Читать книгу Seven Mohave Myths - A. L. Kroeber - Страница 11

18b. In the morning the two brothers went west, far west. There were no clouds but there was lightning and it thundered. Tšitšuvare said, "Do you hear that? I think that is dangerous." Pukehane said, "Well, I do not care. Perhaps it will go well, perhaps it will go wrong. We will go anyway: it does not matter where we die. We do not know. Do not mind: if we both die in this land it will be well." (1 song.)

19. They went on west. They climbed up a mesa.[26] They stood and looked down. Then they saw cane. Tšitšuvare was glad to get it. Pukehane said, "Do not go yet! Wait! Good ones do not grow everywhere: they grow in only one place. Wait until we tell about them. I will tell about the roots (butts?), the large roots that they have." The younger brother stood and listened to what the older one said about the cane roots. (1 song.)

[26] River terrace of gravel.

20. They went down to the cane. There was a cane to the east: Pukehane put his hand on it. There was a cane at the west: his younger brother put his hand on that. The younger one said, "I do not want the top." He cut the top off and gave it to his older brother: he wanted the bottom part where it is large. Pukehane said, "A little boy like you takes a little piece from the top." Tšitšuvare said, "Don't you know when there are two brothers the younger wants the most of everything? I want the large one, you take the top." Pukehane said, "Very well. It is good." Tšitšuvare said, "If you had not given me the bottom but had left me the top, I should have cried, because the younger always wants most and if he does not get it he cries. You thought I would cry. Well, my brother, I feel happy." Tšitšuvare wanted to break the cane with his hands. Pukehane said, "Wait! You are able to break it with your hands, but do not do so. We have both dreamed well. We have no knife here but I can get a knife to cut it with." (1 song.)

21. He did not make a knife. He put his hand out to the west and had a knife in it. The younger asked, "How many joints shall we cut?" "Three," said Pukehane. (2 songs.)

22. Then Pukehane cut the cane at the butt. He was holding the top end, his younger brother the bottom end, but Pukehane wanted that. Tšitšuvare said, "No, you said you would let me have it!" "No," the elder said. They did not break it: both of them held on. Tšitšuvare did not want the top; Pukehane wanted to take it all: but his younger brother held fast, and he could not take it away from him. Pukehane was larger and knocked his little brother down, but Tšitšuvare held on: he did not let go, he held tight. Then Pukehane put his foot on his brother's belly: still he held on: He nearly died, but he kept his hold. When Pukehane saw that his younger brother was nearly killed, he stopped. He took hold of him and made him stand up. "Well, my younger brother, I will let you have it," he said. The older was a doctor: he had dreamed. He thought, "Well, I will let him have it, and after a while I will kill him." Tšitšuvare said, "How must we use them, long or short?" Pukehane told him, "The Yuma make them long, of four or five joints, with a hole right through them. We do not do that: we use three joints." (2 songs.)

23. Then they went back and came home. They laid the cane on the ground. They told how they had brought it. (1 song.)

24. When the two boys sat down, the women had wheat bread[27] ready and gave it to them. They began to eat outside. The old man came out from the house and saw the two boys about to eat the bread. They had not swallowed it yet: their mouths were full. The old man said, "Did I not tell you that that was dangerous? I said not to eat anything with salt in it[28] until you have washed yourselves." They spat it out. When it was nearly sunset they built a fire and all went into the house. That night the younger one became sick: he had the nightmare and talked to himself.[29] Before it became day, Pukehane started to go outdoors. He could make people go to sleep with θavôθapanye. He held it in his hand and struck a house post. So they all went to sleep: his younger brother too. Then Pukehane went outside, took the cane, and decorated it with his saliva.[30] In the morning he said, "Younger brother, why do you not get up? Do not sleep: a common man is always doing that. You are likely to get sick. Get up and help me." The younger sat up. Pukehane had already finished painting his cane. Tšitšuvare came out and wanted to paint his. He did paint it: but when he held it out to look at, there was no paint on it: it looked dark (unpainted) to him. He said, "I thought I had painted it well. I think I shall die." He threw the cane away to the north, went indoors, and lay down. Then Pukehane sent for people to come for his brother who was about to die; he sent for Nume-peta at Avikwame. When a man will die they send word of it about and begin to sing. (1 song.)

[27] Moδīlya, baked in the hot sand.

[28] Salt is one of the most frequent Mohave taboos.

[29] Nyaveδītš itšôuk, ghost ill. The victim is in pain, like crazy, thinks he is talking with someone, keeps on talking.

[30] Instead of marking it with fire. It is not clear whether the paint consisted of his saliva, or whether he used spittle to moisten his pigment.

25. The two brothers had birds in cages. The younger had five kinds: pariθi (shrike), sakwaθa'ālya (magpie), aθikwa (woodpecker), atšyôra, θinyêre (sparrowhawk). Pukehane took one of them, peeled the skin off its head, and let it go. One he skinned on the back, one on the belly, one over the ribs, and one under the eyes. He threw the pieces of skin away, and let the birds loose. They flew up and fell down again. The sick man said, "I think I shall die: I never saw that before: my birds look different." (1 song.)

26. When the sun was halfway up, Nume-peta arrived with his people. They crowded around the sick man and began to cry. Nume-peta said, "After awhile, people will always do that; they will burn them too. Now, two men go get wood: get timahutši."[31] (1 song.)

[31] It grows in the mountains; the interpreter did not know it.

27. Pukehane had made his younger brother sick. Therefore he did not stay by him but by Nume-peta. Tšitšuvare said, "Move me a little so that I can tell of all my bones before I die." (1 song.)

28. The two men got wood. When they brought it, Pukehane and Nume-peta were thinking what they wanted to be in the future: they wanted to teach the Chemehuevi, Yavapai, Walapai how to do. The sick man was not dead yet. Then they took his rib out to use for a skin-dressing tool. They took his kneecap for a shinny ball. They took his shinbone, cut off each end, and used it to juggle up and catch on the back of the hand.[32] They took these bones out of his body and so killed him. Then they went to Avikwame, Pukehane taking his own two wives with him.[33] Tšitšuvare's wives and Hatpa-'aqwaoθtše stayed, stood, cried, and sang. When it was dark the old man took a knife and cut the two women's long hair, and his own. One of the women was pregnant. (1 song.)

[32] "The Walapai and other tribes play much with bones like this."—But, like the Mohave, not with human bones, except in myth or fancy.

[33] They did not burn the body.