications, American Ethnological Society Vol. XV pi'laciwani kwai'inan we'atcoki. laktap hai t'ewana ho'na'wan t'on hanelan acenapkatap a'witen t'ewana tun-al'uka tekan'a 25 ho'nawan tca'le na'san'ona tcimte yaton tun-al'ukan a'ka' pocowakwin te'tcikia. te'tcip ko'macko'n na t'inaiye. tcuwa t'san akciye. yatonil a'wuna poayalap ten tcuw akciye. lesna te'onaka ak uhson antse'man a'walacnaka tekan'a. le'kwap hiwalon i'hatia'nan lestikwanan kop ikwe'a-a'witen t'ewana na'walacnaka tegaina' le'30 kwe'a tcuwakona t'sana nawanan akciye le'kwe'a. le'tikwap uhsite t'elinan penate'tci luwalaiye. ha' t'ewap hanela'w oka. uhsite su'nhap coh-wit okatsik leskwanan aktsiki' t'ewan yaton t'om antse'man hon a'walacnakan'a. honkwat t'o' yam a'tatcu kakwenikwin t'o' anuwa. kwa t'o) le't'inap eletun team'e. tenat 35t'om a'lacina ko'lean he'tocna'wa' le'anikwap hopi'? hop hom a'lacina' kakwiniye? - li'wan aiiliciankwin tahna koluwala'wa. aktsik leskwanan kop ma le- ho' a'nuwa? kwa ho' tenapam'e. ten eleain'a topint onan a-naiye. le'anikwanan s'il a'ka onakwin kwatoiinan hanat t'o' hecikana t'o' a'nuwa. - a'teala' tahnakwi 40t'o' te'tcinan li'wan onap liwan onap liwan t'o' anuwa - iya' aktsik lana-kwai'ikii. tenalana t'elap koluwala'kwin te'tcip yala a'tci le'n ime. lil The bow priest went out and called out: "Three days from today I you will cook provisions for us and then on the fourth day we shall have a hunt. I (25) Our child, the one who is a great hunter, this day went out to hunt. He came to Bending Grass Spring. There many deer were staying and some child was with them. I All day he sat up there watching them and surely someone was with them. And that is why | he wants you to run them down," he said. The people of the village heard him and said, "What does he say?" "'In four days they will run down the deer,' J (30) he says. 'There is some child with the deer,' he says." So they said. I They sat up all night talking about it. On the third day they cooked provisions for them. I That same day at evening Red Deer Woman said. "My boy, tomorrow I they will run us down because they want you. Perhaps you will go to your father's house. It is not good for you to remain like this. However, ] (35) your old people will tell you what to do," she said to him. "Where are they? Where do my I old people live?" "Yonder to the west at Katcina Village" [ she said to the boy. "But how shall I go there? I don't know the place." I "But that will be all right. One road goes there," she said to him. She went with him [ and set him on the road. "Hurry up, you must go quickly. When you get to Lazy Rock Corner I (40) one road goes this way and one goes this way. You will take the one going this way." "All right," I the boy said, and started out running. I Late at night he reached Katcina Village. The two mountains stood thus, and here [ he entered the lake. As he entered Kolokci Bunzel, Zuni Texts 105 A'tulia kwatoka. kwatop kolkokci otim-pot'iye. lestikwanan si' wan yulakat'i le'tikwap koko luwa-laninan it'inakap aktsikonan paiyan a'ukap i-muka. kakl anikton i'munan antekunahka. 45 antekunahnan si' ma ho'na'wan tca'le luka t'einana ho'na t'awona-elateka. ime' kwatikol penan teyulanam'e penan teagan'a. tewuna' uhson ho'na to' aiyu'ya'kan'a ho'na t'aiyu'ya''ap uhs aiyu'ya'na hon t'ewanan a'telian'a, hatci le'kwap aktsik penan ma'i'na- 50 milte t'ewan yaton' ho'n a'walacnakan-a' le'kwanan. horn tsit ikanan ak'a ho' i'ya te'nat ko'lea hom t'on anhetocna'wa' le'kwap haiyi' mahonkwahati atic lenate t'o' tewuko'liadan'a' le'kwap si'hana' ko'ma'. - kolwewactok kapatunapka. aiaiilip an umokanakia. an umoyanaknan auwatena'ia. anwatenaknan lun temla Koconaknan kwanleapka utcun lana uliknan keptciyalapa kewula — 55 we leapnan tcito leakwipnan mu'silili leakwipnan ket'omapnan we leakwipnan pilan tsinalyala pilaknan takun ikwin ikwiknan e'nin ikwiknan we'pikaialanaknan miha yato]anaknan su'pi yatokanaknan kempasikwiknan lo-'o pasikwiknan tcito pasikwiknan ta lo'o pasikwiknan takuknan sato' piaiapnan sato'pnan tsuhapa- 60 lanaknan lapapoaknan lacowaknan si ho'na'wan tca'le t'os a'nuwa. fewan yaton. t'o'n a'walacnakan'a et kwa 'on yu'te'tcicukwa. were dancing in a crowded room. They said, I "Wait, keep quiet a moment!" they said. The katcinas stopped dancing suddenly and sat down. I (45) They set out a seat for the boy and he sat down. iKaklo sat facing him and questioned him. J He questioned him: 'Now, our child, this night you I have passed us on our roads. Surely some word that is not too long your word will be. I So now if you let us know that when we know it, remembering it I we shall always live. Is it not so?" he said. The boy speaking (said), "Yes | (50) indeed, it is so. Tomorrow they shall run us down," he said. "My mother I has sent me, therefore I came. However, you will instruct me in something." So he said. | "Haiyi! Is that so? It is a shame that you should be poor like this," they said. I "Very well, hurry up, now." The katcina maidens put on water. When the water was warm I they mixed soap suds. When the suds were ready his head was washed. After his head was washed his whole body I (55) was bathed and he was dressed in a native cotton shirt, buckskin leggins; I yarn was around his legs and sleigh-bells; blue dance moccasins, I porcupine-quill anklets were on his feet, an embroidered kilt and embroidered sash were about his waist. I A woman's belt was around his waist, and a foxskin hung from it. An embroidered robe was over his shoulders and a cedar-berry bandoleer. A bow bracelet and beads were about his wrist, and yarn (60) and beads about the other wrist; necklaces with turquoise pendants hung about his neck and turquoise in his ears. j His face was painted with sparkling paint. And there were long macaw feathers in his hair. "Now, our child, so you shall go. I Tomorrow 106 Publications, American Ethnological Society Vol. XV t'om kakona tu'ci kohana kwa yu'te'tci team'e lal t'om ksaona tu'c ahona imaltokaina lal t'opa tom Baka tu'ci kwin- imaltokan'a 65 lal t'opia t'on kaka tu'c alason imaltokan a t'om ani mosinagana i'natinam'e. t'o' a'wunap tomr kalka t'opa t'om tsitona yat'en'a lal t'opa t'om kaka t'om papona yat'en'a lal t'opa tom kaka t'om lgwona yat'ena lal t'opa tom kaka t'om yat'enra t'om yat'ipeltci to' acuwam'ekan'a ter yam gakwin t'o' te-tcinan iskon t'on tsita t'om 70 papa t'om kiwu t'om il'apa te)tcinan iskon t'ona a'pokliganaknan t'om antekunahnakap iskon tcim t'o' penuwa. - ma i'namilte ito' le'kwan'a t'o' le'kwap t'om tsi'ta imaltokan'a. i'namilte luka yaton' yam he'cot'akwi ho' i'ka imat luke kwa kwai'ikwam'e t'o' le'kwap e' t'om le'anilkp li'wan uteaknana t'ewul-keatokwin 75 latawap imac luk latakan a'ka. t'o' le' kwap e -t'om le'anikap laku kuyakwi luk te'tcip luka kopan uwetip iskon luk kaow a'nan ha'kohanan luk imunan iskon luk horn kwai'iyaka. horn luk kwai'ikanan iskon ho acetunonak'a luk hom yaknahnan luk a'ne. a'tulinkwin te'tcinan iskon luk ikloconan luk latakan a'ka. uhsite 8o su'nhanan luknia luk hor tsita luk horn papa luk horn kawu lukni hor auwanan le'nemtapte hom il'ap a'wa-ka. laku hol tesalai'yalakona hecolkopiwakona hon a'teaka. lakuhol kotina yalakwin they will run you down. But you will not get tired. And your uncle's white horse, will not be tired. And your other uncle will be mounted on a bay horse, and still another uncle will be mounted on a black horse, [ (65) and another uncle will be mounted on a sorrel horse. He I will not fail to be first among them. When he sees you, one of your uncles will take your mother and j another of your uncles your brother, and another one of your uncles will take your sister I and the other one of your uncles will take you. When he seizes you, don't you speak to him until you come to your house. They will take your mother and your (70) brother and your sister and you there. There they will give you smoke. I Then when he questions you, then only you will speak. 'Yes indeed it is so,' you will say. When you say this your mother will be sitting there. 'Yes indeed it is so. I This day I have come to my own house. Now is this the one who never goes out?' you will say. 'Yes', they will say to you. 'Well, when they were hunting over at Flower Valley 1 (75) did she go out then?' you will say. 'Yes,' they will say to you. I 'Well, when she got to Clay Place she felt pain in her abdomen and went a little ways behind a bush and sat down. There I was born. When I was born there I would have died because she abandoned me there. [ She went to the lake and there she bathed herself. Then she went to the hunt. Then that I (80) evening, this, my mother, and this, my brother and this, my sister, these I found me, and so they took me away with them. Over at Barren | Mountain and at Corner Place we lived. Then we came over to Sand Hill Crane Mountain. I And after we had stayed there Bunzel, Zuni Texts 107 ate'tcika. iskon hon a'teka'en laku pocowakwin ho'inakwin hon iwasliiatean ho'no a'wawana'ka t'o' le'kwap liHlkont tenat tom akaka tfom nana tom hota li'lKont tom tsitona kowa aleatin'a'. 85 le'anayap ma ko'ma so' a'ne. ka'lt a'ka. elehol tfelohatina lotap pocowakwin i'ka. iyap an tsita lesanikwa keci? - e' - kopleas t'om an he'tocna'ka - ma i'namilte hor a'kagon a'wan tfuci akltokcona hor atinapka. hor lesanaknan hor kpaka hor yatfenan laltap horn kaak t'om yat'enan laltap hor 90 kaka hor papona yatfenan laltap horn ak horn siwona yaten'a. horn ton il'ap a'wa'nuwa hon a'te'tcinan ho'n a'pokliianaian'a ho'n a'pokliiina'kap iskon ko'lea horn tsit ante'ukona ho' yatinap ko'lea horn to' ho'i ya'kanapkona ho' yatinen'a li'Ikon hor tsitona tenas ko'leal anteatina'. le'na hor anhetocna'i. - ma lesna 95 tegan'a hor aktsiki e'te ho' aiyu'ya'nan'te fom ho' antekunahka. ftom a'kalai hon ansam a'wil'ap a'wa'nuwa tenat t'om antekunahnakaip ko'lehol tfom hon ho'i yaj'anapkona t'o' a-wan peyen'a. le'wi. si'ana ya'telce. fewap cam'li a'pilakcela i'towenapkatap heciiinaka we'atcokia.oo hecikanaka we'atcop yeleteapka. yeleteapnan s'a'-weletcelka. s'a'te'tcikp piocowakwin a'te'tcinan tepolalan i'wo'kwi yala'ka. wo'kwi yalap hi... c nawe woah-aiyap piclankwin tahna teni... ne we joined our people where they were staying at Bending Grass Spring. I They found us.' So you will say. Then however, I (85) your uncles and your grandfather, and your grandmother, will do something to your mother." I So they said to him. "Very well, now I am going." He came this way. [ When it was nearly daylight he came near to Bending Grass Spring. When he came his mother said to him, I "Have you come now?" "Yes." "What did they tell you to do?" "Well, indeed it is so. My I uncles' horses are the good ones, they said this to me. I (90) My uncle will catch me, and another of my uncles will catch you, and another one of my I uncles will catch my brother, and another of my uncles will catch my sister. You will go with me. When we get there they will give us smoke. After they have given us smoke then I shall tell them what my mother did to me. I shall tell them how I was brought up and then right away [ (95) they will do something to my mother. This is what they told me to do." "Well, so I it shall be, my boy. Even though I already knew it I asked you. J We shall all go together with your uncles. Then when they question you I you will speak to them and tell them all about how you were raised. I That is all. Come, let us sleep." I (1oo) Early next morning they all arose. After they had eaten he called out to them to hurry. I (1) When he called out to them to hurry then they made ready. When they were ready they all went out one by one. I They came to Bending Grass Spring. Then they all gathered together on a little hill. I As they were standing there 108 Publications, American Ethnological Society Vol. XV na'tsik u'kwai'ip kwa tcu'wa. kwa tcu'w akcam'ap a-ho'i lesti5 kwanan hop ma a'k? - ma i'me. tenala'ap t'a su'nhakwin tahn u'kwai'ip t'akwa tcu'wa t'a lehol ukwatop tenala'ap ma'kaiakwin tahn u'kwai'ip t'a kwa akcam'ap ti'coma' hop ma aka? - ma i'me lesn' ishol ehkwikwin a'na t'a ishol yalakwin a'na ishol itiwan'a lesn' ukwai'ileka. le'kwap ta t'ewankwin tahn' u'kwai'ip 10 t'a kwa akcam'ap he- ten t'o' kwa'no'sena. tatciman'te kwa ho' iltemanam'ka. a-ho' le'tikwap piclankwin tahna kwilikiina'na u'kwai'ika. u'kwai'ip elto itiwan'ahap lakol kwai'ika. t'oms lapopo onean'e. telelelelelele.... kwai'ip he. kwa lesinam-e'kai! lun temla tamsakaian tea'ka le'kwap hic tenala'ap su'nhakwin tahna 15 ukwai'ip yalakwi a'na'ka telele kwai'ip he' hic kokci. tcuwapi'? si'ana le'tikwanan t'on t'opa-t'opakin a'nap t'a lal ftopa t'opalana'ap s'a'tci a-'an'uluka a-'anuli im'tap soa'wanhapoki telelelu s'aktsik a'ka li'wan t'ewankwin tahn a'ka. a'tela kohanan te'tcinan i'loh'kanan ikwalt a'ka. a-! atela tuptsinakon a'ne, a-! apkwin 20 telulakwin te'tcip a'ho' a'wan t'u'c keluyo'ka keluyo'ap ta'tci aktsik ko'macko'nan ehkwiye. a'ne - aceka luwalakwin a'te'tcip a'ho' a'wan t'u'c a'yu'te'tci'ka. ta 'tcic aktsik yalupip an kaka in a crowd they saw many deer grazing towards the north I With the clatter of hooves the fawns came out. "He's not there! He's not with them!" the people i (5) said. "Well, but where did he go?" "I don't know." After a while I they came out again from the west. Again he was not there. Again they went in. And after a little while I they came out from the south. Again he was not with them. "Oh dear! Well, where did he go?" I "I don't know. That's the way they came. Sometimes he was in front and sometimes behind and sometimes in the middle. That's the way they came out," he said. Then again they came out from the east I (10) and again he was not with them. "Well, you are a great liar! Just as I thought, I I didn't believe you!" the people said. Then they came out from the north a second time. As they came out there, right in the middle he came out with them. Only his I yellow feather showed. With the tinkle of bells he came out. "Oh, but he was not like that! His whole body I was naked," he said. After a long time they came out from the west, (15) and he came last. With the tinkle of bells he came. "Oh he is handsome! Who is it? Come," they said. They went one by one on one side and one by one on the other side, I and so made a circle. After they had made a circle they closed in towards the center. With the tinkle of bells the boy I went. He went towards the east. He came to White Rocks. I There he turned around and came back. He went by Yellow Rocks. He went along. j (20) He came to Black Rocks. Here the people's horses got tired. They were tired and now j the boy was far ahead. He went on. He came to where the pine trees were standing I and here the people's horses were really used up. The boy turned around. His Bunzel, Zuni Texts 109 tuici kohan imalto'na. ko'macko'n ehkwiye ta t'op an akaka tu'c a'hon imalt'ona ta ehkwiye. a-. aktsik ftoms yaca-yu'te'tci yo'sege'a an t'opa ]a1a an tsitona yafeka. lal t'opa an kawona 25 yat'eki. lal an t'opa an papona yat'eka. aktsik sam'a. elehol t'at'akwin te'tcip an iaka i'pulahina-panikaiinan an lupikaka. an lupilganan elatenan asiwa i]'eckukai. i'geckup toms i'tsaltco'ya. itsaltcop ticomaha' aktsili yu'cana'. tcuwakol to' tekiana? le'anikwap kwa peyenam'e tfunante tcunaye. a'ho' a'te'tcinan 30 s'an yat'enapka. an yat'ena'wap yam t'ucanan imialtup s'yeckw' imialtup s'kalt il-intin-a'la. kwakina kwin i'ya. si' tcuwap fo"'o ho'na'wan tca'le? kwa pe'ye'na'ma li'wan acuwenan a'wi-ap kwa pe'yena'm'a elehol yatopiyahap s'a'wi'ka. an a'lalaf ilap a'wi'ka. ho' ihiki a'ye'maka. 35 a'ye'maknan u'kwatoka hiyaha ho'na'wan tca'le kec tfon a'wia? ma s'on a'wi'a. -it'inalii lea'wanakap aktsiP i'mup nawewokapaka. wakapaknan aktsikon animpalto'ka. animpalto'knan naw a'wampokligana'Ja a'wamJiokliganaknan a'wan Vawaiaka. Yawaiakap a'ho' u'kwatelti. i*ftinala le'awanaknan tcimt'ap a'wan paiya. 40 wo'tipka letoks paiya~ teu'ka. paiya~ ten'ap isnol itfinapa le'a'uncle mounted on the white horse was far ahead. And another uncle I mounted on a bay horse was also far ahead. Then the boy made out that he was tired, { (25) but he just pretended. One of his uncles caught his mother, and another caught his sister, and another caught his brother. The boy alone I came almost to the woods. There his uncle jumped down and ran after him. I He ran after him and caught up with him and threw his arms around him. I As he clasped him in his arms he struggled. I "Oh dear, my boy, stand still, whoever you may be," ( (30) he said to him. But he did not speak. He just looked into his eyes. Then the people came there. j They caught him. They caught him and mounted him on a horse and so I riding double they brought him hither. | They were coming towards Kwakina. "Now, who are you, our child?" { He did not speak. Every little while they talked to him as they came, but he did not speak. | (35) The sun was just setting when they came. His uncles brought him and all the people climbed up with them. I They climbed up and went in. "Oh dear, our child, have you come?" I "Yes, we have come." "Be seated," they said to them. The boy sat down. They laid the deer down side by side. I They laid them down side by side and they made the boy sit down beside them. After they had made him sit down I they gave the deer smoke. After they had given them smoke they sprinkled prayer meal on them. After they had sprinkled prayermeal on them (40) the people came in. "Be seated," they said to them. Then they set down seats for them. I But right away all the seats were gone. When all their seats were gone, "Sit down any place," I they said to them. Then some just stood against the wall, and others stood 110 Publications, American Ethnological Society Vol. XV wanagap lal ham'e t'oms hu-ule lal ham'e letsilokwin'te wo'panan kwatonai wo'panan kwatonap iskon an nana antekunahla. si'tcuwakol t'o' tekan'a? hol kona t'om ulohnagan'a? hapic li'lkon'te 4s t'omc ulohnaiye? hapic tene t'o' lapin ho'i? uhson ho'na t'o' aiyu'ya'gapa uhs aiyu'ya'na hon t'ewanan a'tekan'a hatci'-hatei'-hatcihatci hatei le'anagap iskon aktsik leskwaka. hee'. i'namil te' hor a'lacina'we'. yamte hecot'anankwin ho' i'ka hor t'on a'lacina'we. imat kwac luk kwai'ikwam'e - ma el'a. — luka kwai'ilknaaiiki 50 a'wok ihiki lata'wap luk latakan a'nap kuyakwin te'tcinan luka lopan uwetip luk heyen'iahnan i'munam islon luk hom kwai'iklinan luk ka'tulikwin te'tcinan i'loconan luk a'ka. ho' ace'tunon ak'a luk hor yaknahkii luka. luk hor tsita luk hor papa luk hom kawu luknio hom auwanan le'nemtapte lukn horn il'ap a'wa'ka 55 tesaikaia yalakona hecolopiwakona kotina yalakona lukn horn ila'p a'wal'uka laku po'cowakwin ho'inakwin hon i'woslikap ho'na t'on a'wawanapkI1. le'na teatika. hor hi t'on a'lacina'we'. aktsik le'kwap hiya hom aktsiki! le'kwanan konan an tsita yat'enaloyeka. koyip an kaka elemaknan. yaiyu'ya'namen lana! le'*60 kwanan yakto'ka. yaiyu'ya'na men lana! le'kwanan yakto'ka. yaiyu'ya namen lana! le')kwanan yakto'ka. yaiyu'ya namen lana! le')kwanan yakto'ka. t'a t'opa elemaknan yaiyu'ya'namenlana! yakto'nan t'a t'opa yai'yu'ya'namen-lana!!a t'opa yaiyu'ya'on the ladder, I on all the rungs up to the top where it came in. Then his grandfather questioned him. "Now j who may you be? Where is your country? Or else is this i (45) your country? Or else are you perhaps a Raw Person? If you let us know that, remembering it we shall always live. It is not so?" "It is so." "It is so." I "It is so," "It is so," they all said. Then the boy said, "Yes, yes, indeed it is so, my I parents. Now I have come to my own house. You are my parents. I Now does this one never go out?" "Oh no." "In order to make her come I(50) out they had a hunt with the women. Then she went to the hunt. When she came to Clay place she I felt pain in her abdomen and sat down to defecate. There I was born. I Then she went down to the lake and washed herself and went away. She I left me there to die. This, my mother, this, my brother, this, my I sister, these found me. And even that way they took me with them. I (55) They took me along with them past Barren Mountain and Corner Place, and Sand Hill Crane Mountain. J We joined our people where they were staying at Bending Grass Spring. I There you found us. This is what happened. You are indeed my parents," I the boy said. "My darling boy!" his mother said, crying out. She seized him i and cried. As she was crying his uncle arose. "You big fool!" I (60) he said and struck her. "You big fool!" he said and struck her. I "You big fool!" he said and struck her. "You big fool!" he said and struck her. Then another arose. "You big fool!" ' he said and struck her. Then Bunzel, Zuni Texts 111 namen-la'na. islon an tsita yam aktsik yakeckwi koyeki. s'a'want'ewaka. jenate'tci uhwalan temla. liakwemos an e'le kwa yai- 65 yu'ya'nam'e le'ana'ka. holomac t'ewap tsawak leskwanan tsita homan t'o' hanelawact'u le'anikwap an tsitan hanelawacap tsawak lawaptsiclekia. eleyanan ant'ewaka. t'ewap camli pilaknan ito'en yam copon 70 iseto'nan hanelan yi'kunan yam lapowan iHleanan s'a-ka. pocowakwin te'tcika ko'macko'na na'haiyaiye na'haiyakwin te'tcip he' - ho'na'wan tca'l i'ya' le'ana'kap e' ho' iya' le'kwanan telikina' iyuka tem'la. tem'la telikina i'yutsip si' ko'wipona 'o' yam tca'l il a'nuwa? ma ho'o.t'a ho'o.t'a ho'o.ta ho'o. le'tikna- 75 nan an i'tehpoapka. kwa telikina i'l'a'wam'ona i'tenap yam pi'lan lo'olianan coyalto'nan poklo pao'o 1o'ko s'a'witecka. tem'I a'witecnan kwatikol tfsikwahkl. tsikwahnan i'seto'nan s'a'ka. elehol yaton' kwatop kwakina'kwin i'ka i'yap an tsi't an cikwatokaka, an ciw u'kwatokanan wo'latuka. wo'lat'ups i'tonapai. so i'tona tetcunenan leskwanan yam pi'laciwani cemena'we' le'kwap an nana elemaknan s'a'ka. pi'laciwan an gakwin te'tcinan hor a'tatcu hor a'tsita hor tcawe' ko' t'on t'ewanan a'teaiye - ke't'sanici i't'inaia le'anikap t'om ho' ceme'a. hor tca'le fom ceme'a. - lal ho ko' a'nuwa le'kwap so' a'ne le'kwanan kwai'i'ka. s'a'ka. 85 another. "You big fool!" Then another. I "You big fool!" Then his mother took her boy on her lap and cried. (65) So they passed the night. The whole village talked only of this. "The Chief Priest's daughter has no sense," they said. After a long time the youth said, "Mother, fix lunch for me," he said to her. His mother cooked lunch and the youth cut prayersticks. [ (70) When they were ready he went to bed. Next morning he arose and after he had eaten put his quiver I on his back, tied his lunch around his waist, took his bundle of prayersticks, and went. I He came to Bending Grass Spring. There many deer were grazing. I He came to where the deer were grazing. "Hey! Here our child comes!" they said. "Yes, I am coming," he said. I He gave them all prayersticks. After he had given away all his prayersticks, he said, "Now how many J (75) of you will go with your child?" "Why I." "And I." "And I." "And I," they said. I He separated them from the others. When those who had no prayersticks were all gone, I he strung his bow, set his arrow, poko, poko, poko, poko, they fell. When they had all fallen I he skinned one of them. After he had skinned it he set it on his back, and went. I Just before sunset he came to Kwakina. When he came his mother took his meat in. i (80) After she had taken his meat in she dished out food for him. After she had dished out food they ate. [ When they stopped eating he said, "Call your bow priest," I he said. His grandfather arose and went. He came to the bow priest's house. I "My fathers, my mothers, my children, how have you lived 112 Publications, American Ethnological Society Vol. X V ko'wi tenala'ap pi'laciwan'i i'kia cuk cuk cuk cuk kwatoka. kwatonan hor a'tatcu hor a-tsita hor tcawe ko' t'on fewanan a'teaiye? - ketsanici. it'inaiai. i'muka. i'mup na'le cikina an ci' aklina'ka. itoka. iton tcunenan itekunahki si' ho'na'wan tca'le hinik 9o t'o' kohol ikwen'iha. uhsona horn t'o yu'ya'lyap uhson aiyu'ya'na ho' tekan a le'kwap ma i'namilte tcimte yiton ho' tunal'ukin a'ka ko'macko'na ho' onahaka. t'o' yam a'ho' a'yu'ya'ap t'ewa yaton homan ciwi'an'a tapnin'te homan a'wi'nan yam'on a'witelan'a le'anikwap ma honkwa le'kwanan kwai'inan we'atcoka t'o'na 95 ho' a'yu'yakan'a ho'na'wan tca'le nawana akcikona tcim'te yaton'e tunal'ukan a'ka kwa les i'kanakana onahka'en ak'a tfo'n ikwanina ya'le'ai'. t'ewa yaton'e t'on an ciwi'aina'wa. tapnin'te t'on an a'wi'nan yam'ona t'on a'wi'kana'wa kakwenula lana kona t'on ansam a'weletcon'a le'kwap luwalona lestikwanan kop ikwe'a? 100 - tsawak na'wanan akcikona ko'macko'n na laka. t'ewan yaton'e 1 an ciwi'telan'a tapnin'te an a-wi'nan yam'on a'wi telan'a le'kwe'a. he'ko' a'nuwa ta ho'o - 'a ho'o le'ana'ka. t'ewap camli s'a'weletcelki. a'te'tcinan lestikwanan kwap t'oman a'wa'nuwa? - t'or ulati yam el a't'u lestena t'on a'wa*kana'wa these days?" "Happily, be seated," they said. "I have come to call you. My child wants you." i (85) "All right, I shall go there," he said. "Now I am going," he said and left. He went. I After a little while the bow priest came. Cuk-cuk-cuk-cuk - he entered. "My fathers, my mothers, my children, how have you lived these days?" I "Happily. Be seated," they said. He sat down. After he sat down they roasted fresh deer meat for him. I He ate. After he stopped eating he questioned them. "Now, our child, I think I (9o) you wish to say something. If you will tell me that, when I know it, I I shall always remember it," he said. "Yes, indeed, it is so. This day I went hunting. I I made a great killing. You will let your people know that tomorrow I they will go once to bring in meat for me, and then they can bring in for themselves," Ihe said. "Is that so?" he said and left. He called out, 1 (95) "I want to notify you that our child, the one who lived with the deer, this I day went hunting. He could not himself bring in all his killing. So I he summons you to work for him. Tomorrow you will bring in the meat. Once I you will bring it for him and then you will bring it for yourselves. Those who have large households I will all go together," he said. The village people said to one another, "What did he say?" (100) "'The young man, the one who used to live with the deer, has killed many deer. Tomorrow i (1) they will bring in his meat. Once they will come for him and then they will come for themselves.' So he says." I "Well, I think I'll go." "And I." "And I," they said. I Next morning they went out one by one. When they came there they said, "Which [ shall we take for you?" "Do as you like. Take Bunzel, Zuni Texts 113 le' kwap s'aweletceIlana'ia. tapnin'te a'wi'nan yam' on a wi'- 5 tetla. kakwenula' lana'koa hic emra ciwe. t'einan tena ifa Csikwacna'ka. hic ko'macko'na ikwanikana a'want'ewaki. hi-c ciw elanaiye. hic ciwelanai yo'kii. a'teakia.... holomac t'ewap leskwanan hinik ho' yilun'a. t'op e'lactol yi'lukia. yilup leskwanan homan to' hanelan a-ct'u. - iya le'kwap 10 s'an hanela'wap tatcic tsawak tas lawaptsicle]a. elelanan s'awantewa'ka. tewap camli pilaknan t'as tun-al'ukan a'ka pocowakwin te'tcip ho'nawan tca'l i'ya le'anikip telikina' iyuknan i'tenap lestikwanan si' tcuwamp t'on yam tca'l il'ap a'wa-nuwa? ho-'o. fa ho'o. t'a ho'o. le'tikwanan s'an i'tehloapkia ko'macko'n 15 nahakiye. a'pilkwika. fem'la woaewunan na'le fsikwahnan cipalan i'seto'nan elehol yaton kwatop i'ka. i'yap an o'ye cikwato]ap itonapka. itona tetcunenan yam tatcu lesanikwanan lu' yam pi'laciwan'i cemace le'kwap an tatc' ai'a. te'tcinan hom a'tatcu hom a'tsita hom tcawe ko' t'on t'ewanan a'teaiye - eetfsanici. 20 i'finaiia. le'kwap t'om ho' ceme'a - lal ho' ko a-nuwa. ko'ma so'a'ne. pi'Iaciwani le'kwanan s'a'a. te'tcinan hom a'tatcu hom a-tsita hom tcawe ko' tfon tewanan a'teaiye? - ^et'sanci i'finaga. i'munan i'toanagap i'to tcunenan si' ma jene. hinik fo' kohol them the way that is easiest for you," ( (5) he said. So they brought them in. Once they came and then they brought meat for themselves. I Those who had large households had much meat, and all night long they were skinning the deer. I They had a lot of work, and then they went to bed. There was plenty of meat everywhere. The village turned into meat. So they lived. I After a long time he said, "I think I shall take a wife." I (o0) So he married some girl. After he was married he said, "Fix some lunch for me." "All right," she said. | She fixed his lunch. Meanwhile the boy again cut prayersticks. After they were ready, I they went to bed. Next morning he arose and again he went hunting. I He came to Bending Grass Spring. "Our child is coming," they said. He gave them prayersticks. I After they were all gone, they said, "Now which of you will go with your child?" J (15) "I," "And I," "And I," they said. He separated them from the others. There were a large I herd of deer. He shot them. When they were all stretched out, he skinned one deer, put a bundle of neat I on his back, and just before sunset he came. When he came his wife took the meat in. I They ate. After they were finished eating he said to his father, "Go, [ call your bow priest," he said. His father went. He came there. "My fathers, I (20) my mothers, my children, how have you lived these days?" "Happily. I Be seated," he said. "I have come for you." "All right, I shall go. Very well, I am going now," I the bow priest said. So he went. He came there. "My fathers, my I mothers, my children, how have you lived these days?" "Happily, be seated," He sat down, and they gave him to eat. 8 114 Publications, American Ethnological Society Vol. XV 25 ikwe'a'. - irnamilte. tcimte yaton ho' tunal'ukan a'kai. kwa les i'ainaiiam'e ho' onahkail. t'o' yam a'ho' a'yu'ya'kap tewan yaton homan ciwilocan'a le'kwap pi'laciwan'i kwai'inan yam a'ho' a'yu'ya'ikaia. ho'na'wan tca'le nawanan akcikona kwa lesiianakiam onahkaen ak'a to'na yatinen haitoce'a tapnin'te 30t'on an a'wikanan yam'ona t'on awitelan'a' le'kwap luwal'ona ants'umehn a'want'ewaka. tewap camli a'pilaknan i'towenapkiit'ap s'aweletcelka. a'weletcelnan a'te'tcinan si' kwap t'oman a'wa'nuwa? - t'on ulati yam el a't'u lestena tom i'seto'na'wa. an a'wa'ka. an a'te'tcinan tcims yam'on a'wa'ka. t'as uhwalan ciw 35 e'lana yo-'ap iskon a'teaia. holomac t'ewap leskwanan homan hanelan aca! iya le'kwanan an o'ye an hanelan acep ta"tcic lawaptsiclekii. elekanan s'a'want'ewaki t'ewap camli pilaknan itowen an hanelan pehagap s'aka.. pocowakwin te'tciia. te'tcip ho'na'wan tca'le i'ya le'anikap ta 40 telikina' iyuka. m - telikina' i'yuka. teml i'yutsip lestikwanan tcuwamp t'on yam tca'l il'ap a'wa'nuwa? ma ho-'o. t'a ho-'o t'a ho-'o le'tikwanan s'an i'tehpoapkii. i'tehpoalap yam pi'lan liyala lo'oakii. to"'onanan na'pewuki. iskon temla na'pewunan iskon t'sikwacekia elehol t'sikwahnan yalian'ihap tewankwin tahna When he had finished eating he said, "Well, now, speak. I think you have something | (25) to say. "Yes, indeed it is so. This day I went hunting. I Icould not bring all of my killing. You will let your people know that tomorrow [ they will go for my meat," he said. The bow priest went out. I He let his people know. "Our child, the one who lived with the deer, I could not bring back all of his killing. Therefore he told me to summon you. Once I (30) you will bring in meat for him and then you will bring it for yourselves," he said. The people of the village I spent the night in anticipation. The next morning they arose, and after they had eaten I they went out one by one. When they had all gone, and when they had come there, "Now which I shall we take for you?" they said. "Suit yourselves. Carry them I the way that is easiest for you." I They brought them in for him. Then they came back and brought their own. Then again the village I (35) turned into meat. So they lived. After a long time he said, "Make lunch for me." "All right," she said. I Hi~ wife made lunch for him and meanwhile the young man cut prayersticks. When they were finished they went to bed. [ Next morning he arose and ate. He took his lunch and went. [ He came to Bending Grass Spring. When he came there they said, "Our child is coming." Again (40) he gave them prayersticks. M-m-m-m-m! He gave them prayersticks. When he had given them all away they said, [ "Now who of you will go with your child?" "Why I," "And I," "And I I," they said. He separated them from the others. When he had separated them he made his bow-string [ fast and stretched out all the deer. When all the deer were stretched out I Bunzel, Zuni Texts 115 tepokalan' su'ski t'una-yatop kotcic su'm-t'e'tcin leye'a le'kwanan 45 na'le ts'ikwace'a. ya'yu'"ane'tci t'sikwace'a ko'wi 'omiyo'ap su'sk i'nan aniya'ktohap tsawak we-h le'kwanan suski yo'la. su'ski yo 'ap islon su'ski leskwanan luhap letci! torn ho' alewuniyah]a. hu'u a'ce le'kwap tsawak su'ski yo'non kon-al'uka. ta'tcic su'ski cipalan acnan i'seto-nan s'a'ka. kwakinakwin 50 te'tcinan e'lactolona kakwin te'tcip e'lactok kwai'inan cikwatolaka. cikwatoyap itonapka. i-tona tetcunenan ta'tcic su'ski leskweka suski leskwanan yam pi'laciwan'i cemana'we le' kwap an tatc a'kl pi'laciwan an ]akwin te'tcinan hor a'tatcu hor a'tsita hor tcawe ko' t'on tewanan a'teaiye. - kefsanici it'ina4a. mas 55 pene. - t'om ho' ceme'a. le' kwap lalhok ho' a nuwa le'kwap ko'ma so' a'ne t'on ]e't'sani'ci t'ewanan a'teat'u le'kwanan s'aj'a. te'tcip pilaciwan'i te'tcila. kwatonan ko ton t'ewanan a'teaiye? — e'fsanici it'ina/a le'anakap pi'laciwan i'mup i'toyana'ki i'ton tcunenan itekuna'ka. mas a'pene. hinikt'on kohol tikwentiha. - ma luk ho'na'- 60 wan tca'le t'om ceman haitoce'a. - ma i'namilte ko'macko'na ho' onahka'en ak'a ho' torn ceme'a. t'o' yam a'ho' a'yu'ya'an'a t'ewan he skinned one of them. When he was nearly finished skinning it over in the east, l (45) a coyote looked over a little hill. "What is that stinking coyote doing?" he said. I He was skinning a deer. He was wary. He was skinning the deer. And after a little while he forgot himself. I Then the coyote came and struck him. The young man said, "We-e-e-e-e!" and turned into a coyote. When he turned into a coyote then the coyote said "Good for you! That's just what I wanted to do! j Now go ahead, clear out!" he said. The boy who had turned into a coyote ran around crying. I (50) Meanwhile the coyote packed up a bundle of meat, put it on his back, and went. I He came to Kwakina and came to the girl's house. The girl came out and took the meat in. I After she took the meat in they ate. After they had finished eating Coyote I said, "Call your bow priest," he said. His I father went. He came to the bow priest's house. "My fathers, my mothers, i (55) my children, how have you lived these days?" "Happily, be seated. Well now, [ speak." "I have come for you," he said. "Very well, I shall go there," he said. "Very well, I then, now I am going. May you always live happily," he said and went. He came back I and then the bow priest came. He came in. "How have you lived these days?"1 "Happily, I be seated," they said to him. The bow priest sat down. They gave him to eat. When he was finished eating I (60) he questioned them, "Verywell now, speak. "I thinkyou wish to say something." "Well, this our I child, told me to call you." "Indeed, it is so. I I have made a great killing, therefore I have 1 Comment of informant: "The bow priest knows something is wrong. He does not say, 'My fathers, my mothers, my children.'" 8* 116 Publications, American Ethnological Society Vol. XV yatonan homan ci'wiyan'a. pi'laciwan'i kwai'inan i'yu'ya'nan ant'sumehn a'want'ewaka. 65 t'ewap irtowenapkat'ap s'a'weletceltka. a'te'tcip luk homan a'nuwa t'a lu'k t'a lu'ka le'kwanan sic a'lana te'tci wo'slihap kopleap sic ho'na'wan tatcu le'nu - ma ime. t'a tenat a'ni le'anaknan s'an a'weletcella an a'weletcelkanan yam'on a'weletcella. t'as luwalan ciwelanai yo'ki. le'na teatip a'teaka. 70 holomac t'ewap an o'ye lesanikwanan homan t'o' hanelawac't'u le'kwap iya' le'kwanan an o'ye hanelawacka. tactcic kwa lawaptsiclenam'ka. s'a'want'ewaka. tewap camli hanelan i'seto-nan soa'ka pocowakwin te'tcip ten'i - n nawe yu'tulaa. i'wo'kwilap t'a a'ka. t'a te'tcip ten'i - n yu'tulaka. yu'tulalap su'ski leskwanan 75 ticomaha' yucanati le'kwap kwa nawe yu'canawam'e. yatonili wo'tapan-al'u]a. lesnat'e suinhap s'a ka. kwakina'kwin te'tcip ye'makup e'lactol kwai'i]a. e'lactok kwai'ip kwa ciwe ku'wa. hiyaha hai kwac t'o' onahkanam'ki? - ma el'a - hayi. ma t'a tenat Yapin ho' ainanaki ten'i le'anikwap so s'a'tci kwatoka. a'tci kwatonan tsawak kwa ]e t'sanam 'a. ta'tcic tsawak lakuhol octealakona al'uka tcapatap co'mitokat'ap su'pia peloka mi'co kwahol nom'e iton-al'u'ya ha' kwa sent for you. You will let your people know that tomorrow I they will bring in my meat." The bow priest left and when they learned of it I they spent the night in anticipation. 1 (65) Next day, after they had eaten, they went out, one by one. When they came there he said, "Now this one i will go for me, and this one, and this one." So he said and picked out all the large ones. I "What makes our father act like this?" "I don't know, but it can't be helped because it's his," they said. I So they brought it back for him. After they had brought in his they went to get their own. Then again, the village turned into meat. This is what he did. So they lived. I (70) After a long time he said to his wife, "Make some lunch for me," I he said. "All right," she said. His wife made his lunch. But now he did not cut prayersticks. I They went to bed. Next morning he put his lunch on his back and went. I He came to Bending Grass Spring. With thundering hoofs the deer ran away. Then they gathered in a bunch. Again I he went after them. When he came there with I the thunder of hoofs they ran away. When they ran away the coyote said. I (75) "Alas, stand still," he said. But the deer did not stand still. So all day I he followed them around. So when it came to evening, he came back. I He reached Kwakina and climbed up. The girl came out. When the girl I came out there was no meat. "Oh dear, didn't you make any killing?" I "No." "Is that so?" "Well, it can't be helped. It is hard to kill the Raw People," he said. I (so) So they went in. But after they came in the young man was not happy. I Bunzel, Zuni Texts 117 an tewakla tekwin te'tcika. kalt akla. ist Iosenakona hol al'u'ya. ko ho' tsamtsana. hic itiwap ticomaha' heha'. lal hol tcuwamp a'teaiye. ama ho' a-ne. tekwant horn el ho' acna'wa le'kwanan 85 s'a'ka. teala tacanakwin ye'makii. ye-makup ta'tcic iskon teku a'tsawak tikiinupe. upkwin te'tcinan ye'maknan awe'nakwin a'ka. te'tcinan kwa kole'a kwatotun team'ap kololololo piyakwatoksa. te'ni! lanika! lanip lestikwanan koptcic sum t'etcin lewukIn kwato? lal iteh'kwai'ik! le'tikwanan tcuwatikol i'leckwan 90 keckwi kwai'inan itehpani'kaka. itehpani'kap tse'ma al-ulaka. ti'comaha' ama t'a ho' ye'makt'u le'kwanan kwilikana'na ye'maknan 'a lal piya-kwatokai. kople'ap su'm t'etcin kwa hon a'hanaiucna'm'a. - ma'i'me lal itehkwai'iai. tcuwatikol ii'eckup hic lakulete itehpani'ikt'u le'anakp geckwi kwai'inan sic let itehla- 95 ni'aika. itehlpani'iiap ama ta ho' i'tetcutcu le'kwanan hai'ivana'na ye-maka ye'maknan talalalala-te'ni lanika. kokaip le'ap su'mkolin kwa hon a-hanalucna'ma. lal itehkwai' iga. hie laku lehol itehpani'at'u le'anagap tcuwatikol ij'eckunan t'a lol lehol itehpani'kAkii itehiani'kap ticomaha' ama t'a ho' ye'makt'u homkwat ho' 100 hal'owilap hor el ho' acna'wa le'kwanan a'witenakannan ye'maka awe'nakwin te'tcinan lalalala piyakwatonan te - ni lanila. Meanwhile the young man was wandering around over there at Upper Terrace. He went around eating grasshoppers and beetles and cedarberries and grass seeds and lizards and all kinds of bugs. He came to an abandoned camp site. He came this way. Then he wandered around at Salt Brush Place. I He was a skinny runt. Just at noon he came there. "Alas! Heha! Someone | (85) is living here! I think I'll go. Perhaps they will make me well," he said. [ So he went there. He climbed up Tall House Tops. Meanwhile there Marten I youths were holding a society meeting. He reached the place where they were meeting and climbed up and went to the hatchway. I When he got there, there was no way to go in. Kololololololo. He dropped I in. Thump! He fell. As he fell they said, "What did that stinking coyote I (90) come in for? Throw him right out!" they said. Someone took him in his arms | and carried him out and threw him down. After they threw him down he lay down sadly beside the house. I "Oh dear! Let me go up again," he said. Again he climbed up, I and again he dropped right in. "What did that stinking coyote come back again for?" I "I don't know. Throw him right out!" Someone took him in his arms. ( (95) "Throw him far off," they said. He carried him out and threw him farther off. I He fell down, and said, "Oh dear! Let me try again," he said. The third time I he climbed up. Talalala! He fell. "What is this stinking coyote I come back again for? Throw him right out. And this time throw him far off!" I they said. Someone took him in his arms and again threw him far off. I (o00) They threw him far off. "Alas! Let me try and climb up again! Perhaps if I | (1) am lucky 118 Publications, American Ethnological Society Vol. XV he he su'm kolin'e ainana'we' le'tikwap su'ski poa-ye'makup tcuwatikol leskwanan ti'comaha wan'ani. ama antekunahna-we 5 hapic ko'wi t'ewana pocowan tsawakona suski yo'kona'ci. homkwat ak'a kwa hon a'hanalucna'ma. cuhwito tcuwatikol leskwanan hapic t'oc na'wana akcikona tsawaki? t'omc pOocowan su'ski yo'kona? t'omt ts'awak ocokwin ak'ai leni, an tuna'kona gatepona paniyu koye'a. he ukwahtci hana'te! yam aklikinan 10 saiyakuma a'l-atika ya'hotip tsawaiona. t'ehwitiwakwin animuknan leapka. a'le leapap t'o - u' o ku' fo loku' t'oku' i't'sikwaco asticokta'kona t'ap wepcokta'kona t'ap cipo' anka. ci po'anap wentepoak ahnaknan o'tsimoan yalukanaknan t'so - ko s'u'lihna'ka. ulihnakiip lew'hoku tsamt'sana. s'an 15 kapatika1ka. yusutip tutukanapka. em'a tutup yakokanapka. ko'macko'na comitokit'ap tcapat'ap mi'cot'ap homa su'piat'ap pelokat'ap kwahol nom'e te - ma s'ukwai'iki. t'a tern kwilikina tutuganaJpka. tutukanakip t'a u'kwai'ika ha'ikanana tutukltnakap lal i'tehwa u'kwai'ikda u'kwai'ip t'a tutukana'ka t'a u'kwai'ikap 20 sic kiiakokci. galko'kci te'tci u'kwai'ip s'a'kwa- tutuganakai akwa' tutukanaknan san wo'lika. an he'latiknan si ho'na'wan tca'le i'to. le'anagap tsawak i'toka kwililan hol i-kwilinan te'n - they will make me well," he said. The fourth time he climbed up. I He reached the hatchway. lalalalala. He dropped in. Thump! He fell. "Hey! Kill that stinking coyote!" they said. The coyote sat up. I Someone said, "Alas, wait a moment! Let us first question him. (5) Perhaps he is the young man who was turned into a coyote a few days ago at Bending Grass Spring. Maybe Ithat is why he is so persistent." "Hear! Hear!" someone said. "Perhaps you are the young man who used to be among the deer. Were you I turned into a coyote at Bending Grass Spring?" The young man just nodded his head, like this, and from his eyes j the tears ran down. He cried. "Hey! So that's it! Hurry up!" (10) They put their crystal down in the fireplace. When it was red hot they made the boy sit down in the center of the room, and handed it to him. As he took this stone, pop! pop! pop! pop! his skin cracked open. On the palms of his hands and the soles of his feet I the skin split open When the skin split open they took a medicinal plant and twisted it around his head. Tso - - -k! They pulled him out. When they pulled him out he was a skinny little fellow (15) They put on some water. When the water was lukewarm they gave him to drink. He took a big drink and then he vomited. I Lots of stink-beetles, and grasshoppers, lizards, cedarberries, and grass, and all kinds of bugs came up. Then they gave him to drink a second time. And again they came out. They gave him to drink a third time. And just a few came out. They gave him to drink again and again it came out. (20) This time it was clear water. Nothing but clear water came out. Then they gave him medicine Bunzel, Zuni Texts 119 laniia. tfom i yo'la ko'wi tenala'ap pilaknan i'mup si' ho'na'wan tca'le i'to. yulakuna t'o' i'ton'a itonan eletokn i'celiakia. lesanaknan kec t' iceWaka eletokna to icelganan kaokcun'a' le'ana]gakia. 25 tsawalk iton tcunap si' ho'na'wan tc'ale to' halowili i'ka. wanan t'o' imokan'a ter yaton kwatop t'o' a'nuwa. yatelna telokatip t'o' te'tcina hekwatcic yaiyu'yaken etciye le'anakap ta'tcic tsawak im'e. tsawak imap ah - yaton kwatoika. tsawak im'e. ah- tenalana teli'ka. si' lu' a'ce. t'o' te'tcinan ti- 30 kwahn t'o' ye'makun'a. he'kwatcic yaiyu'gan etciye kwa ka-'i alna'ma. t'o' ye'makup kwai'ip fo' lukan utcun ak'a yaktohap tenatc kowa' lewun'a. le'anakap tsawak sa'aii kwaki'nakwin te'tcip lawalan tem'la ya'tela. ya'telap yam gakwin itiwulaka. itiwula'nan yurla'kuna ye'maki. ta"tcic su'm uwen kwa alna'ma. elehol 35 funa-ye'makun' ihap tfamyiaan lolo'atip ishol itsalina kwai'igaka. itsaina kwai'igap tsawak an utcun aka' yaktoka. he - aiyafsana le'kwana yaktohap we- - le'kwanan su'ski pulahina pani'lakai. su-ski pulahina panilkap wo'wwow watsita yatena'. tem'la kuhmokanapka. iskon tsawak kwatoka kwatonan al'otap an 40 o'ye leskwaka hiya hayi hokamp t'iya hokamp fiya? yaiyu' to drink. I After they had given him medicine to drink they dished out food for him. They put down paper bread for him. "Now our child, [ eat," they said to him. The young man ate. At the second swallow, thump! he fell over. He fainted. After a little while he sat up. "Now, our child, eat. You will eat slowly." He ate until he was well sated. They said to him, 1 (25) "Are you satisfied? If you satisfy yourself well, that will be good," they said to him. The boy finished eating. "Now our child, in good fortune you have come to us. I You will stay here for a while until the sun has set, and then you will go. When everyone is sleeping quietly f you will get there. However, he will be watching for you," | so they said to him. Now I the young man stayed there. After the young man had stayed awhile, A- - - - h, the sun set. ] (30) The young man was still staying there. A - - - - h, it was late at night. "Now go along. When you get there I you will climb up softly. However, he will be watching for you. He never | sleeps. When you climb up and he comes out, with this, his garment, you will strike him. I Then he will not be able to do anything." so they said to him. The young man went. He reached Kwakina. ] The whole village was asleep. While they were sleeping he approached his house. He approached his house | (35) and climbed up slowly. Meanwhile the evil coyote did not sleep. When he had nearly I reached the top of the ladder the rung rattled. Then the other came out quickly. J He came out quickly and the young man struck him with his garment "Ugh! [ Ugly!" he said, and struck him. "We - - - e!" Coyote jumped down. I As coyote jumped down, Wowowowowowo! all the dogs grabbed him. | (40) They 120 Publications, American Ethnological Society Vol. XV ya'namenlana tse'map kwa imat ho' uhsona team'e le'kwanan yam roye anape'ka. s'a'want'ewaka. islkon a'teak. - holomac t'ewap - homan 'o' hanelawact'u tsawak le'kwap an 45 o'ye an hanela'wacap ta'tcic tsawak la'waptsicleka. t'ewap hanelan i'seto'nan yam lapowan iHeanan pocowakwin a-ka. t'etcip na'we lesti'kwanan ho'na'wan tca'l iya le'tikwap telikina' i'yula. i'wite'tcap si tcuwam ton yam tca'l il'ap a'wa'nuwa? ma ho'o. t'a ho'o. t'a hob'o le'anaknan an i'tehpoapka ko'macko'n na'w ihakikap 50 na'pewuka. tem'la wo'pewunan t'opa t'sikwahnan i'seto'nan s'a'ka. sunhap i'ka. i'yap itonapla itona te'tcunenan leskwaka lu' yam pi'laciwani cemace - iya le'kwanan an tatc a'ka. te'tcinan hor atatcu hor a-tsita hor tcawe ko' t'on t'ewanan a'teaiye? - ket'san55 ici it'inai^ le'anakia. t'om ho' ceme'a leanikwap lal hoku ho' a'nuwa. tenala'ap pi'laciwani te'tcikia. horn a'tatcu horm a'tsita hom tcawe ko'na t'on tewanan a'teaiye - ^et'sanici. i't'inaaii le'anakap i'munan si' ma pene hinik t'o' kohol ikwan'iha. - ma i'namilte tcimte yaton komackon ho' o'nahlaka. t'o' yam a'ho'a'yu'ya'iap 60 t'ewan yaton hor an ciwiyan'a le'kwap pi'laciwan'i kwai'inan tore him to pieces. Then the young man went in. He went in and made a light. His wife said, "Hiyahai! Where have you been?" "Where have you been, indeed, ( you big fool?" Perhaps I am not the one you think. So he said | and scolded his wife. So they went to sleep. There they lived. I After a long time he said, "Make lunch for me." So the young man said. His 1 (45) wife made lunch for him and meanwhile the young man cut prayersticks. Next day I he put his lunch on his back and taking his prayersticks he went to Bending Grass Spring. When he came there the deer I said, "Our child is coming!" they said. He gave them his prayersticks. | After he had distributed them all they said, "Now who of you will go with your child?" "Why I." "And I." I "And I." "And I", they said. Theyseparated from the others. There were many deer standing in a crowd. | (50) He stretched them all out. When he had stretched them all out he skinned one and putting (the meat) on his back I he went. I In the evening he came. After he had come he ate. After he had finished he said, "Go. Call for the bow priest." "All right," he said. His father went. When he got there I he said, "My fathers, my mothers, my children, how have you lived these days?" "Happily, | (55) be seated," they said to him. "I have come to call you," he said to him. "All right. I shall go right away." I In a little while the bow priest came. "My fathers, my mothers, my children, ] how have you lived these days?" "Happily, be seated," they said. I He sat down. "Well now, speak. I think you wish to say something." "Yes, indeed it is so. This day I have made a great killing. You will tell your people (60) that tomorrow they will bring in the Bunzel, Zuni Texts 121 weatcoka. tewap an ciwi'telgai yam'on awwi'telka. t'a ciwela'nai yo'ka holomac a'teaa. - holomac teaka. leskwanan homan t'hanelan act'u le'kwap an o'ye hanela'wacap lawaptsiclela. elelkinan a'want'ewaka. tewap hanelan iseto'nan s'a'ii. te'tcip ho'na'wan tca'l i'ya le- 65 ana]ap telikina- i'yua i'wite'tcinan si' tcuwam t'o' yam tc'al il'ap a'wa'nuwa le'ana]iap ma ho"o. t'a ho"o. s'a'n a'witehpoapka i'tepoapap napewula tem'la napewunan kwatikol t'sikwahka. t'sikwahna ya'a]p t'ehulan at'igaiap ha'lata tfsul alitea. ho' t'su'lact'u. le'kwanan tsu'le mahepinan ampolkwikanan at'iaipuka. 70 kwa kwahol ikwika tea'map t'unatip ko'witea hotap a'la. hotokwin te'tcinan itiwa mukwitoka elakwai'il'ona yat'enan anaci'ka. he - i'tsumehap ho - ku s'an hatawe'nan kwatoia. hatawe'nan kwatoka- te-ni - n lailinan aceka. islkn tsawak o'ka. ino'te le' teatika le- se m koni'ka. 75 DEER YOUTH (2). (Second Version). hic ino'te kaki'ma uhwalalpa luwal'ona tcu'we te'tci tfoweyenapka. lal ciwitona we'tiahnan nalata a'wal'uka. Ba']olta'aa imat meat for me," he said. The bow priest left I and called out. Next day they brought in his meat and they brought meat for themselves. And again the village turned to meat. I So they lived for a long time. I It was a long time afterwards. He said, "Make lunch for me," he said | and his wife made lunch. And he cut prayersticks. When he was finished they went to bed. f (65) Next day he took his lunch and went. When he came there, they said. "Our child is coming!" I He gave them prayersticks. When he had distributed them all they said. "Now who of you I will go with your child?" he said. "Why I." "And I." "And I." "And I." They stood to one side. I After they had stood aside he stretched the deer out. He stretched the deer out and then he skinned one of them. I After he finished his work, the body cavity was full of blood. "Ha! Now blood pudding is good! (70) Let me make blood pudding!" He emptied out the contents of the stomach and turned it inside out, and filled it with blood. I There was nothing to tie it with so he looked around. A little ways off was some soapweed. He went for it. | He came to the soapweed and grabbed it where the heart rose from the center. He pulled it. "Hey!" I He used more strength. Ho - - - k! It entered his breast. [ Thump! He fell down and died. There the young man was gone. I (75) This happened long ago. So short is my tale. DEER YOUTH (2). In ancient times, when there was a village at Kakima, the people planted nothing but corn. I Then they wanted to eat meat, and went 122 Publications, American Ethnological Society Vol. XV so a'woai ihiki latar a'wal'uka. imat kaki'ma uwal'ona a'wok ihiki nawe lata'wapa ciwan an e'le hot telipalta tcawacka. iskon tcawacnan yam tca'l itehka. an naw auwanapka. nawe an ho'i ya'kanapka. aktsik t'sana naw a'wan kwikawak'a tenam'e la'ka. ko'wihol a'nap 'as imat lataka penan kwai'ika. s'a'ka. t'a 85 lata'n kwai'ika. a-ho'i a'wa'nan hol imat ate'tcika. iskon it'inaknawans i'tona'ka. i'tonape'en latakaka i'wohhaiya'ka. ke'la an nawe a'tsita atinenapka. lata'kw' a'wi'ya. kaki'ma luwal'ona t'oms auwa'nalan'a t'om kaka t'u'ci lohana imaltolan'a. lukon ke'la ho'na a'wawan'a t'a t'om tsita akcigan'a. tom kaka lukon 90 t'om yat'en'a kwa e't t'o' yu'te'tcicukwa t'omt t'o' yacan'a ak'i t'om kika yat'en'a t'om yat'ip Ye'tsanici t'o) yam luwalakwi a-nuwa. ak'ap kwa hic t'om hon ihtohlana'wam'eka. t'om hon tca'l auwanap]ba. ikela lata'wap t'om tsita isanaina' t'om tcawacnan etc a'ka. a'ho'i i'tonape'en latakAka i'wohhaiyaka. an kaia ke'la na'wawa95 ka. honkwa an kas'e na'wanan akci'ka. kwa yam kas'e anapame'ka. nawe utulakiap aktsik tsan akc an al'uka. alacnakia. aktsik t'sana sakwi'koa musilili leakwipkii. aktsik t'sana uhsona te'tci alacna'ka. aktsik tfsana an kiaka yat'eka. yat'enaapaa aiyalatinakla. aiyalatinakiapa yam kaia atinapki. t'om ho' hic lias'e. 100 t'om ikina ke'la lata'wa horn tcawacna hom etc a'ka. a'kai. ak'a an about hunting deer. Long ago, it seems, [ (80) they went out hunting along with the women. It seems, that when the Kakima people hunted deer along with the women, the daughter of the priest gave birth to a child somewheres in the field. There I she gave birth to a child and left her child. The deer found him. The deer I brought him up. The little boy grew rapidly on the deer's milk. After a while it seems that the word went forth again that there would be a hunt. And so he went. Again (85) they went out to hunt. The people went and it seems they arrived someplace. There they sat down a while to eat. After they had eaten they scattered to hunt. Before, his deer mothers had told him: "The hunters are coming. The Takima villagers | will find you. Your uncle will be riding on a white horse. He I will find us first. And your mother will be with him. Your uncle, he I (90) will catch you. But you will not be tired. You will just pretend so that your I uncle may catch you. When he catches you you will go happily to your own village, I because, indeed, we did not bring you forth. We found you as a child. I When they went hunting once before, your mother was with child. She bore you and went off without you." After the people had eaten they spread out to hunt. His uncle first found the deer. (95) Indeed, his nephew was with the deer. He did not recognise his nephew. IThe deer ran off and the little boy was going about with them. He went after him. The little boy wore bells tied about his legs. The little boy was the only one I he pursued. His uncle caught the little boy. He caught him and Bunzel, Zuni Texts 123 kIaA yam ikina anapeeka. ta l/apik. li'akwa satoc4ia fa takucka. 1 uhsona yam ]as'e satopka t'a takukli. a'ho'i kwa lal lata'wam'e. wans yam lakwin a'wa'ka. yam aikwin aktsik tsana il'ap a'te'tcip hic a'ho'i a'yutci'atia. aktsik t'sana an nana ciwan'i u'nan hic lketsatika. 5 le'n ino'te teatikla. le sem koni'ka. WIFE OF AHAIYUTE (7). ino'te kaki'ma luwalap ciwan an e'le a'tsawaii antecemanapkia. kwakina tsawaki leskwanan yam a-tsita yam a'tatcu lesa'wanikwanan ho' kaki'makwin a'nuwa. ho' ciwan an e'lon yil'un'a. - 10 ma fto' ulati. yam kwahol oga'ni kwahol lea hajpoannan iseto'nan a'ka. akiikmakwin te'tcinan ce'! lal hom anahna'we'! - iya' le'kwanan e'lactok elemaknan a'ne. awe'nakwin te'tcip tsawak yam pehan piya'na-kwatogap e'lactok ahnan t'ehwitiwakwin pehan a'up tsawaki kwatonan - ko'na ton t'ewanan a'teaiye? 15 le'kwap Yetsanici. it'inaga. - imup e'lactot elemaknan sa'l ahnan ko'conan wo'lunan wo'la'unan he'l etonan wola'unan - si'ana i'toce - iya' — tsawak le'kwanan i'mup a'tci itokalap a'tcitcunap an tatcu ana wopun ahnan cewe wotihnan a'tc i'munan a'tc questioned him. I He questioned him and he told his uncle. "I am your own nephew. I (100) Your sister, at the first hunt, gave birth to me and went away without me." So his I (1) uncle scolded his sister. He whipped her, and took away her turquoise earrings and her necklace. I He put these earrings and necklace on his nephew. Then the people did not hunt I but went right back to their homes They, came back to their house with the little boy. I The people marveled greatly. When his grandfather, the priest, saw the little boy, | (5) he was very happy. This happened in ancient times. So short is my tale. WIFE OF AHAIYUTE (7). Long ago, the people were living at Kakima, the boys wanted the priest's daughter. I A Kwakina boy said to his mothers and his fathers, [ (10) "I am going to Kakima. I shall marry the daughter of the priest." I "Very well, do as you like." He gathered together something for a woman, some sort of clothing, put it on his back and went. He reached Kakima. "Ce! Pull me in!" "All right." Thus she said. The girl arose. She went. When she reached the doorway the boy I dropped his bundle in. The girl took it 1 (15) and set the bundle down in the middle of the floor. The boy came in. "How have you lived these days?" I he said. "Happily, be seated." He sat down. The girl rose. She took a bowl I washed it, filled it and put it down. She put paper bread into a basket and set it down. 124 Publications, American Ethnological Society Vol. XV 20 poklinan - mas pene. hinik t'o' kohol ikwe'a. kwa tekwan'te t'o' icukwa. - ma' i'namilte. luk to'na'wan e'lona'nan ho' tsemak-t'elakwikaniyahnan ak'i ho' iya. - auwhito katsiki! - ma kotcimat ho' ikwan'a ma inamilte. ten e'len t'on oyemc il'in. ak'a to'no tcuwa aiyulacin'alan'a. an tatcu le'kwap. ma hon25 kwahati. ma kotcimat ho' ikwana? - ma honkwahati. ma' ko'ma ipiewe. tenala'na t'elikia nk yu'tetc i'ka. le'kwap e'lactok let'e kwatonan ipewenan kwai'inan - si'ana kwatola. is yam pehan leikoa i'seto'u le'kwap tsawak yam pehan i'seto'nan a'tci kwatonan - si' wan'i. kwa hon ipakwam'egan'a. 30 le'kwap haiyi kopla'ti? tsawak le'kwap e'lactok leskwanan ma' ko'lat kwahol kwa anteceman'ona kuiwa. - ma' a'wuna. kwahol tem'la setoye. - ma' el'a kwa kuiwa. - makon hiniktci kwa kwahol anetcam'e ho' set i'ya. - ma' el'a kwa ku'wa. - haiyi. ma' honkwa'ati. kwako'na t'o' antecemana? - ma i'nam35 ilte. tcuhol yam teatcinan sam imap hokantikhol i'nakwe tehat'o'up tcuhol le'w i'nakwenan-pit'i ihanukwap inakwe kacima po'yan aiyokap inalwan t'ewanan yo'ap an t'ewanan ite'tcap olhaktokwai'in ho' antecema agap a'winakw a'wan tse'makwin aka ho'na'wan a'wotsinat'ap ho'nawan iyanikina'tap ho'na'wan wo'we 40 tecukwai'inaiye. lesna te'onaka ho' uhson antecema le'kwap. - "Come on, eat." "All right." Thus the boy said and sat down. The two ate together. When they were finished J her father took his sack of tobacco and took corn husks, and the two sat down 1 (20) and smoked together. "Very well, now, speak. I think you have something to say. I You would not come for nothing." "Indeed it is so. Towards this, your daughter, i my thoughts bend. Therefore I have come." "Hear, my child." "What shall I say?" "Indeed it is so. If you are a girl and have a husband then everyone will hold you in high esteem." Thus her father said. [ (25) "Is that so! Well, what should I say?" "Is that so? Well, I go on and spread the beds. It is late at night. This man has come far and is tired." Thus he said. The girl went into the back room. She made up the beds and came out. "All right, I let us go in. Now put on your back that bundle which you brought with you." Thus she said. The boy put the bundle J on his back and the two went in. "Now wait. We shall not sleep together," | (30) she said. "Is that so! why?" said the boy. The girl said, I "Well, because that which I want is not there." "Well, look. I Ihave brought all kinds of things." "Oh, no, it is not there." "Indeed, I am sure | I have forgotten nothing." "Oh, no, it is not there." [ "Haiyi! Is that so? Well, what may it be that you want?" "Indeed, it is so. I (35) Indeed, that someone should stay alone in his field and when he hears the enemy I he should struggle single-handed against many of the enemy and should take an enemy's scalp. [ Then when the enemy's days are made, and when his days are at an end, then I shall carry out the basket of meal. Bunzel, Zuni Texts 125 ma' honkwa. hic koci-! to' tekal tse'ma. ma'honkwa. yoseho' i'la. ma' ko'ma so' a'ne. le'kwanan tsawak a'nap fewap camli e'lactoli kwai'ip an tsita an tatcu lesanikwanan kopleaka ati to' tsawa1on a'aka? ma'i'me imatcic el ten hor il'amekan'iha. lal su'nhap hampasa'kwi tsawak yu'ya'nan an'ihap. - ho' 45 akki'makwin a'nuwa. t'owa ciwan an e'lon ho' antse'man a'nuwa. ma' 'o' ulati. - ma' lesnapa. ko ko'lea te'onaka ho'na'wan a-suwe icillina a-te'tcila kwako ko'lea te'onaia. le'kwanan telunaiam-e utenan pehan acnan a'la. te'tcip - hiya'ati tcuwakon t'as iya. auwati katsiki sewahnaknana'! - ma imatcic el ten hor ila- 50 wamelantiha. - lal tsawak ye'maknan 'ukwe-' lal hor anahna'we' le'kwap. e'lactok awe'nakwin a'ka. te'tcip tsawak yam kwampehan piyahnan kwato]ap e'lactok ahnan t'ehwitiwakwin wetok le a'nan a'up tsawal kwatonan - hor a'tatcu hor a'tsita hor tcawe ko'na ton t'ewanan a'teaiye. - getsanici. it'inaka. 55 le'anaiap tsawak i'mup e'lactol elemaknan sa'l ahnan sakoconan wopuna-pilakwin a'nan te'tcinan wo'lunan wo'la'unan tfsi'l ahnan helunan wola'unan paiya~ wotunan - si'ana hon itonapce. le'kwap i;t'inaknan i'tonapka. i'tonan tetcunenan an tatcu ana wopun ahnan This is what I desire. Because, on account of the enemy's thoughts, I our brothers and our relatives and our flocks I (40) are come to naught. That is the reason that I desire this." Thus she said. I "Is that so? Too bad! You think evil things. Well, in vain I have I come. Very well, then, I shall go." Thus he said. The boy went. Next morning, I when the girl came out, her mother and her father said to her, I "Shame on you! Why have you sent that boy away?" "I don't know. Perhaps he didn't want to marry me." [ (45) Then, in the evening, a boy at Hampasa found out about it and wanted to go. "I ] shall go to Kakima. I am thinking of the high priest's daughter. So I shall go." | "Very well, do as you like." "So be it. I have my reason for wanting to go. Our younger brothersI have gone there one by one and have been humiliated. So there is some reason to go." Thus he said. I He made an enormous bundle of clothing. He went. When he got there. "Oh dear! Someone is coming again. I (50) Shame on you, child. Now this time say yes." - "Perhaps they did not want to marry me." I Then the boy climbed up. "Say! Pull me in!"! Thus he said. The girl went to the doorway. When she reached there the boy I dropped his bundle in. The girl took it and set it down in the middle of the room. I She dragged it over there and put it down. The boy came in. "My fathers, my mothers, i (55) my children, how have you lived these days?" "Happily, be seated." I Thus they said. The boy sat down. The girl rose, took a bowl, washed it, I went to the pot that was standing in the fireplace, dished out some food and set it down. She took a basket, I put some paper bread in it and set it down. She placed seats. "Come now, let us eat." Thus she said. I They sat down and 126 Publications, American Ethnological Society Vol. XV 60 cetihnan i'mup a'tci poklika. lesanikwanan mas pene. kwa tekwante t'o' i-tun team'e. - ma' inamilte. luk t'om tca'lona'nan ho) tsemak-ftelakwikan'iyahnan aka ho' iya. - auwhito katsiki. ko'lea pene. - ma kotcimat ho' ikwana? - ma' imat luk antecema. - ma' lesnala. ten okan t'on tcuw oyemc il'in aka t'on aiyu65 lacinaklan'a. le'kwap t'ina'ka. hic tenalana t'elap tsawak aleawacap an tatcu leskwanan katsiki ipewunaknana'. tenala'na t'eliki ke'si. le'kwap. e'lactok telit'okwin kwatonan ipewenan kwai'inan tsawakona lesanikwanan si'ana kwatola. heko t'elitan al'e'a. le'kwap tsawak elemakup - yam set-i'kona iwo'pona'u' le'kwap. a'tci 70 kwatonan si' wanani kwa hon i-wil' alcukwa. tsawak leskwanan kopla'ti e'lactogi leskwanan kotci'na tse'na kwa kwahol ho' antecema'ona kwa kuiwa. - ma' a wuna honkwat kwahol t'o anteceman'ona akcikan'a. kwahol temla ho' set-i'ya. le'anikwap. - ma' ela kwa ku'wa.