After they drank, they flew to Shoakoskwikwi. They reached a high rock. They sat on it, and sang,—
"Kyana to to
kyana to to
kyana to to ye
uli uli uli to to to to."
When awan kyauu arrived, the turkeys were not there. She saw their tracks. She followed the tracks on a run. At Tonateanawa she saw where they had drunk. She ran on. Then she lost their tracks. She went back to her house. The turkeys had flown to Shoakoskwikwi, to the spring there. That is why at Shoakoskwikwi you see wild turkeys. The girl came back to her house crying. Her sisters said, "Don't cry! You did not return on time. You did not love them." The girl staid and cooked for her sisters. Thus it was long ago.
15. WHITE BISON.[1]
Long ago (inote) at Wehuwala (San Felipe) a girl (ellashtoki) took a husband. He wanted to make her some moccasins. He put the leather in water to make it wet. When the leather was wet, he took it out, fitted the leather to her feet, and cut it. The girl went to grind. He made the moccasins nicely. He said, "Come, let me fit you!" He fitted her, and cut out nicely the top-pieces (taknikwi). When her husband had finished, she said, "I want to get water. There is no water." The husband said, "Put on your moccasin." (He had finished only one moccasin.) She put it on. She took the jar (tele) and went for water. At the well the girl said, "Let me look at my melon-field!" She took off her moccasin, put it on the jar down by the well, and went to her melon-field. As the girl was looking at the melons, a bison (siawala) came from the east,—a big white bison. He stopped at the corner of the field. He said, "Are you looking at your melons?" The girl turfied quickly, and saw the big white bison standing beside her. "Come here!" said the bison. "Why?" said the girl. "I want to take you to my house." The girl said, "No, I don't want to go. My husband is making some moccasins for me." The bison said, "You better come."—"No."—"You better come, else I shall kill you with my horns, with my big spreading horns." The
- ↑ Informant, Tsatiselu of Zuñi. Compare Swanton, Natchez (JAFL 26: 212 [No. 18]). For the bibliography of the tale of which this tale appears to be a variant, see Parsons, "Folk-Tales of Andros Island, Bahamas" (MAFLS 13: 66 [note 2]). In considering the provenience of this tale, it may be of some significance that the first part of it is a variant of the first part of No. 17, an admittedly Mexican tale. Indian parallels of parts of the tale, however, are not lacking. See G. A. Dorsey and A. L. Kroeber, "Traditions of the Arapaho" (FM 5 [1903]: No. 81); A. L. Kroeber, "Gros Ventre Myths and Tales" (PaAM i [pt. 3, 1908]: No. 24).
