get her again." The young man said, "I want the heart of WaterSerpent to take with me." So they gave him the heart with the beads. They got on the back of the eagle, and they flew out of the house of the water-serpent. The eagle put them down, and told them not to forget what they had been told. They went on their way. At night they did not sleep together, and he slept with the beads under his head. Next day they went on; and the next day, as they were just a little way from home, they stopped; and the man told his wife, "You sit on these beads while I look around some." She sat down on the beads, and he passed out of sight. Water-Serpent, by his magic (aiuchiana), sees her sitting there alone, and he stretches himself and lands where she is, and says, "I have come after you. Your husband does not love you. He did not do as he was told." And he takes her and the beads back to his home. The young man saw a deer; he killed it, and took out the heart. He made a bundle of the meat. When he went back to where he left his wife, she was not there. Then he remembered what he had been told, and he knew where she had gone. He knew he had done wrong in leaving her alone. The eagle saw him, and he flew to where he was sitting, and said, "How are you?" And the young man said, "I am happy and not happy, for I have lost my wife. I did wrong in leaving her; but I saw a deer and ran after it, and when I came back, she was gone." "Too bad," says the eagle, "and you so near home too. What have you on the fire?" And the young man says, "The heart of the deer." - "Give it to me," says the eagle. And he gave it to him. The eagle kept it a little while, then gave it to him, and said, “Eat it; and when you have eaten it, the heart I gave you will come back to me, and you will have your own heart again. As you go home, whatever you find, know that I have sent it to you. As you go home, you will find something. To-morrow go to the west, the next day go to the south, the next, to the east; and whatever you see, know that I have taken pity on you and sent it." The eagle flew away, and the young man started on. Pretty soon he saw a flock of sheep; and he said, "This must be what you were going to give me." He goes behind them and drives them home. Before he

1 I get the impression here as in No. 14, where a like charge was made against the turkey-herd, that a failure of purpose rather than of affection is in mind. Let me illustrate from acutal life. Let us suppose a Zuñi were going on a trip to trade with Navaho. Before departing, he would offer a feather-stick, undertaking to remain continent four days, the usual sequence of this rite. Then he would be expected to set his thoughts on the business of his trip. Were he to become distracted, were he to let his attention wander, let us say, to the charms of a Navaho woman, his trip would be a failure. — Zuñi is an excellent field for the study of will-magic. As we read at the end of this tale, the Zuñi believe "if any one tries hard enough, he will be able to find something."

For the magical use of deer-heart for another purpose, see E. C. Parsons, "Zuñi Inoculative Magic" (Science, 44 : 470).

gets home, his little sister sees him, and she tells the others that the elder brother is coming and bringing something with him. But they did not believe her. Her father comes out, and sees him, and goes to meet him, and says, "My child, have you come home, and what are these?" His son says, "They are sheep."-"But what are sheep?" he asks. "They are good to eat; and if we are careful, we shall have many. Put them into a corral, and to-morrow you can take them out to graze." After supper they ask him if he found his wife. He tells all about Ley and where he had been, and how he had almost brought his wife home. But he had not done as he was told, and she was taken back again. "Too bad," they said. "You did not love her enough to do as you were told. She did right in The next morning he went out, and he saw a big deer. He turned around, and he saw a horse with a saddle on. to it and caught it. He thinks, "This must be what I was to get." He puts his deer-meat on its back and goes home. His little sister was looking for him, and she says, "Elder brother is coming and leading something." They go to meet him, and ask what he has. He tells them it is a horse (dushi). They ask him what a horse is. He tells them that it is to ride. The next day he went out, and he killed a deer and found a mule. The next day he went out, and he found a burro (meshoko) and brought it home. They had never seen anything like them, and they did not know their names.

going back."' He killed it.

He went up

So by the goodness of his father the eagle he became rich. Thus it happens, because of a poor boy of Heshshotouła, that if any one tries hard enough, he will be able to find something. Thus ends the story.

NEW YORK, N.Y.