- le'anikwap haiyi'. ma' kwako'na t'o' ante75 ceman'a? - ma' i'nam ilte. tcuhol t'on yam teatcinan sam imap hokintikhol inakwe tehat'o'up t'on le'w inakwena-pot'i ihanukwanan inakwe Wacima po'yan aiyo'up inalwan t'ewanan yo'ap an tewanan ite'tcap olhaktokwi uhsona ho' antecema alap a'winakwa'wan tse'makin ak'a ho'nan iyanikinan ho'nan a'wowe tecukwai'inaiye. so lesna te'onaka uhsona ho' antecema. - ticomaha'. kotci'. haiyi'. ate. When they were finished eating, her father took his sack of tobacco [ (60) and corn husks and sat down, and the two smoked. I Then he said, "Very well, now speak. You have not come for nothing." "Indeed it is so. Towards this, your child, I my thoughts bend. Therefore I have come." "Hear child! I Say something." "Indeed, what should I say?" "Well, perhaps she wants you. I Well, so be it. If only a woman has a husband, everyone holds her in high esteem." 1 (65) Thus he said. They were sitting there. It was very late at night and the boy was sleepy. I Her father said, "Girl! Make up the beds. It is now late at night." Thus he said. The girl went into the inner room and made up the beds. She came out | and said to the boy, "Let's go in. I sleep in the back room," she said. I The boy arose. "Take along that which you brought with you." Thus she said. [ (70) they entered. "Now wait.We shall not sleep together." The boy said, I "Why?" The girl said, "You needn't ask why. That which I I wish is not there." "Well, look. Perhaps what you [ wish may be among them. I have brought all kinds of things." He said to her. I "Oh, no, it is not there," she said. "Haiyi! Well, what is it that you want?" i (75) "Indeed it is so. That someone should stay alone in his field | and when he hears the enemy he should struggle single-handed against many of the enemy and take an enemy's scalp. Then when the enemy's days are made, and when his days ] are at an end, then I shall be the one to carry out the basket of meal. That is what I desire. For, because of the enemy's I thoughts our relatives and our animals are come to naught. Bunzel, Zuni Texts 127 ma'honkwa. ten to' yosen ho'i. kocikatel'ea kotci'. le'w inakwena oft'i ihanukwana'cukwa' ma'honkwa'ati le'na te'onaka hon icilk]na a'witela. ma' ko'ma so' a'ne le'kwanan sa'lka. tewap camli e'lactok kwai'ip an a'lacina' lesantikwanan hi'yaha' ati' katsiki' kop hic to' a'wale'a? - ma' ela imatcic el il'a'wam'e- 85 kantiha. lal koluwalawan pautiwa leskwanan horn tcawe ama ho' kakimakwin a'nuwa. fowa ciwan an e'lona antse'man a'nuwa. koko'lea te'onaka hor t'ekohanan tcawe icilyana a'te'cila kwakon anteceman'a'. le' yam teapkuna'we ho' a'wil a'nuwa. a'witen fewana 90 ho' a'nuwa. - fo' ulati. - ma' lesnapa. lal uhsite t'elinan ta"tcic ma'aaian ahaiyute a'fsan a'tci yam hot il'i aklona a'tci tfelap itcunan an suwe leskwanan tishol sam imap auwawolohnaga'. - yaiyu'ya'nam'e a'tci kopleap tcic t'on leskwe'a? a'tc ala ke'si. - tenala'ap an suwe leskwanan ti's 95 lakkirma sam imap auwawolohnaka'. - yaiyu'ya'nam'e atci! kon a'tci telokiina'. kopleap iyo tcic t'on leskwe'a. laiol luwal'ona tom'e te'tci luwalap tcic t'on iyo peye'a. a'tci ala ke'si. - haiyi. - a'tc alka. (80) Therefore, that is what I desire." "Oh dear! Alas! I Is that so? Then in vain have I come. Impossible! I I cannot struggle singlehanded against many of the enemy. Well, is that so. Therefore are we all I shamed when we come. Very well, now I shall go." Thus he said and went. I Next morning, when the girl came out, her parents said to her, "Shame on you, 1 (85) daughter! What do you do to them all?" "Nothing! Perhaps he did not want to marry me." I * * * Then at Katcina Village, Pautiwa said, "My children, let me go to Kakima. I Thinking of the daughter of the high priest I shall go. There is some I reason why my daylight children, going there, are shamed. What is it that she may want? 1 (90) I shall go with all my children. After four days i I shall go." "Do as you like." "Very well, so be it!" Meanwhile, that very night, at Salt Lake, the two little Ahaiyute I were staying with their grandmother. When they lay down to sleep at night, the younger brother said, "It would be nice | to stay someplace alone when the enemy come out of hiding." "You two fools! What makes you i (95) say that? You two go to sleep, now!" After a while the younger brother said, I "It would be nice to be staying alone at Kakima when the enemy came out of hiding." "You two fools, I keep quiet! What makes you say such things? Nowa-days people I walk around with empty heads. They are talking nonsense. Now go to sleep!" "Haiyi!" I They went to sleep. 128 Publications, American Ethnological Society Vol. XV 100 t'ewap camli a'pilaknan a'tcia hota yam katci sumapea wola'i tunan yam hekusna wola'unan spi-tonapka. i'tonan tetcunenan s~a'tcia hota kwai'ila. hic tenala'ap lapalan set-i'nan piyana kwatogainan - lal hor a'tci anaha'. anahnan a'tci elemaknan a'tci powa wotihap ko'macko lawe asit'ap ku 'i ke'la ciwuna laatlo 5 lal kwahol temla lawe. - kop hota leaka luk set-i'ya? - hiya anakat t'on yula peye'a. -haihi't'o a'tci le'kwanan s'a'tci cowacka. a'tci cowacnan a'tci kwai'ika. s'a'tci kwai'inan s'a'tci wo'w cemaka. kaialt'ap ijipit'ap cokapiso anelawa kwalaci kwahol temla wo'we iyamakwin a-'ani'nan s'a'tcian i'latacnapka. Vatetap lapcaka. 10 s'a'tci kwatonan s'a'tci ikwaniekga. a'tci cowacnan. an suwe leskwanan wan' ho' yam nana sewulan hakiit'u'. le'kwanan kwai'inan s'akaii. ma'gaian 'ewankwin tahna yam nan inkwin te'tcip an nana - qa'a qac qa' qac q hic lahika. hic lahip auwanani' nana. t'om ho' acuwagan'iha. le'kwanan t'oa t'at'akwin te'tcip an nana 15 poayaltop. te'tcip qa' qa' qa' qa' qa' t'a ana'nap. t'a topa t'atan i'miyalto'up - tiana' nana'. auwanyucana'. t'om ho' ampen'iha, le'kwap tfa inkwin te'tcip - qa' qa' qa qa' qa'. - ticomaha nana. wan- tikwahna! le'kwanan inkwin te'tcip -kwa 'p'i kop t'o' ikwe'a ma' i namilte. t'om ho' acuwagan'iha. - mas pene. - ma' i'namilte (1oo) Next morning they arose. Their grandmother sat down her corn mush cooked with field mice. (1) She put down dry paper bread. They ate. When they were finished eating, I their grandmother went out. After a short time she came carrying a bundle of sticks on her back. She dropped them through the hatchway. "Pull me in!" The two got up | and took her bundle of sticks. There were many sticks; oak, willow, first-flowering shrub and red willow, I (5) all kinds of sticks. "What is grandmother bringing these for?" "Why, I have you not spoken of going to war?" "Haiyi!" they said. The boys made arrows. I After they had made arrows they went out. They went out and called the birds: I eagle, and hawk and cokapiso, chickenhawk, raven, all kinds of birds. They came down from the sky and pulled out their feathers for them: tail feathers and soft feathers. I (o) Then they went in and worked. After they had finished their arrows, the younger brother I said, "Wait! Let me call our grandfather to take word around." Thus he said and going out, ] he went. To the east of the Salt Lake I where his grandfather stayed he came.! His grandfather said, "Qa qa qa qa qa qa!" and flew away. As he flew away, "Wait for me grandfather, I want to talk to you," he said. His grandfather reached another tree 1 (15) and perched on top. When he reached him, "Qa qa qa qa qa qa!" and again he flew away | He perched on another tree. "Oh dear! grandfather, keep still! I want to talk to you!" I Thus he said. He came to the place. " Qa, qa, qa, qa, qa, qa!" "Oh dear! grandfather, [ wait! be nice!" Thus he said. He came to where he was sitting. "What is it! What have you got to Bunzel, Zuni Texts 129 luk yaton t'o tciche-na-kwin a'nuwa. - kop ho' lewuan'a? - 20 ma' i'nam ilte fo' piena'waki a'nuwa. fo' te'tcinan a'wan hampo'kona t'o' isolenan to' kaki'makwin t'a fo' a-nap ma honkwa ldakimakwin yulaka tekaina. hinik a'witenhol t'ewana yulaka telan'a le'tikwap gal t'o' a'nuwa. - ma honkwa le'kwanan s'a'ka. ta"tcic ahaiyute yam kikwin a'ka. te'tcip - kec to' haitocki? - 25 e' - le'kwap s'a'tci ikwani4kak. s'a'tci antewaka. ta"tcic tciche-nan pena-haiyakap hapeka. tem-la hapop uhwalemaka. luwalemakup ta"tcic uhsite telinan koluwalawan pautiwa leskwanan si' luka t'elinan kaki'makwin towa ciwan an e'l inkwin hon a'wa'nuwa. le'kwap an t'eapkuna' cohwitot'ap haliku ma'wi 30 oholi poka okciko kotci luwalemaknan kal a'wakii. ta'tcic makaian ahaiyute at'san a'tci a'tci hota lesanikwanan auwana a'tci hana ko'ma a'tci yeleya le'kwap. ahaiyute an suwe hana ko'ma ho' a'nuwa le'kwap am papa keme lapaganan copon seto'nan t'opap kopkwin lat'sonan t'amlapnan uknan alan uknan si'ana' 35 lu'u t'o' hecilan'a. to' ten'iap tealt itse'man'te luwalakwin a'te'tcip kwa elecukwa le'kwap kwai'inan ial a'ka. kMa a' - ne. coyakoskwikwin i-yap kia a'ka. keluhwakwin i'nan t'una-yala'up Yatetcikwin akli' kwai'ila. aI a'ka. opjumpIiyasay?" I "Indeed it is so. I want to speak to you." "Well, go ahead, talk!" "Indeed, it is so. ( (20) This day you will go to the country of the Apaches." "What shall I do there?" | "Indeed it is so. You will go to them with a message. When you get there, at all their camps I you will pick up dirt, and put it on yourself. Then when you have gone to Kakima, perhaps I there will be war at Kakima. 'I think, in four days, there will be war:' I Thus they will say. Then you will come back here." "Is that so?" he said and went. | (25) Meanwhile Ahaiyute went back to his house. When he got there, "Well, did you tell him?" I "Yes," he said. Then they worked. They passed the night. I Meanwhile the Apaches, having sent out word, gathered together. When they were all come together, they started, out. I As they started out that very night at Katcina Village, Pautiwa I said, "Now, this night, we shall go to Kakima, to the home of the Corn Priest's daughter." | (30) Thus he said. Then his children arose, antelope, mountain sheep, buck I and doe, jackrabbit, cottontail, field mouse. They came hither. Meanwhile I at Salt Lake, the grandmother of the two little Ahaiyute said, "Hurry up, I now, go ahead! Get ready!" Thus she said. The younger Ahaiyute said, "Go ahead, I shall go!" The elder brother wrapped a buckskin about his (brother's) shoulders, put his quiver on his back, ( (35) and thrust another in his belt, gave him his war club and his shield. "All right, now, I go ahead! You will go quickly. If you delay over anything, j when you reach the village, it will not be well." Thus he said. He went out and came this way. [ 9 130 Publications, American Ethnological Society Vol. XV 40 kwin i'^k. inan imyala'ka. iskon imyalap ta"tcic t'ekohatip aweketsalatip e'lactoi pilaknan kwan'ileyenan teatcinakwin s'a'ka. a'tiwulapnakwin te'tcinan i'munan an moteala-piiap a'teaceka. ateacip ta"tcic pautiwa i'ia. ant'eapkuna' kwilimakte a'witawelan i'ka. keptahnakwin i'yap ko'wi t'ekohanap leskwanan hu - 45 'uh! e'lactok kwa hatianam'ka. wempoakwin i'nan t'a leskwanan hu - 'uh! e'lactok kwa hatianamkai. kal a'ka' healo tepolaltahnakwin i'nan leskwanan hu - 'uh! e'lactok hatia]a. leskwanan kwa'api? wetsi t'elohanan an teatcina paltokwin i'nan leskwanan hu- 'uh! 50 ta'tcic ahaiyute t'sana leskwanan o - o - o - oh e'lactok unatilap pautiwa hic tsamkokci. an tfeapkuna'nawe yu'lakitila. e'lactok leskwanan t'iya? le'kwap -e'. hanah'a elameka yato'kwai'inan'te ho' i'ya. kwa to' yaiyu'ya'nam'e'ka. tekaial f'o antecemaka. homkwatcic to' yaiyu'ya naiatap hon i'tse'mak55 telakwi teap li' hol t'om ulohnana'kona horn t'eapkuna' a'teap t'om a'wotsina' kwa yu'makwe'na'man homan t'eapluna'waka yu'yackwi a'te]ananka. hatiawa. elame1a yatokwaiio -- o - o -oh! i'wolohka! hanana'we'! He came this way. Coming this way, he came to Face-in-theDoorway. He came this way. To Upright Rocks he came. He stood looking over the edge. At Evil-Smelling Water the smoke of many fires arose. He came this way. To Where-the-Sack-of-Flour Hangs I (40) he came He sat down at the edge. As he was sitting there on top, it was just early dawn. I When the ground first becomes visible, the girl arose. She dressed herself and went to her field. I When she came to Where-Many-Stones-are-Scattered she sat down. She picked the, blossoms from her squash vine. I As she was picking blossoms Pautiwa came. With his children lined up on both sides he came. He came to Rock Corner. It was early dawn. He said, "Hu - - - - uh!" (45) The girl did not hear. He came to Where-the-Animals-Crouch and again he said, [ "Hu - - - - uh!" The girl did not hear him. He came to Sand Mound j Corner and said, "Hu - - - uh!" The girl heard him. She said, "What is it?" It was not a little bit light. He came to the edge of her field | and said, "Hu - - - -uh!" (50) Meanwhile little Ahaiyute said, "Oo - - - - oo!" When the girl I looked at him P'autiwa was a handsome youth. His children, the deer, stood still. i The girl said, "You have come." "Yes, alas, even as the sun rises on evil days I I come. You have been very foolish; I you have wished for evil. Perhaps if you had been wise w (55) we might have cherished one another and then, here all over your country, my children would stay. I Your men folks would not have to toil, but through my children j you would all be well provided with food. Listen, the sun rises on evil days." "Oo --- —-oo! The enemy come out of hiding. Hasten!" Bunzel, Zuni Texts 131 so' a'ne. le'kwanan pautiwa yalupnan eya yo'nan wisisisisi - s'a'ka. ta"tcic an t'eapkuna' manika'kona a'wa'nap ta'tcic e'lacto] 60 koka. tat'tcic ojiumpiyakwin ahaiyute t'sana i'putcelan pani'nan weatconan o - o - o - oh! iwolohka! hanana'we'! ta"tcic tciche'kwe ukwai'ika. ta'tcic ahaiyute weatcon pani-nan 65 e'lactok koya ota'ka. ahaiyute te'tcinan potce' wotihnan a'wan tcukotinan e'lacto]ona cuwahnan animunan t'opaain yam alan tekunan an t'opa]an yam lapi'lan tekunan si' ele t'o' yucan ime. le'kwap e'lactok kon tcunenan imo'ka. ta"tcic tcim t'elohatip tciche-kw a-winan an ulapka. an ulipap ta"tcic ahaiyute tsana 70 co'w ipaktconan tcihe'kwe laknan a -- 'ah! yatokwai'ip ahaiyute t'sana an co'we terqa. ta"tcic tciche'kwe ipaktcona'wap. uhsona kwihopap ahaiyute woyocnan tciche'kw a'pilkwe'nan la'ka. latap tciche'kwe lestikwanan hinik lul tcuhol ]apin ho'i. fewuna' kwa luk yant'ewusuna'ma. lewite ke'si. kaomackon hon iyaknana'we 75 le'tikwanan yutulaka. yutulakap ta'tcic a'Jo'yakwin iteh'ula cipololon ]eatap ta"tcic ahaiyute te'ona isnolkon'te tciche'kwe am'ot'sikwacnan teatcinapalto'kona a'motsikwacnan e'lacto^ona kwai'iap ta'tcic luwalan a'ho'i lestikwanan ama antehalna'we' e'lactoi'ona tcuwal il'- o "Now I am going." Saying this Pautiwa turned around. He turned into a duck. "Wisisisisis!" (60) he went. At the same time his children went by below. The girl [ screamed. Meanwhile, at Where-the-Sack-of-Flour-Hangs, little Ahaiyute jumped down, I crying. I "Oo - - - - - oo! The enemy come out of hiding. Hasten!" (65) Meanwhile the Apaches came out. Ahaiyute came down shouting. I The girl was running around screaming. Ahaiyute came there. He picked up some dry leaves, I spit on them, blessed the girl, made her sit down. On one side of her I he set up his shield, on the other side his bow. "All right, now sit still!" I Thus he said. The girl stopped crying and sat there. Now it was just daylight. | (70) The Apaches came and surrounded her. As they went around her, little Ahaiyute I shot at them with his arrows. He killed the Apaches. Aa --- h! The sun rose. Little Ahaiyute's arrows were all gone. Now the Apaches were shooting. Their arrows just dropped to the ground. Ahaiyute picked them up and shot the Apaches with them. He killed them. After he had killed many, I the Apaches said, "I think this is some raw person. Therefore | (75) he will never surrender. It is enough, now. Very many we have lost." | Thus they said and ran away. As they ran away the dust rose even to the sky. Then, at once, Ahaiyute took their scalps. At the edge of the field I he took their scalps. Then he made the girl come out. Meanwhile the village i 9* 132 Publications, American Ethnological Society Vol. XV imogan'a. ma tcuhol ilim'e ko'macko' tenala'ka. - iya le'kwanan a'tsawak a'lawona i'luwahna kwai'inan a'wa'ka. a'tc inkwin a'te'tcinan ticomaha' t'onc ime? e le'kwanan luk t'om teat'u le'kwanan tcimna'kwe te'tcin'ona tsih uknan ta lal 85 t'op i'yap ta uknan ta lal t'ola te'tcip - isa luk t'om teat'u le'kwanan tsih uknan lal ko'n a'te'tcilap yaknan tem-l a'te'tcip tsihe' iwite'tcika tsihe' iwite'tcap iskon lesa'wanikwanan ma luka yaton i'nalwan iacima po'yan aiyonan t'owa ciwan an ulohnakwin oneala kwatogana'wa. lal lesa'wanikwanan kwap t'o' a'wan 90 tcale? - pi'tcilwa'wan. - t'o'o kwap t'o' a'wan tca'le? - gialilkw a'wan. - lal tatcic t'oo? -- t'ona'kwa'wa. -- lal t'oo? koloktakwa wa. - t'a t'o'"o - tonacikwawa. - t'a t'oo? - taklakwa'wa. - lal ta'tcic t'o'o? yatokakwa'wa. - ta t'o'o? - t'owa'wa'wa. - lal t'o"o? - anakwa'wa. lal t'a t'o"o? - cohwita*95 kwa'wa. - lal t'o'o? - aincekw'a'wa - lal t'a t'ooo? - suskikwa — wa. - lal ta t'o"o? - po'yiwa'wa. - lal t'a t'oo? - aiyahokwa'wa. - lal t'a to'?o? -t'aluptsilwa wa. - ma honkwa luk t'oman kwatogap lal lukni a'tci ailup lal ta"tcic luk t'oman it'atop lal lukn a'tci kocop le'nas li-I yelelap si tcuwantika t'on penan lea 100 a'wa'nuwa? ma ho"o. - t'a ho'o. - t'a ten ta hoo. - t'a ho-'o. 1 -ma t'on a'wa'nuwa. t'on t'ehwan it'ehnan t'on kapin a'ho'i a'ya'ya'(80) people said to one another, "Go ahead see what is happening. Someone is staying there with the girl. I Someone has been staying there with her for a long time." "All right," they said. i The boys who were fast runners ran out and went. When they came to where the two were staying, "Oh dear! Are you staying here?" "Yes," he said. "Now this will be yours." The first one who arrived was given a scalp, and (85) as another came he was given one also, and as another came, "Now this will be yours," I he said and was given a scalp. Each one as he came was given a scalp. When all had arrived I his scalps were all distributed. When they were distributed he said to them, "Now ] this day the enemy's water-filled covering you have taken from him. Now into the Corn Priest's country I his roads will enter." Then he said to them, "Whose I (90) child are you?" "Dogwood." "And whose child are you?" "Eagle." "And now you?" "Turkey." "And you?" "Sand Hill Crane." "And you?" "Badger." "And you?" | "Frog." "And now you?" "Sun." "And you?" I "Corn." "And you?" "Tobacco." "And you?" "Antelope." 1 (95) "And you?" "Bear." "And you?" "Coyote." "And you?" "Road runner.'" "And you?" "Mustard." "And you?" I "Yellow-wood." "Is that so? When They have taken him in for you, I these two will wash him. And now, when this one has taken him in, and whe.l these two have washed him, and when everything is ready, who of you (100)will take in the message?" "I!" "And I!" "And I!" "And I!" () "Very well, you will go. When you have gone a little ways, you will let Bunzel, Zuni Texts 133 lainan lal tcim yam t'ekohanan a'tatcu lal yam atsita yam tcawe t'on a'yu'ya'ana'wa'. - islon u'kwai'inan awa'ka. tcim yato itcukoskup iskon halupan iwokwiknan u - 'uh! tci'ma'kwe. kwilikana'na ista'na u - 'uh! lal ha'ikana'na u - 'uh! hawana'we'! a'witenakina'na u -- 'uh! pawiyaceka! lal 5 iskon huwalan i'yu'ya'nan iHuwahna kwai'iki. i'luwahnan kwai'inan yanikto'nan iskon iyantekunacnapka. ma luka yaton'e pawiyaceka. ton antsumehna a'tean'a. e'te i'nakwe kwamasaka ho'i teka'en'te t'owa ciwan an kacima peyena-a' t'owaconan peyen ak'ia acima ho'i yo'ka. e'te i'nakwe otsina o1 yamte penante ko'wi co'li-tekwan'ela kaowi t'a-litekwanel'a ko'wi cemkaiyap i'nakwe te'ona f'ekohanan paltopa hon a'tatc il'apona wema' a'pila'ciwan'i yam sawanikakg i'nakwe Kacima po'yan aiyonapka. t'ewuna' we'ana'we'! u - 'uh! te-ya! u - 'uh! te'ya! - u - 'uh! alnate! u - uh! te'ya! te'ya! 15 le'na teatip iskon ahaiyute t'sana a'wan tsihe wulaptconapla. tena'up tem'la wo'tihna-wap iskankon tsihe'wi'ka. kakkimakwin akwan a'wiwa'hinan iskon tsihe- it'inakii. islkon e'lactok yam gakwin a'ka. te'tcinan kwanlea i'lkkcunan iskon wo'lunan hepehanan wo'lihakto'nan tcukina oP i'lea'up an hani gap ihakto'- 20 the Raw people know. I Then your daylight fathers, your mothers, your children, I you will let know." They started out and went. [ Just as the sun stood in his doorway, they sat down by an ant-hill. "Uu ---- h!" The first time. The second time a little louder, "Uu - - - - h!" Then the third time, [ (5) "Uu- - - - h! Hasten!" The fourth time, "Uu - - - -h! A Navaho has died." Then, I in the village, they knew about it. They started out running. As they started running, i the people came to meet them. They questioned them. ] "Now, this day, a Navaho has died. You shall wait anxiously for him. I For, though in his life, the enemy was a worthless lot, now through the Corn Priest's rain prayers | (10) and seed prayers, he has become a rain person. Even though the enemy I called himself a man in a shower of arrows, in a shower of war clubs, I with bloody head, the enemy reached the end of his life. The ones who are our fathers, I Beast Bow Priests, with their claws, tore from the enemy his water-filled I covering. Now shout, 'U --- uh!' Again, 'U — - uh!' (15) Again, 'U ----uh!' Once more 'U --— uh!' Again, again." When they had done thus little Ahaiyute went about carrying the scalps I and singing. When he had picked them all up they came with the scalps. I They crossed Kakima canyon. There they set the scalps down. Then the girl f went to her house. When she came there, she dressed in fine clothing. Then she filled a bowl with stew (20) and wrapped up some paper bread. She set the bowl of stew on her head, took a basket of sweet corn meal 134 Publications, American Ethnological Society Vol. XV nan sa'l i'lea'up s'a'tc a'ka. s'a'tci tsihe t'inakwin te'tcip ahaiyute t'sana sa'l ahnan Malunan tcutina o'tihna kwa iyaslkocona'man owkaslui;a. toms at' iyasena tutunapka. - le'nap kwa teclati. iltina'cukwa. le'a'wanikwap iskon e'lactok yam keakona teula. 25 le'na teatip iskon a'wan tsihe'wulaptconaka teneka. islon tsihe'-alahnaka teneka. lal iskon yato piyahap i't'at'ona'kwe tap tsihe'koconaptun'ona a'witelka.. iskon tsihe'-alahna'ka. iskons a'wulaptcelka. a'witenakan a'wulapnan t'ehwitokwin u'kwatoka. u'kwatop iskon i'cuwahnapka. iskon i'cuwahnapkat'ap pa30 mosona tsi elaka. iskon pi'laciwan'i a'wacuwaka. le'na teatip s'a'wil' a'ka. upotuntekwi a'wili te'tcip u'kwatoka. yam kakwin a'lka iskons pa lakaen'te o'y il' alka. lal ta"tcic tomt i'luwaya'wela'kona a-teckupoka. ko'na telina' upkwin te'tcinan a'wan otin-lana lal tsiha koconaai 35 teniaii. a'witen t'ewap tsihe'kocona'kwe a'wi'ka. tsiha kocona'aft'ap otin-lana otipkii. tipgatap iptsicokenapka. le'na teatip pumokagana'ka. uhson i'te'tcap patc an otipia. le'na teatip tealan il'on a'tcia otsiaka tikan pu'a'ka. islkn a'teaka. in her hand. Her younger sister set a jar of water on her head and took a bowl in her hand. Thus the two went. They came to where the scalps were staying. Little Ahaiyute I took the bowl, poured some water into it, picked up some of the sweet corn meal, without washing his hands, he mixed the meal and water' The blood was mixed with it. He drank it. "This way one shall not suffer from rheumatism." I Thus he said to them. Then the girl had what she had longed for. | (25) When they had done this, they carried the scalps about. He taught them the songs. I He taught them the songs for running after the scalps. Then, as the sun dropped, the ones who would touch the scalp, and I the ones who would wash them, came there. Then they ran after the scalps. Then they went around. Four times they went around and went into the plaza. I They went in and there they performed the rite of exorcism. After they had done this (30) the scalp chief set up the scalps. Then the bow priest talked to them. When they had done this, he went with them. He came with them to the house where they were going into retreat. They went in. I He went to his house. Then even though he had killed Navaho, he slept with his wife. Meanwhile those who had just stood beside him I stayed in retreat. Every night he came to where they were staying and taught them the songs for the great dance and for washing the scalp. I (35) On the fourth day the ones who washed the scalps came. After they had washed the scalps I they danced the great dance. After they had done the great dance they danced iptsico. When they had done this they danced pumo'ana. When this was at an end they danced the war dance. When they had done I this the Ones-Who1 Literally, "fear sickness." Bunzel, Zuni Texts 135 tepikwai'ika. tepikwai'ip iskon e'lactoks isa'la. iskons tcawacka. wihat'sana kwai'ip aktsik teaia. lal 'a t'opa kwai'ip tfa 40 aktsik teaka. iskon a'tcia tsita al'uli'ak. s'a'tc ho'i ya-iakla. s'a'tc ho'i yalanan hic a'tc ampisa. a'tc kwai'inan isnol a'wa'ka. a'tci wot'sana late]a. iskon s'a'tci laltekanan a'tci awa-^a. poki lateka. tfelap a'tci yam tatcu lesanikwanan ho'nan 'o' pi'lawact'u'! - hol'o. t'o'n ho' antse'map kwa to' yaiyu'ya'nam'e. 45 t'on tenin acan-a'. el telikwan-te tealtokwin ye'maknam-t'u! iskon fo'n a'papa aikweniye. le'atcianikwap - ma elapja. a-want'ewaka. t'ewap camli a-tci pilaknan iskon i-tonape'en s'a'tc ilkocen al'uai. a'tc ilocen al'unan a'tci ye'mala. a'tci itiwa latekwin te'tcip a'tci a'pap a'tci poayala'iia. - he'! ho'n a'suw 50 a'tci tonc iya? a'tci kwato! s'a'tci kwatoka. he- hota suw a'tc i'ka! ho'n a'wi'toga! iskon a'tci hota a'wi'togaka. i'tonape'en i'yankolonapka. uhsona tetcunenan colipka. uhsona tetcunenan ho]amon-pilkwenapka. uhsona tetcunenan tikwa'weletco'ka. le'na teatip iskon a'tci ikocna' a'wukna'ka. lal t'a hoktitaca wahta- 55 waai copo'we. s'a'tci wopun ahnan s'a'tci pani'ia. a'tcia tatcu unatikanan - he' ton al'a? tse'map t'o'n ho' aiyuteneka. islon i'tonape'en tetcunenan yam tsit a'tci lesaniHold-the-High-Places initiated them into the society of strong males. Thus they lived. | A year passed. After a year the girl was with child. Then (40) she gave birth. She was delivered of a baby, a boy. Then she was delivered of another baby; he also was a boy. Then their mother lay in the sand bed. The boys grew up. I When they were grown they were very mischievous. Wherever they went I they killed birds with stones. Then going a little further off I they killed rabbits. One night they said to their father, "Make bows for us." | (45) "No! I worry about you. You are foolish, I You will do something wrong. Now, do not, by any means, climb up to the top of the mesa. There your elder brothers live." Thus he said to them. "Oh no!" They passed the night. Next morning the two arose. After they had eaten they [ played around outside. As they were playing around they climbed up. They (50) came to Middle-PrayerstickPlace. Their two elder brothers were sitting on the housetop. "Hey! Younger brothers, I have you come? Go in!" They went in. The two went in. "Hey! Grandmother, our younger brothers I have come! Give us something to eat." Then their grandmother gave them to eat. After they had eaten I they played iyankolowe. When they had finished they played coliwe. When they had finished I they played hokdmon pilkwaii. When they had finished they ran stick races. (55) When they had done all this, they were given playthings. Then also he gave them bags of cougar skin, and quivers. They wrapped their things up and came down. | Their father saw them. "Hey! Did you go even though I Iforbade it?" When they had finished eating they said to their mother, [ 136 Publications, American Ethnological Society Vol. XV kwanan tepica! a'tcia tsita tepicka. yelete'up si'ana ikocece! 60 islon a'tc kwahol teml' ikocnan - lal i'mu! am papa co'yalto'nan yam suwe lakuka. lakup a'tcia tsita lana kwai'ika. yam aktsik alkwin te'tcinan - hiya ana! yaiyu'ya'namen-lana! am papa lanakwe'na te'tcinan yam tsit ulatenan - a"wana la'la! le'kwanan auwati kapnan we'anan yam suwe an co'le tekwihap i'muna-pilakap 65 am papa i'mup an suwe co'yalto'nan yam papa lakup an tsita lanakwai'ik. - ya ana'! yaiyu'ya'nameni ana. le'kwap an suw a'ka. te'tcinan yam tsit ulatenan we'analatikana o - oh! yam pap an co'le tekwihap i'muna-pilaiap lesn a'tci ikoceka. a'tcia tatcu leskwanan ticomaha' horn tcawa'tci! el telikwan'te tcuwahol 70 t'on lesn ante'unam't'u! s'iskon ya'telka. t'ewap camli a'tci i'tonan a'tci kwai'inan ko'witehan hol tekwanan a'tc ikoceka. a'tc i'pilkweka. iskon a'tci a'tsan anhapoka. a'tci anhapop si'ana hic t'a lukni a'wika.. iskon t'at'akw-hekapanakwi ikocep t'a islon a'fsan a'wi'nan. t'op aktsik 75 leskwanan amatcic homa! - hol'o! ho) tatc aiyuterjka. lal t'op aktsik leskwanan ko'm homa! - holo! ho' tatcu kwa antecemanam'ka. lal t'op aktsik leskwanan we'nan kwa luk yaiyu'ya'na'map - e't kwa a'tc antecemanam'ka. hol'o le'kwanan. is"Sweep." Their mother swept. When she was finished, "Come, let us play." (60) Then they played all kinds of games. "Sit over there!" The elder one spanned his bow. | He shot his brother. When he shot him their mother ran out. [She came to where her boy was lying. "Hiya'ana! You big fool!" The elder brother [ ran out. He came and pushed his mother aside. "Get out of the way!" he said. I He clapped his mouth and shouted. He pulled out the arrow from his younger brother. Then he sat up. I (65) Then the elder brother sat down, and the younger brother spanned his bow and shot his elder brother. Their mother I ran out. " Ya' ana! You big fool!" she said. The younger brother [ went out. He came and pushed his mother aside and gave a loud shout. "Oo ---- h!" He pulled out the arrow from his elder brother and he sat up. Thus the two played. Their I father said, "Oh dear! my two children! Do not dare i (70) to do this to anyone else!" Then they went to sleep. Next morning, after they had eaten, they went outside. I A little way off in the yard, they played. They shot at each other. Then all the children came to where the two were playing. As they came up they said, "Come on! These two have come." ] As they were playing behind the corral the children came. One boy 1 (75) said to them, "Oh try that with me!" "Oh no! Our father forbade us." Then another I boy said, "Try me!" "Oh no! Our father does not wish it." I Then another boy said, "See whether this one does not come alive."! At first they did not want to. "No!" they said; I but then, "Well, all right, then. Sit down!" Bunzel, Zuni Texts 137 kon'te - ko'ma awo! imu! iskon am papa co'ytato'nan aktsik'ona lakunan we'anan an co'le tekwihap aktsik lipipitikwanan yala- so kwai'ika! lal t'a 0'opa lal t'a t'ola. islkon a'tci a'wan tcategqi. t'opint etcap liwan ohtcina'kwi top'a lacik t'a set-inan. a't'san a-tcia Kapin'ihap a'tc ana'ai. luls lacik we'atcon te'tcip, luwalan i'yu'ya'nan yam ele'ticnap&a. iskon i'wolopka. sic tcateqka. iskon a'tc acetun'ona pewo'. t'ewap camli we'atcop tuwalan 85 tem'la t'ehwitokwin hapoka. yam inasna t'em'Ia. ta"tcic t'opa lacik kwa tehyam'ona te'tcinan ticomaha' kopla't t'on le'na te'una'wetiha? - ko'latse'na ho'na'wan tcateilka. tapt hic to' lacik aiyatsa le'nak'a 'om hon aiyu'aldna we. - lal t'opa lacik leskwanan wan'an telokati. honkwat i'namilte is lu] pleyenankwin i'hatia'we. 90 - ma i'namilte kwac i'tekunahna'cukwa. ko'wi t'ewana a'tcia tatcu lew i'nakwin-aot'i ihanukwaka. honkwat t'on koti lewuna'wap hon a'tekwin kwahol ak*a kwa elam'ekana'wap ho'n mo'la yatinap honkwa lesnat'ap elekdana. le'kwap. - hito! ama hl'u. pi'laciwan a'ka. te'tcika. kwatoia. kwatonan itekunahna'ka. leskwanan 95 liI t'o'na'wan tcawa'tci ko'ti lewuft'ap hon a'tci ainana'wap kop lilikon lea tekan'a? - ma i'me. kwa kolehol ho' pecukwa. hol tcuhol ainana uhsite i'nayona hor haitocnan'e. - ma atka ho' i'ka. honkwat 'on ansamo t'on a-yalakwai'ip hininakan'a. - ma Then the elder brother spanned his bow. I (80) He shot the boy. He shouted and pulled out the arrow. The boy trembled I and died. Then another and another. They destroyed all their children. I Only one was left. Over at Chipmunk Place an old man came carrying a load of wood. I He was going to whip the two children but they ran away. The old man came there and called out. In the village I they knew about it. They got the bodies and buried them. All their children were gone. | (85) Then there was talk of killing the two boys. Next day they called out from the house-top and all the village I gathered in the plaza. All had their weapons. Meanwhile a certain I old man, one who is not respected, came. "Alas! Why are you going to do this?" "Why, indeed! Our children are all gone. You are always such an ugly old man. Therefore we all hate you." Then another old man said, I (90) "Wait, keep quiet a moment! Perhaps it is so. Listen to what he has to say." I "Indeed, it is so! Why do you not question him? A short time ago I these boys' father, singlehanded, overcame many of the enemy. Perhaps if you injure him I it will not be well for us. If he tells us rightly what to do I perhaps it will be best to do that." Thus he said. "Hear! hear! Very well, go!" The Bow Priest I (95) went. He came there. He entered. When he entered he was questioned. He said, "Your two children have done wrong. If we kill them now, what I will happen?" "I don't know. I will not say how it will be. When j anyone kills, how he shall be repaid is my business." "Therefore I I have come." "Well, 138 Publications, American Ethnological Society Vol. X V loo honkwa'ati. kwa ko'le'a yam yalakwai'itun'ona ho' aiyu'ya'nam'e. 1 - honkwat ho'na'wan a'lacina'we luk a'yalakwai'ip honkwat luka yam tcawa'tci il'i honkwat hon iyamakwin a'yemakun'a hompic manikakwin hon u'kwaton'a. - ma honkwa'ati. ma al'a t'om ho' antekunace'a. - e*. ma imat t'on a'halowilonaka t'o'na 5 yatinapka. ma ko'ma t'on itcemanapt'u. el t'on kotilea unapatenam'et'u. ton tatcuala cilnapt'u. - ko'ma so' a'ne. lal pi'laciwan'i te'tcinan kole'a peyekowa a'ho'i yatinep tcuwatikol penan tatcu si'ana t'om animulka. le'na teatip pena~ yalakwai'ip uhsite t'elinan ahaiyute leskwanan si' hor tcawe luka 10 felinan hot yam icamalte teatun tekwin hon a'wa'nuwa. lekwanan luwalemaknan a'wa'ka. uhanakwin a'te'tcinan islon yam aktsit am papona animunan auwulo'ka. kwili yalakwin a'te'tcinan iskon an suwona animunan iskon ukwai'inan kal a'wa'ka. co'luwayalakwin a'winan. iskon yam oyet'ap yam a'lacina' iskon t'inana15 kwatoganan lewitean t'on a'tegan'a. le' tfakwil-pot'i le' lakwilpat'i le' yala ciwan'i t'owa yanulanawap le' t'owa ciwan an teapkunan yakna lo 'o a'tekian'a. le'a'wanikwanan itiwalatekwin akia. akai ko'wi latan t'sana ko'wi petan tsana kaowi at'sana yatcunel'ona a'watehyap ak'a anilinaknana'. 20 le'n inote teatika. le- sem koni'ia. perhaps, if you are all destroyed, it will be even." i (0oo) "Is that so? Indeed I do not know how I shall die." (1) Perhaps, when this is over with our parents I and our two children we shall ascend into the sky I or else we shall enter below." "Is that so? Therefore I I am questioning you." "Indeed you are lucky (5) that he told you. Very well, you shall cherish him. You shall not treat him unkindly. i You shall call him father." "Very well, I am going." I The bow priest came back. He told the people what he had said. Then one of them spoke. "Father, come. Let me take you home." Thus they did. The discussion i was ended. That night Ahaiyute said, "Now, my children, this I (o1) night we shall go to where we shall always stay." Thus he said I and they arose and went. They came to Snow-Hanging. There he set down his elder son. They circled around and came to Twin Mountain. There I he set down his younger boy. Then they came out. They came hither. To Arrow Mountain I they came. There he set down his wife and her parents. There I (15) they went in to live. "Nearby you shall live," (he said.) "All the forests and the brush, I all the mountain priests, will be dedicated to you. Then all the Corn Priest's children will be held fast." Thus he said to him. He went to Middle-PrayerstickPlace. I Therefore every little twig, every blade of grass, every little pebble that you step on Iyou will protect. Therefore, they should be saved. (20) Thus it happened long ago. This short is my tale. Bunzel, Zuni Texts 139 THE LAME AND THE BLIND (7). son a'tci sonsti ino'te. kakirma huwalap. t'owa ciwan an e'le kwa oyemc il'am'ap le- huwala-palto a'tsawakl anipehna-hapelka. kwa'kina tsawak ke'l i'ka. ko'mackona utena' pehan set-i'ka. pehan set-i'nan ye'maknan - 'uhkwe-'! la'l luk ahna'we'! - 25 iya le'kwanan e'lactok elemaknan awe'nakwin te'tcinan pehan ahnan kwai'ilinan t'ehwitiwakwin lea-te'tcinan a'up tsawal kwatonan hor a'tatcu hor a'tsita horn tcawe ko'na t'on t'ewanan a'teaiye? - get'sanici. it'inakii! t'onc a'wiya? - e' le'kwanan i'muka. inmup e'lactok sa'l ahnan wo'p ima-pilakwin te'tcinan 30 wo'lunan wo'la'unan t'si'lahnan he'l etonan. wo'latunan paiya'tunan - si'ana i-toce. kwa tern helo i-to-na'ma le'kwap s'a-tc i'munan. s'a'tc i'to'la. s'atc i'to*-tcunenan an tatcu yam anawo'pun ahnan ce'tihnan i'munan tsawagona lesanikwanan iilt i'mu hon poklice. tsawak i'mup a'tc poklika. 35 a'tc pokli-i'munan lesanikwanan mas pene ho'na'wan tca'le. hinik t'o' kwahol pena'waka i'ya. - ma i'namilte. luk to'na'wan tca'lona ho' antse'man i'ya. - ahwito katsiki! - ma kotcimat ho' ikwanaa? - ma i'mat luk antecema. - ma lesnapa. ten okan tfon tcuw oyemc il-in t'o'na ak1a aiyulacinagiana. le'kwap fina'ka. 40 THE LAME AND THE BLIND (7). Let us begin. Long ago the people were living at Kakima. The daughter of the Corn Priest I had no husband. The boys from outside villages came to woo her. I A Kwakina boy came first. He brought with him a large bundle of clothing. 1 (25) Bringing his bundle he climbed up. "Say, take this in!" I "All right," she said. The girl arose, and went to the hatchway I and reached up for the bundle. As she took it to the center of the room and put it down, the boy I came in. "My fathers, my mothers, my children, how I have you lived these days?" "Happily, sit down! Have you come?" "Yes." he said, 1 (30) and sat down. The girl took a bowl. She came to the pot standing in the fireplace, I and dished out food, and set it down. She took a basket, placed paper bread in it and set it down. She placed seats. I "Come. Let us eat. I have not yet eaten," she said. They I sat down and ate. When they were finished eating her father I took his sack of tobacco and corn husks and sitting down said to the boy, i (35) "Sit over here. Let us smoke." The boy sat down and the two smoked. I As they sat there smoking he said, "Very well, speak, our child.! Perhapsyou have come to say something." "Indeed, it is so. I have come thinking of this, your child." "Hear, daughter?" "What, indeed, I should I say?" "Well, perhaps she wishes it. Well, so be it. If you are a woman f (40) and have a husband, you will be respected for it." Thus he said. They sat there. I Late at night her 140 Publications, American Ethnological Society Vol. XV tenala'na t'elap an tsita lesanikwanan ipJewenaknana'. tenalaka ke'si. le'kwap e'lactok elemaknan le'tea kwatonan i'pewenan kwai'inan tsawakona lesanikwanan si'ana kwatoaii. heko letea al'a. le'anikwap s'a'tci kwatoka. s'a'tci kwatonan si' wan- kwa 45 hon ipakwi'cukwa'! - haiyi'. kopleaka? -- ma kotcilat tse'na. kwa kwahol ho' anteceman'ona ku'wa. - ma a'wuna. honkwat akcikin'a kwahol t'o' anteceman'ona. - ma el'a. kwa ku'wa. ma kwako'na t'o' antecemana? ma i'namilte. hot tcuwa yam teatcinan sam imap hokantikol inakwe tehat'o'up le'w inakwena50 pofti to' i'hanukwap t'o' inakwe kacima po'yan aiyo'up i'naiwan t'ewanan yo 'ap hot i'nakwan t'ewanan i'te'tcap olhaktokwin uhsona ho' antecema agap le'w a'wi'nalwa'wan tse'makwin akii ho'na-wan iyanilinan tecukwai'inaiye. lestikleap ho'na'wan wo'w tecukwai'inaiye. lesna te'onaka uhsona ho' antecema. le'anikwap 55 ma honkwa! kocikat'elea. leshol i'nakwenap'ofi i'hanukwana'cukwa! ma ko'ma so a'ne le'kwanan tsawak a'ka. lal t'ewap ta'htcic hampasakwi tsawak leskwanan ama ta'htcic ho' kaki'makwin a'nuwa. t'owa ciwan an e'lona antse'man ho' a'nuwa. - ma t'o' ulati. - iskon yam kwahol i'hapokanan pehan 60 acnan i'seto'nan s'akii. te'tcinan ye'makup e'lactok an tsita leskwanan hi'ya'ati' katsiki. tcuwako t'as i'ya. auwati sewahnaknana'. kop t'awale'a'? - ma el'a. imatcic el hom il'a'wamemother said, "Make your bed ready. It is late I now." Thus she said. The girl arose and entered the back room. She spread her bed and came out and said to the boy, "Come. Go in! I sleep in the back room." Thus she said. They went in. After they went in she said, "Wait! (45) We shall not sleep in one bed." "Haiyi! Why?" "Why indeed! I That which I wish is not there." "But look! Perhaps it is with these things, that which you wish." "Oh no, it is not there! I '"What is it that you wish?" "Indeed, this. That someone I should stay alone in the field and when he hears the enemy come (50) there, should fight single-handed against many of the enemy, and take an enemy scalp. Then, when the enemy's I days are made, and when his days are at an end I shall carry out the basket of meal. I That is what I desire. For, because of the enemy's thoughts, I our relatives have been destroyed. And also our flocks Ihave been destroyed. That is why I desire this." Thus she said. (55) "Is that so? Indeed not! I don't want to fight single-handed against many of the enemy. I Very well, I shall go." The boy went. Again, next day, a Hampasa boy also said, "I shall try. | I shall go to Kakima. I shall go thinking of the Corn Priest's daughter." "Very well. Do as you like." He gathered together different things (6o) and made a bundle. Carrying it on his back he went. When he got there he climbed up. The girl's mother said, "Listen, my daughter. Someone is coming. Shame on you! You must accept Bunzel, Zuni Texts 141 kint'iha. e'lactok le'kwap tsawal pena~ kwatoa~ka. ce- lal hom anahna'we'. - iya" e'lactok le'kwanan awe'nakin a'ka. awe'nakwin te'tcip tsawak yam kwampehan piyana-kwato]ap e'lactok 65 ileanan tehwitiwakwin lea'nan a'unan yalupip tsawak cuk cuk cuk cuk cuk kwatokai. kwatonan hor atatcu hor a'tsita hor tcawe ko' t'on t'ewanan a'teaiye? - let'sanici. it'inada. le'anakii. le'anagap tsawak i'mup e'lactok sa'l ahnan wo'lunan t'si'l ahnan he'l etonan wo'la'unan si'ana kalt irmu ito'ce. kwa- 70 ter ho' ito'na'ma'. le'kwap s'a'tc ito'la. a'tc ito' tcunenan le' wo'latup an tatcu yam ana wo-pun ahnan ce'tihnan i'mup s'a'tc po'klika. a'tci pjoklinan antekunahnan lesanikwanan mas pene ho'na'wan tca'le. kwa tekwan'te t'o' itun team'e. hinik t'o' kohol ikwe'a. - 75 ma i'namilte. luk to'na'wan tca'lona'nan ho' tse'mak-tfelakwikilaniyahnan ak'-a iya. le'kwap. ahwi-to iatsiki. ko'lea pena'. ma kotci'mat ho' ikwan'a? - ma imat luk antecema'. ma lesnapa. ten tcuhol ton e'len otsa'nan tse'mak-t'elakwin ton tcuwa aiyulacinalan-a. - ma honkwa'ati le'kwap. t'ina'ki. tenalana t'elap tsawa so8 aleawacap an tatcu leskwanan kitsii. i iewenaknana'. luk hokamaaiin i'ka. le'kwap e'lactok elemaknan le'te kwatonan i'pewenan kwai'inan tsawakona lesanikwanan si'ana kwatoga. him. I What do you do to them?" "Why, nothing. Perhaps he did not wish to marry me." I Thus the girl said. The boy called in, "Ce! Here, I pull me in." "All right," the girl said. She went to the hatchway. (65) The boy hung the bundle of clothing over the edge. The girl I took it. Carrying it to the middle of the floor she set it down and turned around. Cuk-cuk- I cuk-cuk-cuk. The boy came in. As he came in, "My fathers, my mothers, I my children, how have you lived these days?" "Happily, sit down." I Thus they said to him. The boy sat down. The girl took a bowl, dished out food. [ (70) She took a basket, putpaper bread in it and set it down. "Come, sit here. Let us eat. I have not yet eaten." Thus she said. The two ate. When they were finished eating, [ she cleared away the dishes. Her father took his sack of tobacco and corn husks and sitting down, the two I smoked. I As they were smoking he questioned him. He said to him, "Very well, speak, our | (75) child. you would not have come for nothing. I think you have something to say." I "Indeed, it is so. In order to take this, your child, for my beloved, I have come." Thus he said. "Hear, my daughter, say something." I "What, indeed, should I say?" "Well, perhaps she wishes it. So be it. I For when you are a girl and you have some man to be your beloved, you will be respected for it." I (80) "Is that so?" Thus she said. There they sat. Late at night the boy I pretended to sleep. Her father said, "My girl, fix your bed. This man I has come far." Thus he said. The girl arose, and entered the back room I and spread the bed and 142 Publications, American Ethnological Society Vol. XV heko' le't al'e'a. a'tci kwatonan tsawak'ona lesanikwanan si wan. 85 kwahon ipakwi'cukwa'. - haiyi'. kopla'ti? kotcilat tse'na. kwahol ho' anteceman'ona kwa ku'wa. ma' a'wuna honkwat kwahol akciian'a. kwahol tem'la set-i'ya. - ma el-a. kwa ku'wa.haiyi'. ma kwakon t'anteceman'a? ma hol tcu'wa t'on yam teatcinan sam' imap hokantikhol inakwe teha't'o'up le'w i'nakwena90 pot'i i'hanukwanan inakwe kacima po'yan aiyo'up i'nalwa'wan t'ewana yo 'apa i'nalwan t'ewan i'te'tcap'a olhaktokwi uhson ho' antecema' akap a'winalwa'wan tse'makwin aka ho'na'wan i'yanitinant'ap ho'na'wan wo'we tecukwai'inaiye. lesna te'onaii ho' uhson antecema'. - haiyi'. ticomaha' kotci'. ma honkwa hic 95t'on tegaial tse'ma. ma honkwa. yo'se' ho' i'ka. ma ko'ma so a'ne. lalt'ewap koluwala'wan pautiwa leskwanan ama ho' kaki'makwin a'nuwa. t'owa ciwan an e'lona ho' antse'man a'nuwa. kwako'na ko'lea te'onaka t'ekohanan ho'na-wan tcawe icilgana a'te'tcila 100 le'na te'onaka ho' a-nuwa luk yam teapkuna' a'wil'i le'kwap t'o' 1 ulati - ma lesnapa. a'witen t'ewanan ho' a'nuwa. lal uhsite t'elinan ma'gaian ahaiyute at'san a'tci yam hot il'i kakona a'tci i'tcu'nan - t'ishol sam imap auwawo'locnaai! lal a'tci hota leskwanan yaiyu'ya'nam'e a'tci! a'tci telolana'. 5 ko'wi tenala'ap an suwe leskwanan t'ishol kaikima sam imap came out. She said to the boy, "Come, go in. I sleep in the back room." The two entered. She said to the boy, "Wait, (85) we shall not sleep in one bed." "Haiyi! Why?" "Why indeed! ] That which I desire is not there." "But look. Perhaps it is there. I have brought many things." "Oh no, it is not there." I "Haiyi! Well, what is it that you desire?" "Well, that someone I should stay alone in his field, and whenever he hears the enemy I (90) should struggle single-handed against many of the enemy and take an enemy's scalp. Then when the enemy's i days are made, and when the enemy's days are at an end, I shall carry out the basket of meal. This is what I I desire. For, because of the enemy's thoughts, our relatives I and our flocks have been destroyed. That is why I I desire this." "Haiyi! Oh dear! Alas! Indeed, (95) you have evil thoughts. Indeed, I have come for, naught. Very well, I I shall go." Next day, at Katcina Village, Pautiwa said, "Let me go to Kakima. I shall go thinking of the daughter of the Corn Priest. What I is the reason that our daylight children are shamed in going there? I (100) That is why I shall go, and these, my children shall go with me." Thus he said. I (1) "Do as you like." "So be it. In four days I shall go." I That very night, at Salt Lake, the two little Ahaiyute I who lived there with their grandmother, said as they lay down to sleep, "It would be nice to stay somewheres alone when the enemy came out of hiding." I Their grandmother said, "You two fools! Keep quiet!" Bunzel, Zuni Texts 143 auwawo'locnakla! - yaiyu'ya'nam'e a'tci telogana'. s'a'tc al'a. a'tcia hota le'kwap. - haiyi! a'tci le'kwanan s'a'tc alk4a. lal tewap camli s'aj'pilaknan a'tci hota yam kotci sumapio wo'lup yam helusna wo'lup sito'napta. s'itonape'en s'a'tci hota kwai'inan layocnan al'uka. as'i lawetap Ie'laciwuna lawe'ap lal la- 10 alto lawe kuli lawe lal kwahol tem'la lawe powan i'seto'nan seti'ka. yam kakwin i'nan la'la hor a'tc anaha. s'a'tc awe'nakwin a'ka. a'tc awe'nakwin te'tcip lapalaw wo'hanana-kwatoiia. kwatogap s'a'tci wotihki. s'a'tci t'ehwitiwakwi wo'tuka. s'a'tci hota kwatoka. a'tci hota kwatop kopleak hom'e set-i'ya? ma anakat 15 t'on yula peye'a le'kwap. - hahito! s'a'tci ikwani1aka. a'tci lat'sikwacii. atc lat'sikwacnan a'tci kwai'inan s'a'tci kwahol wo' a'latapa icemakla. a1ialit'ap pipit'ap cokapisot'ap anelawa lal islon kwahol wo'we tem'la a'tc icemap a'witelnan a'tcian i'latacnapka. iitet'ap lapacaki lapaseto'kwin tem*la a'tcian i'latacnan 20 s'a'tci antehwanapka. s'a'tci kwatonan s'a'tci cowacda. a'tci cowacnan wan ho' yam nana sewulan hakiatu an suwe le'kwanan kwai'ikii. ma' aian t'ewankwin tahna kuyalakwin te'tcip aikt'at'an a'tcia nana aiya'ki. yam nana aiya'kwin te'tcip qa qa qa (5) A little later the younger one said, "Indeed, it would be nice to be staying alone at Kakima when the enemy came out of hiding." "You two fools, keep quiet and go to sleep!" I their grandmother said. "Haiyi!" they said, and they went to sleep. I Next morning they arose. Their grandmother dished out field rats in corn mush. { They dipped their dried mush in the stew and ate it. When they had finished eating their grandmother (10) went out. She went about gathering sticks. Oak twigs, twigs of the first flowering shrub, I twigs of the smooth bark bush, willow sticks, all different kinds of sticks she made into a bundle. Carrying her bundle I she came back. When she came to the house. "There, you two, pull me in!" They went to the hatchway. I When they came to the hatchway she lowered the bundle of sticks. | They took it and set it down in the middle of the floor. Their grandmother I (15) came in. When she came in they asked her, "Of what use are these things granny brought in?" "Indeed, ( did you not talk of fighting?" she said. "Hear, hear!" The two worked. They I peeled the sticks. When they had peeled them all they went out. They I called the different feathered creatures: eagle and buzzard and cokapiso and hawk and I all kinds of birds. They called them and they came one by one { (20) and pulled out their feathers for them, tail feathers, soft feathers, from their wings and their backs. They pulled out their feathers for them, and left them. The two went in. They made arrows. I When they had made their arrows, "Wait. I will send grandfather to take the message." Thus the younger I said and went out. He came to the edge of the sand bank east of Salt Lake. I In 144 Publications, American Ethnological Society Vol. XV 25 qa qa qa'. t'a t'opa t'at'akwin te'tcip an nana poayaltap. t'a te'tcip ahaiyute t'sana te'tcip qa qa qa qa qa'. ti'ana nana'. wan' yucanai! t'a t'opa tat'akwin tcoltap t'a an nana te'tcip qa qa qa qa qa'. t'a t'opa tekwin imyaltop t'a an nana a'nan ti'ana nanai'. wan yucanai! t'om ho' ampen'ihai! an nana yucanatikakai. yucanatiiip an nana o3 te'tcip kwa api? kop tikwe'ai' - ma i'namilte. fo' tciche'na'kwin a'nuwa. t'o' te'tcinan a'wan hampoa'kona t'o i'solean al'un'a. t'o' al'unan t'o' kaki'makwin a'nuwa. t'o' kakimakwin tahn a'nap ma hinik kaki'makwin yulaki telain'a le'tikwana. le'tikwap t'os i'ya. - iya'. ma honkwa' ati. le'kwanan an nana s'a'nap ta'htcic 35 ahaiyuta t'sana yam Yakwin i'ka. i'yap s'a'tc ikwanigaka. s'a'tcian inasnan elekap ta'htcic tciche'nan lena-haiyaka. penahaiyakap tem'l hapjop s'kil aawakia. ta'htcic uhsite t'elinan kotuwala'wan pautiwa yam t'eapkuna' a'wil'i kwai'inan s'kal a'ka. ta-htcic lesakaiate ma-'aian ahaiyuta 40 t'sana a'tci hota leskwanan hana' ko'ma'. a'tci yeleka. t'on hecikan'a. t'on teni tse'map luwal'ona tealt i-tse'man a-teakwin a'te'tcip kwa elecukwa. le'kwap am papa yam suwe kem lapiiknan copon seto'nan t'opa kopkwin latsunan alan uknan tama cedar tree their grandfather was sitting. He came to where his grandfather was perching. "Qa qa qa qa qa qa!" 1 (25) He reached another tree. There his grandfather sat on top. He came there I and as little Ahaiyute came, "Qa qa qa qa qa qa!" "Oh dear, grandfather! Wait! Keep quiet I" I He perched on the top of still another tree. Again, when he came to his grandfather, "Qa qa qa qa qa qa!" He stopped at yet another place. His grandchild went to him' "Oh dear! grandfather! Keep still a moment! I want to talk to you!" His grandfather kept still. As he stood still his grandson I (30) came to him. "What is it? What have you to say?" "Indeed, it is so. You will go to the country of the Apache. ] When you get there among all their huts you will go about picking up dirt. [After you have gone around you will go to Kakima. As you go in the direction of Kakima [ they will say, 'I think we will make war on Kakima.' When they say this you will come back." "All right, all right. Is that so?" Thus he said. When his grandmother had gone I (35)little Ahaiyute came back to his house. When he came back the two worked. I They prepared their weapons. Meanwhile he spread the message among the Apaches. When the message I spread they all gathered together. They came hither. I Meanwhile, that same night, at Katcina Village Pautiwa I came out with his children and came hither. At the same time at Salt Lake, little Ahaiyute's (40) grandmother said to them, "Hurry now, get ready! You'd [ better hurry for if you dawdle, so that the people in the village do not know what is going to happen, i when they get there it will not be right." Thus she said. The elder wrapped a buckskin about his younger brother. He set his quiver on his back Bunzel, Zuni Texts 145 Vapnan uknan si' lu'u le'anikwap t'o' ye'lahana'. kwai'inan kal a'nan kwai'iki. co'yakoskwikwin inan kal a'wiJa. ketuwakwin 45 i'nan t'unalpaniyup igtetcikwin moiyatcup ikna akli kwai'ina'ka. akli kwai'inap kal aia. opumpiyakwin i'yap t'elohatina laote'ka. t'elohatina la'tap iskon imyala'ka. t'elohatina loatap e'lactok pilaknan kwanileanan teatcinakwin a'la. atiwulapnakwin te'tcip islkn topaka miyap topaka moteala 50 pi^aiap ateacan al-up. ta-htcic pautiwa i-'a. kwilimakte an teapkuna' a'witawelan i'yap. kepta'hnakwi i'ka. i'nan ilkokuia. u - 'uh! e'lactok kwa hatianamkia. lal kal akia. wempoakwin i-nan u - 'uh! fa e'lactok kwa hatianamkia. lal kal a*Ja. healo tepokalan tahnakwi i'nan u - 'uh! e'lactok hatiaka. lal 1al 55 a-ka. e'lactok'onan teatcinan paltokwin i'nan. u - 'uh! e'lacto1 unatigaka. unatikap tsam kokci mihe'cokwin-e. e'lactok leskwanan t'oc i'ya? - e'. ho' iya. itcati ho' i-yapte elam'eka yato kwai'inan-te ho' i'ya. tekaial t'o' antecemaka. homkwatcic t'o' yaiyu'ya'nakat'ap hon itse'mak-t'elakwi teap hor teapkuna' 60 li'lno fom ulohna'kona a'teap t'om a'wotsina' kwa yu'mokwe'nawam-e. homan teapkuna-wak'a yu"'yackwi a-teatunonak'a ho' and thrust another in his belt. He gave him his shield and gave him his war club. I "Now go ahead!" he said to him, "you'd better run." He went out I (45) and came this way. He came to Face-in-theDoorway. He came hither. He came to Rock-Slab-Standing. I He looked down. At Evil-Smelling-Water, the fires shone out like stars. I As the fires shone out, he came this way. He came to Sackof-Flour-Hanging. It was nearly dawn. I As it was near dawn he sat up in a high place. As it came near dawn, the girl arose. She dressed herself and went to her field. I (50) She came to Stones-Lying-About. On one side was the corn field. On the other side the melon patch. I She walked about picking squash blossoms. Meanwhile Pautiwa came.l With his children spread out on both sides he came. He came to Rock-Slab-Corner. He sighed, "Aa- - - - h." The girl did not hear. He came closer. He came to Where-the-AnimalsCrouch. I "Aa- - - -h." Again the girl did not hear. He came closer. He came to White-Clay- I (55) Mound. "Aa - - -h." The girl heard. He came nearer. [ He came to the edge of the girl's field. "Aa - -- h." The girl I saw him. She saw him a handsome youth with embroidered blankets, one over the other. The girl I said, "Have you come?" "Yes, I have come. However much I have wished to come, I even as the sun rises on evil days I have come. You have wished for evil. Perhaps, f (60) if you had been wise, you might have been my beloved. My children I might have stayed here in your country. So that your men would not have had hard labor I to nourish themselves with my children. For that I I come with them. But because you have wished for evil 10 146 Publications, American Ethnological Society Vol. XV a'wil-i'la. te]aia t'o' tse'maka. tcukwat'cat elameka yatokwai'inan'te ho' i'ka. hatiawa! 65 o -- iwo'lohda! hanana'we'! iskon pautiwa leskwanan so' ane. islkon an teapkuna i'lohki. pi'na'kwin te'tcip tuwalona ya'tela. hinik ho' ant'ewan'a. ter tewan ho' a'nuwa le'kwanan. tuwalakwin te'tcip topint tean 70 akliye. lemotinan make' kwai'ile. ama to ye'makt'u. lo' antewan'a. le'kwanan ye'maknan kwatoka. e'lactok hic tewuko'liya samna ]akweye. pautiwa kwatoki. le'n unati]ap hic tsam kokci. lesanikwanan imu. ipautiwa i'muka. e'lactok hic ya'tsatinan i'pokula ko'mackon a'tci kwa peyena'man imo'ka. hic tenala'ap 75 pautiwa leskwanan si'ana i'yute'tcinace. hapic t'oc ya'tsana? e'lactok leskwanan is luk i'plewu. yam com-lihalin e'lactok uia. lat pautiwa hic a'witen miha pa'i'ka. iskon pautiwa i'tcu'up e'lactok yam imo'konate totsipon lanika. s'a'tc alka. hic ace' t'elap e'lactol hic it'sumanan kwa alna'ma. lal piautiwa lesaniso kwanan Ialt itcu'u t'om it'su ipakut'u. le'kwap. e'lactok an kwatoka. iskon a'tc ant'ewaai. t'ewap camli pautiwa pilaknan leskwana now indeed even as the sun rises on evil days I have come to you. Listen!" | (65) "Oo ----- h!" The enemy come out of hiding "Hasten!" Then Pautiwa said, "I am going." Then he turned with his children, and,went. He came to Pinawa. The people of the village were all asleep. "I think I shall stay here over night. And then tomorrow I shall go on." Thus he said. When he reached the village, at only one place I (70) a fire was burning. The sparks flew out of the chimney. "I think I shall climb up here. I shall stay here over night." I Thus he said. He climbed up and entered. There a very poor girl I was living all alone. Pautiwa entered. When she looked at him she saw that he was a handsome youth. I She said to him, "Sit down." Pautiwa sat down. The girl was very much ashamed. I She sat hanging her head. For a, long time the two sat without speaking. After a long time ( (75) Pautiwa said, "Come, let us rest, or are you ashamed?" I The girl said, "Here,,take this for your bed." The girl gave him her ragged blanket. I Pautiwa was wearing four embroidered blankets. Then Pautiwa lay down. I Then the girl curled up in the spot where she had been sitting. They slept. Very late at night the girl became cold. She could not sleep. Then Pautiwa said to her, [ (o0) "Lie down here. You are cold. Cover yourself." Thus he said. The girl went,in with him. I Thus they passed the night. The next morning Pautiwa arose. He said, I "I am going now, my daughter, my mother. May you always Bunzel, Zuni Texts 147 si' ho' a'ne hom ]atsiki, hor tsita. t'o' keftsanici t'ewanan teat'u. le'kwanan yam f'opa miha pa'i yalukona lea'unan e'lactoVon uka. lal iskon e'lactok teaka -. tsulakii. tepikwai'ip tcawacka. wihat'san kwai'ip aktsik teaia. lal i'tsumhap t'a topa kwai'ip aktsi1 85 tea]a. am papa e't sakwipan'te kwa t'una'wamne lal an suwe e't t'una'pan'te kwa sakwiwam'e hic murkamon'e. iskon a'teaka. hic holomac a-nap a'tc i'yaiyu'ya'ainan hic a'tci ampisa. t'elap an suwe ponulocop am papa i'tulacop a'tcia tsita leskwanan a'fsan a'tcia a'tcis al'a. lat am papa leskwanan tsita tcuwap ho'na 90 tatcu? - hiya iyo"' hor at'san a'tci! i'namilte kwa li'lkonte t'o'na tatcu team'e. li'wan ]aliciankwin tahna hot kotuwala'wan t'o' tatcu teaiye. - haiyi'. ma ko'ma hon yam tatc acuwa~an-a. a-tci le'kwap. hi-ya iyo-' hor af'san a'tci kocikat'elea t'on tewako'liya. luk tfom papa sakwipan'te kwa t'unawam'e ta-htcic t'una- 95 pan'te kwa sakwiwam'e. - tenat el'elan'a a'tci le'kwap kop ma le el'e]an-a? - ma hor papa seto]ana. ma horn setoainan ma e'te kwa coJa tfom'e ku'wa? - ele'te fteli'tan ime. - ma honkwa t'o' tci'mom acap uhsona ho' leap hor papa setoian'a. tenat hor papa hokantikholi awela'up ho' t'cililiti]ap onakwin 100 kwatop hon a'nuwa. le'kwap a'tcia tsita coia t'om'e tapnan 1 a'tcian tci'mon acka. ya1'ap he' eha a'tci le'kwanan si'ana i'tculive happily." I Thus he said. He took off one embroidered blanket the one he wore on top, and gave it to the girl. I Thus the girl lived. She was great with child. After a year she gave birth. { (85) When the baby was born it was a boy. Then again she was in labor. Another was born. | That also was a boy. The elder brother had legs but no eyes. The younger I had eyes but no legs. He was round like a ball. There they lived. I After a long time the two children began to notice things. They were very active. At night [ the younger brother rolled around and the older one walked around. Their mother said, ( (90) "My two little ones, go to sleep." The elder brother said," "Mother, who is our | father?" "Alas, my two little ones, indeed, your father is not here." [ Yonder toward the west, at Katcina Village your | father lives. "Haiyi! Well, we will go and speak to our father." I Thus they said. "Alas my two little ones, that is impossible. You are poor. (95) Your elder brother has legs but no eyes and you have eyes I but no legs." "But nevertheless, that will be all right." Thus they said. "But how I will it be all right?" "Well, brother will carry me on his back. I s there no empty gourd?" "Yes, indeed. There is one in the other room." "Well, | if you can make a rattle for us I shall carry that when my brother takes me on his back. | (100) In case he goes off the road to one side I shall rattle on that side I (i) and he will go back into the road. That way we shall go." Thus he said. Their mother took the empty gourd | and made a rattle for them. When it was finished, "Oh good!" they said. "Come, I get on my 10* 148 Publications, American Ethnological Society Vol. XV patcu' am papa le'kwanan i'muka. an suwe tci'mon i'leanan i'tcupatcup a'to iwiseto'nan s'a'tc itulacoki. hokantikhol hetel5 ulakwin am pap a'nap an suwe t'cililitikap am papa i'molaup lesna a'tci i'te'tcen itulocoka. an suwe leskwanan eleklina'. s'a'want'ewakia. t'ewap camli a'pilaknan itona'pe'en a'tci leskwanan si' ho'na tsita son a'ne. tens ka'ki le'hatinan t'on hon ona-elaten'a. - hi'ya 'iya hom a't'san a'tci luhno a'ce. t'on ket'sanici a'ttu. a'tcia 10 tsita le'anikwanan. a'tc il'i kwai'inan s'a'tci onakwin kwatokganan s'a'tcia tsita ye'makup s'a'tc a'ka. nomilta'htci am pap on-a'wela'up tcililitigap onakwin kwatop lesn a'tc a'ne. hol a'tci te'tcinan fa on-a'wetu'up t'a t'opaia t'cililiti^aip s'a'tc a'ka. itiwap s'a'tci t'soklina'kwi a'tci te'tcip a'tci 15 tepokilan a'tci tunayatop hee't'an ko'macko'na ma 'wi wo'yap ham ito'na a'wal'up a'tci leskwanan an suwe leskwanan he'! ko-macko'na nawe'. - ma ko'ma hol eletuntekwi i'mu. le'kwap an suwe t'unatip piclankwin tahnap kaowitean kume tanlusn elap ist hinik elegan'a'. le'kwanan ma ko'm hanate am papa le'kwap 20 on suwe le'kon t'cililitilap s'a'tci le'kon awelaai. a'tci te'tcip lem coko']a. s'iskon a'tci i'mula. s'a'tci kwatonan a'tci leskwanan si amna hon i'cemace'. a'tci le'kwanan s'a'tci tena'ka. a'tci tena'nan: back!" the elder said and sat down. The younger took his rattle, got on his back, and thus, carrying each other they walked about the room. Whenever 1 (5) the elder went against the wall the younger shook his rattle, and the elder straightened out. Thus I they practised walking around in the room. The younger said, "It will be all right." | They went to bed. The next morning they arose. After they had eaten the two said, "Now I mother, we are going. Sometime, thinking of you, we shall again pass you on your road." "Alas, my two little ones, very well, go. May you go happily." Thus their (lo) mother said. She took them out. She set them on their road. Then their mother climbed up and the two went. Sure enough, when the elder brother stepped off the road, the younger one shook his rattle and he again went back into the road. [ Thus they went along. When they had gone a ways, he again stepped off the road and again the other! shook his rattle. Thus they went. At noon they came to Mouse Place. [ (15) Coming over a little hill they looked down. In the hollow many antelope were grazing. | Some walked about feeding. The younger said. "Hey! I There are many antelope." "All right. Where is a good place to sit down?" he said. The younger brother looked about; towards the north, a little ways off, there was a dry log, standing upright. "I think over there will be a good place." Thus he said. "All right, go ahead," the elder said. (20) The younger shook his rattle on one side and the went off to that side. When they came there I there was a hollow tree. There they sat down. The two went into the tree. They said, "Now, go on, call them." So they said. They sang. I They sang: Bunzel, Zuni Texts 149 ma "wi ma "wi ma 'wi cotsi yalant'apte pa'i 25 lutcint'apte leponi he'cot'apte mokaia t'sikwant'apte liyalto ma 'wi aw mawi mawi a'tci le'kwap ko'wi hatiaka. toms lacokti' le'napa. wetsita'na am 30 papa le'kwap ma 'wi ma 'wi ma wi cotsi yalant'apte ja'i hutcin t'apte leponi he'cot'apte mo]aia 35 tfsikwa t'apte Hiyato ma"'i ma'wi maw'wi. i'hatiaka. i'hatianan tcuwakona kokon ikwe'ai'! ma''wi ma 'wi ma 'wi cotsiyalan t'apte pa'i 40 lutcin t'apte leponi he'co t'apte moaaia "Antelope, antelope, antelope, (25) Like cream is your skin, Like charcoal is your snout, Like pinion gum your eyes, Like cedar bark your sinew, Antelope, antelope, antelope." (30) So they said. They heard a little of it. They just wiggled their ears, thus, a little bit. I The elder said. "Antelope, antelope, antelope, Like cream is your skin, Like charcoal is your snout, (35) Like pinion gum your eye, Like cedar bark your sinew, Antelope, antelope, antelope." They heard it. "Someone is saying something!" "Antelope, antelope, antelope, (40) Like cream is your skin, Like charcoal is your snout, Like pinion gum your eye, 150 Publications, American Ethnological Society Vol. XV t'sikwa t'apte liyalto ma 'wi ma "wi ma:wi. 45 tcuwakon hon i'nape'a'. ma i'hatia'wa. le'tikwanan a'pilakii. a'pilakup tas a'tci tena'ka. ma.'wi ma.)wi ma 'wi cotsi yalan t'apte pja'i lutcin t'apte leponi so he'co t'apte mokaia t'sikwa t'apte hyaito ma'wi ma 'wi ma 'wi. he! tcuwakon hon i-nalieai! le'tikwanan t'unu'"up lana-kwai'ina. kwai'inan a'wa*'a. a'te'tcinan iskon kumat'an t'oco'aginapla. 