--- title: The Maker of the Thunder-knives — The man who married the moon, and other Pueblo I… · full text with trees description: The Maker of the Thunder-knives, «The man who married the moon, and other Pueblo Indian folk-stories» by Charles Fletcher Lummis: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: YOU have perhaps seen the beautiful arrow-heads of moss-agate, petrified wood, or vo --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg77804/12/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [The man who married the moon, and othe…](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/) / The Maker of the Thunder-knives # The Maker of the Thunder-knives The Maker of the Thunder-knives of «The man who married the moon, and other Pueblo Indian folk-stories» by Charles Fletcher Lummis: the whole text, 107 sentences and 2118 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. YOU have perhaps seen the beautiful arrow-heads of moss-agate, petrified wood, or volcanic glass which were used, until very recently, by the Indians of the Southwest, and are still treasured by them.[1](1/ "tree and pragmatics") At least you are familiar with the commoner flint ones left by the aboriginal tribes farther eastward.[2](2/ "tree and pragmatics") And seeing them, you must have wondered how they were ever made from such fearfully stubborn stone--always the very hardest that was accessible to the maker.[3](3/ "tree and pragmatics") I have tried for six hours, with the finest drills, to make a little hole in the thinnest part of an agate arrow-head, to put it on a charm-ring; but when the drill and I were completely worn out, there was not so much as a mark on the arrow-head to show what we had been doing.[4](4/ "tree and pragmatics") If you will take one to your jeweler, he will have as poor luck.[5](5/ "tree and pragmatics") But the \_making\_ of the arrow-heads is really a very simple matter; and I have fashioned many very fair ones.[6](6/ "tree and pragmatics") The only implements are part of a peculiarly shaped bone--preferably from the thigh of the elk--and a stick about the size of a lead-pencil, but of double the diameter.[7](7/ "tree and pragmatics") The maker of \_puntas\_ takes the bone in his left hand; in his right is the stick, against which the selected splinter of stone is firmly pressed by the thumb.[8](8/ "tree and pragmatics") With a firm, steady pressure against the sharp edge of the bone, a tiny flake is nicked from the splinter.[9](9/ "tree and pragmatics") Then the splinter is turned, and a nick is similarly made on the other side, just a little ahead of the first; and so on.[10](10/ "tree and pragmatics") It is by this alternate nicking from opposite sides that the stone-splinter grows less by tiny flakes, and is shaped by degrees to a perfect arrow-head.[11](11/ "tree and pragmatics") If you will notice the edge of an arrow-head, you will see plainly that the work was done in this way, for the edge is not a straight but a wavy line--sometimes even a zigzag, recalling the manner in which saw-teeth are “set.”[12](12/ "tree and pragmatics") Every Indian, and every one who has studied the Indian, knows this.[13](13/ "tree and pragmatics") But if I ask one of my brown old \_compadres\_ here, where he got the arrow-head which he wears as a charm about his wrinkled neck, he will not tell me any such story as that.[14](14/ "tree and pragmatics") No, indeed\![15](15/ "tree and pragmatics") Quáh-le-kee-raí-deh, the Horned Toad, gave it to him.[16](16/ "tree and pragmatics") So?[17](17/ "tree and pragmatics") Oh, yes\![18](18/ "tree and pragmatics") He talked so nicely to a Horned Toad on the mesa\[40\] the other day, that the little creature put a \_punta\_ where he could find it the next time he went thither.[19](19/ "tree and pragmatics") \[40\] Table-land.[20](20/ "tree and pragmatics") Whenever a Pueblo sees a Quáh-le-kee-raí-deh, he jumps from his horse or his big farm-wagon, and makes every effort to capture the \_animalito\_ before it can reach a hole.[21](21/ "tree and pragmatics") If successful, he pulls from his blanket or his legging-garters a red thread--no other color will do--and ties it necklace-fashion around the neck of his little prisoner.[22](22/ "tree and pragmatics") Then he invokes all sorts of blessings on the Horned Toad, assures it of his sincere respect and friendship, begs it to remember him with a \_punta\_, and lets it go.[23](23/ "tree and pragmatics") Next time he goes to the mesa, he fully expects to find an arrow-head, and generally \_does\_ find one--doubtless because he then searches more carefully on that broad reach where so many arrow-heads have been lost in ancient wars and hunts.[24](24/ "tree and pragmatics") Finding one, he prays to the Sun-Father and the Moon-Mother and all his other deities, and returns profound thanks to the Horned Toad.[25](25/ "tree and pragmatics") Some finders put the arrow-head in the pouch which serves Indians for a pocket.[26](26/ "tree and pragmatics") \[41\] Some wear it as an amulet on the necklace.[27](27/ "tree and pragmatics") In either case, the belief is that no evil spirit can approach the wearer while he has that charm about him.