NATIVITY MYTH AT LAGUNA AND ZUNI.

BY ELSIE CLEWS PARSONS.

DURING a visit to Laguna in February, 1918, I had noticed in the church a model in miniature of the Nativity group. Jesus, Mary and Joseph, the ox and the mule, were represented, and there was a large flock of sheep. José or Tsiwema or Tsipehus,' the "sextana," was one of my Laguna informants, and, on asking him the meaning of the crib, he narrated as follows:

The baby (uwak) José Crito, god's child (hus 2 ka iach, "god his child") was brought from a far country by his father José and his mother Mari. They took the journey about the time he was going to be born. He was born in a stable. A big fire, a big star, came down from the sky. There was an ox in the stable. When he was born, the ox came there. He blew on the baby. A little after a shepherd (shtura) came. That is the reason the priest put the sheep there. That was the way he was born. He went from there to another town, to the king's house (re gama), his mother and father and himself, on a horse. He grew up at the king's house. After he had grown up, the others, the Jews (Uriu), were not satisfied with him. They were going to kill him. There were three brothers, three children of god; but this one born in the stable was the leader. They were hunting everywhere for him to kill him. One of the Jews asked the middle (tsunatseiche) brother which was Jesus. The Jew said, "Which one is it?" He said, "I am not going to tell you." They said, "Yes,

1 Meaning "God's Ear." Since José has been sexton, according to his own account, for more than half a century, since he is also the shiwanna (thunder) cheani, one of the two surviving medicine-men of Laguna, the nickname appears singularly appropriate, and yet it was given him for quite another than the obvious reason. When he was courting the girl who was to be his second wife, his prospective mother-in-law, a Zuñi, referred to him as a very rich man, boasting that he had come to the house wearing a silver belt and sipe hus, here meaning "godlike ear-rings."

Hus (yus) is associated with the sun. "Osach [Sun] was sent by naishdya [father] yus. That is the reason all look up to him as one with authority [ityetsa]." In Keresan mythology the sun is a secondary creation.

From another informant I got the terms Maria Santichuma and Esu Christu.

4 Gisach (chishatsa). It is the same term as that used for blowing on the feathersticks or other sacred objects. It corresponds to the Zuñi rite of yechu; although at Zuñi the breath is ordinarily drawn in, whereas at Laguna, according to one informant, it is expelled.

Yanitseiche.

Yani is the usual term for "chief;" e.g., the osach (sun) cheani among the medicine-men is said to be yani.

you must tell us." So they bribed him. So another party of Jews came into his house. They were all sitting at the table, and still they kept asking which one was it. He was sitting in the north direction. "That's he." So they took him. "Wait a little," he said. "Wait a little, my brothers [tiumu temishe]! Which one of you has been given some money?"-"None of us." The one sitting at the east end of the table was the one that had been bribed. "You are the one, you have been paid some money. Now I am going away. I am going up to Konamats ['place of being thankful']."' So they took him out of the room. They stood up a cross (shukasetse). He was a spirit (kokimun). So it took some time for them to get ready. When god's child made everything ready, they nailed him to the cross through the middle of his hands. There was one who could not see. There was another who was lame, so his brother carried him on his back. They pierced him through the heart. "Now all is ready," said the Jews. They made the blind man and the lame man pierce his heart. When they pierced him, the blood spurted everywhere. In this way (that is the reason why) from the spattered blood all living beings came, horses and mules and all creatures. The man that was lame got up and walked, and the blind man could see, because they had been spattered with the blood. So at last they dug a hole and stood up the cross. They dug the hole so deep, that the cross could never be taken up. They buried him in this deep hole; they threw dirt and rocks on him, some of the rocks so big that they could hardly lift them; still they threw them in. They buried him. The first day, the second day, he was still buried; the third day he was to leave his grave. He went up to Konamats, back to his father, God. The Jews kept shooting upwards. His father was glad he came back up, so they would live there together in Konamats. The season when he was treated so mean is coming back again. Tomorrow is the first day of mass (misa). For seven weeks (domik) I have to ring the bell. On the sixth (seventh?) Sunday (domiku) it will be kuitishi. On the seventh Sunday it is coming back to the same time he went up to heaven. On the Wednesday before kuitishi will be the covering (kaitamishe). All the people come in to take a turn watching. It is covered Wednesday (tsuna kavich), Thursday (shuwewise), Friday (hienis). On Saturday (sauwawu) it is uncovered. He goes back to his father. It will be kucheachsi. That is all (hemetsa).