55 yatcuclenapka. ma'w otsi lan an as-in kume ya'tcik^tea kwatoka an suwe yatfea. yat'enan hanat hom ansatu le'kwap. am pap ansatuka. hacina yat'e le'kwap ticoma el t'o' yaknahnamt'u! ho' kwai'it'u. an suwe le'kwanan t'oms ponol-kwai'ika. kwai'inan an kisan yaliyalto'nan yupakwiWaika. ma'"w it'sumacas ace]a. 60 acip yam papa lesanikwanan s'hanat kwai'i s'yam papa kwai'iiA. kwai'ip s'a'tci leskwaki. si koplea hon t'sikwahana? - am-a isthol Like cedar bark your sinew. Antelope, antelope, antelope." (45) "Someone is insulting us! Now listen!" Thus they said. They got up. I As they got up the two sang again: "Antelope, antelope, antelope, Like cream is your skin, Like charcoal is your snout. (50) Like pifion gum your eye, Like cedar bark your sinew. Antelope, antelope." "Indeed, someone is insulting us!" They said. They rushed out. They went there. They came up, and butted against the dead tree I (55) they kicked it. A large buck antelope thrust his foot into a knothole. I The younger brother grabbed it. As he grabbed it, "Hurry! Help me!" he said. The elder brother I helped him. "Hold fast!" he said. "Oh dear! Don't let him go! I Let me go out!" the younger brother said. He just rolled out. I He lay down on his neck and strangled him. The antelope struggled for breath and died. I (60) As he was dying he said to his elder brother, "All right, come out!" The elder brother came out. [ They said, "Now how are we going to skin him?" "Now let's see. I Somewhere, as we came by, Bunzel, Zuni Texts 151 hon i'katea hecotfa'ka. am'a yam nana tecuaice! - ko'm hanat i'tcupatcu. am papa le'kwanan i'mup s'atc a'ai. a'tci te'tcip s'atci i'mu]a. si' amna ho'n nana tecuce' le'kwanan s'atc tenaiia: amah ma'ma'si. amah ma'ma'si. 6. tu'wisisi tu'wisisi becinactece'. haiyi'. lol peye'a. - am-a te'ya! amah ma'ma'si. amah ma'ma'si tu'wisisi tu'wisisi 70 becinactece'. lol peye'a! - am'a te'ya! amah ma'ma'si amah ma'ma'si tuWwisisi tu'wisisi becinactece'. 75 lol peye'a! atc i'wiseto'nan a'tc a'a]. s'a'tc a'tc hecoCakwi yatop le- timuci tacana halula yalto'ka. yaltop s'a'tc ahaii. a'tc ahnan were some ruins. Let's go and look there for our grandfather." "All right. Go ahead. | Get on my back." The elder brother said and sat down. They went. They got there | and sat down. "Now let us seek our grandfather." They sang: (65) "amah ma' ma' si, amah ma'ma'si t'u'wisisi t' uwiisisi becinactece"l "Haiyi! Hear! Someone is speaking!" "Let's do it again!" amah ma' ma' si amah ma' ma' si t'u wisisi tu'wisisi (70) beninactece. "Hear! Someone is speaking!" "Let's do it again!" amah ma' ma' si amah ma' ma' si t'uwisisi t'u wisisi (75) beninactece. "Hear! Someone is speaking!" He put his brother on his back and the two went. They crossed over the ruin, I There was a long 1 Navaho for stone knife. (?) 152 Publications, American Ethnological Society Vol. XV s'a'tc a'kl. a'tci na'l alkwin te'tcinan yam papa yatep s'a'tc t'sikwahka. so ele a'tc t'sikwahnan ya'kan'ihap li'wan t'ewankwin tahnan kokolwin'e i'yap ta'htcic li'wan su'nhakwin tahna atcia tatcu pautiwa i'ka. i'yap kokokwin'e i'nan am pap'ona yam optsinaka yaktohap make' lipopotip at'u'at'u! le'kwap fa an suw'ona yaktohap t'a make' lipopotip at'ut'ut'ut'ut'u! a'tcia tatcu i'nan lesani85 kwanan el i'yo. a'tcia ko'alenam'en tewulac aloka! luknio tewuko'liya! le'kwap - ha kwac t'o' yaiyu'ya'nam'e. imatcic luknio tewuko'lionakl' luknia ho' el ho' acaniyahlAa.- haiyi'. ma honkwa' ati yam ko'lea tse'man'ona atcian te'u. - ma holo. kwa ho' lesnucukwa. ten ho' a'tcian alogan'a'. le'kwanan kwelele a'tcian 90 alokaka. a'tcian aklunan holtekwin a'nap ta'htcic atcia tatcu leskwanan si' hom tcawa'tci luka li'l yam aina'koa t'on t'em'la iton'a. kwa ko'wi t'sana ton etcucukwa ak'a a'witen t'ewakkanate kwa t'on ci'na pilacukwa. t'on tem'la iton'a. li'wanem t'om Malica kutsupiiya95 kwin ton a'nuwa t'on te'tcinan ton luwalakwin kwatonan a'wa iikwemos' inkwin 'o' a'nuwa. iskon t'on te'tcip kwa t'on ye'maainakna'map ta t'on a'wan pekwin inkwin a'nuwa t'a iskon kwa t'on ye'makanakna'map t'a ton pi'laciwan inkwin a'nuwa t'a iskon thunder knife lying on an ant hill. They picked it up from where it was lying. They took it I and went. They came to where the deer was lying. The elder brother held it ] and they skinned it. (so)Just as they were about to finish skinning it, from the east the Black God came. Meanwhile, from the west their father, Pautiwa, came. As he approached the Black God came, and struck the elder brother with his torch. I The sparks dropped down. "Atu!" he said. Then he struck the younger brother | and again the sparks fell. "Atututututu!" Their father came and said to him, (85) "Poor things, don't hurt them. Be kind and light a fire for them. These poor things." he said. "Have you no sense? Indeed, they are poor. Therefore, I was going to make them well." "Haiyi! Is that so? I Do whatever you wish to them." "Oh no. I won't do anything. However, I will make a fire for them." Thus he said. Kwelele (90) made a fire for them. After he had made a fire for them, he went off somewheres. Meanwhile their father said, I "Now, my two children, all of this which you have killed you shall eat. I Not even the smallest scrap shall you leave behind, so that for four days your flesh I may not get flabby. After you have eaten it all, yonder to the west, to Where-theTassel-Hangs, I (95) you shall go. When you get there you will enter the village, | and go to the house of the village chief. When you get there they will not let you come up. I Then you will go to the house of their pekwin. There also I they will not let you come up. Then you will go to the house of their bow priest. There also, [ four Bunzel, Zuni Texts 153 a'witenakian hol t'on itehpaniyup ta an suw inkwin t'on a'nuwa. ta iskon ton te'tcip t'a a'witenayanhol ton itehpaniyup ten ho} li'la 100 le'hatina Con kwaton'a. islknt'on i'mup tenat li'kon ko'lea tet'una- 1 iin'a. le' a'tci anikwanan yam Vakwin a'la. tenat ko'lea te'unadan'a. liikon a'witen t'ewap ton ankohan'a. to'n ankohanan t'o'na t'apnayan'a. t'o'na tapnaIan'tihap kwa ton a 'wacuwa'cukwa. uhwal a'moson i'tenan'a. i'tenkatea hol tcuwa tewuko'- 5 li'ya t'o'n auwa'koa ton acuwaklan'a. t'on acuwap ton il' a'n'ihap t'on a'nuwa. t'on te'tcinan iskon ko'lea t'on ante'unapkona ton yatinan islon le- yam al'acina'we a'wan kwahol lean t'on yainceman to'nan hapop to'na hon ona-elatena'wa. a'tcia le'anikwanan a'tcia tatcu sa'kla. 10 yam ]akwin a'nap s'a'tci ci' aklika. a'tci ci'aklinan s'a'tc ito'ka. kowekwin'te tsuwekwin'te sawekwin'te kwa ko'wi kem t'sanapte a'tc etcunamkii a'tci t'em ' ito'nan a'tc elemaknan. s'a'tc aska. s'a'tci mu'kwena'kwin te'tcika. a'tci te'tcip ya'yoti'we. yatokwai'inan'te camli am papa leskwanan si' hop a'wan aiikwemosi 15 lakweye? s'a'tc a'ka. s'a'tc 1akwemosi an kakwin a'tci te'tcika. s'a'tci itiyulaka. itiyula'up a'tci anlohanan tcuwamp lukn a'tsan a'tci? hic antcimoa le'anaknan a'tci itehpaniki. t'a a'tci times they will throw you down. Then you shall go to his younger brother's house. I (loo) When you get there, again four times, they will throw you down. Then, wherever (1) you think, 'Let it be here,' there you shall enter. There you shall stay. Then there they will see what will happen." I Thus he said to the two and went to his house. I "There they shall see what will happen. After four years they will find you. I When they find you they will take you. When they are going to take you, you must not talk to them. (5) All of their village chiefs will come. When they are all finished you will speak to some poor man I who finds you. When you speak to him, if he wants you to go with him, I you will go. When you get there, then you will tell them what they have done to you. Then you I will ask for clothing for all of your old ones. I When they have gathered it together for you, then we shall pass you on your roads." Thus he said to them. I (o0) Then their father went. When he had gone to his house they roasted the meat. When they had roasted the meat they ate. I They ate even the intestines and the stomach and the bones. Not even a little scrap of skin I did they leave. When they had eaten everything they arose and went. I They came to the country of the Hopis. When they got there they were dancing Yaya. Just as the sun I (15) rose early in the morning the elder brother said, "Where does their house chief I live?" They went there. They came to the house of the house chief. I When they got there they stood beside the ladder. As they stood there the people found them. - "Who are these | two children? They are very dirty," they said. They threw them down. But they [ kept 154 Publications, American Ethnological Society Vol. XV ihemotiganan kwiligina na a'tc itiyula'up t'a a'tc itehpaniyup 20 t'a ha'i]ana'na a'tc ihemotiganan t'a a'tc itiyulakii t'a a'tc ye-makup elehol atc t'una ye'makup tcuwatikol umo'i p lea kwai'inan a'tcia ]alunan t'a a'tc itehpani~ap ta a'tci ihemotikana. a'witenagana'na a'tci itehpaniup am papa leskwanan si hon a'ce a'wan piekwin inkwin a'tc aiia. 25 a'tci te'tcip a'tci ankohanan tcuwantilap lukn at'san a'tci? hic antcimoa. hokamp a'tc i'ya? - ma i'me. tcapote a'tci le'tikwap. a'tci ye'mala elehol a'tci ye'makup a'tci itehpaniyup. a'tci pilaknan ta kwiligana'n a-tci ye'mak-i elehol a'tci t'una-ye'makup tcuwatikol hepiia gap le-i'nan a'tcia itlunan a'tci ulatena paniakia. 30 t'a a'tci poalemaknan a'tci i'wiseto'nan a'tc ihemotikinan ha'ikanan a'tc i'tcupatcunan a'tc ehhol t'una-ye'makup t'a a'tci itehpaniup am papa leskwanan si kotci. le'wi. an suwe leskwanan wan alnate s'a'tci ihemotikanan s'a'tci a'witenaiana'n yemaknan elehol a'tc itiwa1ap a'tci an letsilohnaknan. a'tci itepjaniyup 35 si'ana le'wi. a'tci le'kwanan s'a'tci pi'laciwan an Ylakwin s'a'tc pi'laciwan an kakwin a'tci te'tcinan a'tci ye'maka. a'tci ye'makup t'a a'tci iteh pani'la. t'a a'tc pilaknan kwiligana'n a'tc ye'maka. a'tci ye'maknan elehol a'tci ye'makup t'a a'tci on trying to come up. A second time they stood beside the ladder, and again they threw them down. i (20) Then again, the third time they tried. Again they stood beside the ladder. Again they climbed up. I When they almost looked over the top someone came out carrying a bowl of soapy water I and threw it over them. Again they threw them down. And again they tried to come up. Again the fourth time I they threw them down. The elder brother said, "Now let us go to the house of the pekwin. | They went. (25)When they got there the people saw them. "Who are these two children? They are very I dirty. Whence have they come?" "I don't know. They are bad children." Thus they said. | The two boys climbed up. When they had almost reached the top they threw them down. They got up I and again the second time they climbed up. As they looked over the edge [ someone came carrying a bowl of urine and threw it over them. They pushed them down. (30) Again they sat up, and, helping one another, they tried again. ( The third time they climbed up. As they were nearly at the top, again they | threw them down. The elder brother said, "Ouch! That's enough!" The younger said, "Wait! once more." They tried again. The fourth time they climbed up. I When they got to the middle of the ladder, they took the ladder from under them. The two fell down. 1 (35) "Come on, that's enough." they said. They went to the house of the bow priest. I They came to the house of the bow priest. When they got there they climbed up. I As they climbed up the people threw them down. Bunzel, Zuni Texts 155 itehpaniyup tfa a-tci ihemotiganan a'tci leskwanan alnat ho'no 40 ye'makce. a'tci leskwanan a'tci ye'maki. a'tci ye'makup a'tci itehpaniyup a'tci pilaknan si'ana an suwe an kakwin. a'tc a'ka. pi'la'ciwan'i an suw'ona lakwin a'tci te'tcinan t'a a'tci ye'makia. a'tci ye'makup t'a a'tci ankohanan t'a a'tci itehpaniyup a'tci ihemotiaiinan ta a'tci ye'maka. t'a a'tci itehpani'ka t'a a'tci 45 itehpaniyup ta tern a'tci ihemoti^ainan. elehol a'tci tfuna-ye'makup ta a'tci itehlpani'nan a'tci umogaligap. a-tci pilaknan an suwe leskwanan siya'. ama alnate am papa lesanikwanan ma kotci kwa ho' yaiyu'aniktam'e. - ma e'te ainate a'tci le'kwanan a'tci ye-maknan e'lehol a'tci itiwaaip a'tci itehpani']a. a'tci pilaknan 50 si kotci le'wi a'tci le'kwanan s'a'tci tewankwin tahn a'ka. s'a'tc lhwala paltokwi te'tcip a'tci te'tcip fokokwa'wan gakwen'e s'a'tc kwatoka. iskon a'tci kwatonan s'a'tc imo'ka. islkon kwa 1a'lki htam'e. lesnate olo'iganana yalakwai'i1a. kwa kii - i litam'e. hic t'ewana pinalpa kwa t-a - i upiinam'e. 55 telakwai'ika. telakwai'ip foweyena'ka. iskon kwa tern a't'owa hoi'ya'aina'wam-e. anaka ana'ap uhsite tehtsinana telocetila. telakwai'ip t'a tfoweyena'k. uhsona tomt tekuan i'pacteka. tomt tekuan i'pacteknan lo'wo'agla. is]anlkon kwa 1a - ]i litam'e. They got up and the second time they climbed up. They had almost reached the top and again (40) they threw them down. Again they tried. They said "Once morel let us climb up." Thus they said. They climbed up. As they climbed up I they threw them down. They got up. "Come on to the younger brother's house." They went to the house of the younger brother bow priest. When they got there again they climbed up. As they climbed up, they found them again. And again threw them down. 1 (45) They tried again. They climbed up, and again they threw them down. | After they had thrown them down they tried yet again. When they had nearly reached the top, I again they threw them down. They threw soapy water on them. Again they got up. The younger brother I said, "All right, let's try once more." The elder brother said, "Oh dear! I have no stomach for it!" "But yes, once more." Thus they said and | (50) climbed up. When they were about half way up they threw them down. They got up. I "Oh dear! That's enough," they said. They went towards the east. I They came to the edge of the village. There they entered the chicken coops. I They went in and stayed there. Then there it never rained. Thus the whole summer passed. (55) It never rained. Every day the wind blew. It never snowed. Spring came. In the spring they planted. Then their corn never came to maturity. | It was frozen. After their corn was frozen, during that winter, there was famine. I When spring came, again they planted. Then the flowers came to bud. I When the ilowers had just come to bud they were burnt by the sun. For a long time it 156 Publications, American Ethnological Society Vol. X V 60 olo'iganan yalakwai'ika. lal tehtsinana kwa upinam'e kwa kaR - ki lo'nam'e. iskon a'ho' a'wocemanan yace. a'woceman yacep ko'na yato'we ele i'lean tim-pani'le. a'tci a't'sana utc ankohaklnan a'tci an tcukoclena kwateaiina a'tc utce. iskon telakwai'ip t'oweyena'la uhsona cea- kwai'inan lo'wo'arka. kwa ka -ki 65 itame. olo'ikanan tena' islkn luwalona a'woceman yacentiha ko'na yato'we ele- pani'le iskon at'san a'tc utcon a'tci an suwe leskwanan he papai' ist ho'na antcukwaclena kwatelkakona i'lean tin-a'ne' ke'si le'i'yantikwanan a'tc utcap wetsim tenala'ap t'a t'ola i'lean timpaniyup hehu hapa! uhson ahpina kwa70 telkakona. lal iskon a'tci-penan koahtcic leyena'we. iskankon kwa litam'e. olo'ikanan yalakwai'ika kwa ka - ki lo'nam'e hic pi'na te'tci. t'ewanako'n a'ciwan'i a'pi'laciwan'i pekwin a'komosona tika'mosi kwahol ak'a a-ho' a'te'ona iceltema haponaiye. a'peye. 75 tcuwaiap tse'makwin ak'a kwa litam'e'? ko'mackon ho'na'wan tcawe ho'na-wan masi'we ho'na'wan a'ho'i honan as'iwe a'yalakwai'ile le'ana'ka. i'yantehkunacna'ka. ko' t'elina'we yato'w i'yantehkunacna'ka. ta'htcic tcuwa lacik kwa t'ehyam'ona a*ho' aiyu'alna'w'ona kwai'inan heyekan a'ka. a't'san a'tci utcukwin so te'tcinan t'unakwatop a'tci po'ule. a'tci ci'naya'naiye. a'tci unatikaka. iskon kwa heyena'men ilohyaka. sa'ka. never rained. X (60) The summer passed and again in winter it did not snow. There were never any clouds. Then the people were starving to death. As they died of starvation i each day they came bringing down the corpses. They found the two children inside. I They spat on them. Then when spring came, I they planted. When the young leaves came out they were burnt by the sun. It never (65) rained, throughout the whole summer. Then all the village was starving to death. I Every day they took down the dead. The two children were there inside. The younger brother i said, "Look, brother, the one who spat on us all the time now they are carrying him down." Thus they said to one another. They stayed in there. A little later I they came down carrying another. "Good for that ghost. That is the one (70) who urinated on us." Thus the two talked together. "Let them do what they can." For a long time I it had not rained. The summer passed. There were never any clouds, only I wind. Each day the priests and the bow priests and the pekwin and the Komosona and the society I chiefs and all those who had any office met together all the time. They talked. (75) "Because of whose thoughts does it never rain? Many of our children, our backs, our people, our hands, I are perishing" they said. Thus they questioned one another. Every night and every day they questioned one another. Meanwhile a certain old man, who was not valuable, whom the people | hated, went out to defecate. He came to where the two children were staying inside.! (80) He looked in. There they Bunzel, Zuni Texts 157 a-ciwan haponakwi a'ciwan haponakwin te'tcinan kwatoia. kwatonan leskwanan hor a'tatcu ko'na t'on t'ewanan a'teaiye. le'kwap. kwa tcuhol peyenam'ka. topint'on i-mu le'kwaka. lal ham'e lestikwanan koptcic luk lacik lewukan i'ya? tewu'anin'e. 85 lacik leskwanan tcuwaiap tse'makwinak'a le'na hon yu'teclati? lestikwanan ma ftom tse'makwinakla ho'na'wan tcawe yalakwai'i. t'apte hic ten t'o' lacik aiyatsa. lesna te'onakla tom hon aiyu'galna'we. lal lacik leskwanan ticomaha' a'tatcu. kocikat'elea lenhol ho' tcuwa tewako'liap a'wa tse'makwinak'a teacukwa. a'wi'tse'ma. 9o lal lestikwanan tse'mempa hon i'tse'ma. le'antikwap lal leskwanan ma ilte. ko'wi tewana a'tsan a'tc li'l i'la le'kwap hic tcuw etcam anapeaii. lal tfopa leskwanan ticomaha telokati luk aiyu'hatiakana'we. imat kwahol luk peyen'iha. tcuwatikol le'kwap hana' ko'ma peye. fopa le'kwap leskwanan ticomaha' ma inamilte 95 epact kaowi fewana ho'na'wan haitonlana te'tcika. li'l at'san a'tc i'ka. le- luwalan tem'la a'tc al'uka epact kwa ton a'tci ye-magana'wam'eka. lukniakon tcimte yaton'e ho' a'tci unatigaki. a'tci ci'naya-naiye. homkwat luknialkn tse'makwin ak'a le'na hon yu'teclati. kwac a'tci acuwatina'cukwa? le'kwap. ticomaha' 100 hi'to. i'namilte. le'tikwanan ama lu'u gakwemosi le'anagap 1 elemaknan ma ama ho' a'ne le'kwanan s'a'ka. were sitting inside. They were full-fleshed. He saw them. He turned around without defecating and went back. When he came to where the priests were meeting, he entered. As he entered he said, "My fathers, how have you lived these many days?" No one spoke to him. Then one of them said, "Sit down!" Then (85) others said, "What has this old man come for? He is of no use." I The old man said, "Because of whose thoughts do we suffer thus?" I They said, "Why, it is because of your thoughts that our children perish. I You are just an ugly old man. Therefore we hate you." Then the old man said, "Alas my fathers, indeed not! For indeed (90) I am but a poor old man. It cannot be because, of my thoughts. Now think about it." Then they said, "Indeed, we are thinking about it all the time and worrying." Thus they said. Then he said "Yes indeed! A short time ago two children came here." Thus he said. "Every one insulted them." Then another said, "Alas! Keep quiet! Listen to him! t He has something to say." Thus someone said. (95) "Go ahead now, speak!" he said. Then he said, "Alas! Indeed it is so! | Verily, a short time ago, when the time of our great ceremony came, two children came here. I Through the whole village they went about. Indeed you did not let them come up. I This very day I saw them. They are full-fleshed. Perhaps it is because of their thoughts that we (ioo) suffer thus. Do you not wish to speak to the two?" he said. "Alas, I (1) indeed it is so!" they said. "Very well, go!" they said to the house chief. | He arose. "Very well. I am going." he said. He went. I 158 Publications, American Ethnological Society Vol. XV a'tc utcukwin lo'tegap an suwe leskwanan papal'. ist a'wan Iakwemos i'yai'. el t'o acuwam'et'u'. lekwap. gakwemosi te'tciki 5 leskwanan ticomaha' hor tcaw a'tci kop t'on t'ewanan teaiye? kwa a'tci penam'ka. a'tci kwai'i to'n ho' cemeai! kwa a'tc acuwam'e. ticomaha kopla't kwa t'on peyena'ma hom a'tc acuwa. t'o'n ho' il'an'iha. le'kwap kwa a'tc acuwam'e. kowemalainhol pienap kwa a'tc acuwa'mep ya'tsatinan s'a'ka. te'tcinan kwa hom o0 a'tc acuwam'eka. a'tci ci'naya'naiye le'kwap. lestikwanan ama lu'u pekwin-e. pekwin elemaknan a'ka. ko'witeanhol i'yap a'tc unatiganan ist a'wan 1ekwin i'ya. eltci t'o' acuwam'et'u. - elapa le'kwap 1ekwin te'tcinan ticomaha hom tcaw a'tci kop t'on tewanan teaiye? kwa a'tci pienam'ka. a'tci kwai'i t'on ho' ceme'a. kwa a'tc 15 acuwam'eka. is^anlkon pena'ka. a'witena1anhol penap kwa a'tc acuwa'm'ap ya'tsatinan t'as a' a. te'tcip hop a'tc a'ka le'tikwap isthoku a'tc ime. kwa hor a'tc acuwam'e. a'tci ci'na ya'naiye. ticomaha' ama pi'laciwin'i luh'u. le'tikwap pi'laciwan'i a'la. te'tcip t'a'tc kwa acuwam'eka. iskon a'tci anikin'te a'tci t'ewus 20 ampeyelia. ticomaha hom tcaw a'tci a'tc ho'na ankohati! le'kwap kwa a'tci pena'map ya'tsatinan t'as a'ka. te'tcinan kwa hor a'tc He approached the place where the ] two were staying inside. The younger brother said, "Brother! There their I house chief comes. Now don't you speak to him!" Thus they spoke to one another. The house chief came there. (5) He said, "Alas, my two children, how have you lived these many days?" They did not speak. "Come out! I have come for you." They did not speak to him. I "Alas, why do you not speak? Speak to me! I I want you to go with me." Thus he said, but they did not speak to him. Several times I he spoke to them but they did not answer. Then he became ashamed and went. When he came back he said, I (1o) "They did not speak to me. They are full-fleshed," he said. Then they said, "All right, I you go, pekwin." P'ekwin arose and went. When he had gone a little way I they saw him. "There their pekwin comes. Now don't you speak to him." "Indeed not!" Thus he said. The pekwin came there. "Alas my two children, how have you lived these many days?" | They did not speak to him. "Come out, I have come for you." They [ (15) did not talk to him. He spoke to them several times. After he had spoken to them the fourth time and they I did not talk to him, he became ashamed and he too went. He came back. "Where did they go?" they said. f "They are staying there. They would not speak to me. They are full-fleshed." I "Alas! Now bow priest, you go." Thus they said. Bow priest went. I When he got there they did not talk to him. He greeted them. I (20) He pleaded with them. "Alas, my two children, have pity on us." So he said. I They did not speak to him. Then he became ashamed and he, too, went. He came there. I "They did not talk to me." he said. Then they said, "Alas, younger brother! Bunzel, Zuni Texts 159 acuwam'elii le'kwap lestikwanan ticomaha an suwe le'aniiap pi'laciwan an suw a'ka. te'tcip a'tci lesiyanikwanan ist pi'laciwan' an suw i'yai'. el acuwam'et'u. inan leskwanan ticomaha hon tcaw a'tci ko' t'on fewanan teaiye? kotcilea te'onala kwa t'on 25 peyena'ma? a'tc horn acuwa'! to'n ho' ceme'a. kal a'tci kwai'i. kwa a'tci penam'ka. el a'tc ho'na'wa t'sumena'ma. le'kwap kwa a'tci ienam'ka. iskankon a'tci anlimoceia. islon i'natilanan ya'tsatinan s'a'la. te'tcip haiyi' hop a'tc a'la le'tikwap ma a'tc ime. kwa a'tci peyena'ma. iskon lestikwanan ticomaha'. 3& ma imat ilt a'tc peyena'ma. ma kop hic t'a hon a'tci alewuna'wa. ticomaha' am-a lu'u imat t'om a'tc acuwaia. le'anaiip lacik elemaknan s'a'ia. te'tcikil. an suwe leskwanan ist lacil i'yai' ho'n acuwa'kona t'os penuwa! le'kwap ko'wi tenala'ap i'lia kesi. ticomaha' tcawa'tci a'tci kwai'i ke'si. atcia le'anikwap a'tci 35 kwai'i]a. a'tci kwai'ip laci] i'muka. lacik i'mup t'opakan am pap i'tcupatcup tolakian an suwe i'tcupatcup a'tcia woaiipa i'seto'nan s'agka. a'te'tcila uwkwato&a. u'kwatonan hom a'tatcu hom a'tsita hom tcawe ko'na t'on t'ewanan a'teaiye? - getsanici ho'na'wan a'tatcu. 4o tfonc a'wia? it'ina]a. s'it'inaii. iskon a'ciwan'i lestikwanan si' ho'na'wan tcawa'tci lu]a yaton'e ho'na tfon a'wona-elateaii. luka yton'e t'o'na hon yantehkunahna'wa. koko le'a te'onaai they said. I The younger brother bow priest went. When he came there the two boys said to one another, "There I the younger brother bow priest comes. Now don't you talk to him!" When he came he said. "Alas, my (25) two children, how have you lived these many days? What is the reason I that you do not speak? Talk to me. I have come for you. Come out here." I They did not speak. "Do not try us." he said, I but they did not speak. Many times he pleaded with them, but he could do nothing. I Then he became ashamed and went. He came back. "Haiyi! Where have they gone?" they said. "Oh! | (30) they are staying there! They will not speak!" Then they said, "Alas, but perhaps they cannot speak. Well, what shall we do with them now? I Alas! Please, you go. Perhaps they will talk to you." they said. The old man I arose and went. He got there. Younger brother said, "There an old man is coming, I the one who spoke to us. You will talk to him." After a little while he came. Now, I (35) "Alas! my two children, come out now!" Thus he said to them. They I came out. When they came out the old man sat down. When he sat down the elder brother climbed up on one side I and the younger brother on the other side. Carrying them side by side I on his back he went. | They got there and went in. They went in. "My fathers, my mothers, my J (40) children, how have you lived these many days?" "Happily, our fathers. I Have you come? Be seated." They sat down. Then the priests said, "Now, I our two children, this day you 160 Publications, American Ethnological Society Vol. XV hon le' yu'teclati. tcuwaiyakona tse'makwinak'a. uhsona ho'na 45t'on a'yu'ya'kana'wa. - e'. inamilte. ko'wi t'ewana epac li'I to'na'wan haiton-lana te'tcipa hon i'ka. to'na'wan hecot'a'koa hon itiyulepa epac ho'na ton kwa ye'malana'wam'eia. epac ho'na t'on itecpani'lekanaplia. kwa ko'wi nom'e t'sana yaknan'te la'ku lehol yato-kwai'ilenankwi te'tcina kwa ko'wi nom'e t'sana 50 aiyaknan'te ho'na t'on koti-alewunapkii. t'oo kakwemosi t'o'o pekwin'e t'o'o pi'laciwani t'o'o an suwe le' huwalan tcawil'in'te kwa kaowi ho' antcimoapte t'on aiyaknapian'te epac ho'na ton koti-alewunapkii. lesna te'onaka ho'n a'tatcu ho'nan i'katinan kwa t'on a'wona-elatena'wam'e. 55 le a'tci ikwap ticomaha ho'na'wan tcawa'tci. e'e i'namilte lesna lutno te'unapka. lacik kwa t'ehyam'ona le'kwaka. e' i'namilte ace" t'on teninacnapka. le'iyantikwanan kwac ho'na t'on yankohaticukwa. le'atcianaiiap ma t'on ulati. ho'na tate a'wan pila'we takun-ikwi'we molimop-ikwi'we e'ni'we wewe t'cito'we supiatona'60 we ukahai'ya'we lapa'we lacowa'we mumkwatona'we as'ikowaopoaI kepasikwi'we weleakwi'we kefoma'we mihe'we kwahol ko'lea hon a'tatc a'leatun'ona t'on ha5poiina'wap lesna tekan'a. - hi'to i'namilte. iskon kwahol hapokan hapelta. kolwa'wan tem't kwanlea' have passed us on our road. I This day we shall question you. For what reason I do we suffer thus? Because of whose thoughts? That [ (45) you will let us know." "Yes, indeed it is so. Verily, a short time ago, I when the time of your great ceremony came, we came here. At all your houses I we stood beside the ladder. Verily you did not let us come up. Verily I you threw us down. Even though you hold in your hands every little bug I even though you hold in your hands every little bug, even those at the place where the sun comes up. (50) nevertheless you have treated us unkindly. You, house chief, you li ekwin, you bow priest, you younger brother! Although all the village people are your children I even though you hold in your hands every dirty person, verily you I have treated us unkindly. Therefore our fathers became angry. Therefore they have not passed your roads." I (55)Thus they said. "Alas, our two children. Yes, indeed it is so. That 1 is what they did." Thus said the old man who was not valuable. "Yes, indeed it is so. I You have made things very hard for yourselves." Thus they said. "You would not take pity on us." I Thus the two said. "All right, now, do as you wish. Our fathers' dance kilts, I embroidered sashes, fringed sashes, women's belts, foxskins, yarn, cedarberry necklaces, I (60) downy feathers, parrot tailfeathers, parrot breastfeathers, owl feathers, arm bands, I bow bracelets, anklets, dance moccasins, embroidered blankets, I all the things that our fathers wear, you will gather together. Thus it shall be." I "Hear! Indeed it is so!" Bunzel, Zuni Texts 161 tem'l hapiop a'tci leskwaka. si t'ehwitokwi kwili tean t'o' wo'a- 65 poa'nan animunan is1on ho'na t'on animyaltona'wa a-tci le'kwap t'ehwitokwin kwan a'pani'ki. iskon kwili tean wa'kapoa-$a. piclankwin tahnan am papa animyaltokia. malaiakwin tahna an suwona animyalto'ka. animyaltoknan s'a'wa'ka. yam kiwitsikwi. islkon tfelikwitip lo'lipot'ikia. ko'wi tenala'ap liton i'l$a. liton 70 i'yap a'tcia tatcu leskwanan si' yam tcaw a'tci ani'te'tcuna'we. wilolo'atika. wilolo'atinan leshol tean am papon ipakwi'ka. lehol a'tc it'ehwa lanika. am papa it'unapka. ta'htcic an suwe i'sakwipka. an suwe yam sakwi' a'was'e'a. an suwe leskwanan papai'! ho' i'sakwipkai'. - ma 'a ho' ift'unapkiii'. a'tci le'kwap lwi - son! 75 a'tci tuna yalakwai'ika. a'tcia tatc i'nan ti'comaha' horn tcaw a'tci hai kwac t'on yaiyu'ya'nam'e le'kwanan a'tci animyalto'ka. a'tci animyalto'nan a'tc iantehwanan si' ist'ana yam tca'w a'tci ani'te'tcuna'we. iskon kwilikanan wilolo'atinan holomac it'ehwa. am papa lo'ooa! t'unatinan an suwe hai' auwana seko i' unapiai'! so - ma t'a so' i'sakwipkai! a'tci le'kwap kwi's'on a'tcia t'elwitika. a'tcia tatc i'nan ti'comaha' hom tcaw a'tci hai kwac t'o' yaiyu'ya'nam'e. kwac t'on yam tewuko'li'ona t'on aiyu'ya'nam'e? el t'o' yacuwamet'u. le'kwanan a'tci animyalto'ki. iskon tehwanan si' Then they gathered many things together. They gathered all the clothing of the katcinas. | The two said, "Now in the plaza you will put them down in two piles I and you will set us down on top of them." Thus they said. I They brought down the clothing into the plaza. There they piled it up in two places. I At the north they set down the elder brother. At the south I they set down the younger brother. After they had put them down they went to their kivas. | (70) Then at dusk the sky became overcast. After a little while the rain came. When the rain I came the boys' father said, "Now, test your two children." I There was a flash of lightning. The lightning hurled the elder brother a little ways off. I The two fell down a little ways apart. The elder brother had eyes and his younger brother had legs. I The younger brother felt of his legs. The younger brother said, "Brother! I I (75) have got legs!" "Well! And I have got eyes!" Thus they said. It became pitch black. | Their sight was gone. Then their father came. "Alas, my two children, I have you no sense?" he said. He put them back. I When he had put them back he went a little ways off from them. "Now test your two children a little harder." I There was a second flash of lightning. They were thrown far apart. (80) The elder brother blinked. He could see. "Brother! Say! I have got eyes!" I "Well! and I have legs again!" Thus they said. It got pitch black. Again it was dark for them. Their father came. "Alas my two children! Have you no sense? Do you not know that you are poor ones? Now, don't you I talk to each other!" Thus he said. He put them back. Then 11 162 Publications, American Ethnological Society Vol. X V 85 yam tcaw a'tcia t'sumakai i'te'tcuna'we. le'kwap wilolo'atinan. a'tci ipakula. sis holomac it'ehw a'tci lanikai. lo"'opa! am papa t'unatiai. t'a an suwe yam sakwi. a'was'e'a suwe hai auwana<. seko it'unakai! - papai! auwana seko i'sakwipkai! iskon kwi's'on! t'elwitikai! iskon atcia tatc i'nan. a'tci ampeyeka. he' hor 90 tcaw a'tci hai kwac t'on yaiyu'ya'nam'e lak alnate t'on ani'te'tcilan'a. holon yam tewuko'li'ona ton aiyu'ya'nan kwa ton yacuwa'cukwa. le' a'tci anikwanan si' hic fsumaka t'on a'tci ani'te'tcuna'wa. lo"'opa t'owowowowo tatatatata hi - hic holomac a'tci ipakwika. ko'macko'n a'tc it'ehw ale. am papa lo"'opa 95t'unatina. t'oms t'unawal'u. ta'"tcic an suwe t'oms yam sakwi' leawale. t'oms imuye. t'oms kokwaya'yutcinaiye. ta"tcic ta a'tci peyena'ma. a'tcia tatcu leskwanan si' hanate le'kwap kokw a'wi'ka. kolw a'wi'nan kwahol i'cematika. - luk hom'a - luk hom'a - el'a lul hom'a. tem'la yam kwahol woticna. ta 'tcic iskon 1oo hehe'a ha'tacuku ko'yemci ya'ana na'wico upo'yona kolo'kci koko i tem'la t'oweyenapki. tcu'we ku'we no'we omat'sapa kawawula. tem'Ia toweyena'wap yele]ap s'a'wa'ka. ta'tcic a'tcia tatcu s'a'ka. am papa alkwin te'tcinan si' hor tca'le pilaku kwa peyenam'ka. an tatcu leskwanan hanat pilaku 5 koplat kwa t'o' pena'ma. lal an tca'le leskwanan mac ho penap he went off a little ways. "Now I (85) test your children severely." he said. There was a flash of lightning. I It struck the two children. They fell down far apart. The elder brother blinked. He I saw! And again the younger brother felt of his legs. "Brother, say, I I have eyes again!" "Brother, say, I have legs again!" Then it became pitch black. It was dark. Then their father came. He spoke to them, "My (90) two children, have you no sense? Now this is the last time that they will test you! I Whether or not you find out anything, poor ones, and do not talk together." I Thus he said to them "Now you will test them even more severely!" Flash! T'o-wo-wo-wo-wo-wo-wo! Ta-ta-ta-ta-ta-ta! li-li-li-li-li-i. [ They were thrown far apart. They lay far apart. The elder brother blinked i (95) He could see. He just looked around. Meanwhile the younger brother just felt his legs I like this. He just rubbed them. They just rejoiced, but they I did not speak. Their father said, "Hurry up!" he said. The katcinas I came. The katcinas came and scrambled for their things. "This is mine!" "This ] is mine!" "No! It's mine!" They all took away their things. Meanwhile | (1oo) Hehe'a, Hatacuku, Koyemci, Ya'ana, Nawico, Upo'yona, Kokokci, the katcinas (1) all planted; corn, squash, beans, sun flowers, wild grasses, J all things they planted. When they were finished they went. Then their father went there. He reached the place where the elder brother was lying. "Now, my child, get up." He did not speak. His father said, "Hurry! Get up! I (5) Why don't you speak?" Bunzel, Zuni Texts 163 kwa kole'a'cukwa el-a tom a'tatcu s'a'wakia. islon an aktsi] pilakup ma-'aiakwin tahn il'a'ka. an suw alkwin te'tcinan si' hor tca'le pilaku. le'kwap kwa ienam'en yam tatcu t'unan'te tcunaiye. hanat pilaku koplat kwa t'o' pena'ma? - mac ho' penap kwa kole'a'cukwa? - el'apa toms a'tatc a'wa'ka. 10 le'kwap ciwu.... lito 1ikwai'iIa. lito pikwai'ip t'om ga'tuli walolo'a. t'oms taka weana'ai. a'tcia tatcu lesanikwanan. si' hor tcaw a'tci luno a'ce. yam a'tatc haponakwi t'on te'tcinan kole'a hol teatun'ona t'on a'wamleye'en ton i'yap son a-wa-nuwa. liklonte t'o'n ho' aincokyakian'a. a-tcia le'anikwap s'a'tc a'ka. 15 a'tci te'tci]ia. a'tci te'tcip a'tci unatikanagap a'tci top ho'i. am papa tunapa an suwe sakwipa tcimuw a'tci tewuko'liya'ka. a'tci leskwanan: hom a-tatcu hor tcawe ko' t'on la-'atiganapka? a'tci le'kwap ket'sanici ho'na'wan tcaw a'tci ton iya? a'tci i'mu. a'tcia le'anikap ho'lo kwa hon i'mu'cukwa. hon heciga. iskon 20 a'tci leskwanan si' hor a'tatcu luka t'elinan'e kona ton antecemanapkona t'o'na li' a'wona-elatenapka. el a'natuntekwi kotilea ton a'team'et'u. a~ap le'wi t'on luwalan tcawil'apa. hol tcuwa tewuko'liapte t'o'nawan tcawe. luiia telinan'e hor a'tatcu to'na'wan t'owaconan tem't it'sumanapkona t'o'na'wa. imat t'on a'halo- 25 Then his child said, "If I speak, I nothing will happen?" "No. Your fathers have gone." Then his boy I got up. He went with him towards the south. They came to where the younger brother was lying. "Now my I child, get up." he said. He did not speak. He just looked into his father's eyes. I "Hurry! Get up! Why don't you speak?" "Well, if I speak, will nothing I (o0) happen?" "No indeed! Your fathers have gone." I So he said. Ciwu - - - - -! The rain passed over. When the rain passed puddles | were shining all over, and from them the frogs cried out. Their father said to them, "Now, I my children, go ahead! When you get to where your fathers are meeting, I you will speak to them of how things shall be. Then when you come back we shall go. I (15) I shall wait for you here." Thus he said to them. They went. They came there. As they came they looked at the two boys. They were different people. I The elder had eyes and the younger had legs. But a short time before they had been poor. They | said, "My fathers, my children, how have you passed this time?" they I said. "Happily, our children. Have you come? Sit down." I (20) Thus they said to them. "No, we cannot stay. We are in a hurry!" Then I they said, "Now, my fathers, this night even those for whom you have wished I here have passed you on your roads. From now on you I will not do wrong to anyone, because all the people of the village are your children. Even those I who are poor are your children. This night my fathers I (25) have planted all kinds of seeds for you. Indeed it is fortunate for you I that this man 11* 164 Publications, American Ethnological Society Vol. XV wilonaai lult ho'n ute auwaka. lesna te'onaka lukia on itcemana'wa. lua t'on tate il'a'wa. e't luka tewuko'lia'ia'en'te lu]a tfowa ciwan'i tegan'a. le'wi. son a'ne. t'on get'sanici a'teatu. - lesnapa lesnatik ton a't'u. 30 le'tikwap tcuwatikol leskwanan si'ana tatcu t'om ho animuka. lacik uho'i il'intin-a'ka. s'a'wan gakwemos'i yo'ka. le'na teatip iskon a't'san a'tci yam tatcu jautiw inkwin a'tci tetcip. - kec'i. - e' le'kwap s'a'wa'ka. kolwala'kwi a'te'tcip t'ewap pautiwan a'wolana'we a'tci auwatenapta. a'tcia lun temla 35 kocona'ka. iskon a'tcia kwanleapkii. a'tcia tatcu kole'a kwanleapona keptciyalapa lewula'we ket'oma'we weleakwi'we tcito'we pilan-tsinal-yala takun-ikwi'we e'ni'we utcunlana kempasikwi'we taku'we sato'we lapapoa'we we'we mihe'we. a'tcia kwanlea ya - ka. a'tci teaka -. 40 a'witen t'ewap a'tc a'ka yam krakwi. a'tci te'tcinan a'tci kwatokia. a'tcia tsita yu'acon acen'iha. a'tci leskwanan ho'na tsita kop to' tfewanan teaiye. - hiyayo! ma kwa horn tcaw a'tci lehol i'name'ka. - elete hon uhsona. - hiya ma el'a. am papa sakwipan'te kwa t'una'wame'kai ta"tcic an suwe tunapan'te kwa sawi'45 wam'e'k le'kwanan a'tcia tsita ko'ka. ko nap an suwe ana hanat is yam ak'a i-set a'ka unaga. an suwe le'kwap ele'te tsita epac found us in our house. Therefore you shall love him. I He shall be your father. Even though he has been poor, he shall be your chief j priest. This is all. Now we are going. May you live happily." "Even so I may you go." i (30) When they had said this, someone said, "Come father, let me take you home." He went with the old man whom everyone had hated. He became their house chief. Thus it was. Then the two children came to where their father, Pautiwa, was staying. ] "Ready?" "Yes.",They said. They went. They came to Katcina Village. I Next day Pautiwa's sisters washed their hair. They bathed their whole bodies. I (35) Then they dressed them the way their father was dressed, with fringed buckskin leggins, dance moccasins, quill anklets, yarn, and embroidered kilt, an embroidered sash, a woman's belt, a white shirt, bow bracelet, beads, earrings, parrot feathers, foxskin embroidered blankets. Thus they dressed them. I Then they stayed there. l (40) After four days they went to their house. When they got there they entered. | Their mother was dying of loneliness. They said to her, "Our mother, i how have you lived these many days?" "Alas, poor things, you are not my children! They were not like this!" "Indeed we are!" "Alas, no. The elder had legs I but no eyes and the younger had eyes but no legs," (45) she said. Their mother cried. Then the younger said, "Hurry up! Show her that with which you carried me." Thus the younger said. "Yes, indeed, mother! Is it not true I that we went to speak to our father? And Bunzel, Zuni Texts 165 hon yam tatcu acuwakan a'la liHla luka hon i'set-a'ka. t'a lul t'o' tci'mon ackoa le'kwanan yam tsit a'wutsip an tsita hiya eha an tsita le'kwanans ko'ka. le'na teatip at'san a'tci yam gikwin i'ka. le'n ino'te teatika. le- - sem koni'ka! 50 WIFE OF KANA-KWE (6). Hawikuh luwala'ka ciwani kwil e'lactok il'i. Yapkwe'na uhson ulohnan hic tso'ya kwahol tem-l utea- poft'iye. Hawiku an ciwan an e'lactok a'tc laltemaka a'tc ulohnan funap hic tso'ya kwahol tem'l uteapa. kiali ana hon yalacoiat'u a'tci le'kwanan wan hon 55 tfewap hon i'to'wacnan kwili t'ewana camli hon yalacogan'a a'tci le'kwanan fewap camli a-tc i'to-wacka. yatonil'i a-tc i'to'wacka. sunhap a'tc i'to'wenan s'a'tc ant'sumehn ant'ewaka. tewap a'tci camli pilaknan a'tc i'to'ka. a'tc i-to'n tcunenan a'tc i'locoka a'tc i'wateka a'tci kwanlea i'lko'kcuka. teml' a'tci yele]anan a'tci 60 yam hanela' pehawacka. a'tci yam l akwen kwai'ika. a'tci yam aikwen kwai'inan tewunat a'tci yam ulohnan tso'ya unage'nankwin s'atc a'ai. a'tc a'ka.... a'tci te't'cikai a'tci te'tcip kwahol tem'ta utea tso'ya ulohnaiye. omafsapa kokwa'nan t'o'co'we pi'kaia'we ha'pitsulia'we utea 65 poafi'kona a-tci tun-al'uka la't a'tci ye'makii. toseluna lanakwi is not this that which we used on our backs? And is not this I the rattle which you made for us?" Thus he said and gave them to his mother. "Oh yes, indeed!" His | mother said and cried. Thus it was that the two children came to their house. I (50) This happened long ago. This short is my tale. WIFE OF KANA'KWE (6). The people were living at Hawikuh. A priest had two daughters. That country at Caliente I was very beautiful. It was full of all kinds of flowers. The Hawikuh priest's I girls saw it from far off. They looked at the country. It was beautiful, ] (55) full of all kinds of flowers. "Sometime, let us go there to visit," they said. "Wait, I tomorrow we will cook, and then, in two days, in the morning, we shall visit." Thus they | said. Next morning the two girls cooked. All day long they cooked. I In the evening, after they had eaten, they passed the night in anticipation. Next morning they i arose and ate. After they had finished eating they bathed. i (60) They washed their hair. They dressed themselves in fine clothing. When they were all ready they I bundled up their provisions and left the house. I Leaving their own house, at last they went to the beautiful country which they had always seen. I They went along. I They got there. When they got there it was a beautiful country. | (65) There were sunflowers, the seeds of the katcinas, watercress, 166 Publications, American Ethnological Society Vol. XV a'tci te'tcika. iskon itiwap a'tc i'to'ka. tem atc i't'ow-poapa iskon'te toseluna Vana eto'wa liakona a'tcinaiya acuwaga. kop t'on lonol leyea? luka a'tci le'anikwapa ma hon t'ewana' luka 70 ulohna pani'nan utea po't'iye lattemaka t'ewana hon ulohnan unaiye. ulohna tso'yap ak-a hon yalacokan i'ka. yam ko'na antecemakoa ulohonan tso'ya'kona hon yam tse'makwin klokcun al'uya. a'tc eto'wa le'anikwapa ko'ma hanat a'tc hecin i'to. t'on tenala 'apa kwa elecukwa. a'tcian le'anikwapa haiyi kop 75 la'ti? kwap kole'ala kwa elecukwa? a'tci le'kwapa ma ten kwa elecukwa. a'tcia le'anikwapa ma ko'ma son a'ne. a'tci le'kwanan s'a'tci elemakupa el ton ten'ikainam't'u. hanat'apte yam [akwin t'on hecilan'a. li'Ino tewana al'un'ona ter t'on lal teapte i'yapa kwas t'on yam gakwin a'cukwa. a'tcia le'anikwapa tcuwap li'no - so tewana al'u'ya? ewactok a'tci le'kwapa kana'kwe t'san'a lilno t'ewana alu'ya. lukon t'on auwanapa kwa elecukwa. ewactog a'tcia eto'wa a'tcia le'anikwaka. ko'ma si'ana a'tci le'kwanan s'a'tc elemara. s'a'tci yam iakwin a-ka. tomt kaow a'tc a'napa lolo tenaka. tena'up a'tc anhatiaaii. lawu 85 t'oc hatia'wa? tcuwap tene'a? ciwan an e'lactoki yam kawu le'anikwap ma ho' hatia'wa. el'u hekwic tso'ya ten'e'a. an iawu the roundleaf water plant, I They went about looking at all the flowers. Then they climbed up. They came to Water-Reed-Spring. I There they ate their dinner. As they sat eating I a turtle that lived in Water-Reed-Spring spoke to them. "What I are you doing there?" he said to them. "Well, every day I (70) we have seen from far off this low country full of flowers. Every day we have seen this country. I It is a beautiful country and therefore we have come to visit. I Now we do that for which we have always wished. We go about delighting our spirits in this beautiful country." Thus they said to the turtle. "Very well, go ahead. Hurry up and eat. If you delay it will not be good." Thus he said to them. "Is that so? I (75) Why? For what reason will it not be right?" Thus they said. "Well, it just won't he right," he said to them. "Very well, we are going now," they said. They arose. "Now don't delay. But hurry up and go quickly to your own house. | If you are still here when the one who always goes about here comes, I you will never again go to your own house." Thus he said to them. "Who (80) always goes around here?" the girls said. "Little Kana-kwe always goes about here. If he finds you it will not be well." I Thus the turtle said to the two girls. "Very well. Come!" they said. They arose. They went to their own house. I When they had gone but a little way, hark, there was singing. They listened to the singing. "Sister, (85) do you hear? Who is singing?" the priest's daughter I said to her elder sister. "Yes, I hear. How nice. How well he sings," the elder sister I said. "And perhaps you will be light-headed and accept him." Thus the younger Bunzel, Zuni Texts 167 le'kwapa t'a he'kwana homkwat t'o' ansewahan'iha an han'i le' yam kaw anikwapa a'tci lalhol i'wo'len a'ka. tekwan'te s'a'tci elate1ka. a'tci elatepa a'tci yal'upipia i'ya. kana'kwe miha ko'kci yatonan leakwin leaye. tene'n i-ya. s'a'tci elate]a. ikec t'o' iya a'tci le'- 90 anikwap e' le'kwala. a'tc unati[apa tsam ko'kci aiyulacina. s'a'tcia aiyalaka hokan t'on i'ya? a'tcia le'anikwap ma ist toseluna^ana hon imo"ka. - kop ton leyen al'u'ya? kana'kwe tsawaki ewactol a'tcia le'anikwap hon yalacon-alu'ya. a'tci le'kwap hop eon huwal'ona? a'tcia le'anikwapa hon hawikuh luwal- 95 'ona ha-tci. tewana' hon yam ]^akwin yalan lula ulohnan pani'nan ulohnan tso'ya t'ewana' hon u'nan ak'a hon hic lo'temaka funakaniyahnan ak'a hon i'ka. is toseluna aiinan itiwap hon i'tow'en hatci son yam Vakwin a'ne e'lactok a-tci le'kwapa ulati ana hor ]akwin a'wa'ce. kana'kwe tsawaki ewactok a'tcia le'anikwapa 1oo homkwat hic hon iteh'o a'napa kwa elecukwa. ho'n a'lacina'we ho'n 1 o'kana-wa. kwa elecukwa. hon tcuwatikol sam'a t'om il' a'nalpa t'a tcuwatikoi hon yam gakwin a'nap a]'" elel^ana. e'lacto] a'tci le'kwapa ma tcuwantikol yu'anikton horn t'on il' a'nuwa? kana'kwe tsawak le'kwap ma tcuwaiatikol ho'n akciha? e'lacto] 5 a'tci le'kwapa s'an Lkwona akcihla. ma tfo'o Co tegan'a les'ap tfom han'i yam a'lacina' yatine]an'a. yam gakwin a'a. fomt a'one I said to her elder sister. Then they went along quarreling. Suddenly he caught up with them. I As he caught up with them they turned around. "He is coming!" Kana'kwe was wearing a beautiful embroidered blanket on his shoulder. | (90) He carried a turtle-shell rattle and came singing. He caught up with them. "Have you come?" they I said to him. "Yes," he said. They looked at him. He was a handsome youth of pleasing presence. | He questioned them. "Where have you come from?" he said to them. I "We were staying over there at Water-Reed-Spring." "What are you doing around here?" Kana'kwe I youth said to the two girls. "We were just visiting around," they ] (95) said. "Which is your village?" he said to them. "We are from Hawikuh, I aren't we? Every day, as we sit on the top of our house, we have seen this low country. I Every day we have seen this beautiful country. { Therefore we have come because we wanted to see it from nearby. At noon we ate our dinner at Water-Reed-Spring, I didn't we? Now we are going to our home." Thus the girls said. "No, rather (100) let us go to my house." Kana'kwe youth said to the two girls. (1) "Well, perhaps if we would both go, it would not be right. Our parents I would lose both of us and that would not be right. Now if one of us go with you alone, I and one of us go to our own house, it will be all right." Thus the girls said to him. "Now, which one of you would like to go with me?" (5) Kana'kwe youth said. "Well, you choose one of us." the girls I said. He chose the elder sister. "Well, it shall be you. So I your sister will tell her parents." She 168 Publications, American Ethnological Society Vol. XV witen t'ewapa t'om ho' ikwalt il'-i'yan'a kana'kwe e'lactokona le'anikwala. hop ma t'o'o kakweye? e'lactok le'kwapa li'l lo-te o0 ye'makulpa ho' lakweye kaina'kwe elactokona le'anikwanan iskon s'i'woptsihka. an han'i yam Vakwin a'ne. an kaw'ona lehol kana'kwakwin kana'kwe yam ulohnakwin s'il'-a'ka. ta'htcic an han'i yam Hawikukwin sam'a te'tcika. yam kakwin sam'a te'tcip su'nhap an tatcu ciwan'i yam e'le aiyalaka. hop 15 kawut'ap t'o' sam i'ya? an tatcu le'anikwap ma tcic tcuwakona yam gakwin il' a'ka e'lactok le'kwap hop luwal'ona? an tatcu le'kwap ma i'me hic t'opholi ya'na'ki tsawa1i mihe'we te'tci ya'na'ka. kwa hic tene' i'tcune'na'ma e'lactok le'kwaka. s'an tatc anawaka. kwa hinik le'wi hon a'ho'i luwala' ulapn'ona kwa 20 hotikol thwal'ona teatun'ona team'e. hinik kama'ka a'teona. kana'kwe. hinik lukona tekan'a. a'tcinaiya tatcu le'kwap ma hinik uhsona lesina'la elactok le'kwap hana-ha' analatcic ana t'on a'ki. ele laltemakat'apte t'on ulohnan t'unaleka. ka*Wip il' i'na peyekad? atcinaiya tatcu yam e'le le'anikap ma a'witen 25 t'ewana yam il' i'tun'ona ipeyek.k les-i t'ewapa atcinaiya li-' hon aincokyatun'ona a'tci peyeka. e'lactok yam tatcu le'anikwap an tatcu kwa hic hol yu'ket'satinanmen'te mahomkwahati le'kwaka. ta ctcic s'e'lactogona il'int'in-te'tciki. kama 'akakwi kana'kwe went to her house. "After just I four days I shall bring you back." Kana'kwe I said to the girl. "Well, where do you live?" said the girl. "Right nearby. | (o0) As soon as we climb up, there is my house." Thus Kana-kwe said to the girl. Then I they separated. The younger sister went to her house and the elder went off with Kana-kwe | to Kana'kwe Place, his country. Meanwhile the younger sister came alone to her home in Hawikuh. | When she came home alone in the evening her father, the priest, questioned his daughter. "Where i (1) is your sister, that you have come alone?" her father said. "Oh, well, someone j took her to his house," the girl said. "Where is his village?" her father 1 said. "I don't know. He was an entirely different kind of youth. He was dressed in nothing but embroidered blankets I and he never stopped singing." Thus the girl said. Now her I father guessed who it was. "I do not think it can be anyone from any of these villages round about. (20) I think he must be from Kamaka, one of the Kiana'kwe. I think that is who it is." Thus her father said. "Yes, I think that is the one," the girl said. "Oh dear, alas, I that you went! It would have been better had you seen the country from far off. When [ did he say that he would bring her back?" Thus their father said to his daughter. I (25) "He spoke of bringing her back in four days. He said that on that day we I should wait for them here," the girl said to her father. Then their l father felt very unhappy. "Is that so?" he said. Meanwhile he came there with the girl. He came to Kamaka, the home of the Kana'kwe, I with the girl whom he had stolen. There Bunzel, Zuni Texts 169 yam a-teakwin e'lactogona hanlinan s'ili-te'tcila. ta'htcic an a'papa ]ana'kwe tfopa teli'tan upap yam e'lactok hantikoa yam 30 lakwin s'il-i-kwatoka. s'an tsita a'tcinaiya ankohagata. t'onc i'ya? a'tci Walem pikwai'i kana'lw a-wan tsita le'kwap t'opa teli'tokwin s'a'tci i'wil'i pikwe'nan s'i'mu le'anikwaks. s'i'inaka. tonc a'wi'ya? le'ana'ka ainge'wowo'ka kwa i'hahmnam a'ge'wowo-we kana-kwe. elactok^ i-muka. s'an wo'la'ti'ka. na'le ciwe he li'an'a 35 helkokciwe. kana'kw a'wan tsita s'wo'latup e'lactok s'i'to'ka. i'to'n tcunenan elahkwa e'lactok le'kwap el i'towena'we le'a'na'ka. le'a'naaip e'lactok elemaknan lesnol he'yalan imiyalto'up a'wan tsita s'elemaka. s'elemaknan le- wo'la-tuka. le'" wo'latunan 40 topa teli'tokwin yam tcaw upkwin kana'w upkwin pikwe'nan s'tepicak. uhson elekanan s'a'wan wo'la' pikwe'iai. wo'la' pikwe1'ap e'lactok ilintin-te'tcikoa elemaknan yam tsit ansatuka. s'a'tci i-sat a'wito'gaiig. s'i'towenap]a. i'to'na tetcunap le' s'a'tci wo'latuka. ta"tcic kana'kwe i'to'nape'en lesnol tas tenena'we. 45 t'ewana'kona tenena'we. kwa hic ]ilaki telokana'wam'e. kwac kaigi telolana'wam'e. s'ukwe'ika. e'lactok te'tciko uhsite t'elinan tcimna'kwe u'kweka ke'si. lehol alahoankwin tahna alaho gatul-ulapna'kwi u'kwe'itia. gatul-ulapna teala ten'a yam kapin ho'i tea'waka topin't felinan a'wulo]a. 50 his | (30) elder brothers, the Kana'kwe, were staying in the other room. He entered his house with the girl whom he had stolen. | His mother was surprised to see him. "Have you come? | Come in here!" the mother of the Kana'kwe said. Together they wentthrough into the other room. "Sit down!" she said to them. "Be seated! Have you I come?" they said. They spoke politely to her. They were not disrespectful, they spoke politely, 1 (35) the Kana'kwe men. The girl sat down. She brought food to her, venison, and blue paper bread. I It was good bread. The mother of the Kana'kwe set out food and the girl ate. I When she had finished eating, the girl said, "Thank you." "Eat well," I she said to her. Then the girl arose and sat down over on the bench beside the wall. I (40) Their mother arose. She took up the dishes. When she had taken up the dishes I she went into the other room where her children were staying in, where the Kana'kwe were staying in. | She swept. When she had finished that, she took food in to them. I As she took the food into the other room, the girl, the one whom he had brought there, arose and helped her mother. They helped one another to feed the men. They ate. After they had finished eating they two I (45) of them took away the things. Then as soon as they had finished eating, the Kana'kwe began to sing again. I They sing all the time. They just never keep quiet. I They never keep quiet. They went out. When the girl came there, that same I night they went out for the first time. Far off to the south, to the south I 170 Publications, American Ethnological Society Vol. XV t'a'tcic e'lactok i'l'inti'n-te'tcikoa yu'tetcina te'tcien'te ka'lki a'wi'tuntekwi t'elinan t'ena kIana'kwa'wan tsitakwin a'tci yaincokya t'una-t'ewa. tem kaj'i a'wi'yap a'tc a'wi'to'kanan i'to'napkatap le' a'tci yelete'unan alni4ak'i a'tci yaincoky im'e. 55 e'lactok ula tetcikona s'ale'a hi'nina an tsita yam iktsiki we'wilo'oka s'hinik et lo'tikana'we. lesakaiaye ke'si. le'anikwap ta'tcic s'a wi'ya lol tenena'wap s'a'tc hatia1a. a'tc hatia'nan tculwahtci s'a'wiya a'tci le'kwanan s'a'tci kicetinan s'a'tci wo'la'wacka. ta'htcic s'tenena we. s'a wiya. s'u'kwatoka ke'si. s'ya60 tolan luptsinan ]eatoye tcims a'tci les'aka wo'la' pikwe'igaaii teims lesakaia i'to'napk^ate'a i'to'n-tetcunap le' a'tci wo'latunan a'tc a'wan tepicnan a'tci pikwe'nan an tsita s'ampeweka si' kitsiki hons i'yu'te'tcinanapce an tsita le'anikwap a'tci kow i'tcuka. tomt hic ko'wi a'tc alap s'yato-kwai'ilia. yato-kwai'ip s'a'tci 65 pilaknan kwan i'leyekia. e'lactoki sWan il'i te'tcikona pikwe-'ia. ]ec t'on pilaka? le'anikwap ma son pilaka e'lactok le'kwap ma ko'mas hanat ho'n a'tci a'wi'to'gi. kana'kwe tsawak le'kwap fas a'tcia ciw' a'wi'toa]iika. i'to'na tetcunap a'tci el i'to'na a'tc it'o'n tcunap kana'kwe tsawak pikwe'nan kec ton i'to'ka? a'tcia encircling ocean, they went. Because they were raw people even along the shore of the ocean (50) in one night they walked about. Meanwhile the girl, whom he had brought with him, although she was weary from travel, I waited all night long until they should come, she and the mother of the Kana'kwe. They stayed awake all night in order to give them to eat as soon as they came. I They were waiting to sleep after they had given them to eat. 1(55) The girl who had come to her husband's house was terribly sleepy. The mother encouraged her daughter. I "I think they are near now. It is about time now," she said to her. I Then "They are coming now." They heard them singing. As they heard them, "Now at last I they are coming," they said. They hurried to dish the food. Then, "They are singing. Now they are coming!" They came in. "Now | (60) the yellow dawn has risen all around." They said this and they took the food in to them. I "Now this is the time that they eat again." When they had finished eating the two women took the dishes away I and swept for them. Then they went into the other room. The mother made her bed, "Come daughter, j let us rest," her mother said to her. The two lay down for a little while. After they had slept for just a short time, the sun rose. At sunrise they I (65) arose. They dressed themselves. The girl went in to the one who had brought her there. I "Did you just get up?" he said to her. "Yes, we got up," the girl said. I "All right, then. Hurry up and give us something to eat." Thus the Kana'kwe youth said. Then again the two women gave them meat to eat. After they had finished eating the two I ate well. After they had finished eating the Kana-kwe youth came out. "Have you eaten?" ] Bunzel, Zuni Texts 171 le'anikwap son i'to'ka le'kwap ko'mas lal hon kwai'ice tsawal 70 lekwap s'atc i'wil'i kwai'ip yam kwahol t'eapkuna' upkwin e'lacto^ona il'i pani'ka. pani'yup ko'macko'na a'wa tfatekwi' lanan nawet'ap halikut'ap ma'wit'ap oaholifap po'katap o'kciko kao'tci lesna u're ko'mac kona. e'lactogona il'i kwatopa hor tcawe ko'na t'on t'ewanan 75 a'teaiye? le'a'wanikwap na'we tem'ra e'lactogona acuwapka. ke't'sanici ho'nawan tsita. toc i'ka? nawe e'lactokona le'antikwap kana'kwe tsawak yam orye lesanikwaka li'I luknia t'o' a'wonaelateiga. lukno horn tcawe liWI a'teakwin luai yaton lil t'o' kwatoka. luknia t'o a'wan il'i tean'a. tsawak e'lacto^ona le'anikwanan so ko'lehol a'wan eletun'ona s'anhetocki. lukno horn tca'we o'kcil a'teona ke'la lulno i'wihtohyana'wapa luknia t'o' eletokna a'wayupatci]an'a lukno porka a'teona i'wihtohyana'wapa eletokna t'o' a'wayupatciian'a. lukno hor t'eapkuna'we a'lan a'teona hic acew' olo'ikatipa at'sanan hi'nin lulno it'eapkugena'wala 85 eletokna t'o luknia a'wa'yupatciyan'a kana'kwe tsawak yam o'ye le'anikwanan ko'lehol teatun'ona anhe'tocnan a'tc elekanan s'a'tc i'wil'i kwai'ika. t'a"tcic e'lactoyona an a'lacina' aincokya. imati lakuhol kama'ti kanalkwa'wan ulohnan u'la im'e. a-witen tewap yam nakwin 90 (70) he said to them. "Yes, we have eaten," they said. "Very well. Now let us go out," the youth I said. The two went out together. He went down with the girl to where his children were staying in. I Going down, they had many large corrals, for deer and mountain goat and I antelope and elk (?), jack rabbit, cottontail, field mice, all these were in the corral. (75) There were many of them. He went in with the girl. "My children, how have you I lived these many days?" Thus she said to them. All the deer spoke to the girl. I "Happily, our mother. Have you come?" I Thus the deer said to the girl. | The Kana-kwe youth said to his wife, "Now here you have passed them on their road. i Here, where these, my children, live, this day you have come in to them. I (80) With these you shall live." Thus the youth said to the girl. [ He told her to do all that would be good for them. "These are my children, the cottontails. [ They will be the first to propagate, and then you will look after them carefully. | And these are the jack rabbits. When they propagate you will look after them carefully. I And these are my children, the large game. | (85) In midsummer they likewise will bring forth their young. I And these also you will look after carefully." Thus Kana-kwe youth said to his I wife. He instructed her in everything that she should do. When they had settled that I they went out together. I Meanwhile the girl's parents were waiting for her. "Now indeed she is staying far off at Kamaka, I (so) the country of the Kana'kwe in the house of her husband. In four days I she will come to her 172 Publications, American Ethnological Society Vol. X V te'tcina an han'i le'kwaka. awiten tewap e'lactok an a'lacina' aincokyi&ap kwa te'tcina'map a'wan tatcu leskwaka kwa hinik a'witen t'ewap yam il'itun'ona penam'dk. hinik a'witen t'epikwai'ip yam il'itunona hinik peyeka. an tatcu yam o'ye yam 95 tcawe le'anikwap e'lactok an a'lacina' kwa ijket'satinam'ka. ta'"tcic lesnol e'lactok teaka. a'witen t'epikwe'nan kana'kwe a'wil'i teaka. anhetocnapkia tekwin te'tcip il' a'koa kana'kwe e'lacto1ona lesanikwaka si' luka yaton hor tca'le t'o' i'watenan t'o' i'koconan is yam kwahol leapona t'o' le i'leacan'a. is t'om tsita too kwahol lea a'wukoa kwahol a'tcim'ona to' i'leyen'a. luka yiton'e 1 alnate t'o' yam tcawe a'wacuwakana kwaton'a. tern t'ewani tcim t'elohatip t'os yelekan'a. t'om ulohnakwin t'oms so' il' a'nuwa. le'anikwapa e'lactok i'wateka. tu'n tem'la eletokna i'koconan kwanlea i'ko'kcun'a. i'ko'kcunan alnate uhsona yatonan na' a'wa5 yupatceika. t'ewap tcim t'elohatip alnas a'wacuwakan kwatoka. kwatop naw a'wan mo'sona yam tsita ciwan an e'lactogona aiyala'ka t'om il'-i'koa kople'a t'om anhetocka ke'si? naw a'wan mo'sona e'lactolona le'anikwap ma ko'wi tela'ap ho'na a'wona'wil 'ona ho'no0 a'wan yatoka tat'cu yam t'elacinakwin ye'lana kwai'ikap hor ulohnakwin hom yam il'-a'tun'ona hor anhetocka. cokya t'o' house, " her sister had said. For four days the girl's parents I waited for her, but she did not come. Their father said, "I do not think ] he said he would bring her in four days. I think I he said he would bring her in four years." Thus her father said to his wife and i (95) his children. The girl's parents became sad. Meanwhile the girl was staying over there. For four years j she stayed with the Kana'kwe. When the time came of which he had told her, the Kana'kwe man, who had brought her, I said to the girl "Now this day, my child, you will wash your hair | and you will bathe. Then you will take off the clothing that you are wearing, I (ioo) and you will dress yourself in something new, which your mother will give you. This day I (1) you will go in to speak to your children for the last time and tomorrow, just I at daybreak, you will get ready, and I will take you to your country." i Thus he said to her. The girl washed her hair. She bathed her whole body carefully I and dressed herself in fine clothing. After she was dressed nicely, that day she looked after her deer for the last time. Next day, just at daybreak, she went in to talk to them for the last time. When she came in I the chief of the deer questioned his mother, the priest's daughter. I "What did he tell you to do now, the one with whom you live?" Thus the chief of the deer I said to the girl. "Well, after a little while when the one who holds our roads, our (10) sun father, comes out standing to his sacred place, i he will take me to my country. He told me while waiting I to get Bunzel, Zuni Texts 173 yelegan-a hor le'anikwapia ho' tse'map kwap ho' ye-legana? kwa kwahol hor yeleyaptun'ona kwa yu'he'tam'e. e'lactol le'kwap ma le'hapa kwa t'om hic yu'he'to mo'la kwa t'om atina'cukwa. tomt fom afsuman tom atine'a. ma u'kwafcati kwa t'o' 15 anawana'ma. ho'na tfo a'wan tehaktco'tun'ona uh'sona et peyenan-te kwa hic tfom mo'la atinena'ma. naw a'wan mo'sona e'lactoyona le'antikwap ma honkwahati si' ko'ma hanate kople'a teaiina? e'lactok le'kwap ma ho'na t'o' temla a'wantehaktcon'a naw a'wan mo'sona e'lactogona le'anikwap e'lactok nawe tem'la 20 a'wantehaktco'kai kesi a'wan uyat'ap a'wan hepiilt'ap a'wan su'we tem'la uhsona i'hapoganan pehan acnan yam kopan i'latsuka. tcims yam ]akwin a'tun'ona pjene yaniiJka. ge'fsanici yam ulohnakwin to' oneal ehkupa el kwa tcuw imetcam'e ko'wi ftsanakwin-te to' oneal ehkuki. tehkwan yalapte hon oneal a'kana'wa 25 nawe e'lactokona le'antikwapa s'e'lactok na wopan kwai'ika. yam ula' inkwin kwatoka. an o'yemci lesanikwaka kec t'o' yam ulohnakwin a'n'ona yam tcawe kec t'o yatineka? le'anikwap ma so' yatineka le'kwap ma honkwahati. si'ana ko'ma hon a'ce kana'kwe tsawaki e'lactogona le'anikwap e'lactok i'pa'uia. an 30 o'ts an tsita kwahol utena' an i'hapoka'koa pehan ahka. i'hakto'kla. an oyem'ci yehkuka. an i'yaluka. s'a'tci kwai'ika. a'tci kwai'inan ready. Thus he said to me. But I thought, 'What should I get ready?' I have nothing to get ready. It is not clear." Thus the girl I said. "Yes, that is so. Of course it is not clear. He would not tell you straight. (15) He is just testing you. And indeed, you I have not guessed it. You will set aside a portion of each of us. That is what he was saying I to you, but he did not tell you plainly." Thus the chief of the deer | said to the girl. "Well, is that so? Very well, hurry, what shall I do?" | Thus the girl said. "Well, from each one of us, you will set aside a portion." ( (20) Thus the chief of the deer said to the girl. From all the deer | she set aside a portion now, their hair, and their urine, and their I dung. All this she gathered together and tied in a bundle and thrust into her belt. I Then she greeted them telling them that they were to go to their home. "May you go happily. I You will lead the way to your country. None will be left behind not even the little one. { (25) You will lead the way and perhaps we shall make our roads go behind." I Thus the deer said to the girl. The girl came out of the place where the deer stayed. She entered her husband's house. Her husband said to her, "Have you { just told your children that you are going to your own country?" he said. "Yes, I I told them," she said. "Is that so? Very well then, come. Let us go!" | (30) Kana'kwe youth said to the girl. The girl put on her shawl, ( took up the bundle of clothing that her husband's mother had given her and put it on her head. Her husband went ahead and she followed him. They went out 174 Publications, American Ethnological Society Vol. X V kalt s'a'tc a'ka hawikuhkwi. e'lactok yalap kana'kwe tenen ehkwiye. 