In this book of Pima legends, various errors with regard to Indian

words have occurred which will be corrected in a second edition. These

are principally as follows:

The rule was made that all Indian words should be printed the first

time in italics, with hyphens to facilitate pronunciation; afterwards

in roman type, without hyphens. This rule has many times been violated.

There is a lack of uniformity in the spelling, etc., of many of the

Indian terms. Thus the name of the old seeneeyawkum has been spelled in

different ways, but should always be Comalk Hawkkih. The name of the

Creator should always be Juwerta Mahkai. The name of his subordinate

should be Eeheetoy. Gee-ee-sop should be Geeheesop. Cheof should be

Cheoff. Vah-kee-woldt-kee, as on page 8, should be Vahf-kee-woldt-kih

as on page 112. Sah-kote-kee, on page 183, should be Sah-kote-kih,

and Chirt-kee should be Chirt-kih. On page 224, vahs-shroms should

be vahs-hroms. Tcheuassat Seeven (page 237) should be Tcheunassat

Seeven. Stchenadack Seeven (page 238) should be Stcheuadack

Seeven. Scheunassat Seeven, on page 239, should be Tcheunassat

Seeven. In the story of the Turquoises and the Red Bird (page 99)

the name of the chief who lived in the Casa Grande ruins should have

been spelled with a u, instead of a w, to secure uniformity; also the

Indian name of the turquoises. The name of the Salt River Mountain,

wherever it occurs, should always be Moehahdheck.


[1] Many doubt that the Indians of North America knew anything about

the diamond, but my interpreter insisted that the Doctor-stone was

the diamond, therefore I have taken his word for it. Perhaps it

was crystal.

[2] What the Pimas call the haht-sahn-kahm is the wickedest cactus in

Arizona. The tops of the branches fall off, and lie on the ground,

and if stepped on the thorns will go thru ordinary shoe leather and

seem to hold with the tenacity of fish-hooks, so that it is almost

impossible to draw them out.

[3] "To swallow charcoal" implies the swallowing of meat so greedily

it is not properly cleansed of the ashes of its roasting.

[4] The reference to the "gun" shows clearly that this song was made

after the advent of the white man.

[5] This word was not translated--probably archaic and the meaning


[6] This song is evidently imperfect, for in the context it is said

that before this fight they sang about the beads, sah-vaht-kih,

but there is no mention of them here.

[7] The reason why the older people went inside the circle was to

protect the younger ones from the impurity of anything Apache, and

they went inside as more hardened to this.

[8] Read before the Anthropological Society of Philadelphia, May

11, 1904.

[9] This is a Pima flute-song, a record of which I obtained for my

phonograph while in Arizona. It has no direct connection with the

legends; but illustrates the Story of Tcheunassat Seeven a little,

as it is about a woman, the wife of an Indian named the Lark, who is

led away by the seductive singing of another Indian named the Bamboo;

the Indians having an idea that women were most easily seduced by

music. The Pimas, when they speak English, calling the wild cane


Eroneniera Or An Indian Visit To The Great Spirit Eva's Visit To Fairy-land facebooktwittergoogle_plusredditpinterestlinkedinmail