---
title: The Drowning of Pecos — The man who married the moon, and other Pueblo I… · full text with trees
description: The Drowning of Pecos, «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: TWENTY-FIVE miles southeast of Santa Fé, New Mexico, lie the deserted ruins of the ancient Pue
---

<!-- md -->
[Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg77804/23/)

<!-- crumbs -->
[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 Drowning of Pecos

# The Drowning of Pecos

<!-- .vabout -->
The Drowning of Pecos of «The man who married the moon, and other Pueblo Indian folk-stories» by Charles Fletcher Lummis: the whole text, 133 sentences and 2583 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself.

<!-- div read -->

TWENTY-FIVE miles southeast of Santa Fé, New Mexico, lie the deserted ruins of the ancient Pueblo town of Pecos.[1](1/ "tree and pragmatics") The village was finally abandoned by the Indians in 1840; and their neat houses of adobe bricks and stone, and their quaint adobe church, have sadly fallen to decay.[2](2/ "tree and pragmatics") The history of the abandonment of Pecos is by no means startling; but the Indian tradition--for they have already added this to their countless myths--is decidedly so.[3](3/ "tree and pragmatics") The story is related by two aged Pecos Indians who still live in the pueblo of Jemez.[4](4/ "tree and pragmatics")

“Now, this is a true story,” said my informant, an Isleteño, who had often heard it from them.[5](5/ "tree and pragmatics")

Once Pecos was a large village, and had many people.[6](6/ "tree and pragmatics") \[76\] But it came that nearly all of them had the evil road, and in the whole town were but five True Believers (in the Indian religion).[7](7/ "tree and pragmatics") These were an old woman, her two sons, and two other young men.[8](8/ "tree and pragmatics") Agostin, her elder son, was a famous hunter, and very often went to the mountains with a friend of his who had an evil spirit--though Agostin was not aware of that.[9](9/ "tree and pragmatics")

<!-- .verse -->
\[76\] It was, indeed, the largest pueblo in New Mexico, having at one time a population of about 2000.[10](10/ "tree and pragmatics")

One day the friend invited Agostin to go hunting, and next day they went to the mountains.[11](11/ "tree and pragmatics") Just at the foot they found a herd of deer, one of which Agostin wounded.[12](12/ "tree and pragmatics") The deer fled up the mountain, and the two friends followed by the drops of blood.[13](13/ "tree and pragmatics") Half-way to the top they came to a second herd, which ran off to the right of the trail they were following, and the evil-spirited friend went in pursuit of them, while Agostin kept on after the one he had wounded.[14](14/ "tree and pragmatics")

He came at last to the very top of the mountain, and there of a sudden the trail ceased.[15](15/ "tree and pragmatics") Agostin hunted all about, but in vain, and at last started down the other side of the mountain.[16](16/ "tree and pragmatics")

As he came to a deep cañon he heard singing, and, peering cautiously through the bushes, he saw a lot of witch-men sitting around a fallen pine and singing, while their chief was trying to raise the tree.[17](17/ "tree and pragmatics")

Agostin recognized them all, for they were of Pecos, and he was much grieved when he saw his friend among them.[18](18/ "tree and pragmatics") Then he knew that the deer had all been witches, and that they had led him off on a false trail.[19](19/ "tree and pragmatics")

Greatly alarmed, he crept back to a safe distance, and then hurried home and told his aged mother all that had happened, asking her if he should report it to the Cacique.[20](20/ "tree and pragmatics")

“No,” said she, with a sigh, “it is of no use; for he, too, has the evil road.[21](21/ "tree and pragmatics") There are but few True Believers left, and the bad ones are trying to use us up.”[22](22/ "tree and pragmatics")

Among the five good people was one of the Cum-pah-whit-lah-wen (guards of the medicine-men); and to him Agostin told his story.[23](23/ "tree and pragmatics") But he also said: “It is of no use.[24](24/ "tree and pragmatics") We are too few to do anything.”[25](25/ "tree and pragmatics")

At last the bad people falsely accused the old woman, saying that her power was more than that of all the medicine-men put together (which is a very serious charge, even to-day, among the Indians); and challenged her to come before all the people in the medicine-house and perform miracles with them, well knowing that she could not.[26](26/ "tree and pragmatics") The challenge was for life or death; whichever side won was to kill the others without being resisted.[27](27/ "tree and pragmatics")

The poor old woman told her sons, with tears, saying: “Already we are killed.[28](28/ "tree and pragmatics") We know nothing of these things, and we may make ready to die.”[29](29/ "tree and pragmatics")

“Nay, Nana,” said Agostin.[30](30/ "tree and pragmatics") \[77\] “Despair not yet, but prepare lunch for Pedro\[77\] and me, that we go to other villages for advice.[31](31/ "tree and pragmatics") Perhaps there the medicine-men will tell us something.”[32](32/ "tree and pragmatics")

\[77\] Pronounced Ah-gohs-téen and Páy-droh.[33](33/ "tree and pragmatics")