35 ta'tcic e'lactok yu'te'tcia. kaina'kwe holomac alitecnan hanat ana heciklna'. hapic kec t'o' yu'te'tcika? le'anikwap sic ho' yu'te'tciki e'lactok le'kwap hanat ulat ana hecila. tenm tom ulohnakwin holomace le'kwanan kiana-kwe e'lacto^ona anhemo'tcola. tens kwa sic el'am'e e'lactok le'kwap tcims kaina'kwe 40 i'lohlekla. e'lactogona aniktonan wan'ani ko'ma ko'wi hon yu'te'tcinace le'kwanan a'tc i'muka. lal a'tci elemaknan a'n'ihap kwas el'am'e e'lactok le'kwap ko'ma wan ho' is t'at'akwin a-ne tsawak le'kwanan t'at'akwin i'tulapnan yam kiapin ho'i tea'wak'a yam anikwanan ak'a yam t'eapkuna'we coh'wita yanteliahna ho'i 45 ya'aaiik. na'le yo'ka. e'lactok poakwin na'le i'tulapka si' tcim hons a'nuwa na'le le'kwanan e'lactoyon an i'poa'u'pa e'lactoki na'le imiyaltoka. kec t'o' e'l imiyiato'a? na'le le'kwap ma so ele imiyalto'ka. e'lactok le'kwap si' ko'ma hon ye'lahan'a na'le le'kwap iya e'lactok le'kwap s'a'tci lanakwai'ika. 50 s'a'tc a'ki a'tci luwala lo'teklnan si' wan liitkn'te ho' imoi'an'a tsawak le'kwaka. t'o' ke'l a'nuwa. yam kakwin to' a'nuwa. t'om tatcu ciwan'i yam pi'laciwan'i atinepa horn aincokya a'ciwan'i tem'la telikinan ye'lete'una'wa tsawak le'kwap s'e'lactok ke'l a'ka. tcim itiwap yam kakwin te'tcika. and came this way. They came to Hawikuh. The girl was behind. Kana'kwe Iwent ahead singing. (35) Then the girl became tired. Kana'kwe left her far behind. "Hurry up! Be quick! Or are you already tired?" he said to her. "I am very I tired now," the girl said. "Hurry, you had better be quick! Your I country is still far off," said Kana-kwe. He spoke sharply to the girl. I "But I don't feel well," the girl said. Then Kina'kwe I (40) came back to her. He met the girl. "Very well then, wait. Let us rest a little," he said. They sat down. Then they got up. As they were about to go, I "I'm not well" the girl said. "Very well, wait while I go to that tree," I the youth said. He went behind the tree. Because he was a raw person. I and had knowledge, imitating his child, red deer, (45) he made himself into that kind of being. He became a deer. The deer came around to where the girl was sitting. "All right, now I we shall go," the deer said. He knelt down for the girl and the girl I mounted on the back of the deer. "Are you well mounted?" the deer said. "Yes, I I am well mounted," the girl said. "Very well then, now we shall run," the deer said. "All right," the girl said. Then the two started to run. | (50) So they went. When they came near the village, "Now wait, I shall stay right here for a while," the youth said. "You will go first. You will go to your house. Your I father, the priest will tell his bow priest and while they are waiting for me, all the priests I will prepare prayersticks." Thus the youth said. The girl I went first. Just at noon she reached her house. Bunzel, Zuni Texts 175 ta"tcic a'tci laku elemakate'an kima'ka naw u'kwe'a. s'a'tci 55 tapantin-a'ka. ta'tcic kana'kwe islon'te a'teona telanKohaOana'we. s'a'wan t'atekwin t'es'am'ap toms luknokon a'koyekia. ta'tcic e'lactogona a'lacina' aciwan'i luknokon telikinan i'kwaniiana'wap e'lactok tcims ikwalt a'ka. tsawak inkwin te'tcik. kec'i le'anikwap ikesi. - ma so' i'ya le'kwap kops telina? kops 60 t'om a'lacina'? kops le- i'tse'ma? - ma elekan'a ko'na to' tse'man'ona i'tse'ma hon aincokya yelegana'wa hor le'ana'k. - ma homkwa'hati elahkwa fsawak le'kwap kec leshap hon a'nuwa e'lactok le'kwaka. wan' i'yu'te'tcinaha t'o' i'yu'te'tcinahkat'ap son a'nuwa tsawak le'kwap ko'w a'tc imo'^a. s'tenala'ap si' tcim 65' son a'ce tsawak le'kwap tcims a'tci elemaknan s'a'tc a'ka e'lactok yeh'kup tsawak tenen yalap s'a'tc a'ka. a'tci te'tcip Hawikuh uhwal'ona a'tcian hatianan tet'una kwe'lip s'a'tci luwalakwin itiyulu. otsona tenen itiyulup uhwalan tem'la i'aicetinan u'kwe-ileka. a'tci antehtconapka. a'tci kwatotunte'a 70 ho'i o'kona luwala'naye. kwa sic leshol ho' unatinakam'e ho'i po'tfikwin. s'a'tci it'iyula'na s'a'tci ye'maka. s'a'tci kwatoka. ko'na t'on t'ewanan a'teaiye s'a'tci le'kwaka. get'sanici ho'na'wan tcawa'tci kec t'on i'ya a'tcia le'anikwap s'it'inaya a'tcia le'anikwap s'a'tc imuka. s'atcia wo'latika. s'atc i'to'ki. i'to'na'we a'tc 75 (55) Meanwhile yonder where the two had come from, at Kimaka, the deer started out. I They followed after them. Then all the Kana'kwe who stayed there discovered it. I Their corral was empty. So then these cried. Meanwhile the girl's elders, the priests, worked on prayersticks. Then the girl went back. She came to where the youth was staying. (60) "Ready?" he said. "They are ready." "Very well, I am coming," he said. "What did they say, I your old people? What do they think of it?" "Well, it will be all right. Just as you think I they also think. 'While we are waiting, we shall prepare them.' So they said to me." I "Is that so? Thank you," the youth said. "Then we shall go now," I the girl said. "Wait, rest awhile. After you are rested w (65) we shall go." the youth said. They sat down for a little while. Then after a short time, "Well now, I let us go," the youth said. They arose and went. The girl I went ahead. The youth followed her singing. So they went. I They came to Hawikuh. The people heard them. They looked out. I The two came close to the village. When the man came close to the village singing, all the people [ (70) rushed out, and watched them. I The people were standing along the narrow lane where they were to go in. So many were the people that one could not see them all. I It was full of people, where they came up to the house. They climbed up and went in. "How I have you lived these many days?" they said, "Happily, our I two children. Have you come?" they said to them. "Be seated," they said to them. 1 (75) They sat down. 176 Publications, American Ethnological Society Vol. XV i'to'n' tcunap le' wo'la'tihnan s'antekunahna'kai. a-wan pi'laciwan si' luka yatonan ho'na'wan tcawa'tci li'l ho'nat'on a'wonaelateka. koko'na le'a tegan'a? pi'laciwan'i le'kwap ma i'namilte, kwa ho' ant'ewanagiika t'o'na ho' a'wona-elatena'ma. lukate so yaton'e hon a'wona'wil'ona ho'na-wan yatoka tatcu yam telacinakwi i'muna kwatokatuntekwin ko'w antehwetcikwin tomt telikinan i'eanan hot yam a'teakwin ho' onealan kwai'ikan'a. le'na telan'a horn a'tatcu. kana'kwe a'ciwan'i le'a'wanikwap ma' honkwa'hati ho'na'wan tca"le honlkwi't lesna tekan'a le'a'85 wanikwap le'hap hot ka'ki itiwan-a yu'he'totip t'owa ciwan an tca'we ho'na-wan kacima t'owaconan ho'na'wan t'eapkunan kwahol tem'la aniktciaka ho'na'wan antecemana teliki'na' ya 'ap le'na tekan'a. kwa le'na t'owa ciwan an ulohnakwin ant'ewana i'na'. kwa ho'na'wan haitocnan team'ekalna ak'ap hon t'op a'ho'i hon 90 a'wat'ani. hon ho' hawil'uwil'apa. islon kana'kwe a'ciwan le'a'wanikwap ma' honkwa'hati. si' ko'ma hanate a'ciwan'i le'tikwanan t'owa'kwa'w an'ote ya'tinenapka. hana' t'on yam tca'le kocona'wa le'a'wanikwap t'owa'kwe a'woka kana'kwe koconapka. si' le'na tegn-'a ak'a ka'ki hot itiwanan yu'hetotip lukni a'wan 95 kacima t'owaconan t'eapkunan kwahol tem'la aniktciaka anteceman teliki'nan ya"'ap hot o'takak'a a'te'tcina le'na lukni a'wan haitocThey set down food for them. They ate. I When they had finished eating they cleared away the dishes and then they questioned them. Their bow I priest: "Now this day, our two children, here you have passed us on our road. I What shall be done?" the bow priest said. "Indeed it is so. I have not come to you to stay over night. This very (80) day, when he who holds our road, our Sun Father, I is about to go in to sit down at his sacred place, I taking your prayersticks, I shall make my road go forth to the place where we stay. Thus it shall be, my fathers." Thus Kana-kwe said to the priests. "Is that so, our child?" "Indeed, so it shall be," 1 (85) he said to them. "So be it." "Whenever you find the Middle, and the corn priest's I children desire us to bless them with our waters, our seeds. our offspring, t whatever we possess, they shall make prayersticks for us. Thus i it shall be. We shall never stay overnight in the country of the corn priest. I That shall not be our custom. Because we are other people, we I (90) are dangerous. We are greedy people." This is what Kana-kwe said to the priest. { "Is that so? Very well, hurry," the priest said. I They told those who belonged to the Corn clan, "Hurry! You shall wash your child." they said to them. The Corn clan women washed Kana'kwe. 1 "Now thus it shall be. so that whenever the Middle is revealed I (95) and we desire these people to bless us with, their waters, their seeds, their offspring, everything that they possess, i we shall make prayersticks for them to dance. When they come here, this shall be their custom." I Thus the priests said. Therefore now. whenever Bunzel, Zuni Texts 177 nan teian'a. a'ciwan'i le'tikwa kowakii la'gf'apa liIt kana'kwe o'taiaka awi'yap imalte a'ciwan'i co'kya lawapt'siclena'we. lestiklea imac'te t'owa'kwe lana'kwe wo'kocowena'we. iskon tcims a'ciwan'i yam telili'nan yelete'unapkoa kana'kwe 1oo telikinan lea-napka. telikinan i1ea'nan kwai'in'iyahnan yam o'ye 1 lesanikwaka si' luua yft'one hos oneal kwai'ikan'a ke-si hor tsita horn tca'le. tenas li'lkon'te telkohanan fowa ciwan an tca'we hot tcuwa tewuko'li'apte a'n'ana yam tse'mak-felakwitun'ona t'o' antse'man'a tsawak le'kwanan yam a'tatcu a'ciwan'i tem'-a 5 at'sumeganan s'iskon kwai'ika. kwai'inan s'a'ka. ta'htcic e'lactog s'yam Vakwin i'ki. lesnols a'teaka. a'tsawak hot anlohakinapka. e'lactoyona. lesna e'lacto] kwai'ileka. hic kwa elamne te'ona a'tsawaki co-likaka. icaltemhol haponaiye. kwatikol imats leskwaki a'm ana he'ko a'nuwa. ho' 10 anipelan-a. tekwan a'wansewahan'a. tens hic ho' han-ila tsawak le'kwap tomt an harme aj'eyamo'aiyenapka. ta'htcic tsawak kwa tomt hol ho' peyena'ma le'kwanan kwai'inans s'a'ka. e'lactok kakwin te'tcila lot ye-maka tunu'at'ip hiya ati' tcuwap i-ya? le'analap s'ishol kwatoka. cuk cuk cuk cuk kwatop yeli- 15 t'elakuai. t'oc i'ya? le'ana'kip ho' i'ya. ko' t'on t'ewanan a'teaiye le'kwap Ve'fsanici ifinakai. le'ana'kip s'irmuka. tsawaki wo'lunaknana' a wan tatcu yam e'le le'ana'kap e'lactok kacetinan wo'la'Kana'kwe I come here to dance, always the priests cut prayersticks for them while they are waiting, | and also the Corn clan always wash the Kanak'we. I (100) Then the priest gave Kana'kwe the prayersticks which they had prepared. I (1) He took the prayersticks and as he was about to go out I he said to his wife, "Now this day I shall make my road go forth. My mother, I my child, doubtless sometime hereafter, you shall think to take as your beloved one of the corn priest's daylight children, | even some poor man." 1 (5) Thus the youth said. He consoled his fathers, the priests. I Then he went out and went away. Now the girl I came to her house. That is the way they lived. The youths there discovered the girl. Thus the girl I came out. Then some boys who were no good met together all the time in order to gamble. I (10) It seems one of them said, "I think I shall go, I I shall woo her. Perhaps she will accept me for indeed I like her". | Thus the youth said, but his companions just made fun of him. Then the youth said, I "I am not just talking!" he said and went there. I He came to the girl's house. Hark! The youth climbed up. He stamped on the roof. "Oh dear! Someone | (15) is coming!" She said. So then he went in. Cuk-cuk-cuk-cuk-cuk-cuk. He came inl and stood on the floor. "Have you come?" they said. "Yes. I have come. How have you I lived these days?" he said. "Happily, be seated," they said to him. So he sat down. "You should dish out food for the youth," I their father said to his daughter. The girl got 12 178 Publications, American Ethnological Society Vol. XV tuka. ito'wenawe. tsawal i'ton imuka. ito'n tcunenan elahkwa 20 le'kwap el i'to'wena'we le'kwap tsawak lesnol poa'ka. a'wan tatcu aiyalaka. honkwat to' kohol ikwe'a? le'anikwap ma i'namilte t'om tca'l'on'a'na tse'mak-telakwikak'i ho' i'ya le'kwap ma luk ulati le'kwap ko'tcimat ho' ikwan'a? hito katsiki kolehol pen'e an tatcu le'kwap ma kop ho' ikwan'a? e'lactok le'kwap 25 lesnol t'ina'ka. kaowi tenalana t'inan an tatcu leskwaka katsiki pewunaknana' le'kwap e'lactok kwatonan teli'tan i'pewela. elekanail kwai'inan si'ana kwatoce tsawalona le'anikwap s'a'tci kwatoka. a'tci kwatop a'tcia yantehwa pewi'ka. wan le'na hon ant'ewan'a. ter t'ewan yatonan horn teapkuna t'o' a'tecukan'a. 30 hol tcuwa ko'wi t'sanan'te t'om anyetsa'al~kap t'o' ainanan lol ton awwi'yap tcim son itse'mak-t'elakwiyan'a e)lactok le'kwap wans a'tci yantehwa tcual'e antfewaka. t'ewap tcim t'ekohatip e'lactok pila'ka. s'i'to'wacki. i'tow elekenan tsawak'ona o'kwia^da. si' yu'tso'ya'u. ho'na a'wona'35 wil'ona kwai'in-a ke'si. tsawakona le'anikwap tsawak halicotinan imuna pilaknan i'kwan-i'leyeka. s'a'tci i'toka. a'tc i'to'n tcunenan tsawakona auwatelai. lun temnla locoka. kusap kwanlea klokci kwan leyeka. tsut'oka e'nin ko'kc aki' tsut'o'kk. ya'aiinan s'an up hurriedly I and set down food for him. "Eat!" The youth sat down to eat. When he had finished eating he said, "Thank you." 1 (20) "Eat well," she said. The youth sat there. Their father questioned him. "Perhaps you have something to say?" he said to him. "Indeed it is so. I In order to take your child as my beloved I have come." he said. "Well, I it is up to her." he said. "Indeed, what should I say?" "Well, my girl, I say something," her father said. "What shall I say?" the girl said. I (25) Thus they sat. After sitting a little while her father said, I "My girl, make up the bed." The girl entered the other room and spread the bed. I When it was ready, she came out. "Come, let us go in," she said to the youth. They t went in together. When they came in there their beds were spread with space between. "Wait. Thus wel shall sleep tonight. Then tomorrow you shall go to seek my children. [ (30) If any one of them, even a very little one, reveals himself to you, and you kill him, then when you Icome with him, then I shall be your beloved." Thus the girl said, and for a while I they lay down with the space between them. They passed the night. Next day, just at daybreak, the girl arose. She prepared food. When the food I was ready she awakened the youth. "Come! Open your eyes! He who holds our roads | (35) is coming out now." Thus she said to the youth. The youth suddenly i sat up. He dressed himself and the two ate together. When they finished eating I she washed the youth's hair. She bathed his whole body, and when he was dry, I she dressed him in fine clothing. She dressed his hair and tied it with a fine red belt. When she was finished I she wrapped Bunzel, Zuni Texts 179 hane-lan pehaka. copon uka. si t'os a'nuwa. tenas hokaintikol yam tse'manankwin t'os a'nuwa. tsawaiona le'anikwap tsawak 40 kwai'inan le'nem imat su'nhakwin tahna s'aka. yatonili holno nawe a'teatun'ona lestena'koa al'uka. kwahol natsik t'sanapte pJokahol t'apte o'kcikhol t'apte kwa hol u'nam'e. s'itiwap s'imat hol kanakwin te'tcinan s'i'to]a. iton tcunenan hahwa' ana homkwic lat-al'u antciana wan ho' ko'wi iryu'te'tcinat'u. les- 45 nan ana so' a'nu'wa yam kakwi. le'kwanan yam i'tokatean tehulan lan i'tcuka. yatonil'i alkia kiesi. su'nhan'ihap tcims o'kwika. o'kwinan yam co'pona i'seto'nan a'ka ke'si. Hawikuhkwi ta-'tcic e'lactok aincokyaka. su'nhap kwa kwahol na'hol o'kcikhol tsanapte kwa ainanam-en te'tcika. ko'na t'on 50 su'nhakanapki le'kwap ke'tsanici kec t'on a'wiya? tsawatona le'analas kwa he'ko kwahol ainana'man te'tci&a. te'tcip s'e'lactok wo'la'tuka. s'i'to'wena'we tsawagona le'anakap i'to'n i'muka. yatonil' ale'en'te yam hanela tejk'a'en-te t'a's elt o-cemanaceka. kwa sic i'ton i'haluiana'map e'lactok tse'map holno yaton 55 il'i nawe a'tecun ye'laclki. le'hatina e'lactok tse'map honkweku yatonil'i ale'en'te s'o'ceman acen'iyahki. ito'n tcunap e'lactok tsawagona s'aiyalaka. kwac 'o' onahkanam'ka? le'anikwap ma up provisions for him. She gave him a quiver with arrows. "So now you will go. Wherever I (40) your thoughts lead you, you will go." Thus she said to the youth. Then the youth I went out. It seems he went towards the west. All day long wherever I he thought there might be deer he wandered about. Not even a little fawn I or a jack rabbit or a cottontail did he see. At noon it seems I he came to some spring. So he ate. When he finished eating. "Oh dear! I (45) How difficult is this hunting. Let me rest for a little while. Then I I shall go back to my house." he said. Then he lay down in the shade where he had been eating. I All day long he slept thus. Towards evening he awoke. I He awoke and put his quiver on his back and now went back. Meanwhile at Hawikuh the girl was waiting for him. In the evening I (50) he came without having killed a single deer or even a little cottontail. "How have you | come to evening?1" he said. "Happily. Have you all come?"2 I she said to the youth. "No, without having killed anything I have come." When he came the girl [ set down food for him. "Eat!" she said to the youth. He sat down to eat. I Although he had slept all day and had eaten all his provisions still he was dying of hunger. (55) "How greedily he is eating," the girl thought, I "He must have been running after deer all day!" so the girl thought. However, I even though he had been sleeping all day he was dying of hunger. When he had finished eating the girl I questioned the youth. "What luck have you had?" 1 Literally, "how have you caused it to be evening?" 2 She addresses him in the plural. 12* 180 Publications, American Ethnological Society Vol. XV el'a kwa ho' hol ko'wi t'sanapte hot lapin a'ho'i a'wunam'eka. 60 le'kwap ma'honkwahat'i e'lactok le'kwanan e-h le'na ho' aluuka. kec ho' kwahol t'oman kwanlea i'leacan'a? tsawak le'kwap ma hol'o eles t'o' kwanleapa tsawalona le'a'nakap ma'honkwahati ko'ma so' a'ne. get'sanici t'on t'ewanan a't'eat'u tsawak le'kwanan kwai'inan t'as yam co'li'kwe hapona'kwin te'tcip he - hic uwen i'ya. kops 65 le'at'o' te'upa hanat'ana ho'na yatine'. an ham'e le'antikwap s'i'muka. hanat an'a ho'no yatine' kec t'o' i'tahka? kec t'o' ciwan an ta-laki? le'antikwanan an ham'e tomt ak'a yam'oaiyapap poa'ka. tsawaki mo'kwa' ko'kci kutci' klokci utcun ko'kci kec fom ten ansewaa? t'ewuna' t'o kwanlea ko'kci an ham'e le'antikwap ma 70 el'a kwa hol na'hol tomt hot teanant'apte u'na'm'eka le'kwap kop ma la t'o' a'wan kwanlea lealpa an ham'e le'antikwap ma tens kwas hor a'waiyohnam'ka le'kwap lesna'ci an ham'e le'tikwap ma imatit'ewunat horn lesa'na'ka tsawak le'kwap ana ko'ma ta 'tcic he'ko a'nuwa tcuwetc'ame co'we'kwe le'tikwaka. lesna hol ha'75 im'ona a-tsawak anipelna te'tcilka ke'lakwin ko'lea t'opa te'u'koa lesnat'etc'i te'unapka kwa tcuwatikol elete'unam'ka. ta-'htcic luwalan ma'gaiakwin tahna manika tcuwa tsawaki hic tewukoli'a kwa kwahol i'leanata kwa il'am'e. an hotat'ap ter t'a lestik i'na hic a'tci tewuko'li'a. luwaPon a'wan hic a'tci she said to him. "None. I did not see a single raw person, not even a little one," (60) he said. "Is that so?" the girl said. "Yes. That is the way I went around. And now shall I take off all your nice clothing?" the youth said. "Oh no! | It is all right for you to wear it," she said to the youth. "Is that so? Very well, I am going now. May you always live happily," the youth said. He went out | and came again to where his gambling companions were gathered together. "Hey! Here the mighty one comes! Well, what 1 (65) have you done! Hurry up! tell us!" Thus his companions said to him. He sat down. "Hurry up! Tell us! Did you get married? Are you the priest's | son-in-law now?" they said to him. His companions just made fun of him. The boy sat there. He had fine moccasins and fine white trousers and a fine shirt. "So then i she accepted you? And so now you have fine clothing," his companions said to him. "Well, 1 (70) no. I didn't see even the tracks of a deer," he said. I "Well, then how is it that you still wear their clothing?" his companions said to him. "Well, | she didn't take it away from me," he said. "So that's how it is?" his companions said. i "Well, it seems that's how they treated me," the youth said. "Well then, I I think I shall go." Thus every one of the gamblers said. And in that way three I (75) of the youths came to woo her. And to all of them she did just as she had done to the first. i Not one of them did well. Meanwhile, below, on the south side of the village, a certain boy i who was very poor had nothing with which to clothe himself. And Bunzel, Zuni Texts 181 uiho'i yam kakwe'koa tepicnan a'tcia am po'tcipope'a aaii tsawak so ampotcipo tsan'a le'cina. lukon co'lipanan a'tsawak a'peyep yanhatia'nan yam hot inkwin paninan lesanikwaki hota le'anikwap kwa'pi an hota le'kwap ciwan an e'le anipelnaksn'ona a'tsawak kwahol a'leye'a a'tsawal co'lipanan le'tikwe'a. hanat'ana hec'ina hon i'to'ce lesnan ho' a'nuwa ampotcipo ts'ana i'yo 85 le'kweka. s'an hota hiyaha i'yo hor nan-a hon tewuko'li'a mac tom ansewahan'a. honkwat t'a at'sa lhwal'ona tom ankohalanan tom ainana'wa. an hota le'anikwap ma el'e lesnapte ho' a'nuwa t'a honkwat a'wa kwahol lea'nan'te kwa a'wa ansewahna'map t'apt hon tcuwa kwahol lea ko'kcilan'a ampotcipo tsana le'kwanan 90 hec'ina toms ito-nan koti lewuka. yam tepiwem'e t'sana lihalin t'san'a i'pa'unan yam letsilon'kona toms i'yaltopan kwai'iik. s'a'ka. ciwan an Iakwin te'tcika. tomt hos lanitelan kwatoka. la ololo piyah-kwatoka. ko'na t'on t'ewanan ateaiye? get'sanici. le'anagap s'i'muka. amplotcipot'sana s'i'to'kana'ka. lesnol poaye. 95 s'a'wan tatcu aiyalaka. honkwat t'o' kohol ikwe'a? le'anikwa le'anikwap ma inamilte t'om tca'lona'nan ho' tse'mak-t'elakwikag'a ho' i-ya ampiotcio t'sana le'kwap ma luk ulati horn tca'le kotcimat ho' ikwan'a a'wan tatcu le'kwap kotcimat ho' ikwan'a? 10oo his grandmother I also was in the same condition. They were very poor. The people of the village all I (80) despised them. When they swept their houses they threw their sweepings on them. Therefore the boy [ was called Little-Dirt-Pile. Now this one heard the youths talking in the gambling house. | He came down to his grandmother's and said to her, "Grandmother!" I he said. "What is it?" his grandmother said. "To all the boys who go to woo the priest's daughter, I they give away clothing. So the boys at the gambling place say. Hurry. (85) let us eat quickly! So then I shall go," poor Little-Dirt-Pile | said to his grandmother. "Alas, my poor grandchild. We are poor. I Will she accept you? Maybe she will be ashamed. Then, when the people of the village find out about it I they will beat you," his grandmother said to him. "Well, even if that is so, I shall go. | Perhaps I shall get some clothing from them. For even if she does not accept us, I (90) she may give us fine clothing." Thus Little-Dirt-Pile said. i He hurried up and just bolted his food. He wrapped himself in his little ragged wildcat skin I and just scrambled up the ladder and went out. He went there. He came to the priest's house. He just tumbled in. { Just rattling the rungs of the ladder he fell in. "How have you lived these many days?" "Happily," I (95) they said to him. He sat down, Little-Dirt-Pile. They gave him something to eat. So he was sitting. I Then their father questioned him. "Perhaps you have something to say?" he said to him. I "Yes indeed, it is so. In order to take your child to be my beloved I have come." Little-Dirt 182 Publications, American Ethnological Society Vol. XV ho' antecema e'lactok le'kwap luhapa tcimi Ie'si. yalakweika ke'si. s'imat ho' ciwan an talak tegian'a. ampotcipo t'sana le'hatina tse'ma poa'ka. sIe'lactok lehol kwatonan ipJeweka. kwai'inan si' ana hon kwatoce e'lactok le'kwap ampotcipo t'sana ele5 maknan toms e'lactok an yu'cikwin yalukwatoka. kwatonan s'a'tc i'muka. wan le'na hon ant'ewanan tern t'ewan yaton t'o latakan'a. t'o' halowilin hot t'o' onahkap tcim son i-tse'maktelakwikan'a e'lactok le'kwap s'a'tc ant'ewaka. t'ewap tcim t'ekohatip e'lactok pilaknan i'to'wacka. elegap tenm 10 he'kwat alpe ampotcipo t'sana. kwa hot yam ant'ewan'ona aiyu'ya'nam'e al'a. e'lactok o'kwilaka. ampo'tcipo t'sana halicotinan pilakup s'i'to'a~ga. i'tol'iap auw'ateka. lun tem'la kocona mo'kwa' klokci yu'luka. kutcin lk'kci yu'luka. kem utcun'e yu'luka. kwahol temIla lea'i'ya'kanan e'nin klokcak'a tsut'o'ka. copon 15 lkokc' uki. si tenas holte'kwin yam tse'manankwin t'os t'un-al'uian'a honkwat t'o halowilin. hot t'o' onahkaip tcimi son i'wil-un'a. e'lactok tsawakona le'anikwap tsawak kwai'inan su-nhakwin tah'n hot si'wa'hika s'imat hot nawe a'teanakwin te'tcinan kawaia' i'wo'pihan to'o i'woapihan na'w ateanan i'munan t'ewusu penan 20 kwai'ilaka. luka yaton'e I ho'n awona'wil'ona Iho'na'wan yatoga tatcu l yam t'elacinakwi ye'lana kwai'igaiia hon a'wona-elatekatea lit Pile said. "Well, it is up to her. My child, (100) what shall I say?" their father said. "Indeed, what should I say? i (i) I wish it," the girl said. "Now at last! Now it's all over!! It seems that I shall be the priest's son-in-law!" so Little-Dirt-Pile I was thinking as he sat there. The girl went into the other room and spread the beds and came out. "Come, let us go in!" the girl said. Little-Dirt-Pile [ (5) got up and smiling to himself he followed the girl in. When they came in I they sat down. "Now thus we shall pass the night. Then tomorrow you I shall go hunting. If you are lucky and kill something, then we shall stay together always," I the girl said. So they passed the night. Next morning, just at daybreak, the girl arose and prepared food. When it was ready he was still (1o) asleep, Little-Dirt-Pile. He lay sleeping without knowing where he had passed the night. [ The girl awakened him. Little-Dirt-Pile I sat up suddenly. She gave him something to eat. After he had eaten she washed his hair. She bathed his whole body, and put fine moccasins i on his feet. She put on him fine trousers. She put on him a buckskin shirt. | After she had dressed him in all kinds of fine clothing, she dressed his hair and tied it with a fine red belt. 1 (15) She gave him a fine quiver of arrows. "Now, anywhere where your thoughts take you you shall go about hunting. ] Perhaps you may be lucky. If you find anything, then we shall marry," | the girl said to the youth. The youth went out. He crossed over to the west. When he came to a place Bunzel, Zuni Texts 183 t'o'na ho' a'wona-elateka. I[ Ipin a'ho'i t'owa kohan an ci'nan'e hal'awotinan'e | loo oneawe lil t'o'na ho' a'lea'upa | yam anik'wanan ak'a halawotinan'e lo'o o onean i'leana [ luka yaton'e hom 25 atatcu I hom a-tsita hot ko'wi fecokta t'sana lat'sana I horn to' aiye'tsaiakanawapa to'na'wan ci'nan ak a t o'na'wan Wahkwinakia yam yur'yackwi teatun'on'ak'a liI t'o'na ho' halawotinan a'lea'u le'a'wanikwanan gapin a'ho'i halawo'tinan aqleanan tcims ele- 30 maknan a'teana ten a'sk. hot nawe a'welatekai. t'anaiya' ten'a a'wan t'cupalon a'ka. wo'h'aiyakwin lotekinan sic otsilana hic saiya tacana akcihnan lakuka. tapnin'te itehkii. s'iskon hot na'l ainaki ke'si. ampJotcipo t'sana tsikwahnan an kem ak'i cipalan acnan yam ainaka te'an an lo'o wo'tunan tcims cipalan 35 i'seto'nan a'ka ke'si. Ha.ikuhkwi tcim itiwap na set-ilga ke'si. na' set i'yap co'we'kwe anloha4anapkia he' ampotcilo t'sana na set-i'ya kesi. hehe ya'atu s'imat ciwan an e'lona il'ikin'a. co-we'kwe le'tikwanan i'ka. a t'anitip a-wan tekwana'koa na'set-i'yap ha - s oyan 40 kakwin itiyultaka. na-seto-ye'makup tu'n lot ye'makup hiya'ati where there were deer tracks [ he took out prayer meal, he took out shell, and sitting down by the deer tracks (20) he began to pray. "This day I he who holds our roads, I our Sun Father, I has come out standing to his sacred place. I Now that he has passed us on our roads I here I have passed you on your road. [ Divine Ones, | the flesh of the white corn, [ prayer meal, I shell, corn pollen, [ here I offer to you. | With your (25) supernatural wisdom you will take the prayer meal, the shell, | the corn pollen. | This day, I my fathers, I my mothers, | in some little hollow, I in some little thicket, I you will reveal yourselves to me. I With your flesh, I with your waters of life, I shall nourish myself. In order that this may be, I here I offer you prayer meal." | (30) Thus he said and offered prayer meal to the raw persons. Then { he got up and followed the tracks. Somewhere he overtook the deer. Among the trees he stalked them. He approached where they were standing and picked out a large buck | with long antlers. He shot it. At the first shot it fell. So right there | he killed the deer, Little-Dirt-Pile. He skinned it, and with the skin | (35)wrapped up the meat. Then where he had killed it he put down turquoise for it. Then he put the bundle of meat I on his back and went. | Now, just at noon, he came to Hawikuh with the deer on his back. As he came with the deer on his back the gamblers I saw him. "Hey! Here comes Little-Dirt-Pile with a deer on his back! Hey! I For shame! And now it seems he will marry the priest's daughter." Thus the gamblers said. (40) He came. They became very angry. He passed by their yard with the deer on his back and came close 184 Publications, American Ethnological Society Vol. XV tcuwap i'ya. letikwap tu n lo'nol a'ne tekwan'te ist hol awe'nan na'le piyana kwatoka. e'lactok okeka tsawakona na-set-i'yan'ona ankohaganra yam a'ke'la pulahin yatoyanan Kawaian wo'tihnan 45 kapin aho'i a'wan oneal kwatoklaka. tcims na'le yat'eka. t'ehwitiwakwin keckw a*ia ta'tcic an han'i tehwit'iwa na'l an pewup isklon atci na'le tcua'unan a'tci miha yanuka. a'tci taku'ka ta 'tcic a'tcia tatcu an'ate pon- acka. utea'ka. na'le ampokligaka. uhsona elekap tcims ansamo kawaiatihnan na'lan ^awaianapk a. 50 tcims tsawalona an il'itun'ona tcims i'to'kdka. i'to'n tcunap tcims an tatc ante'kunaka holno ko'lea lat al'u'koa ante'kunap peyeka kesi. ko'lehol yam na'l aina'koa peyep elahkwa ho'na-wan tca'le honkwa t'om tse'makwinakia lew a'nap hor hecot'akwi lgapin a'ho'i oneal kwatona a'tekan'a. a'wan tatcu le'kwap tcims 55 iskon ampotcipo t'sana hiyawolucna s'i'tahga. ta'tcic co'we'kwe haponan a'tsawak a 'us'ona peya'ka at'anitip ciwan an e'1'ona yil'unan tcims islon i'tehyaki. le'n ino'te teatika. to the woman's house. Carrying his deer he climbed up. He stamped as he climbed up. "Oh dear! Who is coming?" they said. "Listen, there he goes stamping!" Then unexpectedly through the hatchway he dropped the deer. The girl was grinding. Then she saw the youth who came carrying the deer on his back. I She jumped across the grinding bin, took up corn meal | (45) and made the road come in for the raw persons. Then she took hold of the deer, I and carried it in her arms to the center of the room. Meanwhile, her sister had spread a bed for the deer in the center of the room. | Then the two laid the deer down and spread an embroidered blanket over him. They put on him a necklace of beads. Meanwhile I their father made a cigarette of native tobacco. He placed the blossom on it, and blew the smoke over the deer. When that 1 was finished all of them took corn meal and sprinkled corn meal on the deer. | (50) And now she gave food to the youth, the one whom she was going to marry. When he had finished eating j his father questioned him. He asked him where he had been hunting. I He told them now. Then he told them how he had killed the deer. "Thank you, cur | child. And now, at last, because of your thoughts, it has come to this, that into my house the roads of the raw people will be coming." Thus their father said. And then [ (55) indeed Little-Dirt-Pile was honorably married. Meanwhile the gamblers who were always joking at the place where they gathered, had a great time talking about it. He who had married the priest's daughter i now became valuable. I This happened long ago. Bunzel, Zuni Texts 185 THE RUNAWAY GIRL (6). aki'ma luwalap ciwan i a'witen e'l il-i. a'wan han'i kwa hic 60 l'a-]i kwahol i-tonhol ikwaniVana'ma kwa ka-gi t'apnintholtapte kowi'fapt'holi okna'map an a'kawu t'ewana' ko'nhol a'sam'a te'tci oknan i'to'wacnan yam han'i lesantikwak t'aptat itcian'a le'kwanan'te t'apninthol t'apte ko'wiholt'apte oknaian'a tatcat okna itcianan t'omt hol heyehoni' ho t'apte acnekanan kwa hic to' 65 kohol leakii oka te'am'e. tat'cat okna itcianan i'to'wacna itcianan wapa'anan iHeanan teatcinakwin pani'nan tatcuya an'sato lala'tinaglana. iyo' ho'na'wan tatcu a'tci ho'nawan otsinakwin a'tci iyo' tewanako'na sam'a te'tci lala yuw'makwe'a. kop ma hic leaka to' ho'i tekan'iha an a'akwu yam han'i le'antikwap yantse'manan 70 e'lactok koyeka. kop ma' la t'o' loyeka lkoyena'm'en ko'lehol t'om hon anhe'tocenaw'ona t'o' yam kwahol i'to'tun'ona t'o' ikwaninan il'ap kop ma t'om hon antikwe'nan le'tikwanan an a'aiwu yam han'i anapena'wap e'lactok koya po'a'ka. elemaknan kwai'inan we'sagaia kwa pa'iwam'e lol hol ma'laiakwin tahna pani'ka. tcim 75 hol ma-'aiakwin tahna paniyup liton i'ka. hic ace- liton i'ka iton iyaptes a'ne. s'imat hol t'anaiya'kwin te'tcinan sic kwanlea tem'la linan t'at'an s'imiyulanan s'loya-po'ulap ta"tcic li'wanhol alahoankwin tahna hol katul-ulapna tealan uwanami a'tsawak kikwen'ona auwanapka. lesnol fat'an po'ulap ankohalanan uwanam'i so THE RUNAWAY GIRL (6). (60) They were living at Kakima. The priest had four daughters. The youngest sister never helped with the cooking nor did any work. Never once, even for a little while, | did she grind. Her elder sisters alone were always I grinding and cooking. They said to their youngest sister, "Even though you say you don't feel like working, t just once, for a little while, grind. Or else, (65) if you don't feel like grinding, just make some pancakes. I You are a good-for-nothing girl. Or if you don't feel like cooking, I take a hoe and go down to the field and help father with the hoeing. | Our poor father and our poor brothers, alas every day they labor alone at hoeing. For what purpose [ (70) are you alive?" the elder sisters said to their youngest sister. Then the girl felt sorry for herself I and cried. "Well why are you crying? If you stopped crying and did what I we told you, if you got to work on the cooking, I then what could we have to say to you?" So the elder sisters said. I They scolded their younger sister and the girl sat there crying. Then she got up and went out. I (75) She was barefoot and wore no blanket. She went down towards the south. As | she went down to the south the rain came. It began to rain very hard. | But even though it was raining she went along. Then somewhere, she came to some woods. Her clothes were wet through. I So she sat down against a tree and cried. 186 Publications, American Ethnological Society Vol. XV tsawaki po'ulakwin te'tcinan loc to' poulaiye? le'anikwap lil ho' po'ulaiye e'lactok le'kwap kop t'o' leye'a tsawak le'kwap ma' el'a hor a'kawu hor anapenapkatap ak' ho' kwai'inan galema panikai. 85 kwa yam kakwin ikwalt a'nakak' yam ho' lakwan kwai'inan kwa ten tcu horn le'na auwanan yam kakwin il'i a'tunon ak'a ho' yam kakwan ikatinan ho' kwai'ika. le' e'lactok ikwap ma ko'ma hor kakwin hon a'ce. tsawak le'kwap hop t'om klkweye? e'lactok le'kwap ma is li'I lo'te horn kakweye. tsawak le'kwap ko'ma ilt hon 90 lal t'om nkakwin hon a'ce. e'lactok le'kwap s'a'tci i'wil'i lal hol makaiakwin tahna s'a'tc a'ne. kop ana le'a hon hec'ina a'nuwa? honkwat hor papa tecukan i'yana. e'lactok le'kwap ma'imat t'om ho' i'seto'un'a. tsawak le'kwanan imnunan e'lactokona s)i'seto'nan si' t'o' i'hapiskan'a el t'o' telikwante t'unatina'mana tem 95 kas'i si' tcim t'unati ho' le'kwap tcims t'o' t'unatin'a. tsawak e'lactokona le'anikwap s'e'lactok tsawakonan i'tcupatcup yam telikina'wak'a tsawak e'lactogona seto si' geatokga. yam telikina' lacowa'wakia pi'naacnan uhsona pi'nat'a t'sum ak'a a'tci i'keato'nan lehol alahoankwin tahna hot liitul100 ulapna tealakwin uwanam'i tsawaki kaki'ma ciwan an e'l'ona 1 set-a'ne. ta'tcic e'lactok hapisnap holomacko'na s'il'in-tinan yaton kwaton'ihap holomaceko'na yam kapin ho'i teawaka. e'lactolona s'ili te'tcinan s'a'tc' imunan si' tcim tunati hons Meanwhile, the Uwanamni youth, who lived yonder towards the south on the shore of the encircling ocean, I (s0) found her. They surprised her there sitting under the tree. The Uwanamni I youth came to where she was sitting. "Are you sitting here?" he said to her. "Yes, I am sitting here," the girl said. "What are you doing?" the youth said. "Nothing. I My sisters scolded me. Therefore I came out and came down this way. (85) I won't go back again to my house. I left my house, I hoping that perhaps someone would find me this way who would take me with him to his house. Therefore when I got angry at my house, I left it." So the girl said. "Very well, let us go to my house," the youth said. "Where do you live?" the girl | said. "Well, my house is near by," the youth said. "Very well, indeed let us ] (90) go there to your house," the girl said. So they went together. Yonder t towards the south they went. "How can we go faster? I Perhaps my brothers will come to look for me," the girl said. "Well, perhaps I might put you on my back," the youth said. He sat down and took the girl on his back. I "Now close your eyes. Be sure not to open your eyes until i (95) I say 'Now open your eyes.' Only then you may open your eyes." So the youth I said to the girl. The girl got on the youth's back. By means of his prayersticks | the youth rose carrying the girl. I With his prayersticks and his downy feathers he made a wind and with the strength of that wind I they rose. Yonder to the south to the shore of the encircling ocean, (100) the Uwananmi youth Bunzel, Zuni Texts 187 lo'teya1a. tsawak e'Iactokona le'anikwap e'lactok t'unatip holomacko'na ulohnakwin te'tcika ke'si. lolhos s'a'tci i'wokap a'wa'- 5 ka. tepokalan a'tci t'unayatop lakuhol gatul-ulap tealan gakwe'we kohana. uwanam a'wan Igokwe'we lohana t'inap lalhos s'a'tci i'wokap a'wa'ne. s'atci gakwe t'inan i'tiyula'nan si' wan- li'lon'te fo' imogan'a wan ho' se'la kwatot'u. ho' ite'kunan'a ter antecemana'wap tcim hon kwaton'a. tsawal le'kwanan kwatoka. 10 yam a'mosona yanilika ko'na t'on su'nhaljnapka? le'a'wanikwap ket'sanici hon su'nhakanapki ho'na'wan suwe. kop lea hic t'o' teniakia? galgamacko'na son tem-' a'wiyat'ap t'o' sam'a yaluye. le'anakap ma' ten hic teni'ka. ho' kaki'ma'kwe ciwan an e'l'ona ho' il*-i'ya ist hor aincokya el-ulap ak'a t'o'na ho' yan- 15 te'kunakan'a kwa t'o' kople'at'ap elelan'a? tsawak le'kwap tcukwatci ten hon anawanapka. ko'lehol te'ona^a' hic t'o' ten'i'ki. kwa el-a teacukwa hon le'tikwaka. ma' ukwat'cat honkwa t'o' ciwan an e'l'ona il- i'ya ma' imat t'o il'i kwatonan tfomte lesnapte ko ko'na le'atap elegan'a. an tatcona le'wi gapin a'ho'i kwahol 20 wo'we a'latapa an a'pi'Ia'ciwan'i uhsona a'tekwin te'tci hon iteclanapte ma t'a tenat t'os il' i'ka. ma el'e t'os il'i kwatonan lol kwatonan ko'lehol te'utun'ona tatciman'te t'o' tekwanan'te went carrying the daughter of the Kakima priest. [ (1) Meanwhile the girl had her eyes closed. He took her with him far off. I Because he was a raw person, just before sunset to a far off place he came with the girl. So they sat down. "Now open your eyes. Now we are near," the youth said to the girl. The girl opened her eyes. (5) She had come to a distant country now. So they went along side by side. I They came up a hill and looked over it. Far off on the shore of the ocean were white houses. I The white houses of the Uwanam'i were standing there. So they went J there side by side. They came close to where the houses stood. "Now wait, I you will stay here a little while. Let me go in first. I will ask them. Then, I (1o) if they are willing, we shall go in," the youth said and entered. I He greeted his chiefs. "How have you come to evening?" he said to them. "Happily have we come to evening, our younger brother. Why have you delayed so long? We all came long ago. You alone I are behind," they said to him. "Yes, indeed it has been long. The Kakima priest's ( 15) daughter I have brought. She is waiting for me outside. Therefore I came in to ask of you I whether it is all right," so the youth said. | "Now indeed it is as we have guessed, you were late for some reason. | It could not be for nothing. So we said. Now indeed it has happened that you I come bringing the priest's daughter. Well, if you bring her in perhaps i (20) somehow or other it may be all right. Of all her father's raw people, all I the winged creatures, her bow priests are the only ones I we fear. Well, it can't be helped. You have brought her. 188 Publications, American Ethnological Society Vol. X V anhe'tocap ak'a lol kwatonan tihkwahna te'un'a. an a'mosona 25 le'antikwap ma honkwa'ati tsawak e'lactokona il'i te'tci'kona le'kwanan tcims kwai'ika. kwai'inan el-ulakwin pani'nan si tcim son ye'makun'a. t'o' kwatonan t'o' yanikin'a: ho'na a'tatcu ho'n a'tsita ko'na t'on 'ewanan a'teaiye to le'kwanan t'o t'unatip t'ehwitiwap'koa onealan 30 a'nap isnokon to' a'nuwa. laku t'o' ho'na'wan t'eckwikwin t'o' te'tcinan iskon t'o' t'ekohanan cemanan t'o' yalupnan maj'aiakwin tahna ho'na'wan a'wokana t'inan a'nan t'ewankwin tahna t'inapalta paiyan tesam'an t'o' i'munan tsawak tekwanan'te e'lactokona le'n anhe'tocap ma honkwa'ati ten'at ho' lesna te'un'a. e'lactok 35 le'kwap tcims a'tci i'wil'i ye'maka. a'tci ye'maknan el'actok t'unatip lesnol teal' itiwa a'wan le'tsilona kwai'inap le'kon hos s'a'tci i'wil'i a'ka. a'tci letsilon kwai'inakwin a'tci te'tcinan s)a'tci kwatoka. ko'na t'on t'ewanan a'teaiye hom a'tatcu horm a'tsita? e'lactok 40 le'kwap ket'sanici t'onc awi'a? i't'inaka. le'aniaip e'lactok ko'lehol an he'tocna'koa oneala ten'a yatota a'wan t'eckwikwin te'tcika. kawaia't'ihnan a'wan t'eckwan kawaia'nan yalupnan ma'gaiakwin tahna uwanam'i a'wo'k t'ina'koa a-ka. t'ewankwin tahna lemlaiyan tesam'akwin te'tcinan iskon i'muka. i'mup 45 uwanam'i a'wo'ka luwalemaknan iman'te an wo'latuna'we. s'e'lacWell, all right, bring her in. When you go to bring her in you will tell her beforehand outside, everything that she should do, so that when she comes in she may act gently." So the chiefs (25) said to him. "Is that so?" said the boy who had brought the girl there with him, I then he went out. He went out and came down to where the girl was standing. "Now we shall go up. When you I go in you will greet them, 'My fathers, my mothers, how have you I lived these days?' you will say. Then you will look down the center of the room where the road of meal | (30) goes. You will go along that. When you reach our altar, there you will ask for life. Then you will turn around to the south and go to where our women are sitting. I Then you will sit down in the vacant seat at the eastern end." So the boy instructed the girl outside. "Is that so? Then I shall do that," the girl (35) said. Then together they went up. After they had gone up the girl I looked around. There in the center of the roof where their ladder came out, there they I went together. When they came to where the ladder came out I they went in. "How have you been these days, my fathers, my mothers?" the girl i (40) said. "Happily. Have you come? Be seated." they said. Then, in accordance with what she had been told, the girl crossed the room along the road of meal. She came to their altar. She took up prayer meal and sprinkled prayer meal on their altar. Then she turned around I and went to the south to where the Uwanam'i Bunzel, Zuni Texts 189 tok i'to'ia. i'ton-tcunenan elahkwa le'kwap el itowena'we le'ana'ka. le- wo'latikap a'wan a'mosona uwanamni a'tsawak s'lestikwe'ki si' ho'na'wan tca'le luka t'elinan'e litI ho'na to' a'wona-elate'ka. luka tfelinan e yam ko'lea a'ho' a'te'ona t'om son isnokonak'a 50 ho' acna'wa. uwanam'i a-mosona le'tikwap ma honkwa'ati e'lactok le'kwap si'ko'ma hanate a'woka le'ana'ka. a'woka ikiaicetinan teli'tokwin u'kwatonan mo'tsenika sa'l ahnan u-man toknan s'an u'mokanap]a. an u'moikanan s'auwatenapka. lun tem'la koconapka. kuskanan kwa mihatsinam'e yatokanan molimop-ikwin 55 ikunan si' le'nates t'o' ho'i tekan'a le'anaknan t'ehwi'tiwa an paiyan a'uknan iskon animuknan t'ewusuganapki. an t'ewus a'peyeka. uhsona ele~anan si' ya'telka. t'ewap cam'li ito'nan si' hons u'kwai'in'a ke'si le'anigap ta"tcic e'lactogona a'lacina- t'elinan ten'a tec'unapka. huwala tem-la 60 pi'laciwan'i ite'kunacun-al'uki. kwahol tcuhol unam'e an tatcu ciwan'i anela'wa cemap ciwanan anela'wa i'yap ite'kuna'ka. ma i-namilte luka yaiton-e li'I t'o'nawan hecot'akwin t'o'na ho' a'wonaelateka. i'mat kwahol pena te'onaka horn t'on antecemanapka. uhson horn t'on yu'ya.'ana'wap uhs' tse'makunan ho' t'ewanan 65 tekan'a. anela'wa le'kwap ma i'namilte tecukwa yatonan hor women were sitting. At the east I she came to a vacant seat and there she sat down. After she sat down, 1 (45) the Uwanam'i women arose and set down food for her right where she sat. The girl I ate. After she had finished eating she said, "Thank you." "Eat well," they said to her. They removed the dishes and then their chiefs, the Uwanam'i youths said, I "Now, our child, this night, here you have passed us on our roads. 1 (50) This night into a person just like ourselves I we shall make you." So the Uwanam'i chiefs said. "Is that so?" the girl I said. "Very well, go ahead," she said to the women. The women hurried I into the inner room. They took a mixing bowl; they pounded yucca root i and mixed soap suds for her. When the suds rose they washed her hair. They bathed her whole body. (55) They dried her, and put over her shoulder a plain white robe. They tied a tasseled beltI about her waist. "Now this is the kind of person you will be," they said to her. A seat was placed for her in the center of the room | and there she was made to sit down. They prayed for her and taught her their prayers. When this was all finished they went to sleep. [ Next morning, early, after they had eaten, they said to her, "Now we shall go out." Meanwhile I (60) the girl's parents had been searching for her all night. Through the whole village the | bow priest went about enquiring for her. No one had seen her. Her father, | the priest, called Hawk. Hawk came to the priest. He questioned him. I "Now indeed it is true. This day here in your 190 Publications, American Ethnological Society Vol. XV tca'le e'lactoli tcim itiwapa li't yam 1kakwan ikatinan kwai'ika. t'omt ton hol i'kna we'sakaia kwa pa'iwam'e kwai'inan imat holtekwin a'ka. pi'laciwan'i t'elinan ten'a tecuka. le'wi luwala 70 tem'la tecuka kwahol yu'he'totina'man ant'ewako ak-a t'o' ho'na'wan tecun'a. ciwan'i anela'wa le'anikwap ma honkwat holi auwan'a. le'kwanan anela'wa ciwan an kakwan kwai'ika. itulohka tcimna'kwe lo'te'koa a'ka imteainan kwilikaina'na we'tsi lete'koa t'a tern ilulohka. ha'ikana'na t'a ter laleka'koa t'a ter itulo'hka. sic 75 itiwani'hap alnat sic kaitul-u'lapna teala ten'a s'a'nap ta 'tcic uwanam'i a'woka yam tca'le ilapia yam ktakwan s'ukwe'ka. hic awe'luya he'in- kwai'inan e'lactok hic itiwutcu awe'luya s'a'wi - leato'ka. a'wi'keatoka tea koa aneltawa manikakoa a'ne. kwa e'lactokona u'nam'e. pikwe'ika. ikaki'makwin ci'wan an kakwin so i'yap ciwan'i aiyala'ka. si' kople'a tos ulohnan un-al'uka. ciwan'i anela'wa le'anikwap ma i'namilte lew' ulohnan lana ho' t'un-al'uka. kwahol t'om tca'le acena'm'a. e-te lesnapte kwa yu'he'tam'e. hinik hic tcuhol anikwa t'om tca'l'ona holtekwin il'-aka.i a'ma 'o' hor a'suw'ona lwalaci t'o' yatinet'u. luknolon kwahol 85 auwanakwa anikwa anela'wa ciwan'i le'anikwap ma' honkwa'ati ten'at ko'na t'o' peyen'ona ho' yatinen'a t'a luknokon i'te'tcuna'wa house I have passed you on your road. Surely, because you have something to say you have summoned me. I (65) If you let me know that, thinking of that I shall always j live." So Hawk said. "Yes indeed it is so. Yesterday my I child, a maiden, became angry; and just at noon went out from her house here. I It looked as if she had gone out for just a little while, for she was barefoot and wore no robe. But it seems | she has gone off somewhere. All night long the bow priest has searched for her. All over the whole village I (70) he has searched. Nowheres did he get news of her, all night long. Therefore you I will search for her for us." So the priest said to Hawk. "Well, perhaps somewhere I shall find her." I So he said, and Hawk came out of the priest's house. He circled around. At first I he went nearby. He came back to his starting place and a second time he circled around, a little farther out. I And a third time he circled around still farther out. Just 1 (75) before noon he went for the last time, going along the shore of the encircling ocean. Just then I the Uwanam'i women came out from their house with their child. I They came out of a wall of cloud. With the girl in the center they rose on the clouds. I As they rose above, Hawk went along below. I He did not see the girl. He passed through the clouds and came back to Kakima to the house of the priest. | (80) Then the priest asked him, "What have you seen in the world as you went about?" t So the priest said to Hawk. "Yes indeed it is so. Over the whole great world I I have gone around about looking. Indeed your child has not died. Nevertheless, she was not visible. I think someone that has supernatural power has taken your child Bunzel, Zuni Texts 191 honkwat tens hot hor tca'le yalakweiikai. ciwan'i le'kwap so' a'ne. le'tsanici yaton klokci t'on su'nhakanapt'u. anela'wa le'kwanan kwai'inans s'yam kakwin a'nap su'nhap lakhol uwanam'i yam a'teawan e'lacto^ona t'as il'ap u'kwatoka. kwilikana'na hot uwan- 90 amni awwan kakwan t'as e'lactok ant'ewap an tatcu tse'ma'wak'a kwa sic alna'man lesnate t'ekohatip yam tsawak lesanikwaki aktsiki yutso'ya'u. s'pi-laku. a'ma hanat ta lu' yam a'nana kokwa'kwina gakwenikwin t'a lu'u. ciwan'i yam tsawak le'anikwap an tsawak pi']aknan kwa i'tona'man yam ]akwan kwai'inan hot 95 imat yalan kolkwa'kwina kikwenikwin tsawak s'a'ki. hol a'ka.... itiwap ko'ko a'kwina kakwenikwin tsawak te'tcinan hor a'nana ko'na ton t'ewanan a'teaiye? le'awanikwap Wetfsanici ho'na'wan nana. t'oc i'ya? le'antikwap - ma ho' i'ya. - kwato ko'ma. leantikwap kokwa'kwina tsawakona yam kakwin il'ap u'kwa- loo tonan ante'kunanapka. si' lukia yiton'e ho'na'wan nana lil ho'na t'o' awona-elateka. imat kwahol pena te'onak'a ho'na t'o' a'wona-elateka. kokwa'kwina tsawalona le'antikwap ma' i'namilte kwili t'ewana yiton'e horn okina'we imat kwahol kole'ak'a i'wikatiganan yam Makwan t'omt konhol ikna kwai'inan imat 5 holtekwin a'ka lesna te'onak'a ho'na'wan t'on tecunaptunon aki t'o'na hon a'wanauwanan ak' t'o'na ho' yatinekan i'ya. away somewheres. I Speak to my younger brothers the crows. They (85) know how to find anything," Hawk said to the priest. "Very well, is that so? I Just as you have said I shall tell them. And they also will try. I Perhaps somewhere my child has perished," the priest said. "I am going now. Happily after a good day may you come to evening," Hawk said and went out. He went to his house. In the evening, yonder where the Uwanam'i (90) were living, they took the girl in with them again. For the second time I there at the house of the Uwanam'i the girl stayed over night. Her father never slept because of much thought. | So it was that at daybreak he said to his son, I "My boy, awake! Get up! Let us try again. Now go to the house of your grandfathers, the black gods. Now go along," the priest said to his son. i (95) The youth arose, and without eating left his house. Somewheres | in the mountains the boy went to where the black gods had their house. He went along. I At noon he came to where the black gods had their house. "My grandfathers, I how have you lived these days?" he said to them. "Happily, our I grandchild. Have you come?" they said tc him. "Yes I have come." "Very well, come in," I (1oo) they said to him. The black crows took the youth into their house. (1) They questioned him. "Now this day, our grandchild, here I you have passed us on our roads. Surely because you have something to say you I have passed us on our roads." So the black gods said to the youth. "Yes, indeed it is so. I Two days ago, it seems, my sister got angry at something 1 (5) and went out from her house. It looked as though she 192 Publications, American Ethnological Society Vol. XV tsawak kokwa'kwin le'a'wanikwap ma'honkwa'ati. ma' hon i'te'tcuna'wa. honkwat ter hol teap hon auwana'wa. tsawagona o0 le'anikap si' ko'ma hanate li'lkoante hon u'kwe'nan ta"tcic t'o yam kakwin t'os a'nuwa. ko'kwakwina tsawakona le'antikwanan iskon'te yam gakwan u'kwe'ika. yam hic ko'wi ho'i te)ona tem'la u'kwe-nan holno awa'kwe'koa yal'a tem'la ko'kwa'kwin e'lactokona tecunakak'a s'i'wi'atika. 15 ta'tcic tsawak yam lakwin te'tcip an tatcu aiyalaka. kops le'a t'om anhetocnapk? an tatcu le'kwap ma s'a'wa'ka. tomt liI' t'o'na ho' itse'mak'-i'lkokcunaika t'o'na li't ho' yat'inetun'ona horn anhe'tocnan yam a'teawan'te u'kwe'nan s'a'wa'ka. tsawak yam tatcu le'anikwap ma honkwa'ati ma ko'ma ilt hon tse'mak-i'lkok20 cun'a a'wan tatcu yam tcawe le'na le'a'wanikwap ta 'tcic hol iatul-u'lapna tealan uwanam a'wan kakwan e'lactok im'e. lakuol sic a-witen telitan hic awe'luya te'tci uwanam a'wan kakweye. hacina konhol uwanam a'wan yanhakunan cipololon po't'an e'lactokona ikolo'yan u'kwe'ika. s'a'sam'a awe'luya a'wilkeatokap 25 awe'tuya' awikeatolanankwin lwalaci a'te'tcinan i'natinam'e hinik lukno uwanam'i e'lactokona hanlinapka le'tikwan koko a'kwina tern t'a anawanapkii. koko alkw'ina ten hic pikwe'na e't ten tetse'map anikwa kwahol ko'wi t'sanapte ka'kimackona hol tcuwa had gone out for a little while. But it seems I she has gone off somewheres. Because of this, that you may be the one to look for her for us we have picked you. Therefore I have come to tell you of it," I the youth said to the black gods. "Well, is that so? Well, we shall try. Perhaps if she is still living somewheres we shall find her," (1o) they said to the youth. "Very well then, come along. We shall start out from here. Meanwhile you will go to your home," the black gods said to the youth. Then i they went out from their house. Every one of their people went out. I Everywhere in the canyons and on all the mountains black gods searched for the girl. They scattered.! (15) Meanwhile the youth came to his house and his father asked him, "What | did they tell you to do?" his father said. "Well, they went. I They told me to come here to tell you to make your mind easy. They started out from the place where they stay and went," the boy I said to his father. "Is that so? Very well then let us make our minds easy," 1 (20) their father said to his children. Meanwhile I at the shore of the encircling ocean in the house of the Uwanam'i the girl was staying. There I even to the fourth inner room the house of the Uwanam'i was nothing but clouds. i It was packed tight with the breath of the Uwanam'i, full of thick mist [ and there they hid the girl as they came out. And so only the clouds rose. Now the ravens came to where the clouds were rising. (25) Where the clouds were rising the crows came. "I think without doubt I that these Uwanam'i have stolen the girl." So I the black gods said. And Bunzel, Zuni Texts 193 kwahol itehkoa topinthol tcu'lefapte hot hacina al'e lestenapte auwan'a a'ho' ate'onak'a a'wan auwanagaika a'walu'ya. 30 no'milta'tci e't anawana'wapte kwas e'lactogona il'ap u'kwe'na'm'a uwanam'i e'lactol sic a'sam'a te'tci u'kwai'ip ko'lkwa'kwina awe'luya. kwai'inankwin a'te'tcinan t'oms awe 'uya kwai'ilena'koa le'nap u'kwatelnan'te kwa hot e'lactolona una'wam'e. e't awe'luya e't a'ho'i hic li'lkona hon a'ho' a'te'ona lesna a'ho'i 35 lesnapa ho'nawan a'lacina' yace'kona luknoion litowena'we luknokon uwanam'i kapin a'ho'i a'wiyo'ka a'laci luka a'peye'a. ak-a e'lactolona hantinapik. toms aweluya'w ak'a le'na yam kwahol utcun tso'ya yu'lunan hi'nina awe'luya'w ak'a i-limahnan yam pi'nan ak'a te'tci a'ho' a'te'onakia awe'luya- u'kwai'ip latI 40 tema'ai a'wunap pitsemi u'le kapaVanagana hinina i'yetcika he'in kwai'ina hic la'tema'ka a'wunapa fomt lij'aian'e hi'nina a'ho'i ak'a a'waiyutcian'a. hol tcuhol hic hiyawolucna yam t'ewusu il'teman'a ho'i te'onan ulohnakwin an teatcinakwin litokan'a. le'na yam aiyutciana a'ho' ate'onak'a ciwan an tcawe 45 a'tean'te kwa i'witcemana'wa'man ak-a wan a'wat'suman'a. a'wan han'ona yanilolowena'we. ulwat ko'tilea i'yunap atekiien-te kwa yam ko'lea han'i analpenan holtekwin an hakenapkoa kwa lesna i'tse'manam'en yam han'i analpenape'en'te aiyu'aconan kia — now they had guessed it. The black gods surpassed every one. For indeed | they are wise. Anything that anyone has dropped, even if it is a small thing lost long ago, I even one single grain of corn, lying in a tiny crevice, even so i (30) they are the ones to go and find it for them. | And indeed so it happened. But although they guessed it the Uwanam'i did not take the girl out with them, the Uwanam'i girls alone went out. The black gods I went about. They came to where the clouds were rising. Thus they went back and forth among the rising clouds I but nowhere did they see the girl. But 1 (35) the clouds are people, just as we here are people. That sort of people they are. I They are our ancestors, the ones who have died. These are the rain. I These become Uwanam'i, raw people. That is what the old men say. I Therefore they stole the girl. They are just clouds, therefore, i when they put on their beautiful garments, they are just like the clouds. Therefore they just impersonate clouds (40)with their breath, but they are people. And so when | the clouds come out far off, I when we see them they look like wads of cotton wool spread out, all of different sizes. I But when we see a wall of cloud rising close by, then it is like smoke. i For these people are wise. Whoever sincerely believes his prayers in all the country and especially upon his field, it will rain. | (45) For thus are these people wise. Therefore even though these were the children of the priest, they did not love one another, and so they tried them for a while. They hid their sister from them. Even though they used to see her 13 194 Publications, American Ethnological Society Vol. XV 50 iamackona a'wan han'i kwai'ika tekwin hot kwa i'towena'wam'e a'ho'i ak'a e't a'wan koko aklwina te'cunan'te e't uwanam'i a'tsawak e'lactokona hanlinapkoa anawana'we. lesnan'te kwa aUwana 'wam e. sunhap s'ikwalt yam ]akwin a'wi'nan si' kec hon tem'ta a'wi'kai 55 kokwa'kwin'a le'tikwanan ma son teml'a a'wi'ka. kwac hot yu'he'to'nan yo'namka? koko a'kwin'a le'tikwanan i'yantekunacna'we kwa hot tcuwatikol yam unam'e'koa a'pe'ye'a. kwa t'a e't hot acena'm'a tenat imat hot acekat'ap hot tcuwa i'kolowekat'apte t'omt hot tetcin al'uwalat'ap hon auwanawaijka. hot 60 ko'wi hot an sam'e t'san holi an kwahol leanhol ko'wi ts'anapte hot al'ap ak' hon auwana'waljia. kwa e't hot acena'ma. le'wi ulohnan lana tem'la hon ulohnan u'napa a'wal'uka. ten e't hon a'te'tcika teen'te uwanam'i lakwenan'te ten et imokan'a. hanat ko'ma lun tcuwatikol yatinece el i'tse'menamt'u an a'lacina'we 65 ten tenapte ko'lehol yu'he'totin'a. koko a'kwin'a le'tikwanan an alacina'w'ona yatinan kwai'ika. kaki'ma luwalakwin koko kwin-a i'nan e'lactok o'ko' an gakwin te'tcip e'lactok o'ko' an tatcu kokokwin aiyalaka. si hor tca'le koko'na lea? tcimte yaton'e t'on ulohna u'napa a'wal'uka. 70 kwac kolehol yu'he'tonan yo'nam-'a? kwa kolehol yu'he'tonan team'ap kwa t'a al'ol kole'am'eKian'a. ciwani koko kwin'a le'doing wrong I they should not have scolded their sister. They should not have thought of ordering her away. I Now, even though they have scolded their sister, now they yearn for her. I (50) Even though their sister had been gone for a long time, still they did not eat, because they are human beings. But although the black crows were searching for her, the Uwanam'i I youths who had stolen the girl guessed it. And so it was that I they did not find her. In the evening they came back to their house. "Have we all come now?" (55) the black gods said. "Yes, now we have all come." "Did she not Ibecome visible somewheres?" the black gods said. They asked one another. I They told that none of them had seen her. I "But she cannot have died. Because, if she had died some place, even if someone had hidden her. | there would have been some odor around and we should have found her. Or 1 (60) there would have been some little scrap of bone, or some little scrap of her clothing lying somewheres, and we should have found that. So she has not died yet. Over all I the great world we have gone about looking. Perhaps I at that place that we came to, even at the house of the Uwanam'i she may be staying." 1 "Very well, one of you go ahead and tell them. Tell her parents not to worry. 