[28](28/ "tree and pragmatics") In fact, it is a sovereign spell against witches.[29](29/ "tree and pragmatics") \[41\] The “left-hand-bag,” \_shur-taí-moo\_, because it always hangs from the right shoulder and under the left arm.[30](30/ "tree and pragmatics") The common belief of the Pueblos is that the Horned Toad makes these arrow-heads only during a storm, and deposits them at the very instant when it thunders.[31](31/ "tree and pragmatics") For this reason an arrow-head is always called \_Kóh-un-shée-eh\_, or thunder-knife.[32](32/ "tree and pragmatics") The strange appearance of this quaint, spiked lizard--which is really not a “hop-toad” at all--doubtless suggested the notion; for his whole back is covered with peculiar points which have very much the shape and color of Indian arrow-heads.[33](33/ "tree and pragmatics") Quáh-le-kee-raí-deh is a very important personage in the Pueblo folk-lore.[34](34/ "tree and pragmatics") He not only is the inventor and patentee of the arrow-head and the scalping-knife,\[42\] but he also invented irrigation, and taught it to man; and is a general benefactor of our race.[35](35/ "tree and pragmatics") \[42\] Which were formerly about the same thing--a large and sharp-edged arrow-head or similar stone being the only knife of the Pueblos in prehistoric times.[36](36/ "tree and pragmatics") There is one very sacred folk-story which tells why boys must never smoke until they have proved their manhood.[37](37/ "tree and pragmatics") Pueblo etiquette is very strict on all such points.[38](38/ "tree and pragmatics") \[43\][39](39/ "tree and pragmatics") \[43\] See my “Strange Corners of Our Country” (The Century Co.), chap. xviii.[40](40/ "tree and pragmatics") Once upon a time there lived in Isleta two boys who were cousins.[41](41/ "tree and pragmatics") One day their grandfather, who was a True Believer (in all the ancient rites), caught them in a corner smoking the \_weer\_.[42](42/ "tree and pragmatics") Greatly shocked, he said to them:[43](43/ "tree and pragmatics") “Sons, I see you want to be men; but you must prove yourselves before you are thought to be.[44](44/ "tree and pragmatics") Know, then, that nobody is born with the freedom of the smoke, but every one must earn it.[45](45/ "tree and pragmatics") So go now, each of you, and bring me Quée-hla-kú-ee, the skin of the oak.”[46](46/ "tree and pragmatics") Now, in the talk of men, Quée-hla-kú-ee is another thing; but the boys did not know.[47](47/ "tree and pragmatics") They got their mothers to give them some tortillas,\[44\] and with this lunch they started for the Bosque (a 10,000-foot peak twenty miles east of Isleta).[48](48/ "tree and pragmatics") Reaching the mountain, they went to every kind of tree and cut a little piece of its bark--for they were not sure which was the oak.[49](49/ "tree and pragmatics") Then they came home, very tired, and carried the bark to their grandfather.[50](50/ "tree and pragmatics") But when he had looked at it all he said:[51](51/ "tree and pragmatics") \[44\] A cake of unleavened batter cooked on a hot stone.[52](52/ "tree and pragmatics") They look something like a huge flapjack, but are very tough and keep a long time.[53](53/ "tree and pragmatics") “Young men, you have not yet proved yourselves.[54](54/ "tree and pragmatics") So now it is for you to go again and look for the \_oak\_-bark.”[55](55/ "tree and pragmatics") At this their hearts were heavy, but they took tortillas and started again.[56](56/ "tree and pragmatics") On the way they met an old Horned Toad, who stopped them and said:[57](57/ "tree and pragmatics") “Young-men-friends, I know what trouble you are in.[58](58/ "tree and pragmatics") Your \_tata\_ has sent you for the skin of the oak, but you do not know the oak he means.[59](59/ "tree and pragmatics") But I will be the one to help you.[60](60/ "tree and pragmatics") Take these,” and he gave them two large thunder-knives, “and with these in hand go up that cañon yonder.[61](61/ "tree and pragmatics") In a little way you will see a great many of your enemies, the Navajos, camping.[62](62/ "tree and pragmatics") On the first hill from which you see their fire, there stop.[63](63/ "tree and pragmatics") In time, while you wait there, you will hear a Coyote howling across the cañon.[64](64/ "tree and pragmatics") Then is the time to give your enemy-yell \[war-whoop\] and attack them.”[65](65/ "tree and pragmatics") The boys thanked the Horned Toad and went.[66](66/ "tree and pragmatics") Presently they saw the camp-fire of the Navajos, and waiting till the Coyote called they gave the enemy-yell and then attacked.[67](67/ "tree and pragmatics") They had no weapons except their thunder-knives, but with these they killed several Navajos, and the others ran away.[68](68/ "tree and pragmatics") In the dark and their hurry they made a mistake and scalped a woman (which was never customary with the Pueblos).[69](69/ "tree and pragmatics") Taking their scalps, they hurried home to their grandfather, and when he saw that they had brought the real oak-skin (which is an Indian euphemy for “scalp”), he led them proudly to the Cacique, and the Cacique ordered the T’u-a-fú-ar (scalp-dance).