1 Konama, "thanks." Wenimats, a place said at Laguna to be west of Zuñi (the Hopi identify it with St. John's), is the "heaven" of native theory. On being questioned, the sextana opined that konamats and wenimats were the same, meaning perhaps equivalents. The bell and all the figures in the church are covered with cloth.

3 End or breaking of taboo. Were a masked dancer to break a restriction (e.g., were he to have sexual intercourse during the ceremonial), it would be cheachsi. After a birth,

At Zuñi I had frequently asked for a tale (telapnane) about the santu; but until I asked Klippełanna,' none was forthcoming.2 Klippelanna narrated as follows:

In the West there lived a Mexican girl (ellashtoki sipaloa) who never went out. She staid all the time in her own house. She would sit where the sun shone in. The sun impregnated her ("gave her a child"). At this time soldiers were guarding her. One of the soldiers saw her, and said to the others, "The one we are guarding is pregnant. If she does such things, what is the use of guarding her? Let us kill her!" The next day in the morning she was to die. That evening the Sun by his knowledge (yam anikwana) came into her room, and said, "To-morrow you are to die." - "Well, if it is to be, I must die," she said. He said, "No, I won't let you die, I will get you out." The next morning early by his knowledge he lifted her up out of the window.5 'Now go to where you are to live." So she went on till she came to a sipaloa planting. She said, “What are you planting?" He said, "Round stones [akyamowe]." Because he did not answer right, she did something to the seed, and his corn did not come up. She went on a little ways, and she came to another one planting. She asked him what he was planting. He said, "I am

continence is required for twelve days. In case of cheachsi a medicine-man will be called in to give a purge; otherwise the woman will dry up (tsipanito). Compare E. C. Parsons, "Zuñi Death Beliefs and Practices" (AA 18: 246).

1 A very garrulous and unusually naïve old man, who is sometimes reputed a witch. He is the fraternity director (tikya mosi) of the Little Fire fraternity (matke tsannakwe). 2 Sometimes the santu was admitted to be Mexican, sometimes it was stated that she had been with them "from the beginning," she came up with them. One of the paramount priests (ashiwanni) who asserted the latter origin added that the santu had never staid in the church except during her lying-in at the winter-solstice ceremonial. Compare F. H. Cushing, l. c., 429 et seq.

Men volunteer as soldiers (sontaluk) to guard the santu during her ceremonial, Analogously, among the Keresans the war captains" guard the mother (iyebik, uretseta). At this point our usually amenable interpreter refused to go on translating. He said that he had heard the story otherwise; that Klippelanna was not telling it right; and that if I told the story wrong, he himself would be held responsible. Asked to particularize, he said that as Klippelanna was telling the story, the domestic animals came to Kołuwela. That was not right; there were no such animals in Kołuwela ("god town," where the gods [koko] live, and the dead). I argued that it was "ours not to reason why," that all he and I had to do was to take down the story as it was given to us; but I suggested and pleaded in vain. He refused to translate. "No, let us have another story!" he firmly concluded. The story was retold another time, and translated by Margaret Lewis, a non-Zuñi. Leslie's refusal to translate seemed to me a striking illustration of Zuñi tenacity to pattern; and it calls to mind an opinion of Dr. Kroeber, our most authoritative student of Zuñi, namely, that, although fifty per cent of Zuñi culture may be borrowed from White culture, the Zuñi have so cast what they have taken over into their own patterns, that ninety-nine per cent of their culture may be called indigenous.