1 (65) For eventually she will appear." So the black gods said. I They went out to tell her parents. The black gods came to Kakima village. They reached the house of the ones who had lost their girl. I Then the father of the lost girl Bunzel, Zuni Texts 195 anikwap ma inamilte luka yaton'e le'wi ulohnan lana tem'ta hon unalpa a'waluka. kwahol tom tca'le acena'm'a. kwa hot kowit'apte an a'e wo'yam'e. kwa hot kowit'apte an sam'e ts'anapt'holi kwa hot al'am-e. kwa hot suskhol kwa hot we'ma ho t'om tca'l'ona ela 75 leantin-al'ukoa team'e. ten e't liwanem alahoankwin tahna ki'atul-ulapna tealan uwanam'i a'tsawak kakwenian ten e't imokan'a t'omte lesnapte kokona le'a t'on auwana'wa. iskon i'mun ak'a kwa kak'i litonan i'nam'en'te icaltema lopiot'iye. kokolwin'a an e'lactok o'koa le'anikwap ticomaha' ma hinik i'namilte lesna tekan'a. ma so ak'a lit hor tca'le kwai'ikatekwin lito ipalto'ka. t'ewana'kona hacinakona pot'in'te kwa hokantikol a-witelakwina'ma. ciwan'i le'kwan kokona lea'ap ilt eledan'a le'kwap ma is cunteka an paiyatamu kakwen'ona lukniakon ton yatine'na'wap luknokon to'onawan tecuna'wa. koko kwina an e'lactok o'koa le'anikwap 85 ma hinik i-namilte lesnat'ap ele^an'a. le'kwa ma lesna tekan'a. ten'at le'kon t'on a'penuwa. hos a-ne. felinan lko'kci ton a'want'ewat'u le'a'wanikwanan koko Kwin'a kwai'inam s'yam kakwin a-nap ta-tcic tse'mawal^a kwas 'a ya'tetna'man ant'ewakia. tcimhol telkohati a'wan tatcu yam tsawak t'as lesanikwaka 90 aktsiki temc t'o al'a? hana yu'tso'ya'nan t'a lu. hanat paiyatam asked the black gods, "Now my child, I how was it this day when you went about looking over the world? (70) Did she nowheres become visible to you? For even if she did not appear to you, I nothing will happen to you because of it," the priest said to the black gods. I "Yes indeed it is so. This day over the whole wide world we I have gone about looking for her. Your child has not died. For not even a little I drop of her blood is lying on the ground. For not even a little fragment of bone (75) is lying any place. No coyote or other wild beast I is dragging about the body of your child. Probably yonder to the south I on the shore of the encircling ocean in the house of the Uwanam'i youths she may be staying 1. So it is that somehow you may find her there. Because she is staying there I the rain never comes, although the sky is always full of clouds." So the black god | (80) said to the one who had lost his daughter. "Alas, I think indeed it must be so. I That is why, just when my child went out from here, the rain ended. Every day, I although the sky is full of clouds, nowhere does the rain come to earth." So the priest I said. "Perhaps somehow it may be all right," he said. "Well, I if you tell those who live at Cuntekii, Paiyatamu, they (85) will look for her for you." So the black god said to the one who had lost his daughter. I "Well, I think indeed it is true that that way will be best," he said. "Well, so let it be. f So you will talk to them over there. Now I am going. May you all pass a good night." | So the black god said to them, and went out again to his house. I And again, because of great thought, he passed the night without sleeping. I 13* 196 Publications, American Ethnological Society Vol. XV kakwenikwan yatine'ce t'a ikina tecuna'wa. an elactok o'koa yam tsawak le'anikwap tsawak pilaknan i'kwani'leyenan t'as iyo kwa i'to'na'man cuntekaiakwin a'ka. isko te'tcinan ko'na t'on t'ewanan 95 a'teaiye tsawak le'kwan-kwato. ke'tsanic'i i't'inaka. t'one a-wia? le'anikwap tsawak i'muka. paiyatam a'wan mosona aiyalaka. si' luk yaton. ho'na t'o' li' a'wona-elateka. i'mat kwahol piena te'onak'a li'I ho'na t'o' a'wona-elateka. paiyatamu a'wan mosona tsawak'ona le'anikwap ma i'namilte li'I kaki'ma hon 1oo luwalaye. lakfap ha'i t'ewan horn okana' yl'ona yam hecot'an'an i tomt ton hot lestena kwai'inan kwa hokanhol i'na'map li'I ho'n a'wan anela'wa tecuka i'natikap t'a li' tecukwa yaton kokwa'kwin'a yam hic ko'wi kakwen'ona tem'la tec'unapka. tern fa a'wan i'natika. e't kwa t'a hol acena'ma le'tikwapte kwahol 5 yu'he'tam'e ak'a t'a tona hon a'wanawanan aka t'a ho' t'o'no yatinekan i'ya. tsawak le'kwap ma honkwa'ati tenat hon i'te'tcuna'wa. honkwat itt hon hot auwana'wa. hompic kwa ten' hon auwana'wam'en t'a lal fo'na hon yatinena'wa. tenat yam t'o) kakwin te'tcinan le'nate yam t'o' a'lacina- yatinen'a. cuntekai'a 10 tsawakona leanakap ma honkwa'ati. - e' le'na tekan'a. t'on tse'map i'ko'kcun'a. honkwat t'on a'halowil'ap hot yu'he'totin'a. paiyatam'u a'wa mo'sona tsawakona le'anikwap ma honkwa' 90) Just at daybreak, their father again said to his son, I "My boy, are you still asleep? Come, wake up! Now go again to the house of Paiyatamu | and tell them that they should look for your sister." So the one who had lost his daughter I said to his son. The boy arose and dressed himself and again, poor thing, Iwithout eating went to Cuntegaia. When he came there he said, "How have you [ (95) lived these days?" the boy said. "Come in. Happily, be seated. Have you come?" they said to him. The boy sat down. The chief of Paiyatamu asked him, " "Now this day here you have passed us on our road. Surely because you have something to say you have passed us on our road." So the chief of the Paiyatamu | said to the boy. "Yes indeed it is so. Here at Kakima we I (100) are living. Three days ago my youngest sister went out from her house; it seemed but for a little while. But she never arrived at any place. I Hawk has looked for her for us and he failed to find her. And again yesterday the black gods, I every one of them, went to look for her. and they also I failed to find her. 'But probably she has not died,' they said. (5) But nevertheless she has not appeared. Therefore we have been thinking of you. And so I I have come to tell you about it." So the youth said. "Well, is that so. Well then, we shall try. I Perhaps indeed we may find her or else, if we i do not find her, we shall tell you over there. So now, when you | reach your house, you will tell this to your parents." So the Cuntekaia I (o) people said to the youth. "Well is that so?" "Yes. So be it. Make your mind | easy. Perhaps if you are lucky somewhere she may appear." | Bunzel, Zuni Texts 197 ati ko'ma so' a'ne. yaiton ko'kci ton su'nhakiinapt'u. le'kwanan kwai'inan skalt a'ka. yam lkakwin inan lakol cuntekaia ko'lehol an hetocna'koa 15 yam tatcutap yam a'wokana' yat'ine ma honkwa' ati hon tse'mai'-kokcunapkia. honkwat i'namilte hol yu'he'totinan lacik yam tcawe le'anikwap ta'tcic cuntekaia paiyatamu a'wa moasona si' hana' ko'ma teat'u ke'si. tcuwati ko'na ho'na'wan t'eapkuna t'owa ciwan an tca'l'ona tecukap el'ekiana? paiyatamnu a'wa 20 mosona le'kwap ma aki' ho'nawan t'o mo'si'ye kole'a t'o' penap isnoldo tekana. le'anakap ma imat ak'ap luk pulaka luptsina luk mo'siye lukon tekan'a le'kwanan yam cohkonan luptsina ahnan yam teckwan ye'lanan yam cohlkonan pu'ap pu'laka luptsina kwai'inan a-wan onealan a-na pulaka i-munan lesnol cope'- 25 akan pou'ap si lukia yaton'e hor tca'le li' kiaki'ma t'owa ciwan an tca'le o'koa li'wanan hol alaho katul-ulapna tealan hol uwanam'i kakwenan i-me le'anakan'ona t'o' tecukan'a paiyatamu pulaka le'anikwap lahiki. a'witenikan i'tulohnan skwai'ikii. ta'tciman'tes lehol uwanam'i a-wan kakwin a'ka. 30 ta"tcic uwanam'i ewactok yam hantinapkoa e'lactokona il'apa t'as u'kwe'ika. hacina ko'ma lo'lipiotikap pulaka ulohnan tem'la a'witenakan i'tulohka. kwa hol e'lactogona u'nam'en ilwalt i'ka. So the chief of the Paiyatamu said to the youth. "Well, is that so? | Very well, now I am going. After a good day may you come to evening," he said I and left. He came this way. (15) When he came to his home what they had told him over at Cuntekaia I he told his father and his sisters. "Well, is that so? We have made our minds I easy. Perhaps it is indeed true that somewhere she may turn up." So the old man i said to his children. Meanwhile at Cuntelaia, the chief of the Paiyatamu said, I "Very well now, come on. Let it be now. Which one of our children! (20) had better look for the Corn Priest's child?" the chief of the Paiyatamu said. "Well, since you are our chief, it shall be just as you say," I they said. "Well, it seems, since this yellow butterfly i is the chief, it should be he," he said. He took his yellow flute I and standing beside his altar blew upon his flute. A yellow butterfly (25) came out (of the flute). The butterfly alighted on their cornmeal road and there I sat fluttering his wings. "Now this day, my child, the Kakima Corn Priest's lost child stays yonder on the shore of the south encircling ocean, in the house of the Uwanam'i, I so they say. You will look for her." So Paiyatamu said to the butterfly. | He flew off. Four times he went around and then went out. Straightway I (30) there to the house of the Uwanam'i he went. Meanwhile the Uwanam'i girls again went out with the girl whom they had stolen. | The sky was packed tight with clouds. The butterfly encircled the whole world I four times, but nowhere did he see the girl. So he came back. I 198 Publications, American Ethnological Society Vol. XV yam kakwin cuntegaiakwin i'yap iskon aiyalatinagap kwa 35 ko'lehol yu'he'tam'ona pu'laka lienap ma ko'ma wan e'lactok o'ko an a lacina'ona ya'tinena'wa. ter tfa tewa ya'tonan hon i't'etcuna'wa. paiyatam a'wan mosona le'kwap a-wan suwe e'lactok o'koana a'lacina'ona yatine'kan a'ka. kaki'makwin inan ciwan an kakwan paiyatamu kwatonan ko'na t'on t'ewanan a'teaiye horn 40 a'tatcu hom a'tsita le'a'wanikwap ke't'sanici ho'na'wan tca'le. t'oc i'ya? it'inaka. lea'nakap sri'muka. san e'lactok o'koa s'ite'kunaka. ma luka telinan li'l t'o ho'na a'wona-elate'ka. koko'na le'a t'ona'wan t'eapkunan holno ulohnan u'na-al'uka. ko'lehol peyekoa uhsona ho'na t'o' a'yu'ya'kap uhsona aiyu'ya'na 45 hon t'ewanan a'tegiana. le'kwap ma' i-namitte kwa ko'lehol hol yu'he'ton' team'apte tem t'a t'ewanan ya'ton. hon ite'tcuna'wa. paiyatamu a-wan mosona ko'lehol peyekoa an e'lactok o'koa a'tinapap ma honkwa'ati lesna hon tse'makwiP ko'kcuna'wa. ci'wan'i le'kwap e- le'na tedan'a. hos a'ne tsawak le'kwanan kwai'50 inans yam cuntegaiakwin a-nap t'as tomti leste'na e'lactok'ona a'lacina' ant'sumehna a'want'ewaka s'yuaco-ten'antiha kwa ka'ki el hol i'towena'wam'e kwa kalki el hot ya'telna'mia yu'acowak'a. t'ewap t'as paiyatamu a'tsawak yam pulakga itohpanahna iyama55 kwin ulohn il'ona kwai'iana'ka hic ta"tciman'te puluki itohpanahna lehol iyamakwin tahna wans hic ye'maia. ta"tcic lakuWhen he came to his house at Cuntek'aia, there they questioned him. (35) The butterfly told them how she had nowhere appeared. "Very well, then, I let us tell the parents of the lost girl. Again, tomorrow, we | shall try," Paiyatamu chief said. Their younger brother I went to tell the parents of the lost girl. When he came to Kakima, I Paiyatamu entered the house of the priest. "How have you lived these days, my I (40) fathers, my mothers?" he said to them. "Happily, our child. | Have you come? Be seated," they said to him. He sat down. Then the one who had lost his daughter I questioned him. "Now this night here you have passed us on our road. I In what fashion has your child gone about looking over the world? Whatever he has told you, that you will let us know. Remembering that (45) we shall always live." So he said. "Yes, indeed it is so. Even though she did not appear anywheres, yet again tomorrow we shall try." ' What Paiyatamu chief had said I he told the one who had lost his daughter. I "Well, is that so? Thus we shall make our minds easy," I the priest i said. "Yes, so be it. Now I am going," the youth said and left 1 (50) and went to Cuntegaia. And eagerly hoping'for just this the girl's I parents passed the night. They were worn out with loneliness. I They could not eat well and they never slept because of their loneliness. And again next day the Paiyatamu youths brought out their many coloured butterfly, (55) he who holds the world above. And Bunzel, Zuni Texts 199 hol uwanam'i e'lactok'ona il'apa t'as u'kwai'i. sic aweiluya he'in kwai'inan itiwutcu-kwai'i. tern kwa holomac a'wilkeatona'man pulakia ke'la laku lehol hic a'po'yakwin i'tiyula'up tcim yalu lo'li poat'igap lak1antapte pulaka tuna-panirna e'lactoklona u'naii. 60 hic kohol an uk^haiyan lacow'ona hic kohol awehluya'wanan koskwap u'nan e'ha! ma laku t'o' inatinam'e tekan'a. pulaka le'kwanan tcims pani'ka. sic ace hecina pulaka pani'ka. yam ukahaiyan u'na1ka tekwin i'muluktana pani'kanan e'lactok'ona yaktoka. ciwan an e'le to' li utce. le'anikwanan yakto'hap 65 ta"tcic cuntekaiya pulaka hic ko'homacko-na ukwe'ika. hic tcoyikitin i'keatoka. e'lactoklona s'yafenapka. s'ilapa pani'ka. s'an kakwin ilwalt il'apa a-wi'ka. le'na ino'te teatili. THE BOX BOAT (7). 70 sona"tci so'nsti ino'te ma-tsakai luwalap t'owa ciwan an tsawa] hic cocli. yam kwanlea tem'la tosonan yam takuwetfap yam satowe yam awekliwe sic ftomi yo'ia. an tatcu anape'ye iteh-kwai'ikiika. si' t'a tenat tfo' kwa yaiyu'ya'nam'e kwa ftom tse'makwin alaii ho' tewuko'liamegaina le'anikwanan tenat hol le'wi luwala' ya'tci 75 hol tcu ele le'kwan t6o' al'una le' anikwanan gapnan iteh-kwai'iia. straightway the many coloured butterfly [ went up far into the world above. Meanwhile, yonder, the Uwanam'i again went out with the girl, a great wall of clouds I rising, and she was standing in the center. They did not rise very high. | The butterfly had first gone up and stood against the dome of the sky. Then afterwards [ (60) the sky filled with clouds. The butterfly was there ahead of them and looking down he saw the girl. I Just the tip of the downy feather in her hair peeked out between the clouds. I He saw it. "Aha! There's no doubt that now you are there!" the butterfly said. Then he descended. The butterfly descended very rapidly. Stretching out his wings above where he saw the downy feather, he descended, | (65) and struck the girl. "Priest's daughter, you are in here!" he said to her, and struck her. j Meanwhile from Cunte]aia many butterflies came forth. i They flew up in a swarm. They seized the girl and took her down with them. [ They brought her back to her house. I This happened long ago. THE BOX BOAT (7). Long ago in ancient times the people were living at Matsaki. The chief priest's son I was a great gambler. He lost all his clothing and his beads and his earrings I and his fields. He lost everything. His father scolded him. He threw him out. I "It can't be helped. You 200 Publications, American Ethnological Society Vol. XV isnol alu'ya. su'nhap ikwal i'nan mu'lol hepokanan ant'ewacleik t'ewap an a'wokana-we holtikol yalaconan kwai'ip yam gakwen kwatonan ki'l ahnan kwai'inan t'ewankwin tahn a'ka so 1apteala ten-a polapofi a'naiye. pola kum lana elakwin te'tcinan aptsika. aptsinan ko'kcunan i'tcunan yamanan hi'nina kume t'sina'nan apt'sila. apt'sinan he'pliia. he'plinan lepkoskwiw acka leploskwi' elekanan ya-tcilatean t'am'e koskunan ye'maknan yam kakwin kwatonan hanela hanlika. hepalan acnan tcukin85 a'pala acnan kwai'ika. yam kum alkwin te'tcinan t'opaka lem'koskuhka. kwatoka. kwatonan lem'koskuka. Iaptealan al'ap inalilitiiaka ponol a'ka. ponol a-nan kawionan t'sopa kwatoka. kwatonans kaial a'ka. hol te'tcip yato-kwai'ip yam a'a'an tam'e koskwihnan i'ton a'ne. 90 a' - ne. itiwap t'a i'to. t'a su-nhap ta i'to. lesnahol a'ne lesnol kaial a'ne a - a'ne lakhol akw i'lohnakwin te'tcip an hanelan t'en'aiye ke'si. leskwanan helu hapa! tcimi so' o'ceman acen'a. le'kwan a'ne. ti'comaha' mahonkwa lol tcuhol i'mokan'a? ama ho' we'atcot'u le'kwanan yam a'an t'ame koskwihnan t'una-kwai'inan 95 we'atcoka. oh - le'kwap ta-'tcic ne'we'kwe tsawak aitsikana'have no sense! Because of your doings (75) I will not be poor," he said to him. "It can't be helped. Now you will go about in all the village branches I to whomever you choose." Thus he said to him. He whipped him and threw him out. So he wandered about there. Every evening he came back and slept in the dirt ovens. I His sisters went out visiting somewhere. Then he went into his house, took an ax and went out towards the east. (80) Along the bank of the river was a row of cottonwoods. He came to a large cottonwood log standing upright I and cut it. After he cut it he smoothed it. He lay down and measured off his height on the log. I There he cut it. After he had cut it he hollowed it out. After he had hollowed it out he made a wooden cover. | When the wooden cover was ready he plugged the knot-holes with sticks. Then he went up [ and entered his house. He stole provisions. He made a package of paper bread and a bundle of sweet cornmeal. [ (85) Then he left. He came to where his log was lying. On one side [ he took off the wooden cover. He entered. And after he had entered he put on the cover. It was lying on the bank of the river. He shook it and it rolled over. It rolled over into the river and dropped in with a splash. After it had dropped in, it floated away. IAt sunrise he had come somewhere. Then he took out the wooden plug from the hole and went along eating. (9o) So he was going along. And at noon again he ate. And in the evening again he ate. That is the way he is going. So I he was floating along. So he was going along. He came to a winding canyon and now his provisions I were all used up. He said, "Now I've done it. Now I am going to starve to death." I So he said as he Bunzel, Zuni Texts 201 koa hol al-u'ya hatia-nan he - tcuwapi? le'kwap ta kwil-ikana'na we'atcoka. oh - le'kwap gaptealakwi lanakwe-na pani-^akia kawionkwin te'tcip ho - le'kwap is hol ku'telilona i-tulapka. ko'wi tanhol inan oh - le'kwap he' ma ima' tcuho t'o' utce' le'kwanan gawi'na-kwin i'pulahina kwatoganan kum'e ya- 100 tenan kaiyahka. Raiyahnan leskwanan tcuwatci t'o' tegan'a? le'anikwap ho'o ho' utce le'anikwanan ishol a'l ahnan lemkoskwin yaktoha le'anikwap a'l ahnan yaktohap yaltihka. yaltihap tsawak kwai'ika. tsawak kwai'ip lesanikwaka ti'comaha' hor tca'le holtci to' a'ne? le'anikwap lehol su'nhakwin tahna ho' a'ne. horn 5 hanela t'en'anon'ak' ho' we'atco'ya le'anikwap si'ana ko'ma hor gakwi le'anikwanans s'il'-a'ka. lu'ganakwi il'i te'tcika a'tci kwatoka a'tci kwatop ho'i pat'iye. t'opakan a'wotsi t'inayalto a'nap t'opaksn a'woka t'inayalto a'nap a'tci kwatonan hor a'tatcu hor a'tsita horn tcawe ko'na ton lo fewanan a'teaiye? - et'sanici ho'na'wan tca'le t'oc i'ya? it'inaga. i'mu le'anakap i'muka. ne'we'kwe leskwanan hanate ho' tca'l auwaka. iskon a'woka Yapat'unapka kayusutip an u'molana'4a. auwatena'ka hin tem'la kocona'ka. koco'naknan kusap mi'to'ka. went along. "Alas, maybe someone is living around here. Perhaps I I might call out," he said. He took out the wooden plug from the hole and looked out. i (95) He called out. "O-o-o-o-o-h!" he said. Meanwhile Newe'kwe youth was walking around by a waterfall. I He heard him. "Hey! who is that?" he said. Then again the second time I he called out. "O-o-o-o-o-h!" he said. He came running down the river bank. He came to the river. "O-o-o-o-o-h!" he said. There he came around from behind the high bank. After he had gone a little way, "O-o-o-o-o-h!" "Hey! Perhaps someone I (100) is inside," he said. He jumped into the river and seized the log, I (1) and took it out of the water. As he took it out of the water he said, "Whoever may you be?" | he said to him. "Why, I. I am inside," he said. "Pick up a stone somewheres and strike the wooden cover," I he said to him. He picked up a stone, struck it, and it opened. When it opened the youth I came out. As the youth came out he said to him, "Oh dear! my child, (5) which way are you going?" he said to him. "Yonder to the west I am going. But my I provisions are all used up, so I called out," he said to him. "Very well, come, I let us go to my house," he said to him, and took him with him. He came with him to Ash-Spring. They entered there. When they came in it was full of people. I On one side the men were sitting on the ledge and on the other side the women were sitting along the ledge. j (10) As they came in he said, "My fathers, my mothers, my children, how have you I lived these days?" "Happily, our child. Have you come? Be seated." I "Sit down," he said to him. He sat down. Newe-kwe said, "Hurry, I I have found a 202 Publications, American Ethnological Society Vol. X V 15 i'tolana'ka. i'tokat'ap lesana'ka si' ho'na'wan tca'le luka yaton'e ho'na'wan hecot'akwi t'o' oneal i-aka. kwako'tci kole'al teonak'a t'o' holkon a'ne? le'anagap ma i-namilte lakuhol itiwana ho' teaka. ho' tosona-t'eij'k ho' tosona-t'en'ap horn a'acina' horn gapnan hor iteh-kwai'ikika. lehol kaliciankwin tahna ho' oneal a'kaka. 20 horn hanela t'egkia. horn hanelan t'enan ho' ak'a we'atcop hor luk auwaka. le'kwap hayi ho'na'wan tcale kwa la'kima t'o' a'cukwa le'anaknan uhsite t'elinan otapka t'elina-tewaka tfewap cam'li pu'ana'ka. iskon ant'ewaka. awitenakan ant'ewap cam'li mi'to'ka mi'to'knan 25 cesatopnan kis ula takupnan sato' pikaiapnan satopnan t'siwulapcelkanapnan t'una'konan t'sinaknan auwati'kona t'sinaknan tanin uknaknan pilan li'an pilaknan an onea mu'lonan uknaknan okcik we-takuknan si' si' ho'na'wan tca'le ho'na'wan icoyalanan akii t'o' a'nuwa. leanakap mahonkwahati ko'ma so' a'ne. horn a'tatcu 30 horn a'tsita t'on ketfsanici t'ewanan a'teat'u le'kwanan elemakup auwakona il'-a-ka. an lelonalkwin te'tcinan lelonan kwatop analtunan iteh-kaiaka kaian a'ne. child!" Then the women put on water. When it was just getting lukewarm they made soap suds. They washed his hair. They bathed his whole body. When they had bathed him they dried him and did up his hair in a top-knot. I (15) Then he was given to eat. After he had eaten they said to him, "Now, our child, this day | to our house you have made your road come. Because of something wrong you were going away somewheres?" they said to him. "Yes, indeed it is so. Yonder at Itiwana I lived. I Ilost all that I had. After I had lost everything my parents t whipped me j and threw me out. Over to the west I made my road go. i (20) I used up all my provisions. When my provisions were all used up I called out [ and this one found me." So he said. "Haiyi! Our child. This very day you I may not go," they said to him. That same night they made him dance. They stayed up all night. Next i morning he was initiated. So he stayed there over night. Four times he stayed over night. Then in the morning they did his hair in a top-knot. After his hair was done (25) they tied cornhusks over his ears. They put many strings of beads with earrings hanging from them close around his neck. They put earrings in his ears. I They painted concentric circles around his eyes and around his mouth. 1 They gave him a wand. They put on him a blue breech-cloth. They gave him a ball of cornpollen and hung a rabbit's skin around his neck. "Now, our, child, with our good wishes (?) i you shall go," they said to him. "Is that so? Very well then, I am going now. My fathers, 1 (30) my mothers, may you always live happily," he said. He arose. The one who had found him went with him. He came to where his box was lying. He entered the box and the other closed it for him. Then he threw it into the river. It floated along. I Bunzel, Zuni Texts 203 hol te'tcip itiwap yam acowan altinan t'una-kwai'ip itiwap ito'nan lesna a'ne. hol te'tcip sunhap i-tonan laian a'ne. a'witen yato-we a'witen telina'we aaian a'ne hol te'tcip yatokwai'ika. 35 s'a'ka.... luwala'kwin la'tekanan leskwanan ana ho' tcuwehol tecut'u le'kwanan tenaka. ti ta pu'na ti ta pu'na kucaile paiyatyam'u he he he he hai hai hai hai hai 40 le'kwaka ta 'tcic ko'witean ewactok a'tc ehe koco'ye'a. lalikan tsipolo ewactok a'tci yam lihe- loco'ye'a kutelap i'tulapnan fa tenaka' ti ta pu'na tita pu'na kucaile paiyatYam'u 45 he he he he hai hai hai hai hai le'kwap ewactol a-tc hatiawa' hayi ha tcu'wap we'atco'ya? hapic tene'aci? a'tci le'kwap ko'wi tean kum i'nan t'a tenaka. At noon he had come somewhere. He opened his window and looked out. It was noon. I He ate. So he was going along. In the evening he had come somewhere and again he ate, floating along. For four (35) days and four nights he floated along. When he had come somewhere the sun rose. I So he went. He was approaching a village. "Now let me | look for someone," he said. He sang: Tita puna Tita puna Tita Bina northwest Kucaile Paiyatamu (40) He he, he he, hai, hai, hai hai, hai!l So he said. Now a little ways off, two girls were washing dresses. And a little farther on, I two Mexican girls were washing their old rags. As he went around the high bank I again he sang: Tita puna Tita puna (45) Kucaile Paiyatamu He he, he he, hai hai, hai hai, hai! So he said. The girls heard him. "Hayaha! Who is calling out? | Or is he singing?" they said. As the log came a little nearer he sang again. I 1 The song is said to be in the Keresan language. 204 Publications, American Ethnological Society Vol. XV tita pu-na tita pu'na.o kucaile paiyatYam'u, he he he he hai hai hai hai hai le'kwap tsipolo a'tc hatia'nan a'tc i'ka ewactol a'tci kum'eyatenan a'tc gaiyahka. konant hol a'tci kaiyahap tsipolo ewactok a'tc i-ka. a'tc inan kwa'pi le'kwap ma luk Rum'e holon tene'a 55 homic koye'a homlpic we'atco'ya a'tci le'kwap tsipolo ewactol a'tci leskwanan mac el'ea? ma el'ea ama tena'u hapic kone hapiic we'atco e'lactok le'kwap tenaka: tita pu'na tita pu'na kucaile paiyatYam'u 60 he he he he hai hai hai hai hai le'kwap hiya hito le'kwaka. le'kwap islkon i'cemaganapka. a'ho' ewactok a'tci topakeatip tsipolo ewactok a'tci topakeatip i'yanacna'ka. t'oms i'yanacna'ka. t'oms tepoalaniktela. awana kalitcic ho'na. hon kaiyahkia. - ela 65 ho'na le'tikwanan sic a'yu'te'tcika. i'kwilimakte i yu'tetcikanapka. i'yu'te'tcigiinan ewactok a'tci leskwanan hiya ana hom seto'u. hon iyalicna i'seto'na a'wa'nuwa. tena tcuhol t'sumetun'ona' te'Tita puna Tita puna (50) Kucaile Paiyatamu [ He, he. he he, hai hai, hai hai hai! The two Mexican girls heard him and came. The girls seized the log I and took it out of the water. They could hardly lift it out of the water. Then the two Mexican girls I came. "What is it?" they said to them. "Why, this log is singing | (55) or else it is crying, or else calling out," they said, The Mexican girls I said, "Is that right?" "Yes, that's right. Now go ahead, sing, or else cry, or else call out," the girls said. He sang: Tita puna Tita puna Kucaile Paiyatamu (60) He he, he he, hai hai, hai hai hai! ] So he said. "Now listen to that!" they said. Then they quarreled about it. The two Indian girls were on one side I and the two Mexican girls were on the other side, and they pulled at the log. I They almost fell over backwards. "Get out of the way! It belongs to us! We took it out of the water!" "No, (65) it's ours!" they said. So they got very tired. On both sides they made each other tired. I When they all got tired the two girls said, "Oh dear, put it on my back. I Let us take turns carrying it and go Bunzel, Zuni Texts 205 tcikap an teyan'a a'tci le'kwap si' ko'ma inamilte le'tikwanan ewactolk a'tci isetokla. notekla s'a'tc seto'ye. koaw a'tc a'kap tsipolo ewactok a'tc i'seto'ka. tomt ko'w a'tc ai'ap a'tc i'seto'hap 70 yam acowan t'am loskwihnan t'una-kwai'ip tsipolo ewactok a'tci hic a-tc ekaokci. a'tc e'lomomona lal a'ho'i ta"tci a'tci ci'kanaiye. kwa a'tc hic hol ko'kcam'e lesn awwu'nan t'am koskunan i'seto'iap inalihie'a. kwa holomac set-a'nam'ka. etcelpatika. etcelpatip a'up tsipolo elactok i'seto'up yucana tcupatciya kwa yu'ktam'e 75 set-a'ka. a'tci yam lkkwin seto-te'tcinan a'tcia tatcu kwai'inan kop leak'? hokan ton kum'e set-i'ya? a'tcia le'anikwap holon tene'a hompiic loye'a hompic we'atco'ya. makwac ama tena'u tat'cat kone tatfcat we'atco hapiic kop t'ikwe'a? tenaka. so tita pu'na tita pu'na kucaile paiyatYam'u he he he he hai hai hai hai hai le'kwap he.... hi-to. hic tso'ya peye'a. hol lana te'tcip hon ali-a hewicna'wa. le'tikwanan yam tekwanan elulanan u'kwatonan 85 i'towenapka. i'towena'wap a'fsan a'te'ona u'kwai'inan i'kocna And whoever is the strongest I and gets it there, it will belong to her," So they said. "Very well, that is true," they said. I The two Indian girls put it on their backs. They were carrying it upside down. After they had gone along a little ways, (70) the two Mexican girls put it on their backs. After they had gone just a little ways they took it from their backs. I He took the plug out of his window and looked out. The Mexican girls I were beautiful girls. They were white as snow. And the Indian girls were dark. I They were not very pretty. After he had looked at them he put the plug back in the hole. When they took him on their back | he shook himself so they did not carry him very far. Their arms got numb. When they got numb (75) they put him down and the Mexican girls carried him. He stayed quietly against their backs. It was not heavy | and they went carrying it. I When they reached their house their father came out. "What's that for? Where did you get that log you are carrying?" he said to them. "Well, either it sings, I or else cries, or else calls out. Now go on and sing, or else, I (80) cry, or else call out, or else what is it you have to say " He sang: I Tita puna Tita puna Kucaile Paiyatamu He he, he he, hai hai, hai hai hai! So he said. "Now listen to that! He talks nicely! When our feast comes | (85) we'll make money with it," they said. They set it up in their yard, and went in. I They ate. While they were eating the 206 Publications, American Ethnological Society Vol. XV a'wulacop yato'kan katna'wak'a kume kusnan oj'oka. o'kop a't'sana unulaptcona'wap tsawak el-ule. t'siwulapcelnaia no'tekl el-u'le. no'tekl el-ulap a't'san u'kwatonan lestikwanan tcuwakon 90 utce kumana. - mac el'ea le'kwap elea t'siwulapnapa pilan li'ana kutciye. t'a okcik we-takuye. le'tikwap kakwen'on i'gacetinan u'kwai'ika. ukwai'inan un-ulaptconapka. o'konan tetunan kwatop aiyulacina. he - hi'to le'tikwanan hana ki'l aha. le'kwap a-wan tatcu kwatonan li'l lea kwai'ika. o'konan kwatokanan hokantikol 95 as'elup le - kwi. kum i'cokwilka. tsawak kwai'ika. ti' hai t'oc utcuka? le'anakap e- le'kwap il'ap u-kwatoka. iskon tsawakon i'tol'knaplka. si' ho'na'wan tca'le luknianan t'o' tse'mak-t'elakwikan'a. le'anakap iskon tsawak i'tahda. tsipolo ewactogon a'tcia yil'uka. lesna teaiye. holomac tewap kwahol 100 i'ya'se i'to'nan kwas alimana'ma. kwa alimana'men t'elap ewactokz i a'tc alap makaiakwin tahna aho'ite luwala'kwin a-ka. te'tcip kwatoka. kwatonan hor a'tatcu horn a'tsita hom tcawe ko'na t'on t'ewanan a'teaiye? - get'sanici i't'inaka. le'anakap i'mup s'an wo'latika. 5 na'le cilea'we hewe a'woalatilap i'to'ka. eletokn i'to'nan s'ant'ewaka. tewap cam'li pilaknan s'a'kai. tsipolo dakwenikwi te'tcip children came out and were playing I around. In the heat of the sun the dry log cracked. When it cracked I the children ran around looking in. "There's a young man standing inside! He is striped all over! He is standing upside down!" ] While he was standing there upside down the children went inside and said, "Someone I (90) is inside that log!" "Is that true?" they said. "Yes, he is striped all over and is wearing a woven blue breech-cloth I and a rabbit skin around his neck," they said. The people in the house rushed i out. As they came out they stood around looking in. They looked through the crack. I He looked respectable. "Now look at that!" they said. "Go on, get an ax!" they said. Their I father went in and came out with an ax. He put it in the crack and somehow I (95) pried it open on one side. Crack! The log split in two and the young man came out. 1 "BWell, were you inside?" they said to him. "Yes" he said. He went in with them. They gave the youth something to eat. "Now, our child, these will be your loved ones," they said to him. So the youth married them. He lived with the two Mexican girls. Thus they lived. For a long time 1 (100) they ate some kind of hot stews. He did not like them. And because he did not like their food, at night, when the two girls ( (1) were asleep, he went to the south to the Indian village. When he got there he went in. He went in and said, "My fathers, my mothers, my children, how have you lived these days?" "Happily, be seated," they said to him. He sat down. They set down food for him. (5) Venison stew and paper bread they set down for him. He ate. After he Bunzel, Zuni Texts 207 an a'woy a'tci leskwanan hokam to' i'ya. el'a ho' kwai'igan a'ka. le' a'tci anikwap lesnahol teaiye. lesna eletco'ya t'eap tsipolo ewactok a'tci i'pisatiki. a'tc utcuka. t'opa teli'tokwi utcuknan hacin an latsin kwai'iikp telap 10 iyam acowakwin yam t'anin ela'nan kwai'inan a'lk. a'ho'ite luwalakwin te'tcinan kwatonan hor a'tatcu hor a'tsita hor tcawe ko'na ton t'ewanan a'teaiye? Yie't'sanici le'anikap i'mup i'to'^kna'ka. i'ton tcunap le- wo'la'tikap leskwaka si hor a'tatcu hor a'tsita horn tca'we luka t'elinan t'o'n ho' tet'unakaina le'- 15 kwanan kwai'ika. yeliala'nan t'ewankwin tuna yeliala'nan si' horn a'tatcu luka t'elinan'e kal horn t'on ona-elatena'wa. le'kwanan yam t'ani'n tahkanan ha - hai hai hai hai le'kwap ne'we-kw' a-witelki. mikayut'ap mo'tealat'ap melu-natap mo'laknanat'ap mo'tcikwat'ap 20 kwahol kaiyu temnla wo'pon a'witela. tem'la a'wi'ap tsawal yehkup o'tin-kwatokii. ho we - ho we - ho we lal ham'e lestikwanan ho we - otin-kwatoki. oti'-a-wulohka - imteganan it'inaka. kwahol gaiyu' yam wo'ponap a-wikona wo'tunapka. wo'tunan s'a'wa-ka. tsawak anfewakai. cam'li tcim t'ekohatip 25 kwai'inan s'a'ka. yam utcukwi te'tcinan aconan kwatoka. kwatonan utcap lesna tsipolo a'tci i'to'je'a. kwa ka-'i i'to'na'ma. had eaten pleasantly I he stayed there over night. Next morning early, he arose and went. He came to the Mexican house. | His two wives said to him, "Where have you been?" "Nowhere, I just went out," | he said to them. That is the way he lived. So he went back and forth. One night the Mexican girls were annoyed. They I (10) locked him up. They put him in the back room and bolted the door tight. At night | he stood his wand in the upper hatchway and went out. He came to the Indian I village and went in. "My fathers, my mothers, my I children, how have you lived these days?" "Happily" they said to him. He sat down. I They gave him to eat. When he had finished eating they put the things away and he said, "Now, my fathers, { (15) my mothers, my children, this night I shall show you wonders," he said. He went out. I He stood on the housetop, facing the east. "Now my fathers, this night I here you will pass me on my road," he said. He stretched out his wand. I "Ha-a-a-a! Hai! hai! hai! hai!" he said. Then all the Newe'kwe came. | (20) They came bringing roasting ears and squash and sweet melons and watermelons, and peaches, | and all kinds of wild greens. When all had come the youth went first and they went in dancing. "Howe! howe! howe!" they said. And then others [ said, "Howe! howe! howe!" 'They went in to dance. They went around dancing. Coming back I they sat down. They put down all the vegetables which they had brought with them. r (25) Then they went out leaving them there. The youth stayed there over night. Early next morning, just at daybreak, I he went out and 208 Publications, American Ethnological Society Vol. XV yatonkwatop t'elilwitip kwai'inan t'as a'ne. te'tcip i'to'ainakft'ap kwai'inan yam a'tatc i'cemap t'as a'wi'yap t'as o'tin-kwatoka. so lesnahol elute a'teaiye. ankohaka. anklohanan ainanakantiha. su'nhap kwai'inan a'ia. a'ho'ite luwala'kwin te'tcika. te'tcip i'to'lana'ka. i'to'n-tcunap leskwanan si' hor a'tatcu hor tcawet'ewa yaton' ho' yalakwai'in-a. luka t'elinan yam ulohnakwi ho' oneal a'lan'a le'kwap ma' imat 35 hon akc-a'nuwa. ma hon wo'sl-a'wa'nuwa le'tikwap iskon luwalemaka. an a'lacina'we giakwen-ulan tem'la u'kwai'inan s'gal a'wa'ka. t'ewap cam'li tsipolo a'te'tcip luwal'ona lestikwanan holomacko tekwi a'wa'ka. holon t'elinate kwa yu'he'tam'e. kal a'wa'ka -. lu'kanakwin a'wi'nan tsawak leskwanan si' horn 40 a'lacina'we wan yulakati. le'a'wanikwap an a'lacina' it'inakap tsawak kwatoka. hom a'tatcu hom a'tsita ko'na t'on t'ewanan a'teaiye? - ket'sanici. it'inaka. kec t'o) iya - ho' i'ya ke'si. yam o'ye yam tcawe ho' a'wil i'ya. - ma homkwa'ati ma' el'e. hot yam ulohnakwi t'o' te'tcina t'o' yam a'lacina'we antekunahna 45 holon yaiyu'ya'nakanuwan yam kole'a piena- po'tca pe'ye'kona kwa uh'son aiyu'ya'nam'e. t'om hecot'an utsin'a. t'o' iskon tegan'a. t'oman akwanak'a t'oman t'ewusu penanak'a an t'eapkunan ciwunawent. He came to the place where they had locked him up and went in through the hatchway. I Then he was inside, and the two Mexican girls gave him something to eat, but he never ate. When the sun set, at dusk, he went out and again went there. When he came there they gave him something to eat I and he went out and he called his fathers. Again they came and they came in to dance. (30) Thus they lived joyfully. Then they found him out. When they found it out they were going to kill him. In the evening he left and went there. I He came to the Indian village. When he got there they gave him to eat. After he had finished eating he said, "Now, my fathers, my children tomorrow I shall be gone. This night, to my own country I shall make my road go." So he said. "But perhaps (35) we may go together." "Why, we shall all go along," they said to him. Then they arose, | his parents, his whole household came out. They came hither. Next morning the Mexicans came there. The people of the village said, I "They went off somewheres far away. Perhaps during the night, we cannot tell." They came hither. When they came to Ash-Spring the youth said, "Now, my [(40) parents, let us wait here," he said to them. His parents sat down. The youth entered. "My fathers, my mothers, how have you lived these days?" "Happily, be seated. Have you come?" "Yes, I have come now. [ With my wife, my children, I have come." "Well, is that so? Well, that is good. [ When you reach your own country, you will ask your parents (45) whether they have enough sense. Whether all the bad words which they have said to you, I they no longer know. Then he will give Bunzel, Zuni Texts 209 kan'a. le'ana]ap. ma honkwa so' a'ne. ton ~etfsanici t'ewanan a'teat'u le'kwanan kwai'ika. kwai'ip s'al a'wa'ka. ma'tsa'-kkwin a'wi'ka. ko'wi teanhol yam a'lacina' tinanan 50 wanani tomt t'inat'u ko'wi tenala'ap ho' i'yan'a. le'kwanan s'akia. yam rikwin te'tcika. ye'maknan kwatoka. kwatonan hom alacina'we ko' t'on t'ewanan a'teaiye' - ke'tsanici. i'mu le'a'nalkap leskwaka kwa ho' imucukwa. ho' heciga le'kwap ma ko'mas pene an tatcu le'aniVap ma inamilte. horn to' itehkwai'ilanan hol 55 le- luwala-we a't'apana tse'mak-t'elakwi ho' teatunona hor tfo' anhetocna horn t'o' yaknahgatapte yam hecot'akwi ho' ikwalt i'ka. kwa ho' sam'a teamne. hor a'woy a'tci a'tcia a'lacina'we ho' a-wili'ya. holon yam pena poatca peye'kona lehol lesnun'a holikol hecot'ane hor t'ankohatipa hon iskoan a'teliana. t'a holotap 60 haolo le'anikwap ma' honkwa'ati le' hanate an tepicna'we le'kwap t'opa aikwan an tepicnagap kwai'inan yam a'woy a-wil' i'ia. u'kwatonan awe'nan lu'tet'sina'ko okunan u'kwatoka. tcuhol a'wacuwai^an i'yap alu'uganan pu'anan lesnahol a'teaiye. ko'wihol t'ewap ti]an la'*a. 65 le'n ino'te teatikon ak'a le' ne'tikan lana. le' sem kon-i'ka. you his house and there you will stay. I By means of your medicine, by means of your prayers, his children will increase." | So they said to him. "Well, is that so? Now I am going. Happily may you always | live," he said and went out. He came out and came this way. I (50) They came to Ma'tsa&a. When they were a little ways off he told his parents to sit down. | "Wait, stay here. After a little while I shall come," he said to them and went. I He came to his house. He climbed up and went in. He came in and said, "My parents, [ how have you lived these days?" "Happily, sit down," they said to him. IHe said, "No, I cannot stay, I am in a hurry," he said to them. "Very well, speak," j (55) his father said to him. "Indeed it is so. You threw me out. | You ordered me to go and live with my loved ones in any town where I could find them. [ Even though you let me go from you, I have come back again to my house, | but I am not alone. I have brought with me my two wives and their parents. I Perhaps if you take back all the bad words which you said to me, then in whichever | (60) house you may let me have, there I shall live. Or otherwise, I if you say no, it shall be no." Thus he said to them. "Well, is that so? Hurry up, sweep for him," he said. | They swept the other house and he went out and brought his wives back with him. I As they entered the doorway they put a mark of ashes before the doorway. They went in. Whoever came in to talk to them was caught and initiated. So they lived. After a short | (65) time they had a large society. This is the way it happened long ago. Therefore the Newe-kwe have a large society. I So short is my tale. 14 210 Publications, American Ethnological Society Vol. XV GHOST WIFE (6). Hanlipiqka luwala'ka. hic teht'sinan lkokci t'ewana'kona u'70 pinapa. t'ewana' a'tsawak skcik latakalk awaluka. ta"tcic ciwan an tsawak kwa ka-ki kwai'ikwam'e a'witen okan a'wil'i leshol antikweka taptat o'kcik latakanakan'a t'ewana' a'ts'awak o'kcil lataald a'walu'ya. t'ewana' o'kcil wo'puna a'wi'tela. ciwan an e'wactok yam papa le'antikwap ma e'te kwa kwahol ho' leak 75 il'am'e. le'na' teht'sinan at'anap kwahol ho'n tcuwa lea ya'nakian'a ak hon tcuwa kwa it'sumana'ma holno hon tcuwa lat-al'un'a tsawak le'kwaka. an a'woka ma imat hon t'oman tepiwem'e ltigna'wa. u'hsona t'o' uptca'wacnan t'o' latakan'a e'wactok yam papa le'antikwa ma' hana' ko'ma tsawak le'kwap a'woka so s'an tepiwem'e kikanapka. s'uhsona liyap s'uptca'wacka. ta'tcic an a-woka s'an hanelan-acna-wap t'as upinatela tewana'kona t'elina yatowe upina'witela tsawak antsumeh ant'ewaka. t'ewap tcim t'ekohatip pilaknan s'kwanileyaka. yam uptca'wackon s'iyuli'ka. yulinan s'an a'woka a'pilaknan s'an i'to'we ele85 kana tsawak iyo s'i'to-ka. kwa hol al'ukwam'e ok ikna po'ule. te'tc ho'i tea'kona. s'i'to'n tcunenan an a'woka an hanelan pehana'wap tsawak yam tepiwem t'sana yi'kwauhna'nan yam hanelan i-seto'nan kwai'ika ke'si. THE GHOST WIFE (6). The people were living at Hanlipinka. It was a good winter. All the time (70) it snowed. And every day the boys went rabbit hunting. But the priest's son never went out at all. He had four sisters. These said to him, "Now why don't you go to hunt rabbits? Every day the boys I go out hunting rabbits. Every day they come bringing rabbits." Thus the priest's I daughters said to their brother. "Well, but I have nothing to wear. i (75) The winter is dangerous this way. Someone must give us clothing | so that we may not feel cold. Then we can go around hunting somewhere." Thus the boy said to his women folks. "Well, then we will tan a wildcat skin for you. I That you will make into boots. Then you will hunt." Thus the girls | said to their brother. "Well, all right, hurry up!" the boy said. The women I (80) soaked the wildcat skin for him. When it was wet he made boots. Meanwhile I his women folks prepared provisions for him. Then again it snowed, every day I and at night. During the days it snowed intermittently. That night the boy passed anxiously waiting. Next day, just at daybreak, he arose and dressed. i He drew on the boots that he had made. After he had put them on the women arose and prepared food for him. I (85) Poor boy, he ate. He never went out but sat inside like a woman. I Only thus had he lived. When he was finished eating the women wrapped up his provisions, I Bunzel, Zuni Texts 211 kwai'inan lalhoku piclankwin tahna o'kcil lata'kwe a-wan onaten-a s'aka. tsawaki ocikwin funaye'makna u'lale wetok a — 90 ne tsawak kw' al'ukwam'e hic amnina tcimna'kwe kwai'i. lesnos a'ka -. s'hol a'tsawak okcil lata'kwe a'teana' paltokwin te'tcinan isnakonhol lecoko'kona o'kcik a-tecu al'uya kes iyo kwai'ikwam'e tsawaki. hot imat lem cokon alkwin te'tcip lesnol okcik a'teanan kwatonap tuna-kwatop lo'te o'kci a' ho'ktin kos- 95 kwap tsawak halicotinan s'as kwatoka as-kwatonan anahkwaiiganan le-elaiye. kwa ko'lehol ainatuno'na yu'he'tam'ep yam tepiwem tsan ak'a o'kcig pehanan s'yatcucleka. o'kcik he'tc'Alinacap okcik acip les pehanan iHeanan fa lem cokon al'an t'una-kwatop t'a tlop utcap as-kwatoka holomactean utcap wans a'le tecuka. 100 konanthol hecofapkAtean a'le auwanan le-i'ka. le-inan lem colona 1 s'ainaka t'omt hol tawa'ana. ta'tcic tfopakn yatona'koa tcuwa tsawak okcil latalikai al'un'ona anhatia'nan s'inkwin a'ka. tern hic tsawak okcil u'tcana lem cokona a'l ak'a aina as-kwatonap tsawalona yeli'awela'nan kop t'o' leye'a suwe le'anikwap tsa- 5 wak t'unatip elaiye. tsawak he'molona ko'macko'na okcik seto'ye ma ho' li't okcil ana-kwaiiien t'a t'op u'tcap ak ho' as-kwatelipte the boy put his little wildcat skin over his shoulders, put his provisions I on his back, and now he went out. He went out and went to the north along the trail of the rabbit hunters. I (90) The boy crept along in snow-drifts as deep as his knees. I The boy never went out, he was weak and now for the first time he goes out. That is how | he went. Somewhere he reached the end of the tracks of the rabbit hunters. j So there he went about looking for rabbits in all the hollow trees, the poor [ boy who never went out. Now it seems somewhere he came to a hollow tree lying down and there were a rabbit's (95) tracks going in. He looked in. Nearby was the tail of a rabbit, showing at the entrance. Eagerly the boy put his hand in. He put his hand in and pulled the rabbit out. [ There he stands holding it and doesn't know how to kill it! I He wrapped up the rabbit in his little wildcat skin, and stamped on it. He made a mess of the rabbit. | When the rabbit was dead he wrapped it up the same way and took it. Then again he looked into the hollow tree lying on the ground, I (oo) and again there was another inside. He thrust his hand in. It was further in. So wait, he went to look for a stone. I (1) So with great trouble he brought a stone from some ruins. He brought it and hit the hollow tree. [ He just hit against the wood. Meanwhile, on the other side of the hill, some I boy who was going around hunting rabbits, heard him, and went to where he was. Just I as the boy had killed the rabbit with a stone where he was inside the hollow tree and reached his hand in, (5) the other youth came and stood beside him. "What are you doing, younger brother?" he said to him. I The boy looked up. There he is standing. The boy who was skillful was 14* 212 Publications, American Ethnological Society Vol. XV holomac utcap al ho' isno a'le tecuki is su'nhakwin tahna tepokalan ko'nanthol ho' a'le auwanan le-i'nan ak ho' liI e't lem1o cokona ainepte ko'tci lo'o tsawa1 amin'ona le'kwap ama la-la t'oman ho' utci'tu tsawak okcik seti'kona le'kwanan a'l aiyonan lemcolona ainaka. konanthol a'tc lemcokona kuhmolkanan s'a'tc ana-kwaika akciko koplea t'o' kela yam anakwai'ili'koa t'o' ainaka. kopleap hic t'omt hatcipon'e tsawak le'kwap ma' 15 yam luk tepi'wem'e t'san a~ ho' pehan acnan ho' ya'tcucleka tsawag amin'ona le'kwap kwa lesna lukni a wan haitocnan team'e hom u'na le'na t'o' ainan'a le'kwanan okcik sakwikoa yatenan no'tekla piya'nan lacoktikoa yaktocap s'okcik acep tci'kwati! le'na luknia a-wan haitocnan hie iyo t'o' yam kerla 20 anakwai'iia'koa t'o' potca antewuka le'anikwap kwa tem t'a kolehol ho' okciko ainalanakan'ona horn tatcu anhe'tocnam'ka. tsawak le'kwap ma le'na honkwat hol t'a t'o' onahkananan homs t'o' u'naka. - lesnol ho' s'ainan'a tsawaW amin'ona le'anikwanan - li'wanem. su'nhakwin tahna t'anaiya'kwin hic elanaiye lekon 25 t'o' at'u tsawak al'ulan'ona le'kwanan hapic t'om ho' okcik atci't'u? tewu'tca so' onahkla. ko'tci hic a'yukti t'om ho' patci'nan tem t'a lol ho' onahkan'a hekwatcic ho' elana tenapi tsawak carrying many rabbits on his back. I "Well, I made one rabbit run out of here, and now there is another inside, so I reached my hand in, | but he was too far inside. Therefore I looked for this stone and over there to the west [ on the hill I finally found this stone and brought it, and even now (1o) I am killing him here in this hollow tree. But it's awfully hard," said the boy, the stupid one. "Well, get out of the way | and let me get him out for you," said the boy who was carrying the rabbits. He took the stone from him I and struck the hollow tree. Finally they broke the hollow tree. They i made him come out, the rabbit. "Now how did you kill the one that you brought out first? ] How is it that it's all in a mess?" the boy said. "Well, (15) I wrapped it up in my little wildcat skin and stamped on it," the stupid boy said. "That is not their custom. Now watch me. This is the way you should kill them," he said. He held the rabbit by the legs I with his head hanging down and struck him behind the ears. The rabbit died. | "Now that is their custom. Alas, poor thing, the one you first I (20) brought out! You have done wrong to him," he said to him. "Never before I did my father instruct me how rabbits should be killed," I said the boy. "Well, you will do it this way, if perhaps you again have good luck. I Now you have seen me." "That is the way I shall kill them," the stupid boy said to him. I "Over this way to the west among the trees there are many of them. | (25) Now you go over there," said the boy, the one who was a great hunter. Or else, let me divide my rabbits with you, I for I have great good luck. They are terribly heavy, so I will divide them with you. and then perhaps I shall have Bunzel, Zuni Texts 213 le'kwanan an a'wokana'wona antse'man sekwat okcik al a hantakli'ca. -to' yam rlakwin te'tcinan t'o' penuwa to' yam a'wokina'we yatinenan hor t'o' antepjen'a suwe okcil patci'ia. ta luk'ona 30 hor okcik lata anikiak t'o' le'kwanan yam a'wokjana yatinen'a tsawak le'kwanan an a'wokana'wona okcil ak'a hantaklicnan iskon a'tci iwo'ptsikia. su'nhakwin tahna tsawa] kwa t'ehwa t'enapam-'ona a'nap t'ehwa t'enapiona e't anhetocki tomt to' i'tsiko'liyagan'a klaem t'o' ikwalt 35 kwai'inan lil t'o' yam teanakwin i'nan yu'camlitapte to's a-nuwa. li'hnol al'unte ace' su'nhap kwa lokcam'e. holomac hon kakweniye. elanat t'as upinan i'ya ke'si le'kwap t'as iya' hic le' ukapa la'na. ma tenat isnol ko'wi ho' al'un'a lesakatip hon t'o' ko'na anipeyen'ona camlitapte hos yam gakwin a'nuwa tsawak amin'ona le'kwanan 40 lalhoku su-nhakwin tahnas a'ne. hekwat upinaiye sic' upi' akaii telwitco tcimhol tanaiyakwin kwatonan kwa ter lal holnol topintholt'apte okcil ainana'man nomilta'tci s'al'un-laceti]ka t'omt tonhol ikna halicotinan hehe ya'ana hokantcimat ho' i'la hokantcimat ho' a'nuwa hokantcimat horn akwe honkwa li'wan 45 hompic liwan hompic e't lekon'te ho' tfun-elaiye le'kwa ko'macko' na tse'ma. tse'map sic hokanamaceko'na a'nuwa t'a e-t we'atco hagood luck again. For indeed, I know where there are many," the boy said. He was thinking about his sisters, so he was generous to him with his rabbits. | "When you reach your house you will talk to them. You will tell your sisters, | (30) you will talk to them about me. 'My younger brother divided his rabbits with me. He taught me I how to hunt rabbits,' you will say. You will tell your sisters." So the boy I said. Because of his sisters he was generous with his rabbits. Then they I separated. I The boy who did not know the places went to the west. I (35) The one who knew the places had told him to go there. "You will just go around the outside. Then you will come back here I to where you started out. Then when you come to your own tracks, even though you think it is early, you will go back. I For to be out here late in the evening is not good, for we live far off. I And moreover there is more snow coming now." So he said. And indeed again it comes, great flakes of snow. I "All right then, I will just go around a little while. When the time comes as you told me, I (40) even though it is early, I shall go back to my house." So the stupid boy said, I and went far off to the west. And now indeed it was snowing. I The air was dark with snow. Then right away he entered the wooded place, I without having killed a single rabbit anywheres. Finally he lost his way. I He was just going like one who is crazy. "Oh dear, oh dear! Now which way did I come? 1 (45) Now which way shall I go? Which way is my house? Perhaps this way, I or else this way. But perhaps this way that I am facing," he said. He was greatly worried. He worried which way he should go. And so he called out. 214 Publications, American Ethnological Society Vol. XV cina upinan po t'ap kwa tcuhol anhatianamre tem e't ho'inan'te we'atcoka hacina upinan pot'an ak'a kwa teha'tam'e kwa tcuhol 50 anhatia'nam-e lesnol s'isnokonhol ko'wi ts'ana al'un'te su'nhap isnokon ho'ina'kowa tem'las yam kakwin a'weletcokatap ta-'tcic a'lun-yacetin'ona isnakon te'tci al'u'ya ke'si. kwas yam kakwin a'na'ma sic t'elikwitip teims upinaka it'ehwakap kwahol tcuhol teanam'e t'anaiya tem'la u'a'wolipap kwa sic hoganhol i'"kowa an 55 yu'he'tame e't hie tcim yam kakwin i-na yam tcimna'kwe o'kcik teana' t'at'ana luk teana elan'te kwa sic hokanhol yam i'kona kwa sic an yu'he'totina'ma. lehapa t'a lesnol al-un'on hot ts'awak t'apholi icalte'ma po'uli te'tci ho'i tea'koa tcimna'kwe telipaltokwin kwai'inan s'a'lun kaceti'. so ta-tcic an a'wokana'we s'aincokyan i'nati hinik ant'ewan'iha. ten lat-al'unan i'tenikap hot ko'lea yanikwanahna o'tsi ant'ewanan'a a wan tatcu an tsit'onat'ap an a'wokana'wona le'a'wanikwap ana' ko'ma el hon i'tse'manam'ce homkwat ilte hot ant'ewa hompic em-a onakanan a'yuktap ak'a lot wetok i'ya an tsita an a'wo65 kana' le'tikwanan yam tse'makwi' ko'kcuna a'peyep homkwatcic hot yam alun-lacetco'yan'on ak'a kwa ina'ma lesnates t'elikwitip mas imat lolo antewan'a. But the air was packed full of snow so no one heard him. Even though there were still people there, he called out, but because the air was packed full of snow the sound would not carry. No one I (50) heard him, although some of them were right there, hunting a little ways off. In the evening' the people who had been there all went back home. Meanwhile the one who had lost his way went around always in the same place. I He did not go to his home. When it was quite dark the snow cleared, but there were no i tracks. The trees were all covered with fresh snow. Which way he had come (55) he could not see. Indeed, although he was by the tree where on first coming from home he had seen the rabbit I tracks, on coming out from his home, even though he was standing right there, which way he had come I he could not tell. So it was, the boy who had never gone around this way before, but had always stayed quietly at home, the one who had lived like that now the first time had gone out into the wilds I and lost his way. (60) Meanwhile his sisters gave up waiting for him. "I think he will stay out over night. Because if a man goes hunting and is delayed by something he should know how to take care of himself, over night." Thus his father said to his mother and his sisters. I "Well, all right, let's not worry about it. Perhaps it is true. He is staying somewheres over night. [ Or else he had very good luck and he is coming slowly because his catch is heavy." Thus his mother and sisters 1(65) said. They cheered up talking about it. However | the one who had lost his way did not come. When it became dark this way, "Well, perhaps I shall stay out over night." Bunzel, Zuni Texts 215 le'kwanan su'nhakwin tahnhol lalhoku s'a-ka. akwin pani-nakwin tunayala'nan hinik litap elegan-a le'kwanan s'akwekwin kwatoka. kwatonan s'isnol ele tecun tuna'walup lesnol lawe-piani'- 70 katean ku'loctap lelknhol s'a'ka tsawaki kuloctan tuna'-kwatop t'elusnuli kwa felginam-e e-ha honkwa lilt'ap elelkana le'kwanan le' yam okcilk i-setohnan kwatoka 1e'si. ku'loctekwin kwatonan yam okcik pIowan a'unan lesnos imuka. poa'ka. ticomaha' kocikatela. kwa akli'wam'e an'tewana'cukwa le'kwanan ama ho' aklun'a i'te- 75 tcit'u le'kwanan isnolon'te ku'towowona'kona lalwimo yamtconan as'usunan ac4a ya'ainan kwai'inan la- hapolk fsikwacnan a'lutsilknan s'i'muki. s'imunans asusu/ka - poaye ah - konanthol ma'ke' acka s'akluki ele aklikap luhapa homkwatc heko acen'a ho' lehatiki kocikat le'nhol akli la'na ant'ewanan ho'acenacukwa. so tsawak le'kwanan le's yu'ptcacnan s'u'ptca i'luslgkaa wekwi' i'kusklanan s'ikwal yu'ptcenan tcims i'tow i'tse'makunan kwa fa yam okcik la'kowa kwatikol itonam'en mu'le te'tci i-towen poapilap ta tcic lal i'yam'a piclankwin tahna tcuwa hapa e'le gAkona t'elaps i'yaiyu'ya'anan yam giakwen kwai'ika. e'lactoki kwai'ip 85 tsawakon' akl ankohanan geatap ah kop isthol telina le'kwanan hap e'laclok ikwalt kwatonan yam mo'kwatihnan i'mokwelai So he said and went towards the west. He came down an arroyo and looked I over the edge. "I think it will be all right in here," he said. He entered the arroyo. I (70) He entered and looked around seeking a good place. There where the water had come down I was a little clay hollow. He went there, the boy. He looked into the clay hollow. It was dry I inside. It was not wet. "Good! I think here will be all right," he said, I and went in now carrying all his rabbits. As he entered the cave he I laid down his bundle of rabbits in the entrance and sat down that way. There he was sitting. "Oh dear! this is imposible! (75) One can't stay over night without a fire!" he said. "Let me try and make a fire," I he said. Then right there in the clay walls he broke off a root, I and made a fire drill. When it was finished he went out and gathered sticks. He took off the bark I and shredded it. He sat down. He sat there bending over drilling. Finally f the bark glowed. He made a fire. When it was burning nicely he said, "How fine! 'Now maybe I am going to die,'I (80) I thought. But not so. Here I will stay like this over night with a big fire and I won't die." I So the boy said. Then he pulled off his boots and dried his boots. { Then he dried his feet and put his boots on again. Now he thought about eating. He had not yet I eaten any of the rabbits he had killed. He ate only one piece of bread as he sat by the fire. Meanwhile, above towards the north, some ghost girl who lived there X (85) and who came to life at night, came out from her house. As the girl came out | the light from the boy's fire rose. "What has happened over there?" she said. | The ghost 216 Publications, American Ethnological Society Vol. XV ke'si. ko'homaceko'na u'lalapte t'owa mokwa' ko'kci yam pitoyalun ahnan i'pa'unan kwai'ila ke'si. kwai'inan tsawalona akli90 kwin s'a'net'unayalup laiol manika tsawakona aklap lalhoku s'a'ka hap e'lactoki tsawa]on aklan iyam'a tuniyalanan tsawalon acuwa 'a. toc im'e? tcuwajpi? holnapt'o' pani'a? tsawalona le'anikwap liwane'ma ma'^aiakwin tahna ele isnolkn ho' kwatoka tsawal le'kwanan ti'comaha' tcuwap t'on la'k oika lonol al'u'ya ma 95 imatek t'on tcuwa okan'te yam t'ehwa tenapi ak'a t'on tcu al'u'ya tsawak le'hatina tse'man yam aklan poa-pilap kwato ke'si. e'lactoki toms akololotin kwato. it'elakunan tsawakon' aklikwin te'tcinan tsawayon aniikii hom tatcu hom tca'le ko'nat'o' su'nhakaka? hap e'lactok tsawa ona 100 le'anikwap 9et'sanici horn tsita hom tca'le tcuwako'na t'o' t'ekiana? 1 holikona luwalanan t'o' te'ona tekinia tsawak hap e'lactok le'anikwap li'I tealtan hon a'teaiye hap e'lactok le'kwap ti'comaha' haiyi le'tean loc t'on a'teap ho' a'l1un-kiacetinan li1' ho' we'atconan al'uka lesnates t'elikwitip kalem ho' kwatonan li't ho' tunap liNt elet'u lestenap li't ho' kutelan kwatonan e't ho' kwa' akliwam'e 5 an't'ewa tse'man ho' Joa'la. ho' aklu i'tse'makunan isnol lakwimo ho' a'wantehaip a'kusnap ai ho' asusunan ac'nan ho' asusulyaka girl went back into her house. She took her moccasins and put them on | now. Although there was deep snow lying outside, she put on her fine native moccasins, I and taking a white robe and wrapping herself in it, she went out now. She went out and went towards the boy's fire. I (90) She looked over the edge. There, way below, was the boy's fire. She went there. I The ghost girl was above the boy's fire and stood looking over the edge. I She spoke to the boy. "Are you staying here? Who are you? Where did you go down?" she said to the boy. [ "Oh somewhere over there to the south is where I entered," | the boy said. "Alas, what kind of woman are you that you go about here at this time of night? (95) It seems, even though you are a woman, you know your way around. You are someone that you go around thus." i So the boy thought, as he sat thinking by his fire. Now she is coming in. The girl I enters in falling rocks. She touched the bottom of the arroyo, and came to the boy's fire. She greeted the boy. "My father, my child, how have you come to evening?" Thus the ghost girl said to the boy. (100) "Happily, my mother, my child. Whoever may you be? (1) Of which one of the villages are you a native?" the boy said to the ghost girl. I "Here above on the mesa, we live," the ghost girl said. "Alas, I is that so? Do you live right here? And here I lost my way and went about calling! Then when it got dark I came in here. I looked in and thought here (5) would be all right so I came into this clay hollow. So then I | sat thinking how I should pass the night with no fire. Then I thought about making a fire. Bunzel, Zuni Texts 217 ho' make' kwai'iaiinan ho' aklunan wan so' u'ptca' i'kuskiia ho' tem-la i'kuskaen tcims akia i'to' poa-pilap hom to' auweatcoka. ho' tec'latika tsawak hap e'le le'anikwap ma lit t'om ahonan 10 lYeatap ak]a ho' kwatonan ho' ienap ko'ma lu'u. imat tcuhol ant'ewa to' il'i ye'makt'u hom le'anakap akak ho' i'mokwenan Kal ho' t'om cemaran paniyu le'kwan hap e'lactok yoselgeki. kwa tcuhol ko anikwanam'apte tsawagonan aklin una' halicotinan sam'a te'tci cema itse'makunan ak'a cemaai. tcuwap ma tsawagona 15 ceman hakin'a? samra kikweye kwa yam tihkwahna ho'i team'on a]ka tsawaiona aklin unan samna te'tci yam cema i'tse'makuko'ak'a ce'maka. pani-nante hom ha'iiapap ara t'om ho' i'natinam'e yam gakwin t'om ho' il' a'nuwa hap e'lactok tsawa]ona le'anikwap tsawal 20 u'nap u'lalapte towa mo'kwapa ma imat lol la'te tewunat 'o' t'owa mokwap tsawak le'hatinan tse'mana'ma ma ko'ma wan i'to' ter t'o' i toat'ap tcim hon a-nuwa imat lol la'te to' gakweye. tsawak hap e'lacto]ona le'anikwap wan a'tci i'woleka. hap e'lactol kwa i'tonamnan tsawalona il' an'ihap ta"tcic tsawak pienan 25 tern to' i'toatap honkwat tcim hon a'nuwa. hompic kwa hon a'cukwa. ho' yat'sana tsawak le'kwap kop ma' le'a'ana uhsi peyen'iha fa hon ko'macko'n hol luwalan lanaphoi tomt koawihol I broke off roots right here I and tested them so see if they were dry and made a fire drill and drilled for fire. | When the fuel glowed I made a fire. While I was waiting I dried my boots. I | dried myself all over and then as I was sitting here by the fire eating, you called to me. | (10) I was frightened," the boy said to the ghost girl. "Well, I saw the red glow of your fire I rising so I went in and told them. 