[70](70/ "tree and pragmatics") After the inside days, when the takers of scalps must stay in the \_estufa\_, was the dance.[71](71/ "tree and pragmatics") And when it came to the round dance at night the two boys were dancing side by side.[72](72/ "tree and pragmatics") Then a young woman who was a stranger came and pushed them apart and danced between them.[73](73/ "tree and pragmatics") She was very handsome, and both fell in love with her.[74](74/ "tree and pragmatics") But as soon as their hearts thought of love, a skeleton was between them in place of the girl--for they who go to war or take a scalp have no right to think of love.[75](75/ "tree and pragmatics") They were very frightened, but kept dancing until they were too tired, and then went to the singers inside the circle to escape.[76](76/ "tree and pragmatics") But the skeleton followed them and stood beside them, and they could not hide from it.[77](77/ "tree and pragmatics") At last they began to run away, and went to the east.[78](78/ "tree and pragmatics") Many moons they kept running, but the skeleton was always at their heels.[79](79/ "tree and pragmatics") At last they came to the Sunrise Lake, wherein dwell the Trues of the East.[80](80/ "tree and pragmatics") The guards let them in, and they told the Trues all that had happened, and the skeleton stood beside them.[81](81/ "tree and pragmatics") The Trues said: “Young men, if you are men, sit down and we will protect you.”[82](82/ "tree and pragmatics") But when the boys looked again at the skeleton they could not stop, but ran away again.[83](83/ "tree and pragmatics") Many moons they ran north till they came to where the Trues of the North dwell in the Black Lake of Tears.[84](84/ "tree and pragmatics") The Trues of the North promised to defend them, but again the skeleton came and scared them away; and they ran for many moons until they came to the Trues of the West, who dwell in T’hoor-kím-p’ah-whée-ay, the Yellow Lake Where the Sun Sets.[85](85/ "tree and pragmatics") And there the same things happened; and they ran away again to the south, till they found the Trues of the South in P’ah-chéer-p’ah-whée-ay, the Lake of Smooth Pebbles.[86](86/ "tree and pragmatics") But there again it was the same, and again they ran many moons till they came to the Trues of the Center, who live here in Isleta.[87](87/ "tree and pragmatics") And here the skeleton said to them:[88](88/ "tree and pragmatics") “Why do you run from me now?[89](89/ "tree and pragmatics") For when you were dancing you looked at me and loved me, but now you run away.”[90](90/ "tree and pragmatics") But they could not answer her, and ran into the room of the Trues of the Center, and told their story.[91](91/ "tree and pragmatics") Then the Trues gave power to the Cum-pa-huit-la-wid-deh\[45\] to see the skeleton,--which no one else in the world could see, except the Trues and the two young men,--and said to him:[92](92/ "tree and pragmatics") \[45\] Guard at the door of the gods.[93](93/ "tree and pragmatics") “Shoot this person who follows these two.”[94](94/ "tree and pragmatics") So the Cum-pa-huit-la-wid-deh shot the skeleton through with an arrow from the left side to the right side,\[46\] and took the scalp.[95](95/ "tree and pragmatics") \[46\] The only official method of killing a witch, which is one of the chief duties of the Cum-pa-huit-la-wen.[96](96/ "tree and pragmatics") That was the end of the skeleton, and the young men were free.[97](97/ "tree and pragmatics") And when the Trues had given them counsel, they came to their people, and told the Cacique all.[98](98/ "tree and pragmatics") He made a new scalp-dance, because they had not stayed to finish the first one.[99](99/ "tree and pragmatics") And when the dance was done, they told all the people what had happened.[100](100/ "tree and pragmatics") Then the principals had a meeting and made a rule which is to this day, that in the twelve days of the scalp\[47\] no warrior shall think thoughts of love.[101](101/ "tree and pragmatics") \[47\] The period of fasting and purification before and during the scalp-dance.[102](102/ "tree and pragmatics") For it was because they had love-thoughts of the Navajo girl that her skeleton haunted them.[103](103/ "tree and pragmatics") And at the same time it was made the law, which still is, that no one shall smoke till he has taken a scalp to prove himself a man.[104](104/ "tree and pragmatics") For if the boys had not been smoking when they had not freedom to, their grandfather would not have sent them, and all that trouble would not have come.[105](105/ "tree and pragmatics") And that is why.[106](106/ "tree and pragmatics") XI[107](107/ "tree and pragmatics") - ← previous: [The Mother Moon](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/11/) - next →: [The Stone-moving Song](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/13/) - ↑ back to [The man who married the moon, and other Pueblo Indian folk-stories](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/)