'Very well, go. Whoever | is passing the night there you will bring up with you,' they said to me. So I put on my moccasins I and came down here to call you." Thus the ghost girl said. She deceived him. Nobody i had said anything to her. But when she saw the boy's fire she became crazy and all alone 1 (15) decided to come for him. Therefore she came for him. Who indeed I would send her to call the boy? She lived all alone. She was not a decent person. I Therefore when she saw the boy's fire she decided all alone to come for him, I and therefore came for him. As she came down she said, "They told me not to fail (20) to bring you with me to our house." Thus the girl said. The boy [ looked at her. Although there was snow on the ground she was wearing white moccasins. "Well it seems it is close by since you are wearing white moccasins," the boy thought. Thinking this, "Very well, first I eat, and after you have eaten we shall go. It must be close by that you live," the boy said to the ghost girl. Then they argued about it. The ghost girl (25) wanted to take the boy away without eating, but the boy said, "After you have eaten, then perhaps we shall go. Or else I won't go at all. I am ashamed," 218 Publications, American Ethnological Society Vol. XV tean' hon aiikweniye e'lactok le'kwanan kwa sic ampikwe-name 30 tsawakona il' a'n'ihap ta'tcic tsawak kwa a'na' antecemanam'e. imact hol e'lactokona i'to'gan'iha. ma ko'ma i'to' tern t'o' itodktap tcim hon a'nuwa tat'cat kwa t'o' ito'nam'ap kwa ho' akc a'cukwa tsawak le'kwap hap e'lactok imat imact hol tsawakona il' a'niyahnan ma ko'ma okeik ag'a les35 hap tcim ho' i'to'n'a e'lactok le'kwap topinte ho' ak'an'a tsawak le'kwap ma hol'o kwili yam t'ap ho'man t'o' ak'a tcim hon i'wiHi i'to'n'a e'lactok le'kwap tsawak e't yam okcik itcemakia kaiol tenala'ap tsawak elemaknan tcims yam okcilk iowan citci'ati-ka kwili okcik aiyut'sana a'tci a'tci akcihnan a'tci ak'aka ke'si. 40 a'tc ak'wa a'tci at'ihnan tsawak yam hanelan ahnan kwili mu'yatinan ahnan t'a kaip ah'nan islon okcicl a'tcia yaltonan muyati wo'tunan si ko'ma kalt i'mu hon i'toce tsawak le'kwanan em' akluka t'elohati hap e'lactok yant'ekwin'a poaye. tsawak e'lactokona itonhaka ma ko'ma ho' i'to'tu le'hatinan is yam 45 okcik ak-d'koat'ap mu'yatinan homan wo'lpo'up tcim ho' i'to'n'a e'lactok le'kwap kwa t'a agol hapa te'ona tsawak anawanam'en tcic ko'lehol haitocap lesnate ante'uka tse'map lesna yacekoa a'witokana'ka tomt kwahol wolpokip a'hap i'towena'wapte imat the boy said. "Well why do you want to talk like this? i There are not many of us. It is not a big village, only a few I houses where we live." So the girl said. She could not pursuade him. I (30) She wanted to take the boy away with her but the boy did not want to go. I He really wanted to have the girl eat. "Very well, eat. Then after you have eaten we shall go. Or else, if you I do not eat, I will not go along." So the boys aid. The ghost girl | really wanted to take the boy away with her. "Very well, roast the rabbits. [ (35) I will eat that," the girl said. "Shall I roast one?" the boy I said. "Oh no, two. You will roast one for yourself and one for me. We shall eat together," I the girl said. But the boy wanted to keep his rabbits. I After a long time the boy got up. He untied his bundle of rabbits. I He picked out two, the two smallest among them. He roasted them now. (40) When they were done he took them from the fire. The boy took his lunch. He took out two i loaves of bread and laid them down on a flat piece of wood. Then he laid down the two rabbits with the bread. He put them down. "Very well, sit here. Let us eat," the boy said. He made a large fire. It became light. The ghost girl was sitting in the shadow. The boy I told the girl to eat. "Very well, let me eat," she thought. "This your i (45) rabbit which you have roasted and your corn bread, throw into the fire for me. Then I shall eat." | the girl said. And even then the boy did not guess that she was a ghost. I Whatever she asked, just so he did for her. He might have thought this is the way the dead are fed. Whenever one puts anything into the fire when it burns the ghosts Bunzel, Zuni Texts 219 kwa hie tsawak uhsonhol tse'manam'en an okcik at'u-nan an mu'yati afu. ]eci tsawak le'kwa'pa tcims ho' i'ton'a e'lactok le'kwanan 50 icelte'ma tfelwinakwin tuna-poaye kwa alol hapa te'ona tsawak anawanam-en tsawak sam'a ito'-poap ta-'tcic tsawak okcik wolpoa'koa s'a't'capip yantelkwin-a poanan tcamt'cake'a ti'comaha' imat hic tcuwa tfo'o aiyutcian'a tewuna' ist ho' wolpoa'koa imat a'tcapila imat uhsona 'oc itowe'ya tsawak hap e'lacto]ona le'hatin 55 antse'man poan'te kwa t'a hic les'anikwana'ma. tsawak i'to'n tcunenan yam i'tokate'an le- yam hanela' a'unan s'e'lactok les'anikwaka temc fo i to'wye'a e'lactokona le'anikwap ter ho' ito'wye'a hic fa t'o' atu homan t'o' em'a wolpoaki. hap e'lactok le'kwap tsawak lesnol poapilap okcik wolpoa'koa tem't 60 afcapi tcims tcamt'caka tcunap kec t'o' i'to'ntcunek a tsawak le'kwap ma so' i'ton-tcuneka si'ana tcimi horn gkwi hap e'lactok tsawakona le'anikwap ele lilkon'te horn okilk wo'tikiina. tsawak le'kwap hol'o hokinhol kwahol wem'e i'nan foman i'to'n'a e'lactok tsawagona le'anikwap kocika'el'ea a'kliye wem'a' a-wo'se kwa 65 le'na aklikwinhol wem'a' i'cukwa tsawak le'kwap ko'na hekwat akli tewanuwaho'li aklalip ho]anhol wemn i'nan tfoman i'to'n'a e'lactok le'kwap e'te kwa ho' yam okcik wo'punan a'cukwa ho' yat'sana tsawak le'kwap ma ulat' iseto'u fa hor kakwin t'o' eat it, but it seems | the boy never thought of that. He scorched the poor rabbit for her i (50) and he scorched the poor bread. "Is that all?" the boy said. "Now I shall eat," the girl said. All the time she was sitting with her face in the shadow. But even then the boy did not guess that she was a ghost. | The boy sat eating alone. Meanwhile when the rabbit which the boy had put in the fire burned, she sat shading her face and smacked her lips. "Oh dear! Indeed it seems that you are someone wise. Now it seems that which I put in the fire (55) is burning. Indeed, is that what you are eating?" Thus the boy thought about the ghost girl. { He sat there thinking about it but he didn't say anything to her. | When the boy finished eating he put down what was left of his lunch where he had been eating. i He said to the girl, "Are you still eating?" The girl said, | "Yes I am still eating. It's too much! You put too much in the fire for me," the ghost (60) girl said. So the boy sat by the fire. When the rabbit which he had put into the fire was all I burned up, then she stopped smacking her lips. "Now have you finished eating?" the boy I said. "Yes now I have finished eating. Come on now to my house," the ghost girl I said to the boy. "Is it all right if I leave my rabbits right here?" the boy | said. "No, if some wild beasts come they will eat your rabbits," the girl | (65) said to the boy. "Of course not! There is a fire. The fierce wild I beasts would not come where there is a fire like this," the boy said. "Oh yes! Of course | the fire won't last like this all night. When the fire goes out the wild beasts will come from somewheres 220 Publications, American Ethnological Society Vol X V 70 seto-te'tcip hol t'oman tcuhol i'to'na'wapholi e'lactol tsawakona le'anikwap tcims tsawai yam okcik i'seto'up e'lactot yehkup tsawak yam okcil i'seto'nan i'yalup s'a'tci kwai'ika akwe'a. e'lactok yam kwatotatea'kona tsawakona s'il'ikwai'ika. s'yam lkikwin il- a-ne. a'tci tepokalan tcim tunayitop islon'te 75 an iakwen po'aye homkwa sam-a lakweye ho) al'un-kacetinan ho' we'atcon al'uka hinik e't hor tVon anhatianapkia tsawak le'hatina tse'man s'an kakwin a-tc i'tiyu'la'up an acowa'kona ahona kwai'ilenapa a'tc a'koa s'atc i'tiyula'ka. s'atci kwato'iyahnan hap e'lactok tsawagona lesanikwaka kwatonan to' horn a'acina - 80 'ona t'o' yanikina hap' e'lactok tsawakona le'anikwap s'a-tci kwatoka. a'tci kwatop kwa tcuhol utcam'e lesnapte tsawal tcimte kwatonan yanikika horn a'tatcu hor a'tsita ko'na ton t'ewana' a'teaiye le'kwapa et'sanici t'one a'wia i'tinaka il-i kwaton'ona hap e'lactok yaman'te ansewa4aka kwa tcuhol uitcam'e sam'a 85 kakweye yaman'te i'mun haitoca kwa sic telokati~ana'm'ap tsawak yam okci i'setohnan letsilo kwatonan'te t'ar yala'nan yam okcik-powan piya'nan t'ekohanakwi yatop hap e'lactol kwa sic ihahunam'e gewo'wo'kwi s'if'inaya le'kwaye'nap tsawak lesnol i'muka. and eat your rabbits, "I the girl said. "But I can't go carrying my rabbits. I am ashamed," the boy said. "Oh, you'd better put them on your back, and if you bring them to my house j (70) no one there will eat them for you," the girl said to the boy. I So then the boy put his rabbits on his back. The girl went first. The boy followed her carrying his rabbits. They came out of the arroyo. The girl I took the boy out at the place where she had gone in. I She took him to her house. Just as they looked over the top of the hill there! (75) her house was standing. "So you live alone? Oh dear! Right here I lost my way. I I went around shouting. I think you must have heard me," so the boy I thought to himself. They came close to her house. From the windows the red firelight I shone out. Then the one who was going there came close. As they were about to enter I the ghost girl said to the boy, "When you enter you | (80) will greet my parents." So the ghost girl said to the boy. They I entered. When they entered there was no one inside. But even so, as soon as I he came in, the boy greeted them. "My fathers, my mothers, how have you I lived these days?" he said. "Happily. Have you come? Be seated." The one who had brought him, the ghost girl, herself answered his greeting. There was no one there. Alone | (85) she was living. She herself bade him be seated. She did not keep quiet. ] The boy took his rabbits from his back and on the rung of the ladder just where it entered I hung his bundle of rabbits. He stepped out into the firelight. The ghost girl I was excessively polite. "Be seated," she said again. He sat down. Bunzel, Zuni Texts 221 i'munan lesnol tunawuloco' ticomaha' hai loc t'on a'teaiye 90 holtcimat ma tom a'lacinaft'ap to' sam im'e le'hatina tsawak tse'man poayaltap ta'tcic hap e'lactok kwa sic tsawakona anhitia'na'ma lesnol an yalletce'ye'nap an'a el lesnena'ma ho' yu'te'tcika tsawak le'kwap ko'm ana so' i'pewet'u le'kwanana' elemaknan yam pewi wo'tihnan alkilkana'koa pewuka. pewunan 95 si'ana ko'ma hon i'yu'tetcinace ko'macko'na fo' al'uka hap e'lactok tsawagona le'anikwanan les u'ptcacka le- u-ptcacnan aklihana'koa s'an al'uskan wo'tapila'nan s'il itcudka. s'a'tc alkia. imatcic ka'-i tas alaphol t'as uiiinan i'ka yam yu'te'tciko'ak^a tsawak tfesakaian al'an'te upi-naknan u —i'wo'ligap yam te'pi 100 wem'e t'sana anahnan alnan'te i'yaltonan yam yu'te'tciko'ak'a 1 alant'ewa ta'tcic se'kwat upinatfewa. tcim tfekohatip o'kwika o'kwip yam kakwan kwato'koa aiyu'ya'na o'kwip kwa hol lkakwam'e tunatip ka4amackon hol hecot'anan yalakwei'koa tfomt a'kapo'ulapnan tcu'ale. an hapa sawe ke'si ko'na wo'lap hapa sawe an 5 sakwi'koa wo'lap he —yalakweika tcimi ke-si! hai lenhoc t'o' ho'i honkwatcik hic hiyawolucna t'elohananan t'o'o ho'i ho' le'hatika le'kwanan yam gisi'kona le- hap a' sawe wo'tunan yam sakwi'kona hapa sawe wo'tunan s'imuna-pilaknan yam uptca u'lalan wo'lohnan hecina yu'ptcenan yam okcig letsilona powan piya'koa 10 (90) He sat looking around. "Alas, is it here that you are living? I But wherever are your parents that you stay here alone?" so the boy thought to himself, | as he sat on the ledge by the wall thinking. Meanwhile the girl was getting very impatient with the boy. I She leaned against him. "Oh now, don't do that! I'm I tired," the boy said. "All right, I will fix the beds," she said. { (95) She got up and took her bedding. She spread a bed by the fireplace. When it was spread out I she said, "All right, come now, let us rest. You have walked about a great deal." So the ghost girl I said to the boy. She drew off his boots. After she drew them off she put them down by the fire to dry them. Then she lay down with him. They slept. I And now it seems that sometime while they were asleep again the snow came. And because the boy was so tired I (100) when it snowed the snow covered him over, even as he was lying there on the bare ground | (1) He picked up his little wildcat skin in his sleep and drew it over him, and because he was so tired I he slept soundly all night. And so it snowed all night. Just at daybreak he awoke. As he woke up I he remembered having gone into a house, but when he awoke there was no house. I He looked around for a long time. There were just walls fallen into ruin and | (5) piles of rock all around. And still lying there were the bones of the ghost. Just as she had lain down were the ghost bones. I They lay beside his legs. "Hey! Now indeed I am destroyed! Are you this sort of a person? I Indeed I thought you were a decent daylight person, so I thought," I he said. He took the ghost bones from around his neck and from 222 Publications, American Ethnological Society Vol. XV kwa hol letsilon piyam'e t'omt a'gapoan alulaye t'omt homkwa hap e'lactok a'ni t'elap te'tci kakwen lkokci t'ekohatip t'omt a'aijo'ulapnaiye t'omt homkwa t'elap te'tci hap e'lactok ho'i klokci t'ekohatip yam tcu'alan'te yam ho'i ko'kci i'tcuwaka tean'te 15 homkwa an sakapioake'a honkwa les ho'i. tsawak iskonhol yam okcik i'seto'nan a'kapoan kwai'inan tunelap tcim yatokwai'ip e'ha' honkwa liwanem yatokwai'i ma hinik yatokwai'inankwin ho' t'un-a'nuwa. hinik li'wankona horn kakwekan'a tsawak al'un-gaceti'kona le'kwanan t'ewankwin tahn hol 20 a'nap ta"tcic hap e'lactok imat kohol alewu. kwa sic hol tekwin a'tun'ona an yu'hetam'ep s'iskon'thol yam ant'ewaka te'anthol i'tulaptcon'te t'as su'nhap t'elikwitip t'as hap e'lactok tcims fa i'yaiyu'ya'aynan t'as tapana i'ka. inkwin te'tcinan koplea ana horn t'o etci-kwai'ika hap e'lactok 25 tsawak'ona le'anikwap ma e't ho' yam lkakwin an'iha tsawak le'kwap ma ulat lal hon a'ce yam Yakwi t'a tenat hon i'tse'makt'elakwi' teaiye ke-si. hap e'lactok tsawak'ona le'anikwap kwa e't tsawak antecemana'ma t'as sewahkanan t'as yam gikwin il'-a'nap ta''tcic tsawak kwa yam r akwin i'naman t'as suwnhap tsawakona 30 a'wo1'ana'we i'tse'me'a. honkwat ho'na'wan otsina hot aceka tewuna' kwa i'na'ma le'tikwanan an a'wo'kana'we kwa i'ketsabetween his legs he took the bones and sat up. He unearthed his boots from under the snow I (10) and quickly pulled them on. He looked for the bundle of rabbits which he had hung on the ladder, I but they were not on a ladder but just lying on a pile of rock. "I suppose I this is the ghost girl's, only at night it is a fine house. By day it is only [ a pile of rocks. And I suppose it is only at night the ghost girl is a good looking person. IBy day, though she lies down as a good looking person, where she lay (15) there is only a pile of her bones. I think she is that kind of a person." Then the boy took his rabbits on his back. He left the pile of rock and stood looking about. I Just then the sun rose. "Oh yes! I think on this side [ the sun is rising. Well, I think I shall go facing the rising sun. I think in that direction I my house may be." So the boy who had lost his way said. He went towards the east. (20) But meanwhile the ghost girl had done something to him. He could not tell which was the way to go. And he just went in a circle around the place where he had spent the night. I Then again in the evening at twilight, the ghost girl came to life. Again she followed him. ] When she came to where he was she said, "Oh dear! Why did you go off and leave me?" So the ghost girl l (25) said to the boy. "Well, but I was going home," the boy said. i "Well, rather let us go to our house. It can't be helped for we ] are married now," the ghost girl said to the boy. But I the boy did not want it. Again she made him consent and again she took him to her house. I Meanwhile the boy did not come to his house. Again in the evening the boy's I Bunzel, Zuni Texts 223 nam'en yam pi'laciwani cemanapba. pi'laciwan'i a'wan glkwin i'ka. hor a'tsi'ta hor tcawe ko'na ton su'nakinapka. le'kwap kefsanici i'finagia le'anagap pi'laciwan i'mup ewactok luwalemaknan wo'latuna si' ito'na'we le'anaiap pi'laciwan imunan 35 ito'ka ito'n tcunenan s'i-tehkunaka mas a'peye imat kwahol pena te'onaka hor t'on cemapka. pi'laciwani le'kwap ma inamilte ho'na'wan otsina tecukwa camli okcil latakin a'nan kwa i'na'man ant'ewa'en t'a luka yatonan hon aincokyapap kwa i na'man su-nhap t'as lesnate felilwitip ak-a t'o' ho'na-wan itehkunan-a 40 le'wi ho'na'wan tcawe a'tsawak okcil latakaka le'w ulohnan lana woh'aiya-pot'iye honkwat hot tcuwa tomt hol teanantapte holi tat'cat hol tcuwa laltemaka t'apte holi tatfcati elatap hot tcuwa hic acuwaka'en lol ho'na yatinep uhson hon aiyu'ya'na a'want'ewan'a. tsawak'ona a'wokana'we pi'laciwani le'antikwap ma honkahati 45 tenhol yu'he-totin'a' kwa yalakwe'tun team'e pi'laciwan'i le'kwanan. kwai'inan s'we'atcon itulapka. huwal'ona i-hatianan tetunakwe'ilep we'atcoye'a tecukwa camli ciwan an tsawak iceltema po'ulikoa o'kcik lataka'en kwa i'na'man ant'ewa'en t'a luk yaton kwa i'na'man su'nhap aincokya i'natinan ag hor iteh- 50 kunan halapap ak ho' li-ino to'n ho' yantehkunacan al'u. honkwat hol t'on tcuwa unaia'en ton yatinep uhsona aiyu'ya'na a'want'ewa(30) sisters were worried. "Maybe our brother has died somewhere? I Even now he does not come," they said. His sisters were not happy. I They summoned their bow priest. The bow priest came to their house. I "My mothers, my children, how have you come to evening?" he said. i "Happily, be seated," they said to him. The bow priest sat down. The girls arose. I (35) They set down food. "Now eat," they said to him. The bow priest sat down I and ate. When he had finished eating he questioned them. "Now speak. Surely because you have something to say | you have summoned me," the bow priest said. "Indeed it is so. I Yesterday morning our brother went out to hunt rabbits. He did not come I all night. And again this day we have awaited him. And | (40) in the evening he did not come. Now again it is getting dark, therefore you will make inquiries for us. I All of our children, the young men, have gone out hunting rabbits. Over the whole country I they have spread out. Perhaps somewhere one of them has just seen his tracks, I or else perhaps someone has seen him from far off. Or else perhaps someone I has spoken to him. If he tells us this and if we know it then we shall pass the night." 1 (45) Thus the boy's sisters said to the bow priest. "Well, is that so? I Somehow you will hear of him. He has not been destroyed," the bow priest | said. He went out and went about calling out. All the village heard him. They looked out. He is calling out; "Yesterday morning the priest's son, I the one who always stays at home, went out to hunt rabbits. He did not come last night. 224 Publications, American Ethnological Society Vol. XV nantiyahnan ak' hom itehkunan halkena'we. le'kwan pilaciwan-i luwalan we'atco i'tulapap a'tsawal tcuw etcame an a'wokana'wona 55 antse'man tcuw etcame tsawa]ona tecu peye a. ta"tcic hap an lkkwan kwilikan'a'nap antewan'iha hap e'lactok t'as yam kakwin tsawakona il'i te'tcip tsawak tunap e't te'n kakweye ti'coma e't ten kakwen'e kopiclea t'o' ho'i imat honkwat t'o' aiyutcian'a tewuna' t'o' t'ekohatip yam t'o' lakwen'e yalakwe'60 leke'a tsawak le'hatina hap e'lactokona antse'mam t'as an kikwin kwilikina'na a'tci te'tcinan t'o' kwatonan horm to' a'lacina'wona t'o' yanikin'a le'anikwap ma le'hapa ho' aiyu'ya'na tsawak le'kwap a'tci kwatonan ko'na t'on su'nhakanapka tsawak le'kwap ta'tcic hap e'le yaman'te t'as ansewacie'a. i't'inaai le'kwap tsawak t'as 65 yam o'kcik i'setohnan t'as yam piya'nan letsilo kwatonan tamyala'nan tas piya'nan i'mup lesnol a'tci t'as imo'ka. tomt ko'wi tenala'ap t'as hap e'lactok i'peweka. tas a'tc alka. tcim t'ekohatip tsawak pilakup kwas t'a Wakwam-e. t'oms t'a ~akwen tea'koa a'kapow'ulapnan tsawak pilaknan yam o'kcik 70 powan i'seto'nan yam ant'ewaka tean kwai'inan 'ewankwin tahna t'as a-ka. t'as imat hap e'lactok tsawakona kohol alewup t'as And again I (50) this day he has not come. In the evening they waited for him. But now they have given up. Therefore they have had me inquire about him. I Therefore I go about asking all of you. Perhaps I somewheres one of you has seen him. If you tell them that, when they know it they will be able to pass the night. I Therefore they have bid me inquire." So the bow priest said I as he went about the village calling out. Everyone of the young men desired his sisters (55) and so everyone was talking about looking for the boy. Meanwhile at the ghost's house he was about to stay overnight for the second time. The ghost girl I again came to her house with the boy. When the boy looked there, now indeed I there was a house. "Oh dear! Indeed, now there is a house! What kind of a person are you? It seems | you are wise since at daybreak you destroyed your house. I (60) So the boy thought. He desired the ghost girl, so again if or the second time they went to her house. "When you enter you will greet my parents," I she said to him. "Yes, indeed. I know," the boy said. I When they went in he said, "How have you come to evening?" the boy said. Then the ghost girl herself again replied to him, "Be seated," she said. Again the boy i (65) took his rabbits from his back and hung them where the ladder came in on the rung of the ladder. | Then he sat down. Thus again the two sat together. After a little I while again the ghost girl spread the bed and the two slept. I When, just at daybreak, the boy arose, again there was no house. Again there were just I rocks piled around where a house had once stood. The boy arose. He put his bundle of rabbits [ (70) on his Bunzel, Zuni Texts 225 yam ant'ewaka tean kwa t'ehwanam'en ko'wi teakoa lo'te'koa t'as al'u'ya kai'aimackona yam o'kcik la'koa ipowa seto' alu'ya. yam a'wokina'we antse'man kwa topinthol o'kcik i'to'na'ma hic hot tcuwa ha'i yato'we yam o'kcik setoye. 75 ta'tcic iyam- ulohnakwin ka^1al ewactokl iyu'ya'nan yam kawu kifatil e'lactok atinenapki. manig ulohnan ciwan an tsawak o'kcik atakanan al'un-gicetika. hap e'lactok auwanan yam kakwin il' a'en yam kakwan hap e'lactok tsawagona il'i kaiona e't yam ulohnakwin tsawak a'n'ihapte hap e'lactok imat kohol alewup so ak'a kwa sic an kaikwan tehwana'ma. kaikali ewactok yam kiwu le'antikwap ko'ma ho' tapkan a'ne le'kwanan kaial e'lactok i'yam ulohnan kwai'ika. kwai'inan luk ulohnanankwin pikwe'ika. pani'ki. tsawak al'unan ma'kaiakwin tahna ko'wihot te'an na'we wo'h'aiyap a'wankoha- 85 Yaka. iakal elactoki wan ho' ke'la na'le yat'et'u le'kwanan pani-'a. na'le yat'eka. ainanan t'omt islon'te tciwa'unan tcims i']eato'ka. wans i'pitsuliaka tsawak tat'an po-ulan'te gaifail e'lacto]k pani']a. fat'an im'iyalto'nam oc t'o' ime? lakial e'lactok tsawagona le'anikwap liI ho' im'e tsawak le'kwap kople'ap kwa t'o' yam Kakwin 90 a'na'ma? e'lactok tsawakona le'anikwap ma kwa ho' yam kakwin back and started out from the place where he had spent the night. I Again he went towards the east, but it seems that again the ghost girl had done something to the boy | so that he could not get away from the place where he had spent the night, and again he went about close to the place where he had been. I For a long time he went around carrying on his back the bundle of rabbits which he had killed. I He was thoughtful for his sisters and so he did not eat even a single rabbit. Now 1 (70) for three days he had been carrying his rabbits around somewheres. I Meanwhile in the world above the Eagle Girls learned of it. I Eagle Girl told her elder sister. "In the world below the priest's son | lost his way when he went out to hunt rabbits. The ghost girl found him and took him to her house. I And now the boy is living with the ghost girl at her house. But I (80) although the boy wants to go to his own home, it seems the ghost girl has done something to him I so that he cannot get away from her house." So Eagle Girl, said to their elder sister. I "Very well, I shall go and get him," she said. Eagle Girl started out from the upper world. | She started out and passed through into this world. She came down. | (85) A little distance to the south of where the boy was wandering around were a herd of deer grazing. She saw them, Eagle Girl: "Wait. Let me first get a deer," she said and descended. She seized a deer. She killed it and laid it down right there. Then she flew up. | First she went around in circles. Then just where the boy was sitting under a tree Eagle Girl came down. I She sat on the top of the tree. "Are you sitting here?" Eagle Girl said to the 15 226 Publications, American Ethnological Society Vol. XV tenapam'e kwili t'ewanapte camli ho' yam kakwan upinan pot'i ho' kwai'ika. holomacelona ho' i'ka. kwa ho' yam uhohnakwin t'enapam'e. tsawak le'kwap ma ak' ho' pani'yu. kwa le'nate hap 95 e'lactok t'o' il'i kakwap kwa el'ecukwa ho' le'kwan ak ho' t'om taplan paniyu. klakal e'lactok tsawagona le'anikwap mahonkwa'ati kop ma ho' ikwana? ma imat t'o' ko'na peye'ona t'om kakwin ho' a'nuwa. ko'tcimatle'a yam ho' ulohnakwin a'nuwa kwa ho' t'enapam'e tsa100 wak le'kwap ma ko'm hanat ye'maku. lil t'atan t'o' ye'makup t'om 1 ho' i'seton'a. kaiial e'lactok le'kwanan tsawak iicetinan yam o'kcik powan seto'kona seto'te t'at'ane po'an ye'makup le'ana uhsi i'setoha. lu yam il'alekoan lu' uhsi o'kcil wo'tuce. kagal e'lactok tsawagona le'anikwap tsawak okcil i'setohnan yam 5 ant'ewaclekatekwin lanakwai'ika. yam il'aleko an sakapoakwin te'tcinan li'ka o'kcilko hom anil'ikoa ko'wi t'elinan a'napa yam anikwananaka t'o i'yaiyu'ya'knan luk t'o' o'kcilk ak'a ike'n i'telianan get'sanici t'o' t'ewanan teat'u. hos'a'ne tsawak le'kwanan yam hapa sakiapoan kwai'inan tcims gkaal e'lactok inkwin lanao0 kwai'i/a. te'tcip iA1la e'lactok tsawakona aiyalaka kop t'o' ikwanan an wo'tuka? kakal e'lactok tsawakona le'anikwap li'la boy. (90) "Yes, here I am sitting," the boy said. "Why don't you go to your own home?" | the girl said to the boy. "Well I do not know the way to my home. I Two days ago, in the morning, when the air was full of snow, I started out from my home. I have come far. I do not know the way to my country," i the boy said. "Well, that is why I have come down. 1 (95) For you to live thus with the ghost girl is not right. So I said and therefore I have come down to get you." So Eagle Girl said to the boy. "Well, is that so? What indeed should I I say? Yes it seems that just as you say I shall go with you to your house because, alas, I how shall I go to my own country? I do not know the way," the boy (100oo) said. "Very well, climb up quickly. When you climb this tree (1) I shall put you on my back," Eagle Girl said. The boy quickly I with his bundle of rabbits which he had been carrying still on his back, shinnied up the tree. "Goodness! I Take those things off! Go on back to where you slept with that one and leave those rabbits there!" Eagle | Girl said to the boy. The boy put down his bundle of rabbits t (5) and ran off with them to where he had passed the night. He came to the bundle of bones of the one he had slept with. I "Here are these rabbits. You who used to protect me sometime during the night, with your I supernatural power, when you come to life, then with these rabbits adding to your heart, happily may you always live. Now I am going," the boy said. I He left the pile of ghost bones. Then he ran off to where Eagle Girl was waiting. (lo)When he came there Eagle Girl questioned the boy. "What did you I say when you put them Bunzel, Zuni Texts 227 o'kcilo horn anil'ikoa koawi t'elinan a'napia yam anikwanan a]a' i'yaiyu'ya'ganan luk o'kcik a'uA t'o' ike'n-itelianan gee'tsanici to' t'ewanan teat'u ho' le'kwanan ho' auwo'tuka. tsawak le'kwap honkwic ten t'o' pikwe-na kwa yaiyu'ya'nam'e ak^ill e'lactok le'kwan hana ye'maku. lit t'at'ap tsawak t'at'akwi ye'maknan 15 t'amyatcin kwai'inan i'miyaltoup ^aaiil e'lactok tsawakon i-setoka. i'seto'nans set-i'keatokia. yam pani'nan na'l ainakatekwin seto-te'tcinan s'iskon wan- il imuka. si' wan'i to' li't ho' na'l ainako ale. le'anikwap tcims tsawak i'to'-k. kakal e'lactok yam anikwananak'a akluka. make' 20 yo'ap tsawak na'le ci'le lesnahnan akkaka. akkwap hecin i'tolka i'ton tcunap is yam i'ton etcukoa lal at'u. i'natinam'e t'om hap e'le ho'na t'apan i'nan li't i'nan i'towakai ko'wi tenegap ak-a elhol hon horn gikwin hon te'tcin'a gadal e'lactok tsawakona le'anikwap tsawak yam i'to'w etcukoa yam oyan wo'lo'up si' ialt ye'la'u 25 laikal e'lactok le'kwap tsawak elemakup aiikal e'lactok i 'oa'up tcims tsawak i'tcupatcu. si' el t'o' t'unatinamt'u t'o' ihapisian-a ter ka'-i horn kakwin hon te'tcinan si' ho' lekwap tcims to' t'unatin'a kia]al e'lacto]k tsawakona le'anikwap set-i'keatoka. s'a tc ip'jitsulian ye'maka. 30 s'top ulohnakwin a'tci pikwe'iia. kwac tem'i so' hapisna yu'down?" Eagle Girl said to the boy. "Here are these rabbits. I You who used to protect me, when sometime during the night, with your supernatural power, I you come to life, with these rabbits you will add to your heart. Happily may you | always live.' This is what I said as I put them down for her." So the boy said. (15) "Well, you certainly beat all for stupidity!" said Eagle Girl. "Well hurry up, climb up, here is the tree." The boy climbed the tree. I He sat up in the crotch of the tree. Eagle Girl put the boy on her back. Then she rose with him on her back. She came with him to the place where she had first descended and killed the deer. There she stopped for a while. | (20) "Now wait, eat here. Here lies the deer which I have killed," she said to him. Then the boy I ate. Eagle Girl, because she had supernatural power, made a fire. When it became embers the boy took off a little piece of deer meat and roasted it. When it was done he ate quickly. I When he was finished eating (she said), "Here, put in the fire what is left of your food. No doubt, if your ghost girl I follows us and comes here, she will be delayed here eating it, and we will have time (25) to reach my house," Eagle Girl said to the boy. So he put what was left of his food into the fire for his wife. "Now stand over here," | Eagle Girl said. The boy arose. Eagle Girl bent down | and the boy climbed on her back. I "Now don't you open your eyes! You must keep your eyes closed until I (30) we reach my house. When I say, Now, only then you will open them," Eagle Girl I said to the boy. She flew up with 15* 228 Publications, American Ethnological Society Vol. XV tetcika tsawak le'kwap wan'ani s'e't hon te'tci kagil e'lactok tsawakona le'anakap s'a'tc a'ka. 35 kakali yam kiakwin tsawakona seto-te'tcip ta'tcic an a'wo'tsina' igalali a'tsawaki lata' iwo'h'aiyakat'ap a'tc i'wil'i te'tcinan a'tci kwatoka. a'wan nana sam'a po'ulap tsawakona il-i kwatonan yam t'ehwitiwa li'akwa a'paiyana im'an tsawalona seto im-i'yalto-nan ha'atu si' tcim t'unati tsawakona le'anikwap tsawak t'unatip holo40 maces ko'n hos i'ka tomthol tsawak t'unawulocuka. lesnol kakalilacik poaiye. t'onc i-ya 2 s'atc i'mu le'atcianikwap tsawak Vacetinan t'unatip lesnol poaiye. hon i'ya tatcu ko'na t'o' t'ewanan teaiye? tsawak kiakali le'anikwap ho'nawan tca'le holtiiip t'o te'ona le'kwap manik ulohnanan ho' te'ona. ho' ciwan an tsawak. 45 ho' yam ulohnana aokcik latakaii ho' kwai'inan ho' al'un-kacetika. hom luk auwanan hom ilyi ye'maka tsawak le'kwap ma ko'mas a'tc i'muka le'anikwap s'imuka tsawaki. e'lactok le an lakal utcun yu'lihap tsawak e'lactokona u'nap kwa ktakali team'e hie le'na ho'i ho'i kaokci. teli'tokwin kwatonan na'le 50 ciwe wo'lea kwai'inan tsawalkonan wo'la'up si' i'to. le'na ta"tcic li'I hon a-teaiye e'lactok le'kwap tsawak i'munan s'i'to-ka. i'ton tcunenan elahkwa le'kwap el i'towena'we le'anagap e'lactok lee wo'la'tunan tsawakona ampate i'mup lesnos satci i'wil'i poap him on her back. They rose in circles. I They passed through into the other world. "Isn't it time now? I am tired of keeping my eyes closed," I the boy said. "Wait, we are almost there," Eagle Girl said to the boy. They went on. (35) She came to Eagle's house with him on her back. Meanwhile her brothers, I Eagle youths, had scattered to hunt. When they got there together they I went in. Their grandfather was sitting alone inside. She came in with the boy. I In the center of the room stood a stool of turquoise, and with the boy on her back she sat down on it. I "Oh dear! Now open your eyes," she said to the boy. The boy opened his eyes. (40) "To some far place I have come now!" The boy just looked around him. There the Eagle I old man was sitting. "Have you come? Sit down," he said to them. The boy I looked at him quickly. There he was sitting. "Yes we have come, father. How have you I lived these days?" the boy said to the eagle. "Our child, whence do you I come?" he said. "I am an inhabitant of the lower world. I am the priest's son. i (45) I started out from my home to hunt rabbits and lost my way. j This one found me and brought me up here," the boy said. "Very well, I sit down, both of you," he said. He sat down, the boy. I The girl drew off her eagle garment and the boy saw the girl. She was not an eagle. She was a person like himself, a beautiful girl. She went into the inner room | (50) and came out carrying venison stew. She set it down for the boy. "Now eat. This is the way I we live here," the girl said. The boy sat down and ate. t When Bunzel, Zuni Texts 229 an a'wo'tsina latakal' a'wal'ukoa tcimna'kwe a'wan papa lac'i i'kii kesi. 55 na' set-i-ya lol teha-toka. s'ist hol kwatoka. tsawagk unap na' setoye. ko'na t'on su'nhakanapka le'awanikwap lget'sanici kec ton a'wia? le'aniikp s'imuka. i'mup s'a'wan okana elemaknan les setohkai. setohnan t'ehwitiwa a'up lesnos a'wi'tela. tcuetcume kaKill atsawak na' setola a'wirtelnan tcuwefcam'e yanikina te'tci 60 u'kwatela. tem'1 a-wi-tela. tsawak ime s'a'wan mo'sona hic a-wan papa laci yam ogana antehkunaka koplea teonaka luk t'o' il'i ye'maka? yam ulohnan o'kcik lata^aka luk kwai'inan luk al'un-^acetinan hal e'lactok luk il'i kakwap ho' tse'map kwa eletunon lestenam'e ho' luk 65 antse' menan ak'ap luka t'apnak a'ka. ten ho' pani'ka e'lactok yam papa le'anikwap ma honkwa ati ma ele hon lata aik'a i'wo'h'aiakap ishol kwa t'o' al'ukan a'naniyahna'en t'o' t'ewuacona t'o' imoke'a taptas t'on i'tse'mak-t'elakwi lol t'on imapa elekan-a kwas tfom hon antse'mana'man holnol latalaka hon a'wal'un'a tsawak yam 70 okana leanikwap tsawak s'imat i'taha. s'atc i'wil'itun'onan okan a'wotsina'we a'peye'a. lesnos tsawak akiiali kakwenan s'i'me. he finished eating he said, "Thank you." "Eat well," they said to him. The girl | removed the dishes and sat down beside the boy. Thus as they sat there together, | her brothers who had been out hunting returned. ] First of all her eldest brother ( (55) came now. He came carrying a deer on his back. Hark! they heard him. Then he came in. The boy saw him. He was carrying a deer on his back. "How have you come to evening?" he said to them. "Happily. Have you come?" I they said. He sat down. When he sat down their sister arose. and took the deer from his back. I She took it and laid it down in the center of the room. Thus they came one by one. And every single one of the eagle youths ] (60) came carrying a deer on his back. And every one of them greeted them as he came in. I They all came. I The boy was still there. Then their chief, the eldest of their brothers, I questioned his sister. "For what reason have you brought this one up here?" "In his country I he started out to hunt rabbits. He lost his way and was living with the ghost girl. ( (65) I thought that perhaps this might not be right. I j was thoughtful for him. Therefore I went to get him. So I went down." So the girl I said to her brother. "Well, is that so? Well, all right. When we all go out to hunt | sometimes, when you do not wish to go out it is lonely for you to stay here by yourself. I But now, if you take this one to be your beloved, he will stay with you and it will be all right. I (70) Then we shall not have to worry about you, as we go about hunting." So the young man said to his sister. And now the boy married there. The brothers told their sister that they should live together. I Thus the youth stayed at the house of the eagles. I 230 Publications, American Ethnological Society Vol. XV lesnates tenalana t'elap s'e'lactok leskwakii. si'ana hon i'yu'te'tcinace le'kwanan a'tci topa telitokwin pikwe 'inan na'le uyapa 75 lutsina a'tc i-pewunan s'a'tci i'tcunan tsawak ko-homacko'na sam'a te'tci peya tcual'e. ticomaha holomaceko'na hoP i'ka ke'si. ma ta ten'ati kotcimat le'a ka'li yam ulohnakwin ho' ikwalt a'nuwa? e't ten'at kaiki ho' yam ulohnakwin a'na tse'manan'te kotci'mat le'a' ho' a'nuwa. ma ta ten'ati tsawak le'kwanan holos0 macekona tse'man kwa alna'map s'an o'ye aiyaiakai kople'a t'o tse'man kwa t'o' alna'ma? kohomacekona tenalana t'om ho' aiyu'hatianap kwa t'o' alna'ma. e'lactok tsawakona le'anikwap ma el'a kopma le'a hoc tse'manakin'a? tsawak le'kwanan s'islkon hot tsawak itaha. 85 t'ewap tcimhol t'ekohatip kakali a'pilaknan cikapin i'towenapka ta"tcic a'wan talak cikusna i'tonan lesnos a'tci i'wil'i im'e. tcimhol itiwap aikaili a'tsawak latakak'a i wo'h'aiya'koa na' setopa a'witelap tsawak a'waiyutcian'a lesnol t'ewana' a'waluka. ta'"tcic t'ewana' a'tci i'wil'i imap hic t'ewuacona. e'lactok an a'wotsina90 tem'ta hapop lesa'wanikwakai e't hon t'ewana i'wil'i imap elhol lestena ho'nan t'on ani'tse'map hic t'ewuacona aki ho' tse'mana honkwat luk a'ni hon utcun'e acna'wap honkwat hon holnol i'wil'i al'up eleklana e'lactok le'kwap ma teli'tan ho'na'wan t'opa utcun yetcina piyule. honkwat luk ulu'an'a i'te'tcap luk uhsona And so late at night the girl said. "Come, let us rest." j she said. They went through into the inner room. | (75) She spread out a soft deer pelt. They lay down. The boy I lay there a long time talking much to himself. "Alas, now I have come far off. I But it can't be helped. It seems there is no way that I can ever go back to my own country. Indeed, although I pine to go back to my own country I it seems there is no way that I can go. Well, it can't be helped," the boy said. (80) Thinking how far he had come he could not sleep. Then his wife questioned him. "Why are you! worried, that you do not sleep? For a long time I have been listening to you | and you do not sleep," the girl said to the boy. "Oh no! I What have I to worry about?" the boy said. And so I the boy married there. 1 (85) Next morning, just at daybreak, the eagles arose. They ate raw meat. Meanwhile their brother-in-law ate dried meat. Thus the two stayed there together. Just at noon the eagle youths who had gone out in different directions to hunt came back one by one with deer on their backs. I The boy marvelled. Thus they went out every day. Meanwhile I every day, the two stayed at home together. It was very lonely. When her brothers I (90) were all gathered together, the girl said to them, "You think that it is all right for us to stay home alone every day. i But it is very lonely. Therefore I have been thinking i that perhaps we should make a feather garment for him. Then perhaps, I if he goes around with us, it will be all right." So the girl said. "Well, in the inner room one of Bunzel, Zuni Texts 231 yulup inamilte holno t'on i'wil'i al'up eleian'a. a'wan mo'sona 95 le'kwap s'a'n uhsona utcun ahnap i'te'tcap tsawagona hic i te'tci. e'ha honkwa elelgan'a. tenat t'ewanan t'ons i'wil'i t'un-al'ul^ana. le'anakap tsawak antsumehna ant'ewakia. t'ewap tcim t'ekohatip i'to'nan e'lactokona a'wotsinan latalkala i'wo'h'aiyai^ap ta"tcic a'tc sam' yetcipnan ta"tcic yam oyem'c 100 an utcun ahnan si' yulu. yam oyem'ci le'anikwap tsawak Jakali 1 utcun yulukii. yam t'ehwitihwa si' li'akwa apaiyan iman tsawakona animaltan tsawalona e'lactok yam u'tcun piyahnan yulunan tsawakona lesanikwaka. si' 'o' lahip tenat t'om ho' anluwo'akan-a. i'tulocona awitenakana ho' i'tulohnan hons kwai'in'a. e'lactok 5 yam o'yem'ci le'anikwap tsawak lahika ke'si. ta-'tcic an o'ye tsawakona anluwo'aikn s'atc i'tuloco'ya. awitenakan a'tci i'tulohap tsawak anikwap si' hons kwai'in'a. e'lactok le'kwap awe'nakwin a'tci hi'ninakanan e'lactok yam aoyem'ci anluwo'atinan ihiki'te kwai'ika. s'a'tci i'keatoka. lesnol e'lactok yam o'yemci anuhwo- 10 'akAp s'a'tci i'wil'i i'geato'ka. s'a'tci i'pitsulian a'ne. yam oyem'ci lesanikwaki la - ku na'we wo'h'aiye t'oc awunaye? yam o'yem'ci le'anikwap e - ho' a'wunaye. tsawak le'kwap kwatigap t'o 'o yafen'a an aoye le'anikwap laku ma'kaiakwin tahna po'onan ho' yat'en'a. tsawak le'kwap ho'lo homkwat kwa 'o' tern 15 our | extra shirts is hanging up. Perhaps he might try that one on to see if it fits. Then if he (95) puts that on, surely it will be all right for you to go around together." So their chief [ said. They got the shirt for him. He tried it on and it just fitted the boy. I "Oh yes! I think it will be all right. Now indeed, every day, you will go around hunting with us." So they said to him. The boy passed the night in anticipation. | Next day, just at daybreak, they ate and the girl's brothers started to hunt. | (100) Then the two were left alone. Then she took her husband's (1) shirt. "Now put it on," she said to her husband. The boy I put on the eagle garment and now in the center of the room where the turquoise seat stood I she made the boy sit down. The girl took down her garment and put it on I and said to the boy, "Now you will fly. I will go around blowing you | (5) and after we have gone around inside four times we shall go out," the girl | said to her husband. Now the boy flew around. Meanwhile his wife I blew the boy. So they went around four times. When they had gone around thus, the | boy knew how to fly. "Now we'll go out," the girl said. I When they came under the hatchway, she blew her husband upwards and together I they went out. | (10) So they flew up. Thus the girl blew her husband | and they went up together. They went around in circles. I She said to her husband, "There a herd of deer are grazing. Do you see them?" I she said to her husband. "Yes I see them," the boy said. I "Which one will you take?" his wife said to him. "That 232 Publications, American Ethnological Society Vol. XV anikwam-e. tsana t'o' yat'ip elekan'a. iskon'te t'o' yat'e peyenona na'le lana poan an cowalan na'tsik teakoa sic ele lana tcuale uhsona kwa hic hol tsumam-e. uhsona to' yat'ip elegan'a. an o'ye leanikwap ma ko'ma ilte uhsona ho' yat'ip eleiiana. tsawak 20 le'kwap sa'tci pani-ka. na'we wo'h'aiyakwin a'tci imuluktana pani'aika an o'ye tapnin'te yam na'le yat'ip tsawak yam a.akai. t'esam'an lanika. kwac t'o yam yat'enam'ka? e'lactok tsawakona le'anikwap ma el'a tsawak le'kwap ta 'tcic ho) yam yat'eki. e'lactok lehol ikwa25 nan na'le yakna poaye. na'le acep e'lactok yam na'le iseto'up s')atci i'keato'nan s'a'tc a'ka. a'tcia a'wo'tsina' tem'la hapokatekwin yal'u a'tci na'le setote'tcinan ko'na t'on su'nhalanapik? le'kwap ket'sanici. kec ton a'wi'a? it'inaia. le'anakap s'a'tc i'muka. s'atcinaya aiyulatinabap 30 kopsle'a t'on al'uka? kec ho'na'wan suwe ele le'analap ma s'e't ele lesnan'te luk yam na'le a'gaka. t'esam'an lu1V lanip na'le ana'ka. an oye le'kwap t'omt kalali a'tsawak a'cikwika ten ten'apte luk yanikwatin'a. ko'na hon latenawona luk laten'a. a'tsawak le'tikwap lesnol t'as a'want'ewaka. 35 t'ewap camli t'as ci kapina i'to'nan t'as i'wo'h'aiyaka. a'tci t'as yalu i'yutcunan a'witenakan yam kakwan i'tulohnan kwai'inan one standing towards the south (15) I shall take," the boy said. "Oh no! Perhaps you don't yet j know enough. You had better take a little one. Standing behind the large deer that you said you would take is a fawn. That is large enough. That one that is lying down | is not very strong. It would be all right for you to take that one," his I wife said to him. "Very well, that is true. I had better take that one." So the boy I (20) said. They descended. I They spread their winges above where the deer were grazing, and slowly descended. His wife t seized her deer the first time. The boy let his get away. He dropped down in an empty place. ] "Didn't you get yours?" the girl said to the boy. "Oh I no," the boy said. "Well, I got mine," the girl said. I (25) She was sitting clutching the deer. The deer died. The girl set the deer on her back. | The two flew up and went away. Carrying the deer they came last to where their brothers had all come together. "How have you come to evening?" they said. "Happily. Have you I just come? Be seated," they said to them. They sat down. Then they questioned them. 1 (30) "How did you go around? Is our brother all right now?" they said to her. "Well, yes, I he's all right, but he let his deer get away from him. He fell into an empty place and the deer ran off," i his wife said. Then the eagle youths just laughed. "Well, after a while he will learn. He will kill them the way we kill them," the eagle youths said. And so again they passed the night. (35) Again next morning, early, they ate raw meat and scattered. Again the two I put on their garments last of all and flew around Bunzel, Zuni Texts 233 s'atci nawe a'teculan a'la. hol yalakwin a'tci te'tcip lenhol iyama'koa a'tc i'pitsulia manika nawe waoh'aiyan si' tcim son itehho nawe a'lanan a'wiyat'en'a an oye le'kwap ma hana ko'ma tsawak le'kwap s'a'tci panikla. s'a'tci itehho nawe a'wiyat'eki, 40 isi'koa a'tci a'wiyatfenan lesnol s'a'tci a'yaknan poa'ka yacep a'tci tots'ipowacnan a'wi'seto'nan s'a'tci a'ka. tcim itiwap yam kilkwin s'a'tci nawe a'seto-te'tcinan lesnol tsawak yanikwatip t'ewana' a'tci irwil'i lat-al'uka. sic tsawak yanikwatinan tewana' sam-a tean'te lat-al'uka. 45 s'yam kakwin a'nan i'tse'makunan yam oye lesanikwaka. ana ho' samr la'k al'ukan'a. tsawak yam o'ye le'anikwap ma t'o 'o a't'u lesna hon i'wil'-al'up ele t'o' sic anikwa. yam oyem'c le'anikwa tsawak gikal utcun yu'lunan s'kwai'ip ta"tcic an aye s'anawaki. honkwat kolehol t'o' tse'ma ak'a kwa to' hor ilt a'na'm'a an oye 50 lehati-itse'makunan yam utcun piyahnan yu'lunan s'tapan kwai'ika. nomilta-'tci il'ika tekwin lehos a'nap s'an o'ye a'lahka. tcimhol elaten'ihap luka ulohnanankwin a'pikwe'lenankwin pikwe'ika ke'si. tsawaki pikwe'inan t'una-pjaninan yam ulohnan yam hecot'a 55 unatik^akia. eha ma hinik ist hor luwal'ona teian'a hinik hor a'lacina' ist a'telan'a. tsawak le'kwanan luka ulohnakwin s'i'mufour times inside the house and then went out. I They went looking for deer. They arrived some place in the mountains | and went around in circles far above. Below the deer were grazing. "Now we I shall both take large deer," his wife said. "Very well, come on," j (40) the boy said. They descended. They both seized deer. I They seized them by the throat and so they sat clutching them. When they died | they tied the feet together and put them on their backs. So they went away. Just at noon I they reached their house, both carrying deer on their backs. So the youth learned, I and every day they went hunting together. | (45)Then, when the youth had learned everything he went hunting every day, even alone. I Then he thought again of going to his own home and he said to his wife, "I think today I will hunt alone," So the boy said to his wife. "Well, all right, go. I When we go together this way you do well. Now you know how." So she said to her husband. I The youth drew on his eagle garment and went out. Meanwhile his wife had guessed it. [ (50) "Perhaps you do not go with me because you are thinking of something else," his wife thought to herself. She took down her eagle garment, put iton, and followed him. | And so indeed he went off from the place where he had lived with her, and his wife went after him. I Just as she was about to catch up with him he passed through the place that leads into this world I now. (55) The boy had come through. He looked down and saw the houses of his own country. I "Ah yes, I think these are my people. 234 Publications, American Ethnological Society Vol. XV lukta'hna pikwe'iganans paniyu. ta"tcic an oye tcukwatci honkwa' t'o' le'na tse'man t'o' samna al'u peyeka. le'kwanan tenat 60 holon ho' gahaiyakinuwan t'om ho' elaten'a ta'tcat hompic ho' anten'ikanuwan kwa t'om ho' elatena'm'en t'o' yam klkwin te'tcip les'i ho'na'wan utcun s'yalakwai'in'a. ace konhol t'om ho) itcemaka. t'o) le'nahol yam ulohnakwin t'o' a'natse'manan hom t'o' atinekfatap tihkwahna t'a t'om ho' il'i pani'yuananki. e'lactok le'65 kwante t'apan pani'yu. tsawak itiwanakanan yam oye s'anhatia'ka. ten'iniknatip ak-a tsawak iyamakwin tunatip an o'ye t'apan pani'yu. ma ta tenati ten'at honkwat hor t'o' elatenan horn t'o tihkwahna antse'manan horn t'o' ikwalt il'i ye'makun-a. tat'cat t'o' uwe tse'man hom 70 t'o' elatenan hor t'o' utcuhap ma tcim so' yalakwe-inakwin hos pani-yun'a. tsawak le'kwan'tes pani'up he'kwat hic an o'ye lesnatik tenamatin pani'iyu. ke'sis ift'elakutun'ona ko'w etcikwin s'elateka. e'latenan kwa ko'macko'na acuwena'man tatcimantes utcuwan yat'eka. wan'an'i 75 kople'ap hom t'o' kotcilealewu? tsawak le'kwap kotci tse'na kwa t'o' yaiyu'ya'nam'e. le'anikwanan ter kwa aweklikwin it'elakuna'man utcun ulihap tsawak liwankon'te li'wulin tim-pani'ka. I think there my I parents may be." So the boy said. He stretched his wings above this world. He passed through the entrance and came down. Meanwhile his wife said, "Now indeed! I thought you were thinking of this when you spoke of going alone," she said. "I wonder (60) whether I shall catch up with you if I hurry. Otherwise, if I delay and do not catch up with you before you reach your house I our garment will be destroyed. I have loved you deeply. I If you had told me that you were thinking of going back to your own country, then I would have brought you down properly." As she said this, the girl (65) followed him down. When the boy had come about half way he heard his wife. He became aware of her presence I and looked up. His wife was following him down. "Well, it can't be helped. | Now perhaps if you catch up with me and still think kindly towards me, you will take me back up with you. Or if you think bitterly, (70) when you catch up with me you will take off my garment and then I shall fall to my destruction." So the boy thought as he descended. And indeed his wife was rushing down after him in the same way. Now, when he had just a little ways to go to reach the ground, she caught up with him. As she caught up with him I she did not talk to him at all but immediately grabbed his feather garment. "Wait! | (75) Why are you doing this dreadful thing to me?" the boy said. "Why indeed! I You know nothing!" she said to him. When he had not yet come down to earth I she pulled the feather garment from him, and the boy fell down turning over as he fell. He fell down Bunzel, Zuni Texts 235 laninan s'aceka. s'acenan tcims yam hap e'lactok il'i kakwekatekwin tcims akia. le'na ina'te teatika. 80 THE BEAR WIFE (6). ma'tsakia luwala'ka ciwan an tsawaki hic cocliki. iyankolowakai. yam a'lacina' a'wa lo"'o taku'we sato'we ehe'we kelutsina'we kwahol tem'l utena'we tosana t'eika. an tatcu kakwemos'i 85 anapeka. holtekwin an a'kaka. kwa t'o' yaiyu'ya'nam'e. t'om tse'makwinak'a hor utena'we hom lot'o yalakwe'kat'ap kwa ho' tfom il'i lakwecukwa. eles t'o' holtekwin a'nuwa. hol yam tse'manankwin t'o' a'nuwa. ma'tsa'ka gakwemos'i yam tsawak le'anikwaka. an tsawak loyeka. t'amsagaian kwai'iki. lehol latakan 90 aka. t'ewankwin tahna a'ki. ganulapnan ye'maka. lal a'ka. hakwin ona telakwikwin te'tcika. iskan te'tcika. iskon aince imo'ka. tsawak inkwin te'tcika. aince ankohaianan tsawak ana'n'iyahkaa. aince peka. kopla-t to' anan'iha? le'anikwaka. tsawak yutci'atika. kwas lakunam'ka. kalem a'ne aince tsawak'ona 95 le'anikwaka. ticomaha'. tcuwap t'o'o? tsawaki le'kwaka. ma ho'o. kwa t'om kohol alewucukwa. aince le'kwaka. tsawak teclanici ainc inkwin a'ka. ainc an poakwin te'tcip hop 'o' a'ne. and died. When he was dead he went to where he had lived with his ghost girl. I (80) This happened long ago.1 THE BEAR WIFE (6). They were living atMa'tsaka. A priest's son was a great gambler. He played hidden-ball game. [ His parents' beads, necklaces, earrings, women's dresses, fine buckskins I, (85) all kinds of clothing, he lost. His father, the chief priest, I scolded him. He made him go off somewheres. "You have no sense. I Because of your doing, my possessions, my beads, are all wasted. I I will not have you live in this house. All right now, you will go off somewhere. Wherever you wish I you may go." So the Ma'tsaka chief priest said to his son. | (9o) His son cried, and naked, he went out. He went off somewheres to hunt. I He went towards the east. He climbed up at Water-AllAround. There he went. I He came to where Black-Paint-Road descends. There he came. There a bear i was staying. The young man came to where she was sitting. When he saw the bear, the young man | was about to run away. Bear spoke. "Why are you going to run away?" she said to him. I (95) The young man was startled. He did not strike at her. "Come hither," Bear said to the young man. t "Alas, who are you?" the young man said. "Why I. I will not do anything 1 Comment of informant: "He had all this bad luck becauce of what he did to the rabbit." 236 Publications, American Ethnological Society Vol. XV aince le'kwaka. ho' latakan a'ne tsawak le'kwaka. wan'i ko'ma 100 aince le'kwaka. sunhakwin tahna aince tat'an itulapka. t'epalo1 kwin kwatoki. ainc e'lactoki le- yutcuhka. yam utcu'we iskont a'uka. le'nates hic ho'i yokii. hic ciw e'lactoki mokwa' lo'kci yatonan lkokci eha t'sinapa yatonan'e acen e'nin ikwiye. e'lactok elemaka. tsutoye. taku pikaiapia takuye. le- satow tacana. kwas 5 ihalunam'e ho'i kIkci. e'lactok tsawak inkwin ikai. tsawal e'lactok unatikak. ticomaha' tcuwatc imat t'o'o le'hatina tsawak itse'makuka. ace' konhol tsawak ya'tsatika. ainc e'lactok tsawak'ona s'acuwaki. t'oc hic imacte yam a'nankwin an'iha? le'anikwaka. kople'a tsawak le'kwaka. elan ana'ma. ana horn l0 kakwin a'ce elactot le'kwaka. hop ma t'om kakweye tsawak le'kwaka. tsawak le'kwap is lo'te horn aikweye. elactok le'kwaka. mac ho' akcap elelan'a? tsawak le'kwap ma lehapa e'lactok le'kwaka tan tekwic ho' ya'tsawil'i tsawak le'kwaka. ulat tan el leskwana'ma. homa sama kakweniye. le'kwaka. kop ma le'a hon 15 a-nuwa? ma ten eleian'a le'kwaka. ma wan'i le'kwanan ikwali yam ainc utcun yuluka. yulunan tsawakona i'setoka. si' t'o' i'hapisldana'. le'anikwaka. le'anikwanan set-a-ka. to you," Bear said. The young man I went reluctantly to where the bear was. He came to where Bear was crouching. "Where are you going?" I Bear said. "I am going hunting," the young man said. "Well, wait." (loo) Bear said. Bear went around behind a tree towards the west. (1) She went into a place where she was hidden. Bear girl took off her clothing and laid down her garment there. I Then she became this kind of a person. She was just like a Zuni girl. She had on fine moccasins, I and a fine embroidered dress and a robe over her shoulder and a green belt around her waist. The girl ] stood up. Her hair was done up in a queue and she had a double strand of beads around her neck. She had earrings this long. (5) She was beautifully dressed and was a pretty girl. She came to where the youth was waiting. The youth I looked at the girl. "Alas, who may you be?" the youth.! He turned it over in his thoughts. Then the youth was very bashful. Bear girl I spoke to the young man. "And are you really going now to the place where you planned to go?" she said to him. "Why?" the young man said. "Oh don't go! Let us (10o) go to my house," the girl said. "Well, where do you live?" the young man I said. So the young man said. "Right near here is my house," the girl said. I "Well, will it be all right for me to go along?" the young man said. "Oh yes indeed," the girl I said. "But I am always so bashful," the young man said. "Well, better not I say that. My house stands alone," she said. "Well, which way shall we i (15) go?" the young man said. "Why, that will be all right," the girl said. "Wait a moment," she said. She put on again I her bear garment. After she had put it on she took the young man on her back. "Now I close Bunzel, Zuni Texts 237 lehoku cipapolimakwi yam a'tatcu wema' lakwenikwi set-a'ka. cipapolimakwi seto-te'tciki. yam Iakwi loatefanan tsawak'ona si' tfunati le'anikwap tsawak tunatilik. holomaceko'na te'tcika. 20 kwa ulohnan tenapam'e. ti'comaha' ma ta lo'te t'o' le'kwaka. ta tenati holomaceko'na so' i'ka. tsawak le'kwaka. elactok yam ainc utcun yulihkia. kwas e'le i'haunam'e tsawagona il'i te'tcika. yam iakwen il'i ye'maka. a'tci kwatoki. a'tci yanikika. horn a'tatcu ko'na t'on t'ewanan a'teaiye? le'anikwaka. ket'sanici 25 ho'na'wan tca'le t'onc i'ya? itfinaka. kalem a'tc yato. a'tcia le'ana'ka. a'tci yato'ki. a'tc i-muka. tsawak imupa e'lactoki elemaka. lehol teli'tokwin kwatoka. heli'ana wo'luka. wo'teakwai'ika. woala'uka. ta lehol kwatoka. wo-lea woluka. wo'lea kwai'inan wo'la'uka. si' hon i'to'ce le'anikwaka. tsawa^ona. 30 a'tc i'wil' i'to-ka. a'tci tcunenan e'lactok les wolatuka. tcims tsawak yam a'tatcu wema'we hoktitacana yunawilo aince tonaci. kalutsi wema' a'ciwan'i elkwa tcuhol imetcamekana wema' a'ciwan'i ona-ya'naka tikana ule. a-wan teckwin-e tsawatl tunaka ti'comaha'. hai loc t'o' le'na a'teaiye. tsawaok le'hatina tse'man 35 poaka. an a'tatcu yam tca'le antehkunanapka hop to' luka tapka? le'anikwaka. ma la'ku itiwan'a ma'tsa'ka le'anaganan lulfan your eyes," she said to him. So she said to him and went carrying him on her back. | Far off to Cipapolima to the house of her fathers, the Beast Gods, she carried him. I She arrived at Cipapolima with him on her back. As they came near to the house I she said to the boy, | (20) "Now open your eyes," and the young man opened his eyes. "How far have I come? I Ido not know this country. Alas, I thought you said it was near. | Well, it can't be helped, far off I have come," the young man said. The girl | took off her bear garment. She was beautifully dressed. So she came there with the young man. I She climbed up with him to her house. They went in. They greeted those inside. "My (25) fathers, how have you lived these days?" they said to them. "Happily, I our child, have you come? Be seated. Come over here," they said to them. I The two crossed over. They sat down. After the young man sat down, the girl | arose. She went into the inner room. She put some blue paper bread in her basket, | and came out carrying it. She set it down and then again she went in. She dished out some stew and came out carrying the stew | (30) and put it down. "Now let us eat," she said to him. So the young man | and the girl ate together. After they had finished eating, the girl put the things away. Then I the young man was in retreat with his fathers, the Beast Gods - Mountain Lion, Wolf, Bear, Badger, I Gopher, the Beast Priests; none were missing. The Beast Priests, the Life Giving Society Priests, were in. The young man saw their altar. ( (35) "Alas, so this is the way you 238 Publications, American Ethnological Society Vol. XV tatcu luk anapenan itehkwai'igka. luka itehkwai'igapa lulk a40 takan a'ne le'kwanan yam hiwalakwin ma'laiakwin tahna telula luka ho' auwaka. luk ho' auwanan kal ho' luk il'a'ka. yam a'tatcu le'a'wanikwaka. ho'na'wan tca'le ho'na'wan tatcu luka t'elinan'e ho'nawan hecot'a'kwi t'o' oneal kwatoy-ila. an a'tatcu le'antikwaka. le'antikwanan si' ko'ma kMlt hapo an a'tatcu wema' 4.5 a'ciwan'i le'tikwaki. le'tikwanan tenenapkii. wema' a'ciwan'i luwalemaka. otin-i'potika. at'anitika. yam tca'lan otipka. felinan ten' otipka. a'wan tca'le yutcia poa'ka. t'eina itiwap tetcuneka. an oye il'i te'tciko e'lactok lesanikwaka. si' ana t'eli'tokwin le'anikwaka. tsawak elemaka. feli'tokin a'tc i'wil'i kwatoka. s'a'tc 50 alka. iskon a'tc i'wil'uga. iskon hol tsawak itahka. lesnol iskon tsawak teaka. kona t'elina'we yotipa. kwa tsawak tikilam'en'te cipapolima talakana'ka. an oye s'isaka. M1 yam ulohnakwin tsawak a'nak i-tse'makwaka. yam oye lesanikwaika. so' yam ulohnakwin a'na tse'ma. yam oye 55 le'anikwaka. ho' akc a'nuwa an oye le'kwaka. hol'o el'e t'o' ime tsawak yam oye le'anikwaka. ka'lkip t'o' a'nuwa le'anikwaka. a'witen t'ewanan ho' a'nuwa tsawak yam oye le'anikwaka. ma honkwa'ati an oye le'kwaka. tenati luka t'elinan yam a'tatcu ho' yatinapa ko'lehol eletun'ona ho'na anhetocnaiiana. e'lactoki live here?" the young man thought to himself. [ He sat there thinking. His fathers questioned their child. "Where did you pick him up?" I they said to her. "Over there at Itiwana at Ma'tsaka," she said to them. "His I father scolded him and threw him out. After he had thrown him out, he (40) went hunting, so he says. I found him against the south slope of his village. I I found him and brought him here." | So she said to her fathers. "Our child, our father, this night I your road has come into our house," his fathers said to him. So they said to him and then, "Very well now, come this way," his fathers, the Beast (45)Priests, said. So they said. They sang. The Beast Priests I arose. They were all dancing. There was great excitement They danced for their child. All night I long they danced. Their child sat there, very much interested, At midnight they stopped. I His wife, the girl who had brought him there, said to him, "Let us go into the inner room," I she said to him. The young man arose. They entered the inner room together. They (50) slept. So they were united. So the boy married there. The boy stayed there. Every night they danced. Even though the young man did not belong to any society, | he was married at Cipapolima. His wife became pregnant. The young man was wishing to come back here to his own country. i He said to his wife, "I long for my own country." His wife 1 (55) said to him, "I shall go with you," his wife said. "Oh no, it is better for you to stay here," I the young man said to his wife. "When will you go?" she said to him. I "In Bunzel, Zuni Texts 239 yam oyemci le'anikwaka. ma tenat ilte. ko'lehol ho'na a'tatcu 60 ho'n anhetocna'wa tsawak le'kwaka. lesnol a'tc i'wil' imo'ka. s'an oye tcawacna lo'tenaiye. yam kapin ho'i teawa]a, kwa topin'te yatcun isanam'en'te tcawacan'iha. uhsite telinan'e honkwa tcawacanuwapa an oyemci yam ]akwin a'na pekia. sunhapla an a'tatcu wema' a'ciwan'i hapo'ka. uhsite t'elinan'e 65 e'lactok yam a'tatcu yatineka. si' luka t'ehinan'e hor a'tatcu ton haponaiye. luk horn il'ona lehol yam ulohnakwi yam a'lacina'we luk a'wan yu'aca. luk a'n'iha. tika t'o'n ho'n yatine'a. ko'lehol el'etun'ona t'on i'tse'man'a. yam a'tatcu le'a'wanikwaka. ma honkwa'ati. fta tenati kwa luk li'llon'te ho'i team'e. luka 70 t'ekohanan ho'i ta-tcic hon ^apin a'ho'i an a'tatcuwema' a'ciwan'i le'antikwaka. si' ko'ma kalt it'inaka. luka t'elinan'e yam tca'la'ni alnate hon otiwe. le'tikwana s'tenenapka. otipka ke'si t'e'lina ten'a yam tca'lan oti-tewaik. t'ekohatipa luwalan-lanika. t'elinan ten'a an oye isanan'te akci ota-t'ewaka. t'ewap yaton'e an a'tatcu 75 yam tca'le ampeyenapki. si' luka yaton'e ho'na'wan tca'le lehol yam ulohnakwi t'os oneal a'lan'a. ho'na fon a'wantse'man'a lo 'o onea'we halawotinan-e. lestiklea ho'na a'wunatika. ka'iamaceko'na ho'na tcuwa a'tena'koa lasai]aiawe. hon a'lacowaye. yam t'o' ulohnakwin te'tcinan kaowi li'l hon a'teona i'wite'tci ho'na'wan so four days I shall go," the young man said to his wife. I "Is that so?" his wife said. "Well, this night I shall tell our fathers I and they will instruct you in what is best for us," the girl | (60) said to her husband. "That is quite all right. Whatever our fathers I may tell us," the young man said. So they were staying there together. | His wife was approaching her confinement. Because she was a raw person, I although she was pregnant less than one month, she was about to give birth. On the very night I when, perhaps, she would give birth, her husband spoke of going to his own house. I (65) In the evening, her fathers, the Beast Priests met together. That very night I the girl told her fathers. "Now this night, my fathers, I you are gathered together. This one who lives with me, is lonesome for his country and his I parents. He wants to go. Now we are telling the society, ] and you will think what will be best." So she said to her fathers. | (70) "Well, is that so? Well, it cannot be helped. He is not a native of this place. He I is a daylight person, while we are raw people," his fathers, the Beast Priests, I said to them. "Very well now, sit down over here. This night we shall dance for our child for the last time." So they said. So they sang and then they danced. All night I long they stayed up dancing fore their child. At daybreak they stopped suddenly. All night I (75) long his wife, although she was pregnant, stayed up dancing with them. Next day his fathers I talked to their child. "Now this day, our child, yonder I to your own country your road will go. You will think of us with shell, I corn pollen, and prayer meal. Moreover, now look 240 Publications, American Ethnological Society Vol. X V t'o' lacowa'we a'wacan'a. lacowat'apa halawotinan'e to'o onea'we tsuhapa t'o' yelete'un'a. yam teatcinakwi t'o' pani'n'a. t'ewankwin tahna teatcinapaltan t'o' ho'n a'leaupia yam anikwananak'a lacowa'we halawotinan'e onea'we Io 'o tsuhapa i'leana yam ona'85 ya-naka yam laciakia to'na hon yaniktciana'wa. an a'tatcu le'antikwana el' anhetocna kwai'ikana'wapa il'i te'tci'koa e'lactoki kalt il' a-ka. yam rlapin ho'i teawak'a holomacekoa cipapolima a'tci kwai'inan'te tcim itiwapa a'suwa'kwi yam oyemci il' i-nan iskon yaknahka. si' mas lu'u yam kaikwi. i'natinam'e hor a'tatcu 90 ko'lea t'om anhetocnapkoa el t'o' elate'unam'an'a le'anikwana iskonhol toms a'tci it'sumeiaka. ket'sanici t'o' yam ulohnakwin a't'u. tsawak yam oye le'anikwap lesnapa lesnatik to' ket'sanici a't'u a'tci le'anikwana a'tci i't'sumekina a'tci i'woptsina tsawak yam ma'tsakaikwi a'napja ta"tcic ainc e'lactoki yam cipapoli95 makwi s'a-ka. yam anikwananak'a cipapolimakwi tomt lehol tenela'apa te'tcika. ta 'tcic tsawak yam kakwen i'yana luwalakwin itiyulaka. an a'lacina'we yu'aco wo'yulapa an ikina topint'ona t'ewana'we yam a'lacina-we yaiyoseke'a. iste pap i'ya le'kwanan yaiyoseke'a. 100 yam papa ke'la unakai. yam Kakwi pena-kwatokaka. tsita iste at us. I The clothing that someone gave us long ago is now full of holes. We have feathers in our hair. ( (so) When you reach your own country, for as many of us as are here you will make hair feathers. Hair feathers and prayer meal, shell, corn pollen, I sparkling paint, you will prepare. You will take them down to your field. At the eastern [ end of your field you will give them to us. When, with our supernatural power, i we have clothed ourselves with the hair feathers, the prayer meal, the pollen, the shell, the sparkling paint, then with our long life, I (85) our old age, we shall bless you." So his fathers I said to him. They instructed him well and sent him out. The girl I who brought him came here with him. Because she was a raw person, although they started out far off at Cipapolima, i just at noon she came with her husband to RockSlab. I There she let him go. "Well now, go to your home, but by all means do not neglect I (90) to do what our fathers have told you," she said to him. There somewheres they encouraged each other with affectionate words. "Happily may you go to your country," I the young man said to his wife. "Even so may it be with you. May you go happily." I So they said to each other. They made one another strong. They separated. The young man went to Ma'tsali, while the bear girl | (95) went back to her Cipapolima. Because she was wise she reached Cipapolima I in just a little while. Meanwhile, the young man came to his house. He came close to the village. His | parents were lonely. They were sick in bed. He had only one younger sister. Every day | she lied to her parents. "There, brother is coming," she said but she lied to them. I Bunzel, Zuni Texts 241 pap i'ya. le' yam tsit anikwaki. t'a hek yosele'a. tfewana ho'na t'o 1 yaiyoselkea. - ma elete li't i'ya. li' ye'maku le'kwajja ma ama funa-kwai'i - tekwancic hokanholi t'op i-nan'a an tatcu le'anikwaka. an a'lacina'we yu'acowak'a kwa sic a'tsumam'e wo'yulikwi a'wona-elatepa an ikina yam a'lacina'we yatinepa konanthoi an 5 tsita pilaknan letsilo'kwi pitcatcatin a'ka. kwai'ilen iPnapa an tsawaki kwatoka. unatigana'wapa yam kwahol temrla leawe tosa'en tamsa]aian kwai'ikoa an a'lacina'we anaiyu'ya'nala unatikana'wapa. tsa'wak aiyu'tacina yam talakwe a'wan kwahol lea klokci leapa mokwa' kokci leala kewula lkaokci kemkutci' l0 kaokci kutciye kemutcun lkokci utciye e'nin klokci ak'a tsutoye. an a'lacina' konanthol tepoanpilaknan i'-iyenapka. i'mu]a. tsawaki an a'wokana'we anapenape'en'te elehol aiyu'aca yace]a. yam a'lacina'we a'wona-elatenalapa cipapolima an a'tatcu wema- a'ciwan'i ko'lea anhetocnapkoa kwas aiyu'ya'nam'eki. 15 koatcic anat horn tikweka. le'kwanan kwas a-wan lacowa'w acnam'ka. ta'tcic an a'tatcu aiyu'ya najpa teaka. an anhetocnapkatea a'wite fewapa yam lacowa' i'leanagala' cipapolima oneal kwai'iganapka. gal a'wa~'a. tsawayona yam anhetocnapiatea a wiyap kwa lacowanhol team'eia. aince ikatika. 20 s'awa'ka. yam iakwi. lesnas ateaka. (loo) She first saw her brother. She called into the house, "Mother! Here | (1) brother is coming!" she said to her mother. "She is lying again. Every day you lie to us." "Yes, indeed! He is coming! He is climbing up now!" she said. "Well, I look out, any day he might come from somewheres," her father said. I His parents were so lonely that they were no longer strong. Even when they were sick in bed I (5) he passed them on their road. When his sister told her parents her mother was scarcely | able to rise. She tottered over to the ladder and just as she was trying to go up, her | son entered. When they saw him how he had lost all his clothing { and gone away naked, his parents remembered. Now when they saw him he was a respectable young man. He was clothed in the fine clothing of his wife's people. | (o0) He had on fine moccasins, and fine buckskin leggins, and trousers, | and a fine buckskin shirt, and a fine belt around his hair. | His parents were scarcely able to sit up. He shook hands with them and sat down. | The boy's women relatives, although they used to scold him, had almost died of loneliness while he was gone. I So he passed his parents on their road. | And what his fathers at Cipapolima, (15) the Beast Priests, had told him to do he did not remember. i "It doesn't matter what they said," he said; so he did not make hair feathers for them. I Meanwhile his fathers, knowing all this, waited. At the appointed time | after four days, they came to get their feathers. From Cipapolima | they made their roads come forth. They came this way. They came to the place about 16 242 Publications, American Ethnological Society Vol. XV tat'tcic cipapolimakwi an oye tcawacka. kwil'i tcawacka. ta'"tcic tsawak yam teatcina t'oweyeka. a'witen aptsinan yam a'lacina' a-wan t'oweyekal topokan yam ait'san a'tcian t'oweyelpa. 25 cipapolima yam at'san a'tcian t'oweyeka. lesna haitocnani'ka. ta, tcic cipapolima wema'we uhsona aiyu'ya'n a'teaka. kwahol lena'we ho'i-ya'kana'wapa lakuhol cipapolima wema' a'teona tsawakona oye yam a't'san a'tcia lesanikwaka. lalek ma'tsa'k t'o'na tatcu ho'n a'wunaka t'oweye'koa ho'i-ya'kanapki ke'si. laktap 30 a'witen t'ewana' hon teh'alinan kwai'in'a ho'n a'wunak t'oweyena'koa i'tonaklak'a hon a'wa-nuwa. aince yam tcawa'tcia le'anikwala. lesnol a'teaka. antsumehka. a'witen t'ewapa cipapolima aince maki yam a'tsana a'tcia il'i u'kwe'ka. klIa awakai. sic tenalana felapa tsawakona teatcinakwi a'wi'na an miyakwi uikwatoka. 35 yam a'wokana' a'wa t'oweye'koa le'nakwi kwa i'to'na'wam'eka. yam a'tsan a'tcian unaka t'oweyekitekwi liwankoa i'to-napka. cotsito kwil aptsinan'e sic ace'we a'tc unapona i'to'napka. kwa koti lewuna'wam'eka. tcim t'elohatip'a s'awa'ka yam cipapolimakwi. 40 ta"tcic tsawak yam teatcinakwi panikia. tcim t'ekohatipa aince an oye yam tcawil'i tsawakona'ni mi' i'tona'pe'en tcimhol a'wakRatekwi tsawak yam teatcinakwin i'nan t'un-al'uka. yam which they had told the young man.! (20) There were no feathers there. Bear got angry. I So they went back. Thus they stayed at their home. Meanwhile at Cipapolima his wife gave birth. She gave birth to two children. Now the young man planted in his field. He planted four acres for his I parents. On the other side he planted for his two children. 1 (25) He planted for his two children at Cipapolima. So he had promised. I Meanwhile at Cipapolima, the Beast Gods waited, knowing all abouts this. I When the crops came to maturity, over at Cipapolima, the Beast Gods who were living there, said to the young man's wife and his two children, "Over at Ma'tsaka, your father has worked for us. What he has planted has come to maturity now. 1 (30) Four days from today we shall go to investigate. He has worked for us, and we shall go to eat that which he has planted. I So the Bear said to her two children. I So they waited. They were eager for it. After four days, from Cipapolima Bear i Woman and her two children started out. They came this way. Late at night they came to the young man's field. They entered his corn field. (35) What he had planted for his sisters, those crops they did not eat. I In the place that he had planted for his children, there they ate. 1 They ate two acres of sweet corn, the milky ears. They ate nicely. They did not disturb the field. At daybreak they went away, back to their Cipapolima. I (40) Just then the young man went down to his field. Just at daybreak, soon after his bear wife and her two children who I Bunzel, Zuni Texts 243 miya'kona tekwan'te a'teana ankohaliika. he"lic aince teanaiye le'kwana ele t'unapa lehol am miya' tem'la aince a'teanapapa. awan tehalika i'tonapkoa les telina wotapan a'ne. ikwalt i'ka. 45 yam teatcinakwin ikwalt i'nan yam hampokwi i-nan islon yatonil'i imo'ki. su-nhapa yam kakwi ma'tsakakwi ye'maka. yam a'wokana'we yam a'lacina'we yatineka. t'elina homan aince tcawil'i homan mi' i'to'napka tealakwa le'nakwi tomt a'wal-uka kwa ito'na'wam'e cotsito le'nakwi i'to'napka. yam a'lacina'we 50 le'a-wanikwaka. am ' awokana'we le'a'wanikwaka. hor i'to'kana'we' leshap ho' yam mi'yakwin ant'ewakiiana le'kwaka. s'i to'lina'ka. tsawak i-to'ka. i-to'na yam pi'lan-e piyahika. yam copon'e piyahka yam wem'e piyahka i'pa'unan yam copon'e i'keckunan yam teatcinakwin ant'ewakan a'ka. yam mi'yakwin 55 te'tcinan yam mi'ya'kona al'uka. t'ekwinapa tomt yu'hatiawacka al'uki. kwa hol teamepa yam hampokwin te'tcinan yam copon' a'unan yam pa'in'e a'unan t'awe hapoganan akluka. s'ant'ewakl. yam mi'ya t'elina itiwapa kwa tcuhol i'na'mapa yam hampokwi ye'maka i'tcu'ka. yam ocokwa yam pi'lan'e a'ukia. s'alka. 60 tcim alapa ta"tcic cipapolima wema' temi'a a-wan yu'makwe'na'koa i'to'nakak'a a'wike'na i'telianakai'a u'kwe'ka. cipapolima had eaten the young man's corn had left, the young man came to his field. He looked around. Suddenly he noticed tracks in his corn field. "Oh see the bear tracks!" I he said. He looked carefully over his whole corn field, wherever the bear tracks went. [ (45) "It looks as though they had eaten their own." He followed them down and then came back. [ He came back to his field, and came to his field shelter, and there he sat all day. I In the evening he went up to his house at Ma'tsaka. I He said to his women relatives, and his parents, "Last night a bear | and her cubs ate my corn. Where the field corn was growing they just walked about, but they did not eat. But where the sweet corn was growing they ate." I So he said to his parents. He said to his women folks, "Give me something to eat, I and so I shall stay over night in my corn field," he said. | They gave him to eat. So the young man ate. After he had eaten he took down his bow I and he took down his quiver, and he took down his skin blanket. He wrapped himself in it and clasping his quiver, ] (55) he went down to stay over night in his field. When he reached his field I he went about among his corn. When it got dark, he just walked about, listening carefully. I There was nothing there. So he went to his shelter and put down his quiver [ and put down his blanket. He gathered wood and made a fire. And so he stayed there all night. | When no one had come to his field by midnight he climbed up in his shelter | (60) and lay down. He put his bow down by his head. He went to sleep. { As soon as he was asleep, now over at Cipapolima, all the beasts | went to eat the fruit of his toil for them. They came out to add to 16* 244 Publications, American Ethnological Society Vol. XV ilal awa'kak. tsawaki tcim alapa an teatcinakwi an mi-yakwi a'wi'na a'wunaai t'oweyenaka tekwi cotsito le'nakwi u'kwatona 65 tcims sic kotilewunapka. sic wot'awe kipa1gana i'temana i'to'napka ke'si. tsawa]ona an oye yam a't'san a'tcia il'i mi'ya i'to'napka. ta 'tcic tsawaki aince koti a'walewuna'wa jeyekoa yam hie kapin ho'iwak'a aiyu'ya'napka. an oye yam a t'san a'tcia lesanikwaka t'ekohatila ke'si. hons a'wa'nuwa a'ma yam a'tci 70 tatcu antehali koplea ant'ewa. holon hie ten kwa aiyu'ya'name'en yam kwahol peye'koa kwa aiyuya'name'en ho'na koti a'walewu tse'manan inasnak'a alawelaiye ant'ewa. an oye yam a't'san a'tcia le'anikwapa at'san a'tci yam tatcu ant'ewanankwin a'ka. a'tci te'tcipa ace' alapa a'tc alanankwi te'tcika. an ocokwan pi'lan'e 75 co'hi]i wo'tapa an a'tci pi'lan ahka an a'tci an pi'tan ko'wi liyala aptsika. tomt a'tci an pi'an aptsina teala'lk tcukwe' le'nap elekan'a a'tci le'kwanan a'tci ant'ehwaka. yam tsit inkwin a'tci te'tcika. a'tcia tsita aiyalaka kople'a to'na tatcu ant'ewa? a'tcinaiya le'anikwaka. ma kwa tihkwahna fewulaci tse'mana'ma so samunan antecema inasnak'a alawela antewa an aftsan a'tciyam tsita le'anikwala. an tsita ikatika. ho'na a'wuna'k t'oweye'koa hon i'to'na-wapte imat ikane'a tenas kolehol ta"tcic ho' tse'man a. an oye le'kwa]a. si' ko'ma hons a'wa'ce st'ekohatika le'tikwana wema'we yam cipapolimakwi s'awa'ka. their hearts. From Cipapolima, I they came hither. Just as soon as the boy was asleep, they came to his field, his corn field. I They entered the place where he had planted for them, where the sweet corn was growing. I (65) But now they spoiled his field. They broke down the stalks and ate up everything I now. His wife with her two children ate his field corn. Now the young man had said he would punish the bear | and because they were raw persons they knew about it. His wife said to her two children, I "It is daybreak now. Now we shall go. Go and look at your | (70) father and see how he has passed the night. See whether he really is so foolish. I If he was so foolish as to do what he said he would, if he really intended to hurt us, | then he will sleep with his weapons beside him." So his wife said to her two children. Her two children went to where their father had passed the night. When they I came there he was fast asleep. They came to where he was sleeping. At his head his bow I (75) and arrows were lying. They took up his bow. They cut the sinew a little. They just cut the sinew of his bow a little, not all the way through. "So, I good for him," they said. So they went off. They came to where their mother was. I Their mother questioned them. "Well, how did your father pass the night?" I she said to them. "Well, he does not feel kind or gentle. (s0) He wants to quarrel. He was sleeping with his weapons beside him," the two children said to their mother. Their mother became angry. He worked for us, I and even when we eat what he has planted for us, Bunzel, Zuni Texts 245 tomt ko'wihol a'wa'napa tsawak okwika. yam hampoan pani']da. 85 yam mi'yakwin kwatopa mi'ya temlra kwa sic aince a'wan telihalunam'e toms lehol ainc a'wan elku'monan-alo'la. tsawak ikatika. yam luwalakwin tcim yatokwai'ip ye'mala. yam luwala*kwi ma'tsa'kikwi we'atcoka. yu'tso'yana'we' t'elina homan aince mi i'to'napka. le'kwanan we'atcopa luwal'ona iryu'ya'na 90 yam inasnakii ihalpoaina a'tsawaki aince mi'ya i-to'napkoa wotapantin-a'la. ta'tcic an mi' ito'na'koa tsawaki yam luwala tomt we'atconan ke'la wotapan-a-'a. ta"tci an oye aincokya imo'ka ke'si. onan'te antcupaloka. tsawak holomac ehkwi te'tcikka. an oye alahina-kwai'iaiak. yafeka. tapnin'te anlohana kwai'ikak. 95 tsawak aceka. tcims an oye yam cipapolimakwi a'ka. ta"tcic a'ho'i a'yalu a'te'tcipa tsawak acena'ki. aho'i islon te'tci yu'la]itika. el'e li'lkon'te palto hon a'wi'ia. ampikwe'nam'e hon aince woatapantin-a'napa ko'macko'na hon we'na- ahna'wa le'tikwana s'islkonte aince wo'tapantin-a'na tsawagona il'i ma'tsa-kakwin 100 a'wiapa tsawakona an Vakwi kwato3iana'wapa an tatcu kakwe-1 mosi koyeka. an a'lacina'we akloyeka. tsawak aince aina'koa acekia ke'si. kocona'ka kwanleana'ka an akono'ka. islkn palo'ka. ta"tcic cipapolima wema'we a'te'tcinan yam okana'we aincohe is angry. So now I I must think up something," his wife said. "Very well then, let us go. It is daybreak," they said. The beasts went back to their Cipapolima. [ (85) When they had gone just a little ways, the young man awoke. He came down from his shelter I and entered his corn field. The bears had thrown his whole, field into disorder. i Even from far off he could see that the bears had broken down the stalks. The young man I became angry. He went up to the village just at sunrise. I He called out in his village, Ma'tsaka. "Wake up! Last night I (90) bears ate my corn!" So he said. When he called out the people in the village learned about it. They got together their weapons and the young men followed the bears who had eaten the corn. I Meanwhile, the young man whose corn had been eaten, right after he had called out in the village, I was the first to go after them. Meanwhile his wife, Bear Woman, was waiting I now. She was lying in wait for him on the road. The young man came there far ahead. His | (95) wife jumped out at him. She seized him. All at once she found him and dragged him out. The young man was dead. Then his wife went to her Cipapolima. Meanwhile I the people behind came there. The young man was lying there dead. The people came there and stopped. I "It is better we come to the end of it right here. If we are not the more powerful, and we I go on after the bears, we shall receive many wounds," they said. I (loo) So right then those who had gone to follow the bears came back to Ma'tsakia with the young man. I (1) They brought the young man in to his house. His father, the chief priest I cried. His parents cried. The young man who had 246 Publications, American Ethnological Society Vol. XV.5 kyapla. a'wan okana'we yam oyemc ainanan yalu te'tcika. a'wan a'wotsina'we anapenapka. hic kwa t'o' yaiyu'ya'nam'e. le'antikwapa t'a tenat kwa yaiyu'ya'nam'e'ka. kole'a hon anhe'tocnapkoa kwa lestalewunam'kowak'a ho' ikatika. ho' ainaki. an oye le'kwakai. si ko'ma kople'a tekan'a ke'si? a'wa mosona le'kwap 10 ma kwa hiyo'lucna acip kwa elecukwa le'tikwana. hon tapna-wa le'tikwana. an a't'san a'tci Ialt a'ka. ma'tsakakwi luwala mani~ai yam tatcu palokwi a'tci yam tatcu ace'koa a'tci palohka. lehol cipapolimakwi a'tci yam tatcu el set-akai. a'tci cipapolimakwi te'tcipa wema' a'ciwan'i ona'-ya'naka a'ciwan'i yaincokya. tika.5 yupokatekwi yam a'tci tatcu el seto-te'tciki. a'tcinaiya tsita ant'sumeha. i'watenapka. a'tci yam tatcu il-i kwatoka. ona'-ya'naka tikan upkwi u'kwatoka. t'ehwitiwa yaincokya pewi'ka. iskon yam a'tci tatcu t'ewankwin t'una tcu-a'uka. ta"tcic tikilapona i'wokwika yam t'epehan ima. tenenapka. luwalemaka. 20 a'wulapcoka. we'nacnapka ke'si. miha pewi'ki t'a miha yani'ka' a'witen tena' ya'na wenacnapapta i'yaiyu'ya'kapa i muna-pilaklka. an a'tatcu wema' a'ciwan'i ana-elemagana t'elinan ten'a itulacoklanapka. t'elohatipa loconapia. kwanlea tcim'ona kwanleapka. iskon itikiluka. a'witen t'elina we an tena' pi)la'we kwahot fought with the bears I was dead now. He was bathed. He was dressed. A grave was made for him. There he was buried. Meanwhile the animals came to Cipapolima. They were waiting for their sister. (5)Their sister, after having killed her husband, was the last to come. I Her brothers scolded her. "You are very foolish," { they said to her. "Well, it can't be helped he was very foolish. What we had told him, he did not do, so I became angry. I killed him." [ So his wife said. "Very well, how shall it be now?" their chief said. I (o) "Well, if he were really dead, it would not be right," they said. "We shall get him," I they said. His two children came hither. There, below the village of Ma'tsakai, where their father was buried, they dug up their father who had died. I They carried their father's body on their backs over to Cipapolima. I When they reached Cipapolima, the Beast Priests, the Live-Giving Priests, were waiting for them. (15) They brought their father's body into the place where the society stayed in. Their mother I anxiously washed her hair. They brought their father in. [ They came in to where the Life-Giving Society stayed in. While waiting for them they had spread out a blanket in the middle of the room. There they laid their father down with his head to the east. Meanwhile the society people gathered together in a circle. They began to sing where their drum was standing. Then they arose (20) and went around the room. Now they took away his sickness. They spread out an embroidered robe, and then laid an embroidered robe over him.! When four songs were finished they took away his sickness and he came to life. He sat up. I His fathers, the Beast Priests, made him Bunzel, Zuni Texts 247 temla t'ewusu pena-we anigaka. yanikwati]a. akwa- ihiki. a-wan 25 mosona lesanikwaka si' luka yaton'e t'o' yam ulohnakwin a'nuwa. le'ana'ka t'om ulohna tikawaka a'ho'i. to' yam ulohnakwin te'tcinan holtikol tilainankwin t'o' a'nuwa. kolehol t'om hon ampjeye'ona el t'o elate'una'man'a. le'anaknan cipapolima an a-'a i'hapoki yam ye'tcunan'e mi'le i'seto'nan yam akwa' tem-la 30 i'wo-'onapa an oye kal il'-a'ka. a'witen t'ewapa yam kakwin ikwal i'ka. an a'lacina'we ace'kona aiyu'ya naipa yam kakwin ikwal ik^a. cipapolima kolehol anhe'tocna'koa yam a'lacina'we yatineka. ticomaha' horn tca'le el to' el'ate'unam't'u. kolehol t'om anhe'tocna'koa t'o' lestelewun-a 35 an tatcu le'antikwapa. ma lehapa le'kwanan i'pa'unan kwai'iki. tika hapelna'koa t'una-kwatelan al'ukia. tikilapona tewu'acona hapelnapaJpa co'we'kwe haponakwin te'tcika. islon elute hapona'ka. wan ana li'la kwatot'u. le'kwana islon funa-t'ewaka. kwas kolehol anhe'tocna'koa lestelewunam'ga. tfelohatipa yam Vakwin 40 i'ka. tcims alki. itiwaa tern alan-alapJa ta'tcic an tatcu hol tikan'e an sakow yaknakwi aincokya. auwana aktsik okwiKa. hot tikanan t'una-'ewakii? yam oye le'anikwapa. yam tsawak okwilapa an tsawak pilaknan akliiana yeleapilupa an tatcu stand up. All night I they went around the room. At daybreak they bathed him. They clothed him in new clothing. I Then he joined their society. For four nights they taught him the song sequences | (25) and all kinds of prayers. He learned them, and medicine also. Their I chief said to him, "Now this day, you will go to your own country." [ So he said to him. "In your country there are society people. When you reach your country I you will go to any one of the societies. Now do not neglect to do what we tell you." I So he said to him. At Cipapolima, therefore, j (30) they gathered together what he would need. He put his good luck mi'le on his back and carried all his medicine in his hand. His wife came hither with him. I After four days he came back to his house. His parents thought that he was dead, | but he came back to his house. What they had told him to do at Cipapolima he told his parents. [ "Alas, my child! Don't (35) you neglect it! You must do whatever they have told you," I his father said to him. "Yes indeed," he said. He wrapped himself in his blanket and went out. f He went about looking in at all the places where the societies were meeting. It was dreary where the society members [ were gathered together. He came to the gamblers' meeting place. There they were enjoying themselves. I "Well let me go in here for a while," he said. So he stayed there all night. ] (40) He did not do what they had told him. At daybreak | he came back to his house. Then he went to sleep. At noon, while he was still asleep, his father I was still waiting to know to which society he should take the prayer meal. "Go on, wake up our son I and find out in which society he stayed last night," he said to his 248 Publications, American Ethnological Society Vol. X V 45 aiyalaii. holtikiip tikanan t'o' funa-tewaka imat lekon ho' sakow yalan'a an tatcu le'anikwapa tsawalk kwa pena'man elapila$ia. tomt aleawaco'oktonan i'tsainan tcims aceka. tcims icaltemana'la cipapolima s'a'ka ke'si. le'n inoate teatika. ak'a tika' t'ehya. s'le'wi. 50 NE'WE-KWE YOUTH'S REVENGE (6). ma ho'na'wan al'acina. tcimiganan luka ulohnanan luwala Jio'tfi hon a'teaki. hot cipapolima ti]a tcimiVanapa. kwahol ko'lea1]a tenapila'tap tfewusu pena~ tem'ta iwitohna tcimianapkia. ta"tcic ne'we'kwe tikan'e liwan em' hic yam u'kwe',atekwin tiian 55 i'koatapte li'wanem hol yato-kwe'ilenankwin hot a'witena'na giitul-ulapnan imat tcuwa lakon hot ateaka. yatog an tcawe ne'wekwe. mi'ton'a. lalonhol ta'tcic a'teakii. luka ulohnanan ho'na'wan a'lacina li'ino luka yala-ulapna'koa kwahol wemaa'leste'na hotno awocte'kowa kakweniipa a'ho' ateaka. ta"tcic 60 ne'we'kwe hakana mi'tona hic pikwe'na ho'i lesnatia yatogan tca'le. le'wi ulohnan lana t'opa yaton al!u'ya kwahol an penai-yatona te'tci an pena'we: ho' awekli'koa alu'ya le'kwanan wife. I She awakened the young man. The young man arose. Then he went and stood by the fireplace. His father I (45) questioned him. "In which society did you stay last night? For now I I must take corn meal there," his father said. The young man did not speak. He stood up. I He just bit his lips and scratched himself. Then he died. And this time, really, it was the end. And now he went to Cipapolima. I This happened long ago. And therefore the societies are valuable. That is all. NE'WE-KWE YOUTH'S REVENGE. (6). Well, in the days of our ancestors, at the time of the first beginning, this country was full of villages. | We lived in them. Somewheres at Cipapolima the societies had their first beginning. All of their customs, | their song sequences and their prayers, everything has been passed down since the first beginning. Now I the Ne'we-kwe society belonged here on our side, right at the place where we had come out, 1 (55) even though they were society people. It seems that here at the place where the sun rises, somewhere along the fourth I rim of the encircling ocean, some people were living. They are the children of the Sun, I the Ne'we'kwe. They did their hair in horns on their forehead. Over there they were living. Here in this country I our parents were living, right here in this valley surrounded by mountains like some wild animals. I Making their homes in caves the people lived. Meanwhile 1 (60) the Ne'we'kwe who tied his hair Bunzel, Zuni Texts 249 iyam ulohna'koa yupiyala'koa moWeyatcu tina'koa yam hic pikwe'na ho'i te'ona]a al'u'ya. ho' iyam-a ulohna'koa ho' al'u'ya le'kwanan luka aweklina'koa alu'ya. hic kwa' yaiyu'ya- 65 nam'e hic pu'su puckwe'na ho'i an ta'tcu luki yato'ks ampeyeka. hic tihkwahna ho' acna i'natiganan toms uinap sic yam ko'na antse'man'ona. le'wi liIno luwala-poft'i'kona awo1 aika kotile'a ho'i tealic an tatcu uhsona aiyu'ten'iki. sic an i'natilka1a. t'as Walthoku itiwanakwin anaka peyep ko'ma t'o' yaiyu'ya'na 70 holno luwalawa'kona to' al'un'a el to' a'wo1a hantinamt'u an tatcu yatoka le'anikwap ma' le'hapa horn 'o' ko'lea ampeyena'koa ho' tse'ma ke-si. yam tatcu le'anikwap ma'honkwa'ati an ta'tcu ya-toka le'anikwap yam kakwan kwahol lea i'yali4anan mokwalko'kci yu'lunan ]eptci-yala ko'kci yu'lunan kem'e utcun ko'kci 75 yu'lunan kokwa'wan pilan tsinal-yala i'pilana kwahol tem'la a'tcim'ona le-iya1'anan camli laool la'tul-ulapnan yatoki kwai'ilenanhol tsawak ne'wekwe mitona s'kwai'inan s'kalt a'ka. yam anikwanan ak'a holomackona kwai'en'te tcim itiwap kaki'ma luwala'kwin i'nan kwa luwala'kwin kwatona'men tomt luwalan so manika'koa pi'kwe'ka. ta'"tcic imat ist t'owa-yilan a'lac a'wan coton' piya tecian a'loctan tcuwan hic a'woka te'tci lakweniye. a'witen'ona kwahol on his forehead was a very powerful person. Because he was the Sun's I child. He could travel across the whole wide world in one day. And whatever he said his words { were inverted. His words would be, "I travel along the ground." So he would say. I But he traveled through the upper world along the Milky Way and where the stars were scattered because he was a very powerful person. | When he said, "I travel through the upper world," | (65) (he meant) that he traveled along this earth. He had no sense at all. I He was an exceedingly funny person. His father, the Sun, spoke to him. I But he gave up trying to make a nice person of him. He just looked at him, ( and let him do just as he pleased. Here, in all the villages full of people, he misbehaved with the women. [ Although his father forbade him, he could do nothing with him. (70) Now again he was talking of coming here to Itiwana. "Now you be sensible I when you travel around among the villages. Don't you steal any women," his I father, the Sun, said to him. "Yes indeed. Of whatever you have told me I am thinking now." So he said to his father. "Well, is that so?" his father, I the Sun, said to him. At his house he changed his clothing. He put on fine moccasins 1 (75) and put on fine fringed leggings and a fine buckskin shirt | and he kilted himself with an embroidered dance kilt. He dressed in all I new clothing. Then early in the morning leaving the encircling ocean where the sun rises J Ne'we-kwe Top-knot started out and came this way. I Because he was wise, although he was far from where he came, just at noon | (80) he came to the village 250 Publications, American Ethnological Society Vol. X V hic mihe' a't'sina te'tci a'wan ikwani'nan kalt manil'hol a'wan 85 teatcinaye. a'wan miyaye. hic ko'macko'na a'wan mit'owanap topakan mo'tealapika ko'macko'na t'owanaye. kwahol yam mi-he' a6t'sine'napka. sic itiwan holihap e'wactok a'tci a'wan hani te'on a'tci leshol i-kwaka: sic hom no'tekla poa-yu'tetcika. wan'an hon yam teatcinakwin yam lenakwin yu"te'tcina' a'ce. hon mi'90 lenakan a'ne. hon ye'maknan mi'leup uhsonan hon itiwap i'tona'wa. ewactok a'tci le'kwanan yam ak'-a miseto'nan ye'maktun'ona pitoyala i'wo'pona'nan sa'tci yam teatcinakwin pani'nan yam miya'kona lesnol s'a'tci miyacanan al'uki. ta'tcic ne'we'kwe tsawak s'a'tcinaiya inkwin te'tcinan tern 95 holomac tean i'nan kwa ter ewactok a'tci acuwam'e. ke'la t'as a'tcinaiya anipu'sulin'te acuwen a'tcinaiya inkwin te'tcip ewactok a'tcinaiya u'nap tsawak hic tophol kwanleapa tcuwapi he'kwic luk tsawak aiyulucin' iknan'te holon he'kwic kwa yaiyu'ya'nam'e pekwa les'ina e'lactok le'kwanan yam kiawuan i'tcukwato100 kinan yam kawu aincakwakwakip at'i teloiana' tcic imat t'opa 1 ko'lehol ho'i tekian'a. an kawu yam hani le'anikwap se'kwat tsawak ko'homacko'na pene kwa sic e'lactok a'tcia anhitiya'na'ma. s'a'tcinaiya lesanikwak li'l t'o'nac teatcinaiye? lukac t'o'na of Kakima. He did not enter the village. but just i passed by below the village. Now it seems that there on Corn Mountain at the place called Where-the Ribs-of-the-Ancients-Hang | in a cave were living some women all alone. There were four of them. I They worked only at embroidering blankets while there below were their I (85) fields. They had corn fields, and in them were many corn plants. I And on the other side was their melon patch. Their corn plants had grown tall. They embroidered ceremonial robes. I Just before noon two of the girls, the two younger ones, I were working thus. "Oh! I am tired of sitting with my head bent over! I Let us rest for a little while and go down to our fields, where (90) our crops are growing. When we come up we can boil the corn and eat that for our dinner." I So the two girls said. They took with them white blankets in which to carry the corn when they came up. I So the two went down to their field. I Thus they went around among the corn plants picking the ripe ears. Meanwhile Ne'we'kwe youth came to where they were. He was still (95) at some distance and the girls had not yet spoken to him but he first I spoke to them joking. He came to where they were. I He looked at the two girls. The youth was dressed entirely differently. "Who is it? Although he looks like a respectable young man, still he has no sense, I to talk the way he does," the girl said. She stood close to her elder sister and put down her head I (loo) and whispered to her. "Shame on you! Keep quiet! Never mind what other I (1) people may be," the elder sister said to the younger. Bunzel, Zuni Texts 251 miyan-e lugac t'o'na mo'teala mo'lan'e? atcinaiya le'anikwap e- a'tci le'anikwap hop to'n Iiikweye? a'tcinaiya le'anikwap 5 ma hatci laku iyam'a horn lakwe e'wactok atci ne'we'kwe le'anikwap hic to'na'n ho' le'na tunap kolwatewutcina to'na le'nap ho' topol itse'maku. a'tcinaiya le'anikwap kople'a to' tse'ma a'wok a'tci le'kwap maco penap isnokon t'on tse'man'a tsawak le'kwap ma a'ma pene honkwat kwahol ko'kci t'o' penap isnolon 10 hon i'tse'makun'a. tateat kwahol po'tcakona to' tse'man'a pe'nap kwa isnako hon tse'macukwa. ewactok a'tci le'kwap ma hon i'yanitcupalowena'wa. tsawak a'wok a'tcinaiya le'anikwap heto'ci han-i yam han'i le'anikwap ma to' ulati an han'i yam kiwu le'anikwap hon i'yanitcupalonan tcuwehol auwanagap kople'a 15 teian'a? ewactok a'tci ne'we'kwe le'anikwap ma' tcuwahol auwanaknan ocokwinahkan'a ne'we'kwe le'kwap ma ko'm hanate imat t'o' antecema. ko'ma t'o ke'la i'tculpalot'u ewactok a'tci ne'we'kwe le'anikwap ula t'on ke'lakan'a a'tcia le'anikwap ma ho'l'o kwa hon ke'lacukwa. t'o' ke'lagan'a a k'ap fo' haitoce'a. 20 atci ne'we'kwe le'anikwap ma ko'ma hanate ele so ke'lagan'a. ne'we'kwe le'kwanan ko'ma a'tci lil ye'la'u. t'ewankwin t'una ton elagan'a. el iyo ton yalupnam't'u atci t'u'na' i'wiyat'e. a'tcinaiya le'anikwanan t'ewankwin t'una a'tcinaiya i'woltap ela'nan a'tcian Meanwhile I the youth was talking continually. He did not flirt with the girls. i He said to them, "Is this your field? Is this your I corn? Are these your melons and your squash?" So he said to them. (5) "Yes" they said to him. "Where do you live?" he said to them. "Well our house is up there," the two girls said to Ne'we'kwe. I "As soon as I saw your crops I thought it looked like a feast for the katcinas. But since I found out that they were your crops, I I have been thinking of something else," he said to them. "What is it that you are thinking?" I the two women said. "Well, if I said it, you might think that were true," the youth I (10) said. "Well, go ahead, say it. Perhaps you will say something nice, and then I we shall agree with you. Or else, if you are thinking something bad to tell us, then we will not agree with you," the girls said. "Well, I let's play hide and seek," the youth said to the two women. "How about it I sister?" she said to her younger sister. "Well, it's up to you," the younger sister 1 (15) said to the elder. "Well, if we play hide and seek and someone is caught, how I will it be?" the girls said to Ne'we'kwe. "Well, if anyone is caught, I he shall have his head cut off," Ne'we'kwe said. "Well, all right, go ahead. [ It seems you want to do it. Very well, you hide first," the girls I said to Ne'we'kwe. "No, rather you go first," he said to them. "Oh (20) no! We won't be first, you should be first because you suggested it," I they said to Ne'we'kwe. "Very well then, come on. All right, I shall be first," I Ne'we'kwe said. "Very well, you two, stand here. You will stand facing the east. I Now don't you turn around. Now you 252 Publications, American Ethnological Society Vol. XV 25 mas'ian ye'la'nan tomt a'witenakan i'tetcuna masinak'a a'nan yam anikwanan ak'a yam tatcu yatok inkwin ye'ma]a. yam tatcu luka yitokii inkwin ye-makup kec to' ye'maku? an tatcu yatoaii le'anikwap ho' ye-maku ne'wekwe le'kwap an tatcu yatoka e't aiyu'ya'nan'te ko'le i'yanhe'tocna wap yanhatia'en'te 30 kop t'o' lewugana ye'maku? yam tca'le le'anikwap ma la'ku ewactoIg a'tci im'onakwin hon i'yani'tcupalowena'we. ak' ho' ye'maku. ne'we'kwe yam tatcu le'anikwap ma ko'ma tomtitapte li-wanem homan masikwin i'mu. he'kwatcic t'om a'tci auwan'a yatolia yam tca'le ne'we'kwe le'anikwap s'an masikwin i'mup 35 ta'tcic ewactok a'tci t'ewankwin t'un ela'ka. si' a'tcinaiya le'anikwap lalhol yatok iman imapte a'tci anhatia'wap a'tcinaiya mas'anhol pene lestena a'tci hatia'nan a'tci yal'upip kwas ishol team'ap s'ewactok a*tci tecuka. yam miya'kona yam mo'teala pika'kona a'tci tecuka. a'tci 40 auwan i'natiganan yam ela'ki tekwin a'tci te'tcip a'tci teana' funap t'omt a'witen kwas lal hogantikol a'n'ona teanamnap hinik iyamakwin ye'makla. an lawu le'kwanan yam co'tonan i'pehahna uhsonaka i'kwilacka. yam e' te'on ak'a kwa kwida kohana kwijam'e hic gawalolo yam co'to'nan i'kwigacap co'to'nan kwiglf 45 gawalolo i'a1likap tahkiip ikale yucanatiap a'tci kwigaialan tunakwatop lay'ol yatol iman an mas'an ioan'te ko'wi an lapatwo cover your eyes,"I he said to them and stood them side by side facing the east. [ (25) He stood right behind them and just took four steps backwards. I But because he was wise he climbed up to the place of his father, the Sun. When he climbed up to the place of his father, the Sun, "Have you come up?" his I father, the Sun, said to him. "Yes, I have come up," Ne'we kwe said. Although his father, I the Sun, knew all about it, and although he had heard all that they had told one another, | (30) he said to his child, "What have you come up here for?" "Well, over there, where those two girls are standing, we are playing hide and seek. Therefore I I came up here," Ne'we'kwe said to his father. "Very well, if you want to try, I sit here behind me. But maybe they will find you," I the Sun said to his child, Ne'we-kwe. So he sat down behind him. (35) Meanwhile the girls were standing facing the east. "Now!" he said to them. i And although he was sitting far off, where the sun is, they heard him. It was as though he was speaking right behind them. They heard him and turned around, but he was not there. The girls hunted for him. They hunted for him among their corn plants and their squash vines, but | (40) they failed to find him. They came back to where they had been standing. There they saw his tracks t going just four paces, and then there were no tracks going in any direction. "I think I he has gone up above," the elder sister said. She took out her rib. I With that she drew milk from her breast but, because she Bunzel, Zuni Texts 253 powan Ko-skwap s'a-tci unatiganan t'om son auwa]a. laku to' yatoai iman an mas'an t'o' powaye. hana' pani-yu. ewactok a-tci ne'we-kwe le'anikwap tcukwa'tci ta-'tciman-te ho' pe-yekia. toms a'tci auwaka. tos yalakwai'in-a. t'a tenat kwa to yaiyu'ya — 50 nam'e. le'na te'onaka' t'ewana'kona toom ho' ampe-yela. t'oms ho' ani-natikaka. tem t'a t'o' kalem a-na pe-yip fo' yaiyu'ya-na luwala-wa'koa to' yaiyu'ya-na ho'i teaptun'ona tom ho' ampeyeka. hana' lu'us pani-ce. t'a tenat kwa t'o' yaiyu'ya-nam-e. an tatcu yatoka yam tca'le ne'we'kwe le'anikwap tcims yaiyu'anikto'nan 55 pjanikii. paniyup ho' iyo hai kwac hic to' aiyutcianan-te anikwame'ka. ten-am'e t'om hon auwaka. si' ta'tcic to' t'ewankwin tuna ye'lanan fo' tuna i-wiyafip ta'tcic hon i-tcupalon-a ewactog a-tci ne'we'kwe le'anikwala. ten-at homkwat to' halo'wil'in ho'na t'o' auwap kwa fom hon ocokwihcukwa. kwa to' ho'na auwana'map 60 ko'lea t'o' haitockoa tom hon ocokwahna. ewactok a-tci ne'we-kwe anikwanan tfewankwin funa a'tc ela'na a'tc an mas'ikwin ye-lanan tfomt a'witenakan i'tetcunap a'tci mas'inala a'nan yam hic anikwanan ak'-a an lapapowan a-tci i-miyalto'ii. e't tse'map a'ho'i a'yuktapte yam ter hic ]apin' ho'i leste'na yam a-tci ho'i te'on'- 65 aka a-tci an laJpapowan i-miyaltapte hic aiyutcianan'te kwa hon was a maiden there was no white milk. | Her milk was clear like water. She pressed the milk out on the rib, and the I (45) clear milk dripped down. She held it out. When the liquid became still they looked down into the drop of milk | and there where he was sitting behind the sun they saw the tip of his hair feather I peeking out. "Now we have found you! There you I are sitting in back of where the sun is! Come on, come down," the two girls I said to Ne'we'kwe. "So it did happen. I told you so! ( (50) They found you right away. Now indeed you will be destroyed. Well, it can't be helped. You have no sense. I That is the reason why every day I have talked to you. [ But I couldn't do anything with you. When you came talking this way I always told you you should be sensible. I That when you went about in the villages, you should act sensibly. Well, go on now, go down. It can't be helped, you have no sense," his father, | (55) the Sun, said this to his child, Ne'we'kwe. And now he went down, expecting to be punished. I "Poor thing even though you thought you were wise, you did not know enough. I Without any trouble we found you. Now you will stand facing the east. I When you turn around then we shall hide," the two girls said to Ne'we-kwe. "Well, it can't be helped. Perhaps if you are lucky (60) you will find us and then we won't cut off your head. Or if you do not find us, I then, as you decided, we shall cut off your head," So the two girls said to Ne'we'kwe. I They stood him facing the east and they stood at his back. I They took four steps backward and then because they had supernatural knowledge I they perched on his bunch of parrot feathers. One might think that people (65) would 254 Publications, American Ethnological Society Vol. XV kwic t'a ne'we'kwe aiyutcianam'eka. honkwic ewactok a'tci ne'wekw' aiyato'n'a. a'tci aiyutciana'ka lehapa tern ulohnana tcim'ona ulohnan Yapinap le'na a'ho'i a'teaki. hic a waiyutciana'70 koa a'lac'i a 'eye'a'. ma' ten hinik i-namilte a'witelin aipinap le'na a'ho''i a'tean'te a'waiyutciana'ka. u'kwat ewactok a'tci ne'we'kw'an lapapiowan a'tci i'miyaltapte kwa a'tcinaiya an hatia'nam'en a'tcinaiya teatcina'koa tecula. sic a'tcinaiya auwana nairnatinan si'ana a'tci kalem a'ne. hop 75 t'on a'ka a'tcinaiya le'anikwap ho' iyo hai kwac hic hiyawolucna t'o' aiyu'tcianam'e honkwatckwic t'o' aiyutciana hon le'hatika. hon tec'laijka. honkwa kwa hic t'a t'o aiyutcia'ona team'e. a'tci le'anikwanan an elan'te a'tci ijpulahina pani'*ap hic tsawak teclati'nan ti'comaha' hai'i lo'ce t'on lote teapte kwa t'o'na ho' auwa80 nam-ka. a tcinaiya le'anikwap ma' liI t'om an lapapiowanan hon elayaltoka. kwac ma ho'na t'o' anhatia nam'kka? a'tci le'anikwap ma ela t'a tenat imat ho' hanasima'ka. ho' hai'tocka. t'en'as yaman'te hor t'on ko'alewun'a. a'tcinaiya le'anikwap ma' ko'na t'o' haitockoa t'om hon ante'un'a. luka yaton'e aInate t'o' yam yatoka 85 tatcu t'o' u'naiye ke'si. t'om son lukate yaton'e t'oms son ocokwahn'a. t'a tenat t'o' lesna haitocka. a'tci le'anikwanan an kawu yam ti'muci luptsina i'pehahnan li'ka luk u'na. luYdak'a t'oms ho' oco'kwahn'a. elactok ne'we'kwe le'anikwanan hakana an mi'tonan be heavy. But because they were creatures just like raw persons [ they perched right on his bunch of feathers. And even though he was wise, Ne'we'kwe was not wise enough, after all. The two girls | surpassed Ne'we'kwe. They were remarkable. This was because the world was still I new. When the world was raw, people used to be like this. They were very wonderful in those days I the old people tell us. And I think that indeed it is true. When the earth was raw I even living people were wonderful like this. So, indeed, now when the girls perched on Neewe'kwe's bunch of parrot feathers, I he did not hear them. He searched for them all over the field. I He failed to find them. "Come now, you two, come here. Where | (75) have you gone?" he said to them. "Poor thing, well, you really are not so wonderful, after all. We thought that you were very wonderful. We were afraid. But now you are not the wonderful one after all." So they I said to him, and jumped down just where he was standing. Now the youth was frightened. I "Alas! Oh dear, alas! Even though you were right close to me I did not find you," 1 (s0) he said to them. "Why; we were standing right here on your parrot feathers. IDidn't you hear us?" they said to him. "Oh no! Well, it can't be helped. I have been unfortunate. I have agreed and now you yourselves | can do something to me," he said to them. "Well, just as you agreed, we shall do to you. This day for the last time your Sun! (85) father you shall see. And now this very day we shall behead you. I It can't be helped. Thus Bunzl, Zuni Texts 255 yatfenan tuni 1Yeato'ka an han'i ne'we'kwe sakwi'kona ya t'ip s'a'tci ne'we'kwe oco'kwihkii. a'tci an lunin' an han'i sakwi'koa yatip 90 an kawu asi'koa yatip an lu'nin' s'atci ilko'loniaka i'lea'ne yam teatcina palto a'kwen pani-nan kwahol la-we tem'la lapo'i'koa a'tci i'lea kwatonan hop lolt'ap elekan'a? hop lo uhnin a'un'a? a'tci le'kwanan a'tci el'e tecuka. a'tci gawe pani'katean kupowo'nan a'tci te'tcinan li-ltap eleglan'a. a'tci le'kwanan s'a'tci 95 kupowo'nan ne'we'kwe an hl'nin ulunan s'a'tci ansopluka. a'tci te'pilolokanan si'ana tcimi koci kwa tcuhol auwacukwa tealata' tecunakan'a. litokap ho'na'wan litoak teana' yalakwai'ikap kwas yu'he'tocukwa. a'tci le'kwanan tcims s'atci yam ne'we'kwe oco'kwin inkwin te'tcinan an kawu yam mi'yahkona i'seto'u. an 100 han'i newe'kwe oco'kwin i'lea'u. s'a'tci yam kakwin a'tci oco'kwin 1 lea ye'maka. a'tci yam Wakwin oco'kwin il'i kwatop a'tcinaiya a'kawu aiyala'ki. kop ton uhsi t'apki? a'tcinaiya kawu le'anikwap ma hatci yam hon mi'yan imap hatci ho'na inkwin i'nan i'yap i'tcupalona haitocap kwa' e't hon antecemana'ma kwa sic 5 ampikwe'na'ma. tcuwehol auwana'ka koplea tegan'a? hon le'anikwap ma' tcuwahol auwana'lap oco'kwihnagan'a. le'kwap kwa' e't hon antecemanam'ka kwa sic ampikwe'na'map ma' you have agreed," they said to him. The elder sister I drew out from her dress, her yellow thunder-knife. "Here, see this. With this I I shall behead you," the girl said to Neewe-kwe. She seized him by his top-knot I and pulled his head backwards. The younger sister held Ne'we-kwe by the legs and they | (90) beheaded Ne'we-kwe. The younger sister held the body by the legs, I the elder held it by the arms, and they were carrying the body away to bury it. I They carried it down to the end of the field into an arroyo which was full of brush and all kinds of small shrubs. I "Where do you think will be best? Where shall we put the body down? " I they said. They looked carefully. Where the water came down | (95) they came to a mud hollow. "Right here will be all right," they said. They I put Ne'we'kwe's body down in the mud hollow. They covered him over with sand. They | smoothed the place over. "Come now. Nobody could possibly find him even if I they should look for him. When it rains the rain will obliterate our tracks, | so that they will not show." So they said. Then they [ (loo) came back to where Ne'we-kwe's head was lying. The elder sister put on her back the corn which they had picked. [ () The younger sister carried Ne'we'kwe's head. So they went up to their house carrying his head. | When they entered their house with the head, their | elder sisters asked them, '"Where did you get that?" the elder sister said to them. | "Well, when we were staying at our field he came to where we were staying didn't he? f (5) When he came he suggested that we should play hide and seek. At first we didn't want to. ] But we couldn't hold out against him. 'If anyone is caught, what shall we 256 Publications, American Ethnological Society Vol. XV ko'm hana t'o' gelat'u hon le' anikwap holo t'on ke'latu ho'na 10 le'anikwap ma' ulat t'o' kelagan'a ak-ap t'o' haitoce'a hon le'anikwap ke'la ho'na ani'tcupalo'ka. yatok inkwin ye'maknan yatok imap hon auwaik. lal hon ta"tcic i'tcupalo'nan hon an lapapowan i'miyalto'up kwa ho'na auwana'm'ap ak'a son oco'kwihka. e'wactok a'tci le'kwap ko'ma a'tci liI' luka te'lanan ulu. 15 lesnan t'on aloskup ak'a kwa' tcuhol unacukwa. honkwat tcuhol tecun'a. le'hapa i'natinam'e tecunaian'a. a'tcinaiya kawu le'anikwap s'a'tci te'lanan oco'kwin ulunan a'le pis ak'a an altunan animup lesnos ne'we'kwe oco'kwin il'apa gakwenap ta'tcic ne'we'kwe an a'lacina' anico'kyan i'natip kwas yam kakwin te'tcina'map 20 an a'lacinaa tecunap1a. itse'makunan an tatc'ona yatoka aiyalatinagap e't acekona an tatcu yitoka aiyu'ya'nan'te kwa ta pena'map ta'tcic i'natinam'e. tecunatun'ona an tsita tsemanan an a'nan'ona i'cemaia. tci'pit'ap yacit'ap kotcit'ap ona'wiatci uhson imat an a'nanholi 25 ne'we'kwan tsita an a'nan'ona yatinep an gaikwin hapop a'wan tsita lesa'wanikwaka t'o'na'wan nana a'witen tewanhol li*I kwai'inan lehol halona itiwanakwin a'ne pene kwai'en lewi t'ewap kwa i'na'map alga fon tecunaptun'ona ak'a to'na ho) i'cemakii. le'a'wanikwap hana'ha ho'na'wan nan'a ha'i le'nhoc ta tewuai. ma' do?' we said to him. 'Well, if anyone is caught, he will be beheaded,' he said. I We didn't want to but we couldn't hold out against him. 'Very well, you go first,' we said to him. 'Oh no. You go first,' (10) he said to us. 'No, rather you go first because you suggested it,' we said to him. So he hid from us first. He went up to where the sun is. I We found him sitting in the sun. Then after that we hid. We I perched on his bundle of feathers. He could not find us. So we i cut off his head." So the girls said. "All right. Now put it here in this jar, I (15) and cover it over so, with the flat stone so that no one may see it. Perhaps some one | may hunt for him. Certainly, without doubt, they will look for him," their elder sister said. I So they put the head into a jar. And put thin stones over the opening. I So they were living thus with the head of Ne'we'kwe. Meanwhile Ne'we'kwe's I parents were waiting for him in vain. When he did not come to his house I (20) his parents hunted for him. | They worried about him, and then asked his father, the Sun. I But even though his father, the Sun, knew that he had died, he did not tell them. Meanwhile I his mother, who did not give up searching for him thought to send for his grandfathers. I Porcupine and Chipmunk and Wood Rat and Skunk, these it seems were his grandfathers. 1 (25) Ne'we'kwe's mother told his grandfathers and when they came to his house their mother said to them. "Your grandchild left here four days ago. He talked of going over to HalonaItiwana when he left. Now, all these days, I he has not come, so I have sent for you that you might look for him." | she said to them. Bunzel, Zuni Texts 257 holon tem hol ho'i telan a. honkwat hot yam yalakwe"ko'al'-a 30 kwa i'na'ma. an a'nana le'tikwanan kiwaia'c teWan'a? le'tikwa ma' le'hapa icaltema uhsona hon il'ala. ne'we'kw'am tsita an a'nan'ona le'a'wanikwap ma'honkwa'ati. ten ele]an'a. hon i'te'tcuna'wa. si' hanat'e ko'ma le'tikwanan an aanan luwalemaku an tsita elemaknan kawaia' wo'lahnan ansam'o an a'nan'ona 35 kawaia' iyutsip hons a'wa'ne tenat holonhol ter ho'itap lolon ko'wihol t'elinan a'napte lolon il'apja a'wi'an'a. an a'nana le'tikwanan u'kwe-nan woalapi-luwaknan yams kawaial ialem ne'we'kwe i'katekwin kawaiana'wap ]alol iakitekwin Wawaia' onealan'e yo'ap a'witen t'ewana hol ne'we'kwe i'la- 40 t'apte tcimhol a'ka. leste-na iteanakiap kals awa'ka. is a'suwakwin a'wi-ap kwa kalem kwatona'men le'nem ma'gaiakwin tahna lumalyalto onan pani nankwin le'konhol teanap he - ho'na'wan nana ma t'a itiwanakwin a'ne le'kwanan yam iakwan kwai'ikia. honkwa' tern t'a yosekaika. kwa honkwa itiwanakwin a'na'ma 45 honkwa' t'a hic holtekwinhol i'tse'maku. an amnana le'tikwan'te i'ka tea'koa s''apanti'n-i'ya. is lumal-yalto onan paninan teanan pani'nap islon hoi an a'nana tapanti-n pani'nan s']al o'tcina telula ten'a i'katea'koa an aanana t'apanti-n-i'ya. iaki'ma luwala'kwin a'wi'ap kwa uhwala'kwin kwatona'men luwalap manika'koa 50 teana hot i nap isnolon an a'nana tapanti'n i'ya. "Alas, our poor grandchild, haiyi! and is this what he has done? Well, I (30) either he is still alive or else he has perished. I Still he has not come." So his grandfathers said. "Is there any prayer meal?" they said. I "Yes indeed. We always have that," Ne'we-kwe's mother I said to his grandfathers. "Well, is that so? Then it is all right. We shall try. Very well, come now," they said. His grandfathers arose. ( (35) His mother arose, took a handful of prayermeal and to each one of his grandfathers I gave the prayermeal. "Now we are going. In case he is still alive I when the night has advanced a little we shall bring him right here." So his grandfathers said. They left. Standing side by side with their | prayermeal they sprinkled their prayermeal hither where Ne'we-kwe had come. { (40) Their prayermeal became a road and although Ne'weekwe had come four days before, I it was as if he had just gone. His tracks were still there. They went this way. There to Hole-in-the-Rock I they came. They did not enter but went around to the south, I passed Corn-Cobs-Above where the road descends. There were his tracks. "Hey! our | grandson! But he said he was going to Itiwana when he left home. 1 (45) But perhaps he was lying again. Perhaps he did not go to Itiwana. I Perhaps he was thinking of going somewheres else," his grandfathers said, I as they came. They followed along his tracks. There at Corn-CobsAbove where the road descends I his tracks descended. There his grandfathers followed him down. This way, I close to Squirrel17 258 Publications, American Ethnological Society Vol. XV lesnates aceiatekwin a'wi'ap an oco'kwihn'aka tean at'e tfsokopo1atean uteaiye. u'teap ana' tcukwa'tci li't aceka. ma tet'una li'l luka an at'e tea'kona luki utea kwai'ik. le'tikwap kwa sic 55 utea' telihahuname. a'ma liwanem uteana a'naiye. le'tikwanan utea' ten'a s'awa ne. nomilta"tci an tunin ulikwin a'te'tcip kwa sic utea telihaluna'map tcukwa'tci li'l paloye. le'tikwanan amnana an hlunin palohnapka. le' palohnan isk'onte an lunin a'unan teims an oco'kwin lean-ti'n-a'ka tea'koa ate t'sokopolateakona utean 60 a'na'kona tcims a'wa'ka. ta"tcic ewactok kwahot ko'leyena a'yu'te)tcinan le' ne'we'kw'an oco'kwin ulihna analtina'wap oco'kwin te'tci tean'te kwa hol pu'su t'ewana pe'ye'a. lesnol e'wactok oco-kwin il'apa kakwenikwin an a'nana tapanti'n te'tcip sic itiwap laku sic a'wan iakwin 65 aye'maknan yam aleaka kwimin ak'a ewactok a'tcutcuna'we yato'tapte ewactok ya'tela. s'a'wan Kakwin ukwatonam oco'kwin hanlinan leapa u'kwai'ip he' kwatcic ewactol acekona ya'tela. an lu'nin alkwin a'pani'nam an lunin i-leanan s)a'wa'ka yam anikwanan ak'a holomacko'natapte ten'am'e a'te'tcila. 70 an iakwin il'apa te'tcinan kwa mi'he' at'sina'wam'e a'witen Grove where he had come his grandfathers came after him. t (50) They came to the village of the Kakima. He had not entered the village. Around below the village ] his tracks went and there his grandfathers came after him. And so it was they came to the place where he had died. At the place where he had been beheaded, where his blood I had soaked into the earth, were many flowers. When they saw the flowers (they said), "Aha! Now it is just as we thought. Here he has died. Yes, look I at these here. Where his blood has been these flowers have come out," they said. j (55) The flowers do not stop here. Come, hither the trail of flowers goes along," they said. I They went along the trail of flowers. So indeed they came to where his body was buried. I Here was a profusion of flowers. "Indeed, it is as we thought. Here he is buried," they said. His grandfathers I dug up his body. When they had dug it up they laid down his body. And then where they had taken his head, wherever his blood had dropped down and the flowers (60) had grown, they went. Meanwhile the girls got tired of what they were doing I and took out Ne'wekwe's head. When they took off the cover, although it was only a head, I he always had something funny to say. So the girls kept the head. I His grandfathers followed him to where they were living. Just at noon I (65) they climbed up there to their house. They spat their sleeping potions over the girls I and although it was daytime the girls slept. They entered their house I and stealing the head went out taking it with them. However the girls slept like the dead. They came down to where the body was lying, and taking his body, they went away. | And because they were wise even Bunzel, Zuni Texts 259 pewunan iskonan luhnin tcuwa'unan an oco'kwin animunan a'witen mi'ha yanu'nan an tsitat'ap an aanana i'huwayulapnaknan s'tenanapka. an tenanapka. a'witen tenan ya"ap sic i-muatika. aptenaiianana tenan kwai'ip i'yaiyu'ya'lanan imuna-pilaaiinan ha'hwa haiyoc alna-limi]aka. le'kwap el'a t'o' aceIka an aanana le'- 7 antikwap ma el'a kwa ho' acenamkia. ho' alna-limikaka. le'kwanan fa kwas am pikwe'nam'e. s'islonhol ne'wekwe tsawak ikwalti ho'i yo'ap ta'tcic an tatcu yatokai ewactok a'tekwin oa'tc i'tse'makwika. kocikat hic t'apnilki a-wa t'opa uwelana ante'ukit'ap tomt hol hon tcuwa teal tse'- 80 macukwa. ta"tcic t'o' lesnati uwelana a'wante'un'a. yatoka yam tca'le le'anikwap mahonkwa'ati kwa holomac t'ewacukwa. t'ewan yaton i'natinam'e tem t'a ho' a'nuwa. ne'we'kwe tsawak le'kwap an tatcu yatoaii yam tca'le an pulaka ho'i ya1'aka. an cohkonan acnan iskon pu'laka u'tcuki. si' luki t'ewan yaton 85 t'o' le-a'nuwa yatoka yam tca'le le'anikwap s'ant'sumehna a'want'ewaka. t'ewap yato'ak kwai'iniyahnan si' hom tca'le lu]i yaton' hol yam aceka tekwin t'os a'nuwa' ko'lea t'om ante'unapkoa ta"tcic t'o' lesnatik u'welana a'wante'un'a. yatoai yam tca'le le'anikwanan kwai'ip ta"tcic an tca'le cohlkonan i'leaw- 90 nan kwai'inan tas kal a'ka. though it was far off they came to their destination without delay. I (70) They brought him to his house. They spread out four white blankets without embroidery, | and there laid down his body, and put down his head. I They spread four white blankets over him. His mother and his grandfathers stood around him and sang. | They sang for him. When four songs were ended he stirred. When the fifth I song began he came to life. He sat up. "Oh dear, 1 (75) have I overslept?" he said. "No, you died," his grandfathers I said to him. "Oh no, I didn't die, I must have overslept," | he said. Again he wouldn't be convinced. And so then Ne'we'kwe youth becane alive again. Meanwhile his father, I the Sun, was entertaining bad thoughts about the girls. "We cannot possibly stand for this. { (80) When someone inflicts a great injury we must not think lightly of it. I Now, in the same way, you will inflict a great injury on them," the Sun | said to his child. "Well, is that so? I will not put it off too far. I Tomorrow without fail I shall go again," Ne'wekwe youth I said. His father, the Sun, created a butterfly, for his child. | (85) He made a flute for him, and put the butterfly in it. "Now tomorrow I you will take this with you," the Sun said to his child. So eagerly waiting I they passed the night. Next day the Sun was about to go out. "Now, my child, i this day there where you died you shall go. Now according to what they have done to you, I you will inflict on them an equally great injury." So the Sun I (90) said to his child. He came out. Mean17* 260 Publications, American Ethnological Society Vol. XV yam aceka tekwin imnan s'ewactok ainanapkoa a'wan kakwin ye'makup t'as ewactok mi'he a't'sinena'we. lesnol yam miha anhaponap a'wan awe'nan ye'likoskunan yam cohkonan puap 95 pulaka kwai'inan a'wan mi'anan i'mup hiya ha el'u' kwaljap luk wo'le hic tso'ya? hon yat'enapce. lesnan hon luka an teliahna hon mihe' at'sinena'wa. ewactok le'tikwanan pulaka yafena'wetihap la'hinan hic tomt ko'wi it'ehwa piulalj imup lesnol yam t'eli'tan pulaka yat'enawetiyahnan al'acnawulena'wap pulaka 100 anakwai'ip s'tapanti'n-kwe'nan s'imactol yat'ena'wetiahnan s'ta1 panti'n-a'ka. ta'tcic tsawak yehkunan a'nap an pulaka s'tapan-a'ne ewactok a'yalu pulaka yat'en-i'nen'te lehos s'awila'ne. i'kean yacentiahnan'te hic imacte ka'li yam pulaka yat'enaptun'ona a'pena a'wa'ne. 5 sic lehol pulaka ewactok a'wil' a'nap ta"tcic lahacomankanan ne'we'kwe tsawak yaincoky i'muiatekwin pulaka ewactok^ tsawagon ainana'koa a'wil'i te'tcip yam cohkonan tahgap iskon pu'laka kwatola. tekwans isthol ewactok a'wulapka. tsawagona u'natiganan ati tcuwap lol im'e? ewactok le'tikwap ma' ho'o 10 tsawak ewactok le'a'wanikwap hop hon tapan-tin-i'yan'ona? ewactok le'tikwap kwap t'on tapantin-i'ya? tsawak le'awanikwap ma kwako'na hic wo'le tso'ya hon tapan-tin-i'ya ewactok le'while his child came out carrying his flute.! Again he came this way. I When he came to the place where he had died, he went up to the house of the girls who had killed him. I Again the girls were embroidering ceremonial blankets. So | they were gathered together over their blanket and he stood in their doorway blowing his flute. ( (95) The butterfly came out and rested on their blanket. "Oh, how pretty! What is I this beautiful creature? Let us catch him, so we can copy him, I in our embroidery," the girls said. They were about to catch the butterfly, but he flew off, and settled just a little further off. So in their I room they were trying to catch the butterfly. They ran around after him. Then the butterfly [ (100) flew out. They went out after him. Now they were really going to catch it. (1) They went after it. Meanwhile the youth went on ahead. The butterfly I followed him and the girls came last. Always it just eluded them as they came this way. I They were dying of thirst. Now they were really going to catch the butterfly, I they were saying as they went along. I (5) As the girls went along after the butterfly, meanwhile at BlackButterfly-Spring I Ne'we'kwe youth sat waiting for them. Where the butterfly alighted, the girls | who had killed the youth came after it. He held out his flute and there the butterfly entered. The girls came around there in surprise. I When they saw the youth, "Oh dear! For shame, who is staying here?" the girls said. "Why, it's I," (10) the youth said to the girls. "But where is the one whom Bunzel, Zuni Texts 261 tikwap kwa ho' u'nam'e tsawak le'kwap ko'na hinik e't to' u'naka. ewactok le'tikwap kwac lo l anam'e son ijkea-yacantiha ewactok le'tikwap ma ele'te li lianaye. le'a'wanikwanan ]ana'kwin a'wil'i 15 te'tcip ewactok tutunawetiyahnan ganan itcukwatokana'wap heko kusna kwa hiyawolucna Manam'e. ewactok sic i'^eana-yace'ntiha ana tewulaci. hop kainaye ewactok tsawalona le'antikwap ma' lilkon'te l^naye. ma t'cakwat tetunati le' tsawal ikwanan katihnan ]awasep ewactok u'napap e't hiyawauhcna lawe. eha' 20 le'tikwanan t'a tutuna'wetiyahnan I^anan i-tcukwatogana'wap tas heko kusnaye. ana tewulaci kop ho'na'wan to' kanan ale'a afsa son i'Peana-yacentiha ewactok le'tikwap ti' ma hiyawolucna Manaye tsawak le'kwanan katihnan ewactot a'^alip e't hiyawouhcna ]anapte ainanapko aira kea'wak^a a'watsume'a. 25 isko ewactok tutun i'natinan tsawalona lesantikwaki hop ma na t'o' kkweye? ko'man yam kakwin ho'na a'wil'i ewactok le'tikwap ma is loate ma' tet'unati laku yu'he'to hom 1akwen po'aye tsawak ewactok le'a'wanikwap ana ko'ma le'kon a'wa'ce le'tikwap tsawak ewactok s'a'wil' a'^a. lesna yaiyoseganan yam 30 gakwin s'a'wil'i a'ka. ewactoi a'yu'te'tcinan hop lol t'om ^akweye le'tikwap li'l tepoklaanan hom ]akweye le'a'wanikwanan yaiyosekana yatonil'i a'wil'i a'ka. we were following?" i the girls said. "What were you following?" the youth said to them. I "Why, some kind of beautiful creature. We are following him." the girls I said. "I didn't see it," the youth said. "Oh, but I think you saw it," I the girls said. "Is there no spring around here? We are dying of thirst," the girls (15) said. "Why, yes indeed. Here is a spring," he said to them. He came to the spring with them. I The girls were about to drink. They bent their heads over the spring I but it was just a dry hollow. Truly there was no spring. The girls were dying of thirst. I "Oh, now be kind. Where is the spring?" the girls said to the youth. I "Why, right here is water. Just look," the youth said. j (20) The girls saw him dip up the water and feel the water. And truly there was water. "Oh yes," I they said, and again they bent down to drink. They bent their heads over the spring I and again there was only a dry hollow. "Oh now, be kind! What have you done to our water? I Have pity, we are dying of thirst," the girls said. "Well, but truly, I there is water," the youth said. He dipped up the water. He threw the water over the girls. And truly, f (25) although there was water, because they had killed him, he was tormenting them with thirst. | Then the girls could not drink. So they said to the youth, "Well, then where I do you live? Very well, take us with you to your house," the girls I said. "Oh, it is nearby. Look, over there, you can see plainly where my house stands," the youth said to the girls. "All right, let us go there," | (30) they said. The youth took the girls with him. So he deceived them. I He took them to his house. 262 Publications, American Ethnological Society Vol. XV yam gakwin te'tcinan s'a'wil'i kwatonan kec t'on awi'a? a'wan 35 tsita le'a'wanikwap - son a'wi'a le'tikwap - it'inaga le'awanikwap s'i't'inaka. a'wan tsita s'a'wi'tolaka s'i'tonape'en t'elap a'yu'te'tci'en'te okna'wetihap a'wan tsita a'wa mi'tihap tcucnapka. tcucna'wap a'wan tsita yam age' imat kohol a'walewup kwa sic tcu'latsakanam'e t'omt hol hakil i'kaihkwina tepoa'ka ta"tcic 40 a'wan tsita kwatop kwa tens o'lutsik ana'wa'map sic tenalana t'elap wans tetcunap hinik hic ton a'yu'te'tcika ak-a kwa t'on o'lutsikana wam'e le'a'wanikwap tetcunap a'wan pewe i'wo'yohnan si' ya'telka. s'iskonhol u'la tinap t'ewana' kwahol kole'ak'a a'wa t'sumanakap 45 sic ewactok yu'teclatinap iskon ho t'ina'ka a'witen t'ewap tsawak a'wan kakwin a'wil-inan'te kwas tewulaci a'wil'i i'nam'ka. lumalyaltokwin a'wil'i pani'nan hakiwak'a a'yaktohap pu'lak awio'nan yam tutun i'natikanapte tekwin a'te'tcinan tcims islkn tutunapka. ak'a iskon lahacoman kana t'e'cina. 50 le'na ino'te teatika. The girls became tired. "Just where is your house?" they said. "Right here on this hill my house is," he said to them, but he deceived them. I All day long he went with them. When he came to his house, he took them in. "Have you come now?" their (35)mother said to them. "Yes, we have come," they said. "Be seated," she said to them. I They sat down. Their mother gave them to eat. After they had eaten, then in the night, I even though they were tired, they were going to grind. Their mother brought out corn for them. They took the corn off the cob. I As they were taking the corn off the cob their mother, it seems, did something to the grinding stones, I so that they could not break up the corn. They just kneeled there with the sweat running down their faces. Meanwhile 1 (40) their mother came in. They had not yet made fine meal. It was very late I at night. "Well now, stop for a little while. I think you are very tired and so you I have not made it into fine meal," she said to them. They stopped and she spread out beds for them. So they slept. I So they stayed in their husband's house. Always she tormented them with some kind of hard work. I (45) The girls lived there in great suffering. After four days the youth | took them to their house. But he did not bring them there kindly. As they were coming down from Corn-Cobs-Above he struck them with the yucca carrying ring. When he struck them they turned into butterflies. I Then they flew to the place where they had been unable to drink. There now they drank. | Therefore the name of this place is Black-ButterflySpring. (50) This happened long ago. Bunzel, Zuni Texts 263 A MEXICAN TALE (7). sona'tci sonsti ino'te. lu'nan luwalaye ta"tcic tcuw tsipolowa ko'macko'n tcawili t'opint aktsik tfsana. glawana-lanakwin tsimlacik t'ayockan eletco'ya ta'tcic t'apalan set-i'yap an we'sakoni anikto'na kwai'ile'a. kwai'ilep lesnahol teaiye. kowihol t'ewap 55 tas t'ayokan a-ka ikwana-lanakwin te'tcip gacita tcutapona tculaiaiye lesanikwanan t'oc t'ayohkian ikai? - e. kople'a? le'anikwap ma to le'na t'ayohnan t'apalan seto-te'tcip t'Qm aniktocna kwai'ilen'ona t'oc itcema? - ma i'me kople'a le'anikwap. ma la'ku to' te'tcip t'om aniktona kwai'ip t'o' il'i'yana' tfom ho' luk a'wutsin'a 60 le'anikwanan olhe' a'wunalkaka. a'wunagip —e hama'. ho' il' i'yan'a le'kwap tcim t'o' te'tcip t'om aniktona-kwai'ip kwa t'o' kwatona'm'en t'o' i'l i'yan'a le'anikwaki iya le'kwanan s'a'a. s'akii. yam Vakwin te'tcip kwas a' we'sakon'i kwa i'na'map an aktsikt'apte kwai'ika kwai'ip lesanikwanan hehe ya t'o'o! 65 kop lat t'o' kwai'i! - kop ma le'a - ma ho' le'na tap set-i'yap hor aniktocna kwai'ilen'ona hor ancemana'k^a. ma imat tfom ho' il' a'nuwa le'anikwanan s'il ai'a yam aktsiki ili te'tcinan li-la to' cemen'ona le'anikwanan yam aktsik uia. utsip s'he' a'wuka he, a'wutsip tsimlacik s'a'ka. 70 A MEXICAN TALE (7). Long ago in ancient times the people were living at Las Lunas. Now a certain Mexican I had many children. There was one little boy. The old Mexican used to go the Rio Grande | to pick up kindling. When he came back carrying his load of wood his | (55) little puppy used to come out to meet him. So he lived. Every few days ( he went for wood. Now he reached the Rio Grande and there a catfish was swimming. I He said to him. "Have you come for wood?" "Yes, why?" he said to him. | "Well, when you come this way for wood, and go home carrying your bundle of wood, do you value the one who comes out to meet you?" I "I don't know, why?" he said to him. "Well, | (60) if you will bring here whatever comes out to meet you when you get back, then I will give you this," I he said to him, and showed him gold money. When he showed it to him, "Oh all right. I I will bring it," he said. "When you get back and he comes out to meet you, you I will not go in, but you will bring him here," he said to him. "All right," he said. And so he went. I So he went. When he came to his house his little puppy did not come out, 1 (65) but on the other hand his boy came out. When he came out he said to him, "Alas! You! | Why have you come out?" "What's the difference?" "Well, when I came with my wood he has asked me for whatever I comes out to meet me. Well, it seems I that I must take you with me," he said to him. So he went with him. When he got there with his boy I he said to him, "Here is what 264 Publications, American Ethnological Society Vol. XV ta"'tcic kacita aktsikonas lacita tcugaiap aktsik akci tcugaiap lesnahol a'tci teaiye. Lana manikakwin mansanatap motcikwat'ap' uwamo'we sinuwe'la lesnan mopiyacap uhson i'towye'a leninatap il'i ye'maka lewalti liana'kwin il'ite'tcika. iskonhol a'tci teaiye. 75 a'tci teaki - aktsik tsawak yo'ka. le'nem ko'wi il' a'ka. hi - itiwap hic t'ekali. hic t'eglip ta"tcic maw' ele ko'witeanhol ploaye ta'tcic kacita leskwanan aktsiki - ama t'o' uhs alat'u le'anikwaka akts'ik iya le'kwaka klawionan kwai'inan maw' alaka. piclankwin so tahna kuyalakwin a'tc i'tapai itiyulaka. atce i-tapai ye'maka tsawak t'una-ye'makup ko'witeanholi te'tci na'le tapan a'ka-tepoiaIan tapai yatop ya'to pjiyahnaiye. a'tc a'ka - atc kuyalakwin itiyula'nan a'tc itapai ye'maka. a'tc itapai ye'makup su'nhanaiye. le'nemtapte s'a'tc a'ne hic ko'w ehkwiye. a'tc a'ka- a'tci tepo85 kalan tunayatop t'ewul itiwa klkwe lomomom poaiye tsawak tepokalan yatop kwas ishol na'le. su'nha'ka tsawai leskwanan ti'comaha tcuwatcimat ist kIkweye. ama ho' iskon ant'ewan'a tsawat le'kwanan lkkwin inkwin a'ka. te'tcinan te'tcip kwatoka kwatop kwa tcuhol tcu'wa. le'n aklikanan lemlaiyan poa'up 90 iskon i'muka. t'unatip aklikanan iyama ana wo'pon tap ceocicnapowan yaltoye. ahnan ponacnan poklia po'n teq1Anan t'unatip you asked for." He gave him his boy, and he gave him the money. (70) After he gave him the money the old Mexican went. Meanwhile the fish took the boy around with him, the fish was swimming around and the boy swam with him. I So the two lived. Under the water they picked apples and peaches and ] grapes and plums. All of these fruits, and these he ate. So in that way I he went up the river with them. He came with him to Blue Doors (Las Vegas). There they lived. (75) So they lived. I The boy became a young man, He took him off a little ways. Well, just a noon I it became very warm. It became very warm and now antelope girl was standing there a little ways off. Now I the fish said, "My boy, try and run after that one'" he said to him. I The boy said, "All right." He came out of the river and ran after the antelope. Towards the north [ (80) one behind the other, they came to Clay Hill. They climbed it one behind the other. As the boy I looked over the top of the hill there was the deer just a little ways ahead. As he ran over a little hill i after her, the sun sank. So they went. They came close to the Clay Hill. He climbed up after her. As he climbed up behind her it was evening. So in that way they went along. She was just a little ahead. They went on. (85) They came over the top of a little hill and there, in an open valley, a white house was standing. The young man I crossed the hill. Now, the deer was gone. It was evening. The young man said, "Oh dear! It seems some one is living there. Perhaps I had better stay there over night," the young man said. He went towards the house. He Bunzel, Zuni Texts 265 lemjpoan iman an wo'laiye ma imat ho' lug i-to'n'a le'kwanan imunan ito'ka i'to' tcunenan imia-pila'nan poklikia pokli imo'ka-. tenalana t'elap t'unatip t'opa teli'tokwin altinap alna'ka-lempoan poap kwatoka'ma imat ho' alan'a le'kwanan i'tcuka. 95 sonsti' itcunans alWa ah - t'elinan itiwap alan o'kwip e'lactot pakw'ale le'nahol ]Weckwiye. tsawat o'kwinan le'nhol asi ya'eka. le'nas yat'enan le'nhol as'e'a e'lacto] leskwanan klec t'o' o'kwikt le'anikwap e- ma so' okwika le'anikwap hayi la1^ luk t'elinan kwa horn 'una'm' ant'ewan'a t'ewan camli t'o' pilakup 100 ist lempaiyanan t'om kwanlea wo'li1ana to' pilaknan t'o' iloconan 1 t'o' i'toen t'o' yam a-lacina' yantekunagan'a. kop ho' ikwan'a le'kwap ma' t'o' lesa'wanikwanan hor e'laclol yilun'iha t'o' le'a'wanikwap antecemana'wap hon i'tse'mak-t'elakwi t'elan'a hop ma hor a-lacina- gakweniye? tsawa1 le'kwap ma hor wow a-tci 5 tfenapi tenat t'o' luwala'kwin te'tcinan fo' a'ne - to' yam a-lacina' ]akweninkwin t'o' te'tcip horn tuc a'tci poa'up ma' imat ton a'lacina klakweniye to' le'kwanan t'o' pani'nan t'o' kwaton-a. t'o kwatonan t'o' itehkunan'a'. to' itekun'anap tom kohol anikap ma ten hor t'on a'lacina-we ma t'oc kawanana-anakwin ayockan eletcop 10 reached it and entered. I When he entered there was no one there. There by the fire-place a chair was standing. | (90) There he sat down. He looked at the fire-place. There, a sack of tobacco and a bundle of split corn husks I were lying on top. He took them and rolled a cigarette and smoked. After he had finished his cigarette he looked around. I There a table was standing, all laid. "Well, it seems that I shall eat this," he said. I He sat down and ate. After he had finished eating, he sat down by the fireplace and smoked. So he sat there smoking. I Late at night he looked around. He opened the door into the other room, and there a bedstead | (95) stood. He went in. "Well, it seems I shall sleep here," he said, and lay down. I Well, to go on, after he lay down, he slept. A - - - - h! In the middle of the night he awoke and a girl | was lying beside him. She hugged him this way. And the young man awoke. So he grabbed her arm, I and holding her arm felt her body. The girl said, "Did you ] wake up?" she said to him. "Yes, I woke up," he said. "Is that so? Now this I (ioo) night you shall sleep here without looking at me. Tomorrow morning, when you get up, ( (i) there on the chair, your clothes will be lying..You will get up and bathe and eat, and then you will ask your parents." "What shall I say?" he said. "Well, you will say to them, 'A girl wants to marry me,' you I will say to them. And if they wish it, we shall be one another's loved ones." "But where ( (5) do my parents live?" the young man said. "Well, my two animals I know the place. So when you reach the village, you will go there. When you I reach your parents' house, my two horses will stand still. 'It seems my I parents live here,' you will say and alight. Then you will go in. You i 266 Publications, American Ethnological Society Vol. XV t'om we'sakoni aniktona kwai'ilep t'om uhsona gacit ancemap forn ho' aniktona kwai'ip hor il' a-nan horn to' halisonan t'o' he'tihnan t'o' ak'i kwawopuka. t'o' le'awanikwap mac ana kwa mac e'lactok kwahol ili t'om le'anakap ma imat kwahol ili t'e15 wuna' lu an fat'aaoololone ta luk an tu'ci ta luk an kwanlea-we t'o' le'kwap mac an ho'i klokci tom leanaliap ma i'me kwa tern kali ho' yato unam'e t'o' le'a'wanikwanan t'o' i'yan'a'lak kwa hor t'o' unam' ant'ewan'a ta' t'ewani fa kwili t'ewana t'a ha'i t'ewana a'witen t'ewana camli horn tunatikan'a le'anikwap s'a'tc alka. 20 t'ewap camli tsawak pilaknan t'unatip lempaiyanan an utcu' wo'ika lal t'a ku'tciwe t'umokwa'we tcalekun lewan'i ta-kune kutan'e asuli'we mokwa'we po'yan'e uhsona kwani'leikai kwani'leinan i'kocoka i'koconan i'picka t'unatip lempoanan an wo'lalup s'i'to'ka i'to'n tcunenans kwai'iki kwai'ip t'am elan tu'c a'tci t'a25 t'apololon seto-poa'ka ma' imat luk ak' ho' a'nuwa le'kwanan kwatonan s'a'ka.... elehol itiwap s'te"tcika te'tcinan luwala'kwin kwatoka tem hic t'u'ci a'tc a'ne. s'a'tc i'poaka a'tc ip'oa'up tsawak pani'nan s'a'ka. te'tcip tekwanakona tsim lacik i'tulaco'ya. t'iya le'anikwap30 e'h le'kwap a'tci kwatoka. a'tci kwatonan kwap to' ceme'a le'aniwill go in and ask them. When you ask them, they will say something to you. 'Yes, (10) but you are my parents. Did you not go down to the Rio Grande for wood? I And did not your puppy always come out to meet you? And did not the fish ask you for that? And when I came out to meet you did you not take me there? You sold me. You i got money, and with it you started a store.' So you will say to them. 'Well, then, I how is it? Has the girl got anything?' they will say to you, 'Well, it seems she has something. 1(15) Now this is her wagon, and these are her horses, and this is her clothing," I you will say. 'Well, is she good looking?' They will say to you. 'I don't know. I haven't seen her by day,' you will say to them. Then you will come back. I Now you will pass the night without seeing me and tomorrow, and the day after tomorrow will be the third night. I Then on the fourth day, in the morning, you will see me," she said to him. So they slept. | (20) Next morning, the young man arose. He looked around and oh the chair a shirt was lying 1, and trousers, stockings, a vest, a coat, a necktie, I an overcoat, gloves, shoes, and a hat. He dressed himself in these. When he was dressed he washed himself. After he had washed himself he combed his hair. Then he looked around. The table was laid for him I and he ate. When he had finished eating he went out. As he came out, by a post were standing two horses i (25) harnessed to a wagon. "Well, it seems I shall go in this," he said, I so he got in and went. When it was nearly noon he arrived there. When he arrived he entered the village. I The horses kept right on going, and then they Bunzl, Zuni Texts 267 kwap el'a kwa kwahol ho' cemana'ma le'kwap ho' oyyiluniyahnan al'a fo'n ho' yantekunahkain i'ya le'kwap ma ta'tcic oyyilunaknana fa hic ho'na'wan tse'makwin ak'i tapthoHi - ma 'o'na'wan tse'makwin aiki: horn 'on a'lacina'we. imat toc aiiwana-lanakwin t'ayockin eletco'ka fo' t'apalan set-i-yap t'om we'sakoni aniktona 35 kwai'ilep uhsona ]acita tcutalpona t'om an cemap t'oms watsita kwa tom anikto'nan kwai'ina'map fom ho' anikto'na kwai'ip horn t'o' il anan hor t'halisoka ak'a t'o' he'tihnan t'o' akii kwawo'pukia. le'anikwap ti-comaha' ma lesna teatiki. ma imat hic hor t'o' tca'le le'anikwap e'h ma ai' ho' i'ya le'anikwap lacik pienan 40 mac an e'lacto1 kwahol ili? ma imat kwahol ili t'ewuna' luk an fatapololon'e ta luk an kwanlea'we. - kop e'lactok unahna'wona mac ho'i klokci? ma'i'me kwa kak u'nam'e le'anikwap ama fo' u'nat'u ta"tcic o'tsin o0] ho'i liokcanan tse'mak-felakwap aiyulacin'a. le'anikwanan hapia- a'wuki t'a letci'we. a'wuknan s'i'- 45 to'napka. i'tona tetcunenan tsawak ak^a. elehol su-nhap te'tcikii te'tcinan t'uc a'tc oak i-nan a'tcia po'anan kwatoka. kwatop an lempoanan i'to- wo'lahlp i'locoka i'Koconan i'picnan i'to'ka. i'to'nan tcunenan lesnahol poayaltoye. tenala'ap i'tcuka alka -. 50 stopped. When they stopped the boy descended | and went there. When he came there the old Mexican was walking up and down the yard. "You come," he said. (30) "Yes," he said. They went in. When they went in he said to him. "What do you want?" | "Nothing. I don't want anything," he said. "I want to take a wife I and so I came to ask you about it," he said. "Well, go on and take a wife. It's none of our business!" "Oh yes, indeed! It is your business. You are my parents. Did it not happen that you used to go to the Rio Grande I (35) for wood. And when you came carrying your bundle of wood your little dog used to come out to meet you? I The catfish asked you for that, but your dog I did not come out to meet you, but I came to meet you | and you took me with you, and you sold me in order to get money, and with this I you opened a store," he said to him. "Alas! Yes. That is how it happened. It seems indeed (40) you are my child," he said to him. "Yes, therefore I have come," he said to him. The old man speaking, I "Well, has the girl got anything?" "Well, it seems she has something, since this is her I wagon, and this is her clothing." "What does the girl look like? I Is she nice looking?" "I don't know, I have never seen her," he said. "Well, you ( had better see her. Now if a man is married to a good looking woman he will be respected," { (45) he said to him. He gave him candles and matches, and after he had given them to him, I they ate. When they had finished eating the young man went. When it was nearly sunset he got there. When they got there the two horses stood still, and where they I stood still, he went in. He went in and the table was laid with things to eat. He washed 268 Publications, American Ethnological Society Vol. XV tenalana telap o'kwip e'lactol leckwiye. e'lactol leskwanan kec t'o' okwika? le'anikwap e'-kops t'om a'naka? - ma antecemana'we. le'kwap mahonkwahati kwa hor t'o u'nam antewan'a t'a t'ewan'i kwili t'ewana t'elap alnate e'lactok le'kwap s'a'tc ala. 55 tsawak alea yoseke'a. ah - tenala'ap e'lactolona tcuta' yat'ena lapake'a. lapafip e'lactok hic ala. aspani'ka aspani'nan letcin alolaka. aloaiinans hapian tah[ekai. tahaiip hapian el aloap ye'makaka. e'lactogon u'naye hic e'ko'kci hic taiya' kwin'e ol hesatopa olo mo t'sana takuye. olo mo t'sana takup le'n u-nulaptco'ya e'lac60 tok hic lo'momona. ti - comaha hor kiatsigi hai toc le'inai! elahkwa le'kwap hapian an icana t'soko'atika tsoko'atinan e'lactoiona t'unhecokopan i'kalikap lola t'unatika t'unatip tsawak yam hapian pu'aka pu'ap hapian aklatip e'lactok leskwanan hiya ha t'o'o. kwac t'o' yaiyu'ya'nam'e tse'map t'om ho' aiyuteI'ki 65 le'anikwaka le'anikwanan si' ala ke'si tenat kona lea t'o' t'unakiana. tsawagona le'anikwap tsawak e'lactok i'keckwip awel les'ma itcema'en holi le'anikwaki lesnapte tsawak e'lactoion as'ip el iyo koa horn t'as iya le'anikwaka tsawak telokatikainan alka. himself I and after he had washed he combed his hair and ate. As he finished eating he sat down to one side. 1 (50) After a while he lay down and he slept. Late at night he awoke and the girl was embracing him. The girl said, I "Did you wake up?" He said, "Yes." "Well, how did things go with you?" "Well, they want it." I he said. "WVell, is that so You will pass the night without seeing me, and I tomorrow and the next night, for the last time," the girl said. So they slept. 1 (55) The young man just pretended to sleep. A - - h! After a while he took hold of the girl's shoulders | and shook her, but the girl was sound asleep. So he reached his hand down. He reached down and lit a match. When it was burning he held out the candle. He held it out and when it was burning well, | he raised it. He saw the girl. She was very beautiful. She had black hair, and gold earrings, I and a necklace of gold beads. She had a necklace of little gold beads. He looked her all over. The girl's I (60) body was white as snow. "Oh dear, my daughter, is this how you are? I Thank you," he said. The candle grease ran down. It ran down I and splashed on the corner of the girl's eye. She opened her eyes. As she opened her eyes the young man I blew out the candle. As he blew out the candle the light went out, the girl said, "Alas, i for you. You have no sense. Don't you realise I forbade it?" ' (65) she said to him. So she said to him. "Well, go to sleep now. And after a while you will see what must happen." I So she said to the young man. The young man embraced the girl. "Get away. Don't do that, you don't love me!" I she said to him. Well, even so, the young man stroked the girl. "Oh, poor thing, I you can stroke me a little while," she said to him. So the young man kept quiet and they slept. Bunzel, Zuni Texts 269 tekohatip s'an l^kwe yalakwai'ikia. yalakwai'ip naw' a'wan onan tfomt lupcinan tsawak aleto'ye. yato kwai'inan koaw imika 70 yatop tsawak galnan sic alka. ah - sic yitoia an lalnawakii sic alai o'kwikia. o'kwip t'oms naw a'wan lupcinan a'nan aleto'ye i'munan pilalanan ticomaha' hokamp ho' i'ka holon liwan'i hompic li'wan'i le'kwanan t'ewankwin tahn a'ka. a'nan yaton ila'ne. hi - c itiwap hic yu'te'tcika yu'te'tcinan t'am telnan acnan 75 i'telnanans a'ka. heluhapa' tcims so' o'ceman acen'a. t'a ten'at kwa ho' yaiyu'ya'nam'e le'kwanan alka. tepokalan t'unayatop su'nhaki. su'nhap susl auwanan a'lacna'wap yam tamtelnan nu'nukan a'ne. hic ma'witetc olti susW alahna'wap ma'lesta coyote le'kwan a'ne. le'kwan a'nap wem'a' temi anhapoka yu'nawil so yat'ena'wetihap he'co tatan ana-ye'maka iskon imaltop yuna'wik towowo'a oo- le'anaka. tcimtap lo'tekoa towowo'a tenalana t'eap laltekana'we hic teina'w itiwap t'unatip t'ewankwin tahna akliye. akliap tcuwatcimat laku ant'ewan'a le'kwanan wema' antehwana'wap pani'nan 85 s'a'ka. inkwin te'tcip le- ho'i lan im'e inkwin te'tcinan an tunatip le- wakaci lana ala-pilaye. lesanikwak t foc iya le'anikwap e'.... le'kwakai imu le'kwap tsawak i'muka. i'mup lesanikwaka si' hon itse'mak-t'elakwip tegan'a. iya tsawak le'kwap i'toka. yam wakaci At daybreak her house had vanished. The house had vanished (70) and the boy was lying on a trampled deer trail. The sun rose, and after he had mounted a little way, I the young man warmed up in the heat of the sun. Then when it grew very hot I he awoke. When he awoke he was just lying on a trampled deer trail. t He sat up. "Alas! Whence have I come? Perhaps this way, { or else that way," he said. He went towards the east. All day | (75) he went along. Just at noon he became very tired. When he became tired he made himself a cane I and went along with the cane in his hand. "It serves me right. Now I shall die of hunger. Well, it can't be helped for I have no sense," he said and went along. He came over the top of a little hill, I just as the sun was going down. After the sun went down, the coyote found him and ran after him. I He went along shaking his cane. He smelt like an antelope so coyote ran after him. "You damned coyote," I (so) he said, as he went along. So he went along and all the wild beasts came after him. Wolf | tried to catch him. He climbed a tree and there he sat while wolf howled, e -ow! e-! Like that. I At first they howled nearby. Late at night, a little further off. I At midnight, he looked around and there in the east, and there was a fire. When he saw the fire he said, "It seems someone (85) is camping there." The beasts had all gone off so he descended I and went. When he came to the place there a giant was staying. When he came to the place he looked at him. I There a large steer was lying by the fire. He said to him, "Have you come?" "Yes,!" I he said. 270 Publications, American Ethnological Society Vol. X V 90 i'to'nan lehoku cimukimon t'sana tsawakon' utsip i'to-ka a'tci i'to'n tcunenan kucicci - yam iknan tenmla tutuka. tutunan tsawagona lesanikwanan si' to' wakac ainanan t'a ala-pilanan t'o' homan ilkanan'a le'anikwap tsawak wakac ainanan t'sikwahtcip ta'tcic s'a'ka. moweyatcun lana a'niyahnan lesanikwanan eItci 95 telikwan'te kakwekwin kwatonam't'u laku li'wan t'ewankwin tahna kakwekwi. an le'anikwap iya le'kwaka s'aika yatonil'i tsawak ikwanika. su'nhap i-ka. i'yap t'as a'tc i'to'ka t'a ko'wi tsawakona ci t'san uka tsawak i'to-ka - ito'n tcunap t'a yam kanan tem'la tutuka t'as tsawak wakac ainaka. ainanan t'sikwahka o100 sikwahnan ala-pilaka t'as lelon ilkanika i'kaninan s'atc ant'ewaka. 1 fewap camli t'as uh'son i'tokai. i'to-nan tsawakona cit'san uka tsawakona cit'san utsip tsawak i'to'ka. i'to'n tcunenan t'as wakaic ainako t'as ala-pila'ka ala-pilanan t'as i'lianika. elekanan tsawak leskwanan ha -hwana ama ho' kwatot'u le'kwanan lemaltinan 5 kwatop le' t'uc lana po'ule. lepilan awakon tcim'ona uletcinan pacten' yaltoye. t'u'ci leskwanan ti'comaha koplat t'o' kwato? - ma honkwa'ati lu kwai'ice honkwat i-yan'a t'ewan cam'li a'nap t'o' kwatonan hom t'o' kwai'ikap hol yam teakwin tekwin hon a'nuwa "Sit down," he said. The young man sat down. He said to him, "Now let us live together." "All right," the young man said. He ate. I(90) After he had eaten his steer he gave a little chunk to the young man and he ate. When they I had finished eating, kucicicicici, he drank all the water in his trough. After he had drunk I he said to the young man. "Now, after you have killed a steer and put it by the fire to roast, then you Iwill fill my trough with water," he said. The young man killed the steer and skinned it. I So now he went. As he was going Morning Star said to him, "Now don't (95) you dare enter the house. (Stay) over there to the east | of the house," he said to him. "All right," he said. So (Morning Star) went. All day I the young man worked. And in the evening he came. When he came again the two ate. And again I he gave the young man just a little scrap of meat. The young man ate. When he stopped eating he drank up his whole through. I Then again the young man killed a steer. After he had killed it he skinned it. I oo100) And after he had skinned it he placed it beside the fire. So again he filled the trough with water. After he had filled the trough with water they slept. I (1) Next morning, again they ate that. While they were eating he gave the young man a little scrap of meat. I He gave the young man a little scrap of meat and the young man ate. When they finished eating, again I he killed a steer and again he laid it down by the fire. After he had laid it by the fire again he filled the trough with water. When it was finished the young man I said, "Oh dear! I am tired! Let me go in," he said. He opened the door | (5) and went in. There a great horse was standing inside. A new saddle and a saddle blanket I and a bridle were hanging up. Bunzel, Zuni Texts 271 le'anikwap tsawak kwai'ika. kwai'inan t'ewankwin tahn kakwekwin kwatota. kwatop hegapi ]4an'ule pi'yalan itetcunan piya kwatooa. 10 pJiya kwatonan it'sia'atilka. kwai'ila. kwai'inans imap s'i'ka. i'yap tsawak sakwan ikwiye lesanikwanan kop t'o' ist i'na'. ma ho' atciana laninan ho it'sia'atilka. le'kwap leskwalka atciane - koplat t'o' hom tca'l'ona t'sia'atikii ter ho' an lu]k tsia'ati le'kwap homan t'sia'atina'^iika hom tfatcian'e le'kwanans yam yan'il'il 15 inape. inapienan yam wakac o'kolowan ko - m utenen ohe ulihnan tsawakon icakakai icakanan pisena ikuka. ikup s'a'tc i'to'ka. a'tc ito'n tcunenan kucicicici t'as yam kawe tem'la tutuka. tsawak t'as wakac ainaka. ainanan ala-pila'nan i'kanika elekanan a'tc antewaka. a'tc ant'ewaknan t'ewap cam'li pilaknan t'as atc 20 ito'ka. i'to'n tcunenan t'as tutuka. kucicici kanan t'enakia s'a'ka. a'nap tsawal tu' c utcukwin kwatoka. keci? le'kwap eh le'kwap hana kom hom ya-^a le'kwap pacten piyahka. piyahnan pacte'^ka. pacte'nan awako yalto'ka. yalto'nan ist ftsiptekwi yalton ilea'u t'a samonan-e i'wa'punap s'a'tci kwai'ika s'a'tci kwai'inan ist 25 yam kwatoka tekwin lu alyalace tsawak kwatonan hekapi'we alyalaki le' tsikon lana lea kwai'ika. cowalakwin yalto'ka. is wakaci The horse said, "Alas! Why have you come in?" "Well, [ is that so?" "Go on, get out. Perhaps he will come. Tomorrow morning, when he goes, you f will come in and take me out and we shall go to where we are going to stay." | He said. The young man went out. He went out and went in to the east of the house. | (1o) As he went in he stepped on some molten lead on the edge and fell in. I When he fell in he cut himself. He came out and stayed there. So (Morning Star) came. I The young man had tied something around his leg. He said to him, "How did you hurt yourself?" "Well, I [ fell down on a knife and cut myself," he said. Morning Star said, "Knife! I Why did you cut my child? Only if I say to you, 'Cut this,' (15) then you have to cut it, for you are my knife." So he said, and scolded his tool. I He bit into the thigh bone of the steer; K'o - - - - m! he drew out the marrow, and rubbed it on the young man. After he had rubbed the grease on, he tied a cloth about it. After he had tied a cloth about it they ate. When they finished eating, kucicicicici, again he drank up all his water. I Again the young man killed the steer. He killed it and laid it down by the fire. He filled the trough. When he finished I (20) they went to sleep. After they had slept, next morning, they arose, and again they I ate meat. After they finished eating, again he drank. kucicicicici, again he drank up all his water. So he went. I After he had gone the young man went into the horse's stall. "Ready?" he said. "Yes," he said. "All right, hurry up and get me ready," he said. He took down the bridle I and bridled him. And after he had bridled him he saddled him. When he was saddled he said, "Take that brush that is lying there ( (25) and take the comb." So they went out. After they came 272 Publications, American Ethnological Society Vol. XV tsukakwi lesnah le'anikwap lesnahnan kekwai'inan pilaiaka hanat' hecina i'yan'a le'kwaka- tsawak imiyiito'a. imiyiatop s'a'tc 30 ana'li su-nhakwin tahna a'tc ani'ya. a'tc ani'yap ta'tcic moweyatcun lana leskwanan he - kwa hinik t'o' laninam'ka. hinik t'om ho' aiyuteijga tekwin t'o' kwatoka. ho' a'ne ho' te'tcinan t'om ho' ainan'a. le'kwanan ilohlaika. wi - wi - kwilikan hol i'te'tcunan i'ka. i'yap kwa tsawak tcu'wa t'unatip an lakwen 35 a'akwatelnapka leskwanan he'e tealata hom t'o' tcale. t'om ho' elate'nan t'om ho' iteh ainanra le'kwanan a'tcia tapan a'ka. a'tci elatekla. tsawak leskwanan he - iya ke'si le'kwap wan hie i'tu le'kwap lon'hol pi'na yal lela tsawak leskwanans i'ka le'kwap is yam t'siptekwin iteh-yatoka le'kwap yam masikwin ipakuna40 yatolap t'apot'in'a yo'ka. kwa kole'a pikwai'itun team'ap elehin i'tulapip t'as a'tc holomac a'ka. i'tulapnan s'a'tcia t'apan a'ka. a'tci elatenan he - tealata hor atfsume'a le'kwap t'as tsawak yam samonan iteh-yatoglaka lanika walo - ko'macko'n katululapnan laka. t'as elehin i'tulapip t'as a'tc a'ka. a'tcia tapan a'ka 45 -- ha'iikinan a'tci elatep s'is yam tsukakwin ipaku le'kwap yam tsukakwin iteh-yatokap t'as kecikwakwana yo'ka. yo'ap t'as elehin i'tulapip t'as a'tc holomac a'ka. t'as a'tci elateka. he.... tealata out he said, "Go and scrape off a little piece there where you fell in." The young man went in and scraped off a bit of lead. He came out carrying a big crescent. He tied it behind the saddle. "Cut off a piece of the stomach of that steer," he said to him. He cut it off and tied it with thongs in front of the saddle. I "Now come on, hurry up, he will come, " he said. The young man mounted. After he had mounted they | (30) ran off. They ran off towards the west. As they ran off Morning Star said, "Hey! I think you fell down! I think I you went in where I forbade you. Well, I shall go, but when I get back I shall kill you," he said and turned back. Wi - - - i! Wi - - - - i! He came with only two I steps. When he came the young man was not there. He looked around. The door of his house (35) was wide open. He said, "Hey! In vain are you my child. When I catch up with you I will kill you both!" he said. He went after them. I He caught up with them and the young man said, "Hey! he is coming now!" he said. "Wait until I he comes," he said, Already they felt his breath. The young man said, "He has come!" he said. I "Throw your brush behind you," he said. He threw the brush backwards over his shoulders. | (40) It became a forest. There was no way to pass through. So he went around the side. And again they got far ahead. After he came around he followed them. I He caught up with them. "Hey! In vain you torment me!" he said. Then again the young man I threw his comb behind him. It fell. There it was shining. It was a large sea. ] Again he went around it and again they got ahead. He followed them. (45) For the third time he caught up with them. "Now Bunzel, Zuni Texts 273 hom an a'ne to'n ho' ainan'a le'kwap an t'uci leskwal si hom i'tolia le'kwap yam hegiapi yaltohnan t'u'c i-to-'lna'ka icelganan si'hacin i'miyalto' le'kwap tsawak hacin imiyaltop tin i - tci tfo - 50 t'o - an fowo'alkAa. acip s'a'tc a'la. a'tc a'ka - polanankwin te'tcinan a'tc ho'i kwin aniktokia. an t'uci leskwanan to' acuip hon ainan-a le'kwap hop t'o a'ne le'kwap ho' iyam'akwin a'ne le'kwap an tfu'ci isatci'atinan haka yatcup aceka. uhsona tsawak wahta t'sikwahnan yu'luka a'tci 55 pa'in a'ka a'tci pehan acnan a'tci itehkaiaka. a'tc itehlaia'nan an t'uici leskwanan si' kwa hon letimap elecukwa an tfuci sic tu'ci laci alasani le'w hekwana lana topaka t'una kusnaiye sithetca'atinaiye hic an awolon lac'i si' le'nap elekan'a akla kwa tcuhol t'om ainacukwa to' lee utcukwi te'tcinan t'o ikwanan ainceman'a'. 60 kwa kwahol ikwanan kuwa le'kwap elete. tom a-mo'tcikwa t'anayawe mansana pe'la u'wa sinuwela mo'tcikwa tsan'ona tem-la aptsiclip i'ketiigan'ona uhsona tepikwai'ina mo'piyapana. t'o le'anikwanan. - iya le'kwap s'a'tc a'ka. a'tci te'tcinan tsawak kwatoka. hop le- a-ka? le'kwap teli'tan utce le'anikap hor an cemana'- 65 we le'kwap ance'manaidap kwai'ika. t'oc i-ka? le'kwap e' le'kwap kop t'ikwe'a? toman ho' ikwanikan'iha. - kwa kwahol ikwanin throw your piece of tripe," he said. I He threw his tripe of his shoulder and it became great canyon. Then again I he went around it and again they got far ahead. Again he caught up with them. "Hey! In vain I you run away from me. I shall kill you both!" he said. The horse said, "Now give me something to eat," [ he said. He took down his lead, and gave it to the horse to eat. He ate enough. (50) "Now sit tight," he said. The young man sat tight. Li-tci - li - tci bang! I bang! bang! He shot him. He died. And so they went. I They went along. They came to a cottonwood grove. There they met a black man. I The horse said "When you talk to him we shall kill him," he said. "Where are you going?" he said. "I am going upstream," he said. His horse reared. 1 (55) He kicked him on the forehead and he died. Then the young man skinned him and put him in a sack. They I wrapped him up with blankets and threw him into the river. After they had thrown him into the river I his horse said, "If we look like this it will not be right." His horse | was an old sorrel horse. He had great ridges on his back and he was blind in one eye. One hip was higher than the other, I and his saddle was old. "Now this will be better! because then no one I (60) will kill you. When you come to the king's palace, you will ask for work. 'There's no work,' he will say. 'Oh yes.' You have peach trees, and apples, and pears and grapes, and plums and apricots. If you cut them all down new ones will come up and so every year you will have fruit.' You I will say to him." "All right," he said. So they went. When they got there the young man went in. | (65) "Where's 18 274 Publications, American Ethnological Society Vol. XV kuwa. - elet'e. - ma ko'ma pene. ima t'o aiyu'ya'na le'analap imat ho' fanaiya tem'la aptsiclen'a. - k'ociatanel'e an oye le'70 kwap ko'na uhso i'ketian'ona tepikwai'inan mo'jiyana kwahol to' he' tosona'ma itowen'a le'anikwap le'a leskwanan ma' honkwa'ati tenat laku t'anaiyan'te kakwan to' lkakwegaina le'anikwanan kilet'ap aswelat'ap he'lem'e a'wutsip kwai'ila. kec t'oman sewala e' - - yam t'u'ci le'anikwap s'a'tc a'ka. a'tci te'tcinan he'aniyanahnan 75 kwato-'a. kwato'nans imukii. t'ewap cam'li an ewactokl lesa'wanikwalka hu i-togace. a'wan hani i'tolgiian ai'a. i'toJiian te'tcip i'to'ka i'ton tcunap elactok a*ka a'nap t'anaiya tem-'a kumohWaka. uhson i'ketika. telakwai'ip hic tem' uteaiye imopiyap]a. ta'tcic e'lactok i'tokaian eletco'ya. t'omt i'to]anan hecin eletco'ya. so mo'piyakwap le'a yam 'anaiya t'apte i'na i'towe'ya lesnahol teap holomac t'ewap kati-akwan i'koco'ya i'lkocop e'lactokl iyap kwa tcu'wa acowan t'unakwai'ip i'loco'ya tsam Io'kci tsam lomomon'e. i'koconan yam mekwico yu'lunan kwani*leyenan kwatoka. e'lactokona lesanikwanan hai kec t'o' i'ka.-camlPhol ho' ikia. 85 le'anikiwap ito'ka. itokitap a'tc im'e. yatonil'i im'e. lesnas il' imothe king?" he said. "He's in the other room," they said to him. "Well, call him for me," i he said. They called him and he came out. "Have you come?" he said. "Yes," he said. "What I have you to say?" "I want to work for you." "There is no work." I "Oh yes there is!" "Very well then, speak. It seems that you know something," he said to him. "Well, it seems I | had better cut down all your trees." "Certainly not!" his wife said. I (70) "If I do that, new ones will come up and every year you will have fruit. I You will not lose any money and you will have plenty to eat," he said to him. The king said, "Is that so? I Well, the trees are over there, and you will stay there in the house," he said to him. He gave him an ax j and an adze, and a shovel. And he went out. "Well, did he consent to it?" "Yes," I he said to his horse, and so they went. When they got there he unsaddled his horse (75) and went in. He went in and sat down. Next morning he said to his daughters, I "Go give him something to eat." The youngest sister went to take food to him. When she brought the food there I he ate. After he had finished eating the girl went back. After she had gone he chopped down the whole orchard. I Then new ones came up and in the spring they were all covered with blossoms. There were many peaches on the trees. I Meanwhile the girl went there to take him food. She just took him the food and hurried back. [ (s0) The peaches ripened. Now the king although he had a great orchard, had to buy his food. So he lived I over there. After a long time he went to bathe in the ditch. As he was bathing the girl came, I and he was not there. She looked out of the window, and there he was bathing. He was a handsome youth. I His body was white as snow. After he bathed, he drew on his negro skin, dressed himself [ and came in. He said Bunzel, Zuni Texts 275 le'a'. ho'lomac t'ewap an t'uci lesanikwanan ama hon le' acuwakace le'anikwap kop hon anikwan'a? -kwatik yam e'le ton il'ikan'a le'anikwap atc a'ka. atci te'tcin'an a'tc kwato]a. hop a'ka? hop le*'a? ancemanakiap kwai'ika. toc i'ki? le'anikwap ho' iiia. mas pene hinik t'o' kohol ikwe'a. - ma' i'namilte foman ho' t'anaiya' 90 ikwani]aka. t'o' ina' te'tcitap kwa lesna team'e akl ho' iya. le'kwap kop le'a ten'a a? - ma i'namilte yam e'le kwatik horn t'ilikan'a le'kwap hana-ha hor ew hic a'wuwe kwa e'le antecemanacukwa. le'kwap ma ama i'te'tcu. - iya le'kwanan leskwaka kiatsiki ineselita kwai'i. he - le'kwap kwai'i le'kwap kwai'ika. kwa'pi? 95 kop tikwe'a? jkatsii kwac t'o' lug il-icukwa? - ma' el'a kwa' te'atitco ho' leshol i'n' i'l'amekaniha le'kwanan kwatokai. ukwetci ma' ama 'a t'opa. - katsiki sensio'na hai kiilt kwai'i! - kwai'inan kwa'pi kopt' ikwe'a? - ktsiki kwac luka ilam'egan'a? - ma el-a ana' le'kwanans kwato'a u'kwetci kwa antecemanam'e. - 100 ama t'a t'opa. - ma ho' i'te'tcut'u gatsiki anseri'na he - gal 1 kwai'i! kwac lu]a ilam'egiana? ma' ela le'kwanan kwato]a. hana'ha fopint etciye kwaito']at uhson hic ho'i ko'kci. - ma ama i'te'tcu. - katsiki anhelina he - ailt kwai'i. le'kwap kwai'ika. kwa'pi? kop t'o' ikwe'a? le'kwap katsiki kwac t'o' lukanan 5 to the girl, "Oh! Have you come?" "Yes, I came long ago," I (85) she said to him. He ate and after he had eaten, the two stayed there. She stayed there all day with him. So she always stayed there with him. I After a long time his horse said to him, "Come, let us go and talk to the king," I he said to him. "What shall we say?" "One of his girls should marry you," I he said to him. So they went. They got there and went in. "Where did he go? Where's the [ king?" They called him and he came out. "Have you come?" he said to him. "I have come." "Well, I (90) speak. I think you have something to say." "Yes, indeed it is so. I have worked for you on your orchard, I so that now you owe me something, and that should not be. Therefore I have come," he said. I "How should that be?" "Indeed it is so. You will let me have any one of your girls," he said. "Alas, my girls are mean. The girls will not want it," I he said. "Well, let us try." "All right," he said. "My daughter, Inezelita, (95) come out!" "Yes," she said, "Come out!" he said. She came out. "What is it? I What have you to say?" "My girl, you don't want to marry this man, do you?" "Certainly not! I For shame! I wouldn't marry such an ugly man," she said and went in. "Just as I thought." I "Well, try another." "My girl, Ascencion," "What?" "Come out here!" She came out. I "What is it? What have you to say?"' "My girl, you don't want to marry this man, do you?" (o00) "Goodness no!" she said and went in. "I thought so, she doesn't want it." I () "Well, try another." "Very well, I'll try. My girl, Anserina." "Yes!" "Come out here! I You don't want to marry this man, do you?" "Oh no!" she said and 18* 276 Publications, American Ethnological Society Vol. XV tse'mak-t'elakwi'cukwa? le'kwap ma ko'ma locikat a'wa tatcu kole haitocap hol'o le'kwana'cukwa. le'kwap analenakia. hic he'kwa anhelina kwa yaiyu'ya'nam'e le'a'naknan anapena'ka. s'il' ka'k. s'atc i'wili'ya. o0 lesnas te'ap ta"tcic tseyikakwi yu'laka pewo. luwal'ona lestikwanan le' an talaik mosa-t'u le'aniglap an o'ye s'an hanela'waca le' an a'tsawaki si' hor a'papa el ton a'wekwamnet'u. t'on aiyalukan'a. isko'n s'a'wa'ka. a'te'tcinan i-tona'kia. i'tona te'tcunenan iwolohka. iwolap yam t'u'c hekapi i'togala. em' itonan hacin 15 imiyaIttu. le'kwap tsawakl imiyittup litci tintci to' -fto' a-patcu laka. ta"tcic tsipolow yu-tulaki luwalakwin a'te'tcina le- an talak aceka. le'anagap anhelina koya acen'iha. tenala'na t'elap i'ka. ko'macko- tsihe pjoyatiha. an oye kontcunap il' a'ka yam lkkwi. t'as kwil'ikan yu'laka pJena yo1'a. an t'uci leskwanan si' hon yam 20 kon ho'i te'ona hon tekan'a le- an t'u'c ikwap tsawak yam mekwic le' a'uki tsam klokci an t'uc ahona tcinapia an awakon tcim'ona sha'ka. luwala'kwin te'tcip aho' unatiianapka ti'comaha! hai luke le'hol ina! honkwat tcic lestina hon le'ihatika tcim hon tate il'a'wa an aoyona hon tsi't il'a'wa le'ana'ka. s'a'wa'ki. a'te'tcika went in. "Too bad! There is only one left, and that one is the prettiest of all." "Well, I go on, try." "My girl, Angelina!" "Yes?" "Come out!" he said. l (5) She came out. "What is it? What have you to say?" she said to him. "My girl, you don't want to take this man to be your beloved, do you?" he said. "Very well. If our father I asks us to do anything surely I would not say no," she said. He scolded her. "Your'e a fool! Angelina, you have no sense!" he said to her and he scolded her. ISo she went with him, and they lived together. (10) After this had happened the people at Chaco Canyon were talking about war. They said, I "Let the king's son-in-law be chief," they said. His wife fixed provisions for him. He said to the king's son, "Now, my brothers, don't you go ahead. You will go behind." I So they went. When they arrived there they ate. After they had finished eating I they came out of ambush. As they were fighting he gave his horse lead to eat. After he had eaten a lot, 1 (15) "Sit tight," he said. The young man sat tight. li-li-li-li-tci! to-to-to-to-to! He killed the Navahos. I Meanwhile the Mexicans ran away. They reached the village. "The king's son-in-law I was killed," they said. Angelina cried. She was going to die. Then late at night he came. He carried a great string of scalps. His wife stopped crying and he went with her to his house. I Then again they talked about war. His horse said, (20) "Now we I shall be the kind of people we really are." So his horse said. The young man put away his negro skin. [He was a handsome youth. And his horse was a handsome bay with a curly mane and a new saddle.! So they went. When they came to the village the people looked at them. "Oh Bunzel, Zuni Texts 277 yam t'uc i'to'aka helapiwe i'cenai'ka. hecina! hacin imiyalt'u 25 imiyaltup an t'u'c iklatika li - - tci - - Ii -- tci - - t'o' - - t'o' -- to' pa terjkakia. s'a'mot'sikwacnapka, ko'macko'n tsihe'we le'na teatip sic le'a i'mosuka. inaote le'na teatikon ak'a tsipolotewuko'liya te'en'te o'kan tse'makwin a k'i yelekanan-a. le- sem koni'ka. AHAIYUTE CONTEST WITH THE BEAR (7). 30 sona'tci sonst ino'te' kaki'ma luwalap ta-'tcic t'owayala aince an hic uwanapa tuyapiap fs'upiapap kuyapap tawi mo'yapap kwa ka - Vi tcuhol ye'makna'ma t'ewana' hol kaki'makwe a-ye'makuntihap kwa ainc a'ye'makana'ma ta'tcic o'pumpiyan ahaiyut a'tci a'tcian hotil'i kakweye. cam'li i'to'nape'en an suwe leskwanan 35 ama kaki'makwin a'ce le'kwap hana' ko'ma am papa le'kwap s'a'tci pani'ka. a'tci pani'nan a'tci iwa'hika' elehol i-towenagap a'tci kakimakwin i'ka a'tci a'ho' unapanan he - tcuwam lukno le'tikwap kwa luwalan a'tci ye'makna'men a'tci pikwai'ika a'tci laku tsiyalaknanakwin a'tci te'tcinan a'tci laku tsiyalaknanakwin 40 te'tcinan a-tci tutuki. a'tci tutun tcunenan s'a'tci ye'maka. a'tci ye'makup a'ho'i lestikwanan he - - tcuwam uhs at'san a'tci? kop dear! Is this I what he looks like? Perhaps this is the way he looks is what we thought. But now he shall be our father, | and his wife shall be our mother," they said. So they went. They arrived there. I (25) He gave his horse something to eat. He filled up on lead. "Go on, sit tight." He sat tight and his horse reared, li-li-li-li-li-tci! To-to-to-to! I He killed off all the Navahos. They scalped them. They took many scalps. So they did and he became a great king. This happened long ago. Therefore, although the Mexicans 1 (30) are poor, they get along all right because of their wives. So I short is my tale. AHAIYUTE CONTEST WITH THE BEAR (7). Long ago, in ancient times, the people were living at Kakima. Now on Corn Mountain was a bear. I There were many wild fruits, cactus berries, and yucca fruit, and pinon nuts, and acorns. I But no one ever climbed up. All the time the Kakima people wanted to go up, I but the bear would not let them come up. Meanwhile at Sack-of-Flour-Hanging the two Ahaiyute | (35) were living with their grandmother. In the morning, after they had eaten the younger said, | "Come, let us go to Kakima," he said. "Very well, come along," the elder said. I They came down. They came down and crossed over. When it was just about time to eat I they came to Kakima. When the people saw them, "Hey! Who are these?" they said. They did not go up to the village. They passed by. (40) And there they came to Bird-Snare-Place. There they came 278 Publications, American Ethnological Society Vol. XV a'tci lewukan ye'maku? - ma' i'me imatcic a'tc acen'iyahna ye'maku le'anakap s'a'tci ye'maknan s'a'tc a'ka. piclankwin tahna 45 a'tc a'ka. ko'w a'tc a'nan he'co t'at'akwin a'tci te'tcip hic luyoye hic kuyop s'a'tci i'munan a'tci luyoce' a'tc kuyocep wetsim tenala'ap sunhakwin tahna ainc i'ka. ainc i'nan ah - - i'poaka. toms ona' lomoman'e ah - - kwa a'tc u-nam'e Kuyoce'a hie tenala'ap aince leskwanan he - - hic tcuwa ton pikwai'en aiyutciana? 50 an suwe leskwanan woh - - kwap ma gol hon aiyutciana? to' ulat aiyutciana' imat aiyutcianon ak'a t'om kwahol tem la uwana'we. le' a'tci anikwap ma i'me t'o' tern ula kwa tem lo-'kwa ahaiyut leskwanan kop ma lea ter ula kwa tem lot'kwa aince leskwananma' hon i'yat's'umana'wa. - ma t'o' ulati tcuhol ana'nap kwa lul an 55 uwanas teacukwa lal tcuhol kwa ana'na'map lugan uwana' te'ean'a le' a'tci anikwap ma hanat ko'ma. - ma si' ko'ma tcuwantikip ke'l a'nuwa? ma ko'm hanat lu'u t'o' haitoce'a a'tci le'anikwap ainc akia. piclankwin tahna akia. t'anakwin kwatonan tenala'ap kwai'ika laku hol ye-laka ha - - as'apan elaiye. tenala'ap lakinhol 60 i'ya. kow a'nan tenak aa uhaiyhaia kuhaweti kuha weti ha - -ha - -. t'akwicnans ipaktco tahtcic a'tci teala tse'man kuyoce'a. ta'tcic ainc' i'ya. kuhaiya kuhaiya kuha weti to Bird-Snare-Place and drank. When they finished drinking they climbed up. As they I climbed up the people said, "Who are those two little boys? What do they I want to go up there for?" "I don't know? It seems they want to go up there to get killed," I they said. So the two went up there. They went towards the north. I (45) After they had gone a little ways they came to a pinion tree. There were many nuts. I And the two sat down where the nuts were and picked them up. As they were picking up the pifion nuts, after a little while I Bear came from the west. Gr-r-r-r-r! He stood there. I His teeth were white as snow. Gr-r-r-r-r-r! They did not look at him. They went on picking up nuts. After a little I while Bear said, "Hey! Perhaps you surpass me in power." (50) Younger brother said, "Oh, but how would we have power? You, I rather, are more powerful. Because you are the powerful one, everything here belongs to you." I So they said to him. "I don't know. You just stand over there somewheres," Ahaiyute I said, "Well, why should we wait around here for a little while?" Bear said. I "Well, we shall have a contest." "Well, as you wish. If anyone runs away, this 1 (55) fruit will not be his. And whoever does not run away to him this fruit shall belong." I So he said to them. "Very well, come on." "Very well, now which one shall go first?" "Well, you go ahead, you suggested it," they said to him. Bear I went. He went towards the north. He entered a grove of trees and after a while he came out. I There he stood. Hah - h! He was standing there with his arms stretched out. After a while I (60) he came towards them. After he had gone a little ways he sang: Bunzel, Zuni Texts 279 kuha weti ha - - ha - - ha - - foms ipololo-paniya kwa a'tc unamre a'tci luyoce'a. t'oms fa t'akwicnan ipaktco'ya. a'tci inkwin i'ka. kwa a'tci koyutcina'm'a. he - - hic tcuwan t'on 65 uwe'. atc'ian le'anikwap kop ma le'ap hol hon uweiin'a? to' ulat uwe. si' amatcic lu'no le'kwap s'a'tc ar'a. piclankwin tahn a-tc a'ai. t'anapaltokwi atci te'tcila. a'tci te'tcinan tukwina tuyaye. a'tci tuyacnan a'tc aiyanpokwigainan a'tci yu'lika. a'tci yu'linan s'a'tci kwai'iki. a'tci kwai'inan ko'w a'tc a'nan a'tci tenaka. sawic 70 kuyani sawic kuyani ha - - ha -- le' kwanan s'atc ponon i'ya. foms aince somukaniwacan poaye. ko'w' a'tc a'nan a'tci pilaknan a'tci tena]a sawic kuyani - sawic luyani ha - - ha - - a'tci le'kwap a'tc unatilap atikii-panitnan'e. t'oms a'tc helimuna titci - - ainc ana'ka a'te aniyaluka. t'uc a'wan onan i'tapan-tim 75 Bear comes. Bear comes. \ Bear is sick. Bear | is sick. Hah! Hah! Hah! He pulled up trees and scattered them around. Meanwhile the two | paid no attention to him. They went on picking up pfions. Now Bear was coming. Bear comes. Bear comes. Bear is sick. Bear is sick. Hah! Hah! Hah! He just rolled down towards them, I but the two did not look at him. They went on picking up pinons. He just came tearing up trees and scattering them around. j (65) He came to where they were. The two didn't move. "Hey! One of you I is mean!" he said to them. "Why, how are we mean? You rather are mean!" "Well, now then, go ahead and try," he said. So they went. They went to the north. I They came to the edge of the grove. When they came there there were many black cactus fruit. I They picked the fruit and turned it inside out. Then they drew it over them. 1 (70) So they came out. They came out and went a little ways. They sang: Sawic kuyani Sawic kuyani Ha ----h! Ha -— h! So they said and rolled over. I Bear stood clenching his fists. They went a little further. Then they got up I and sang: Sawic kuyani Sawic kuyani Ha -- h! Ha ----h! 280 Publications, American Ethnological Society Vol. X V pani'ck i'tapan-tim pani'nan lumalyiltokwins i'tun a'ka. i'tuna'up s'a'tc' a'weatcoak ooh - - h - - oo h -o -- s'atc a'we'atcona'ne laku halwin-onakwi a'tc iteh-yemakaka. s'a'tc i'ka t'owayalakwin a'tc inan soa'tc kuyo'hkia. s'a'tci ku'powacnan a'tci su'yoh80 ka. a'tci su'powacna a'tc he'lanacia. a'tc tuyacka. ta'tcic kakima luwalan a'ho'i lestikwanan tcuwanko'na a t'san a'tci a'tc i'kona s'hinik a'tc a'ceka. le'tikwap wetsim tena'la'ap s'attci lakuhol t'unayalaki. a'tci t'unayalanan s'a'tci pani'ka. elehol su-nhap sha'tci pani'ak. a'tci pani'yup ewactok kawicnan kwai'ile 85 a'tcia les'anaknan hayi hop aince? ana'kii ke'si. - mac el'ea - ho'n uwana'we ke'si' - mahonkwa- e'. t'ewan hon camliap hon a'ye'makun'a-iya' a'tcia le'analap s'a'tc a-ka opumpiyakwin a'tci te'tcika. a'tci tetcinan s'a'tc' ant'ewalia. t'ewap cam'li a'tc pilaknan a'tc i'toka. a'tc i'to'en s'atc a'ka. a'tc kaki'makwin te'tcip ewactok 90 i'woslika. a'tsawag ihiki a'ye-makai. a'ye'maknans kuyocna'ka ham'e supia wo'yoana'wap ta-'tcic ham'e t'awe'moyocna'wap ham'e tuyacna'wap ham'e ts'upiacna'wap kwahol teml i'kwana' su-nhap a'ho' tsi'lapani'yu. lesnas a'teaiye. So they said. He looked at them. They were streaming with blood and covered all over with mud. [ (75) So Bear ran away. They followed him. He came down the horse trail, and they followed him I down. He went by way of Corn-Cobs-Above. So they went that way. I They cried out "O-o-o-o-o-h! O-o-o-o-o-h! O-o-o-o-h!" So they I kept on shouting. They chased him up Black Clay Trail. So they came. I When they came by Corn Mountain they picked pifions. They put their pifions in a sack and then picked cedarberries. I (80) They put their cedarberries in a sack and picked yucca fruit. They picked cactus fruit. Meanwhile in Kakima village the people said to one another, "Those two children I who came here, I suppose they have died," so they said. After a little while | the two boys looked over the edge. They looked over the edge, and so they came down. When it was nearly evening they came down. As they came down the girls were going out for water. (85) They said to them, "Say, where is Bear?" "He has run away now." "Is that true?" I "The wild fruit is ours now." "Is that so?" "Yes. Tomorrow morning we shall go up." "All right," they said to the boys. So they went. They came to Where-the-Sack-of-Flour-Hangs. [When they came there they stayed over night. Next morning they arose I and ate. After they had eaten they went. They reached Kakima. (90) They joined the girls. The young men went along and all of them climbed up. They climbed up and picked piions, and others picked cedarberries. Meanwhile others picked acorns, I and some picked cactus fruit, and some picked yucca fruit. There were all kinds of work. In the evening the people came down in single file. So they lived. [ Bunzel, Zuni Texts 281 holomac tewap t'a a'tci te'tcip t'a ye'makna t'a ham'e luyocna'we ham'e tawe'mo'yocnawap ham'e tuyacna'wap ham'e ts'upiacna'- 95 wap lesnas ikwana. ahaiyut' a'tcia tse'makwin ak^a yeleki. le'n ino'te teatika. le- sem koni'ka'. AHAIYUTE KILL CLOUD SWALLOWER (9). son a"tci sonsti ino'te t'ewankona ahaiyute a'tci kiikwe'ka. a'tci yam hot il'i kakwe'ka. an suwe hon ko'tci latagace. holtekwi 100 hon a'wa'nuwa. t'owayalakwin hon ko'tci lata^an'a. - ma ko'ma 1 si'ana. le' an suwe le'kwaika. s'a'tci yam pi'lan'e i'leya1'a. s'a'tci t'owa yalakwin a-ka. s'iskon a'tci ko'tci laks. s'a'tci a'witen ko'tci laki. su'nhaka s'a'tci yam iakwin a'ka s'a'tci yam hot inkwin te'tcikii. hiyaha' hom a-nan a'tci le'kwaka kec t'on i'ya le'kwaka. 5 s'a'tci lat kwato. s'ukwatoii. s'a'tcian hota an hekusna wo'lean'e s'yam okcik wo'lea s'wolatuka. si' hon i'tonapce a'tcian hota le'kwakii. a'nan a'tci le'kwaka t'on al'uya. itcitol t'on latakan'a. el telikwan'te t'ewulanakwi t'on a'namt'u. iskon aho'i laten'ona ]akweye. ma elapa. kwa hon a'cukwa. a'haiyute a'tci le'kwaka. 10 s'ya'telka. t'ewap camli s'a'tc okwikii. hota' spiilaku. s'a'tcia hota pilaka. si'ana i'tonapce ahaiyute a'tci yam hota le'anikwaka. s'a'tcia After a long time the two came there again. So again they climbed up. And some picked pifons, (95) and some picked acorns, and some picked cactus fruit, and some picked yucca fruit. I There was all this work. Because of the thoughts of Ahaiyute, this was accomplished. So I it happened long ago. This short is my tale. I AHAIYUTE KILL CLOUD SWALLOWER (9). Long ago in ancient times on the eastern road the two Ahaiyute lived. (1oo) They lived with their grandmother. The younger brother said, "Let us hunt field mice. Which way I (1) shall we go?" "Let us hunt field mice on Corn Mountain." "Very well then, I let's go," the younger brother said. The two took their bows. They I went to Corn Mountain. There they hunted field mice. They killed four field mice. I In the evening they came back to their house. When they came to their grandmother's house, [ (5) "Hiyaha! my grandchildren. Have you come?" she said. I "Come in now." They went in. Their grandmother dished out corn mush for them. | She stewed the rabbits and set the stew down for them. "Now let us eat," their grandmother I said. "My grandsons," she said, "you are always going around. Tomorrow, when you go hunting, I don't you dare go to the Great Plain. There live people who will kill you." | (o0) "No indeed! We won't go there," Ahaiyute said. I They went to sleep. [ 282 Publications, American Ethnological Society Vol. XV hota okcil wo'lea'we wo'latu1a. s'i'tonap]a. tetcune]a. si'ana 15 suwe latagace. s'atci le'kwaka. s'atci copon'e ahka. s'a'tci latakan a'ka. s'a'tci fewulanakwin a'ia. s'a'tci yam nana awakii yeye. a'nan a'tci yeye le'kwa]a hop t'on a'ne? le'kwaga. el telikwan'te t'on li'wan yatonamt'u. a'tcia nana yeye le'anikwa]a. ist a-ho'i laten'ona a'tcia nana yeye le'anikwaga. ho'pi i ahaiyute 20 a'tci le'kwaiia. li'wanem yatonakwi iskon a'ho'i laten'ona islon lakweye. ealpa kwa hon a'cukwa ahaiyute a'tci le'kwaka. tcuwapi? atci le'wa lokw iltco a'tcia nana yeye le'anikwaka. s'a'tci u'naka. si' hon ainan'a' a'tci le'kwaki. ahaiyute an suwe yam pi'lanan co'le yaltoka. s'an suwe ipakuia. lo 'okwiltco 25 s'aceka. s'ahaiyute yam timuci ulihik. si' to' moyatcunlana tekan'a s'a'tci le'anikwaka. s'a'tci li'wan tewankwin an ike'nan'e ipakuka. uhsona mo-kwanosena yo'ia. le'na ino'te teatika. le'wi sem koni':a. AHAIYUTE KILL SUYUKI (9). 30 son a 'tci sonsti ino'te. hecot'an luwala'ai yalalana suyu] gakwe'ka. ta 'tcic co'luwayalan ahaiyute a'tci igakwe'ia. ahaiyute a'tci yalalanakwi lata]an a'ka. yalalanan ahaiyute a'tci ye'maka. Next morning they awoke. "Grandmother, get up!" Their grandmother arose. I "Come, let us eat!" the two Ahaiyute said to their grandmother. Their I grandmother dished out rabbit stew and set it down before them. They ate. They had finished. "Come now, (15) younger brother, let us go hunting," They said. They took their quivers and went out to hunt. They went to Great Plain. There they found their grandfather, I Dormouse. "My two grandchildren," Dormouse said, "where are you going?" he said. "Don't I you dare cross over there," their grandfather Dormouse said to them. | "There are people who will kill you," their grandfather, Dormouse, said to them. "Where?" Ahaiyute 1 (20) said. "Here on the other side the cannibals f are living." "Oh no, we won't go there," Ahaiyute said. "Who are they?" they said. "Cloud Swallower," their grandfather, Dormouse, said. They saw him. "Now we shall kill him," they said. The younger Ahaiyute | fixed his arrow on his bow. Now the younger brother shot. Cloud Swallower [ (25) died. Ahaiyute drew out his thunder knife. "Now you will be the great star," they said. They threw his heart to the east. I It became the morning star. I This happened long ago. So short is my tale. AHAIYUTE KILL SUYUKI (9). (30) Long ago in ancient times the people were living at Hecota. On Great Mountain Suyuki | was living. Now at Arrow Mountain the two Ahaiyute were living. Ahaiyute [ went hunting on Great Bunzel, Zuni Texts 283 suyuk an octa a'tci tuna-pani'up suyu] an aiyati]a. ahaiyute an suwe a'lal'a ViVakaa. suyuk okatsiki yam aklikwin imo'ka. ahaiyute an suwe a'le ipakuna-pani-aiia. suyuk okatsil t'unikeatola. 35 afti]a. nan a'tci le'kwakil. a'tci paniu' le'kwaka. kopla'ti? le'kwaka. ho' hepalon'iha suyul o katsili le'kwaka. hop hon paniun'a ahaiyute a'tci le'kwaka. iskon'te a'tci paniu"' suyu] okatsiki le'kwaka. lalhol hon paniun'a a'tci ahaiyute le'kwaka. s'a'tci pani'ka. si' a'tci i'mu. suyuk okatsiki le'kwaksi. lalt i'mu an 40 suwe suyuk okatsiki le'kwaka. koplati? le'kwaka ahaiyute an suwe. fom ho' mekwican'a suyu1 okatsilk le'kwakia. iya' le'kwaka. ahaiyute an suwe s'an i'muka. s'an i'mup ahaiyute tsana me''wic&a. hiyaha' hic fom me'kwi- suyuk okatsik le'kwaka. hic me'klwi ahaiyute t'sana le'kwaka. suyuk okatsiki ahaiyute takimoakwin 45 uteka. ahaiyute t'sana acelka. si' am papa' galt imu suyuk okatsik le'kwa]a. suwe alkAs. suyuk okiatsik le'kwaka. s'ahaiyute am papa suyuk okatsik s'an i'muka. suyuIk okatsiks ahaiyute am papona tfas me'kwicka hiyaha' hic t'o' me'kwi- suyuk okatsi~i ahaiyute am papona le'anikwaka. hic me'lkwi le'kwaka ahaiyute 50 am papa fo' me'kwi' le'kwakia. suyuk okatsik ahaiyute am papona takimoakwi uteia. ahaiyute s'acekii. helu hapa' le'tci fo'na ho' Mountain. They climbed Great Mountain. I Suyuki looked down on them from her cave. Suyuki put her stones on the fire. The younger Ahaiyute I spit on a stone. Suyuki old woman was sitting by her fireplace. The younger Ahaiyute I (35) threw the stone down at her. Suyuki old woman looked up. I "Oh dear, my two grandchildren," she said, "come down," she said. "Why?" I they said. "I am going to make hepalokd," old woman Suyuki said. "Where shall we come down?" I Ahaiyute said. "Right there you can come down," old woman Suyuki said. "We'll come right down," the two Ahaiyute said. They i (40) climbed down. "Now sit down," old woman Suyuki said. "Sit here, | younger brother," old woman Suyuki said. "Why?" the younger Ahaiyute said. I"I will pick off your lice," old woman Suyukisaid. "Allright," he said. I Younger Ahaiyute sat down beside her. As he was sitting beside her she picked lice off little Ahaiyute. | "Oh my! you have lots of lice," old woman Suyuki said. "Oh lots of lice," (45) little Ahaiyute said. Old woman Suyuki bit little Ahaiyute on the nape of his neck. Then little Ahaiyute died. "Now elder brother, you sit down here," old woman Suyuki [ said. "Your younger brother has gone to sleep," old woman Suyuki said to him. Then the elder Ahaiyute I sat down beside her. And now again old woman Suyuki I picked lice off of the elder Ahaiyute. "Oh dear, you have lots of lice," old woman Suyuki | (50) said to the elder Ahaiyute. "You have lots of lice," she said. "Little Ahaiyute, I you have lots of lice," so old woman Suyuki said. Then again she bit the elder Ahaiyute [ on the 284 Publications, American Ethnological Society Vol. XV alewuniyahkii. s'atocle suyuk okatsiki elemaka. yam atlokwi te'tcila. yam a'le atihkia. a'uka. ta top atihka. t'a a'uka. ahai55 yute an suwona ahka a'lanankwin yaltokli. t'a am papona ahka. a'lanankwin t'a yaltoka. suyuk okatsi4 a'le ahki. a'tcia waiyaka. ahaiyute a-tcis hepaloye. s'tenalaka. s'hinik t'on ak'a. suyuk okatsik le'kwakia. ahaiyute an suwe hepiika. t'a am papa hepikia. s'a'tci. kwai'ika. suyuk okatsik ahaiyute t'sana uteka u'sati' 60 uhs hepiko'we ahaiyute t'sana le'kwaka. t'a am papona uteka. u'suti' uhs hepiko'we ahaiyute am papa le'kwala. suyuk okatsik i'katikli. a'le teyan tekidal eyecukwa suyuk okatsik le'kwakia. ahaiyute a'tci wo'leaka te'lanankwin kwatoka. suyuk okatsiki ahaiyute t'sana utekia. u'sati' uhs hepiko'we ahaiyute a'tci le'kwakia. 65 suyu] okatsiki elemaka. yam wo'leaka te'le luhmoakiia. wo'leaka te'le teyam teJgal peyecukwa le'kwaka. suyuk okatsiki. ahaiyute a'tci s'an no'lekwin a'tci kwatoka. suyuk okatsiki hatsitsiiaka. s)aceka. suyuk okatsiki s'aceka. ahaiyute a'tci s'an no'lekwin s'^atci kwai'ika. suyuk okatsiki ahaiyute a'tci t'sikwahka. s'a'tci 70 ahaiyute s'a'tcian ti'muci aka t'sikwahki. helu hapa' le'tci 'om hon alewuniyahka ahaiyute a'tci le'kwanan. siana yam Makwi nape of the neck. Ahaiyute died. "Good. This is just what I planned to do to you." Old woman Atocle-Suyuki arose. | She came to where she was heating stones in the fire. She took out a stone and laid it down. Then she took out another, and laid that down. [ (55) Then she picked up the younger Ahaiyute and laid him down on the stone. Then she picked up the elder one I and laid him also on the stone. Old woman Suyuki picked up a stone and laid it over them. I Now the two Ahaiyute I she made into hepalokd. It was long enough. "Now I think you're cooked just right," old woman Suyuki I said. The younger Ahaiyute urinated and then the elder urinated. Then she took them out. Then old woman Suyuki bit into little Ahaiyute. "Ugh, (60) that is urine." Ahaiyute said to her. Then she bit into the elder brother. I "Ugh, that is urine," the elder Ahaiyute said to her. This old woman Suyuki I got angry. "Well, what of it, stones should not speak," old woman Suyuki said. Then the two little Ahaiyute went in to a large cooking pot. Then old woman Suyuki bit into little Ahaiyute. "Ugh! you're eating dung," little Ahaiyute said. (65) Old woman Suyuki arose. She smashed her cooking pot. "Well, what of it, a cooking pot should not speak," old woman Suyuki said. I Then the two little Ahaiyute | entered her nostrils. They made old woman Suyuki sneeze. I So she died. So old woman Suyuki died. The two Ahaiyute came out from her nostrils. The two little Ahaiyute skinned old woman Suyuki. | (70) Ahaiyute skinned her with their thunder knife. "Good. This is just what [ we were planning to do to you," the two little Ahaiyute said. "Come, I let's go home," Ahaiyute said. Now Bunzel, Zuni Texts 285 ahaiyute a'tci le'kwaka. tcim hecot'akwi a'ho'i em'a i'toka. ak'a hecotakwin a'ho'i ema'ka. le'na ino'te teatika ahaiyute a'tcia tse'makwinak'i. 75 SAND HILL CRANE (9). so'n a 'tci sonsti inaote. tona a'teanakwi tona kakwenikii. t'opakan yatonakwi kolokta lacik iakweye. li'wan ho' alkgnan a'ne le'kwaka. kolokta laciki le'kwaga. yam witcina t'omt yatokanan alka. le'na ino'te teatika. le'wi sem koni'a. she had eaten many people at Hecota. Therefore I people at Hecota increased. (75) This happened long ago because of the thoughts of Ahaiyute. I SAND HILL CRANE (9). Long ago in ancient times the turkeys were living at Turkey Tracks. On the other [ side of the mountain was living an old Sand-Hill-Crane. "I think I shall go over there to sleep," he said. I So the old Sand Hill Crane said. He just stretched his neck over to the other side of the mountain and went to sleep. [ This happened long ago. This short is my tale. 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