So the mother, still weeping, made some tortillas, and, strapping these to their belts, the young men set out.[34](34/ "tree and pragmatics")

Pedro, the younger, went east, and Agostin took the road to the north.[35](35/ "tree and pragmatics") Whatever person they met, or to whatever village they came, they were to seek advice.[36](36/ "tree and pragmatics")

When Agostin came to the foot of the mountains, he was very thirsty, but there was no water.[37](37/ "tree and pragmatics") As he entered a gorge he saw Hyo-kwáh-kwah-báy-deh, a little bird which builds its nest with pebbles and clay in the crannies of the cliffs, and is of exactly the same color as the sandstones.[38](38/ "tree and pragmatics") He thought, “Ah, little bird, if you could speak I would ask you where there is water, for I am fainting with thirst, and dare not eat, for that would make it worse!”[39](39/ "tree and pragmatics")

But the little bird, knowing his thought, said:[40](40/ "tree and pragmatics")

“Friend Agostin, I see that you are one of the True Believers, and I will show you where there is water; or wait, I will go and bring you some, for it is very far.”[41](41/ "tree and pragmatics") And off he flew.[42](42/ "tree and pragmatics")

Agostin waited, and presently the little bird came back, bringing an acorn-cup full of water.[43](43/ "tree and pragmatics") Then Agostin’s heart sank, and he thought: “Alas! what good will that drop do me?”[44](44/ "tree and pragmatics")

But the little bird replied: “Do not think that way, friend.[45](45/ "tree and pragmatics") Here is enough, and even more; for when you drink all you wish, there will still be some left.”[46](46/ "tree and pragmatics")

And so it was.[47](47/ "tree and pragmatics") Agostin drank and drank, then ate some tortillas and drank again; and when he was satisfied, the acorn-cup was still nearly full.[48](48/ "tree and pragmatics")

Then the little bird said: “Now come, and I will lead you.[49](49/ "tree and pragmatics") But when we come to the top of the mountain, and I say, ‘We are at the top,’ you must say, ‘No, we are down in the mountain--at the bottom of it.’[50](50/ "tree and pragmatics") Do not forget.”[51](51/ "tree and pragmatics")

Agostin promised, and the little bird flew in front of him.[52](52/ "tree and pragmatics") At last they were at the top, and the little bird said:[53](53/ "tree and pragmatics")

“Here we are, friend, at the top.”[54](54/ "tree and pragmatics")

“No,” answered Agostin, “we are down in the mountain--at the bottom of it.”[55](55/ "tree and pragmatics")

Three times the little bird repeated his words, and three times Agostin made the same answer.[56](56/ "tree and pragmatics")

At the third reply they found themselves in a room in the mountain.[57](57/ "tree and pragmatics") There was a door in front of them, and beside it stood a Cum-pah-whit-lah-wíd-deh (guard), who said to Agostin--for the little bird had disappeared:[58](58/ "tree and pragmatics")

“Son, how came you here, where none ever think of coming?[59](59/ "tree and pragmatics") Do you think you are a man?”[60](60/ "tree and pragmatics")

Agostin told the whole story of the witches’ challenge, and of how he had gone out to seek advice, and of how the little bird had brought him here, and the guard said:[61](61/ "tree and pragmatics")

“You are coming with the thought of a man; so now come in,” and he opened the door.[62](62/ "tree and pragmatics")

But when Agostin entered the inner room, which was so large that no end could be seen, he found himself in the presence of the Trues in human shape.[63](63/ "tree and pragmatics")

There sat the divinities of the East, who are white; and of the North, who are blue; and beyond them were the sacred animals--the mountain lion, the eagle, bear, buffalo, badger, hawk, rabbit, rattlesnake, and all the others that are of the Trues.[64](64/ "tree and pragmatics") Agostin was very much afraid, but the guard said to him:[65](65/ "tree and pragmatics")

“Do not fear, son, but take the heart of a man, and pray to all sides.”[66](66/ "tree and pragmatics") So he faced to the six sides, praying.[67](67/ "tree and pragmatics") When he had finished, one of the Trues spoke to him, and said:[68](68/ "tree and pragmatics")

“What can it be that brought you here?[69](69/ "tree and pragmatics") Take the heart of a man and tell us.”[70](70/ "tree and pragmatics")

Then Agostin told his whole story; after which the Trues said to him:[71](71/ "tree and pragmatics")

“Do not be worried, son.[72](72/ "tree and pragmatics") We will help you out of that.”[73](73/ "tree and pragmatics")

The principal True of the East said:[74](74/ "tree and pragmatics")

“Son, I will give you the clothes you must wear when you are in the medicine-house for the contest of power”; and he gave Agostin four dark-blue breech-clouts and some moccasins for himself and the three other good young men, and a black \_manta\_ (robe) and pair of moccasins for his mother.[75](75/ "tree and pragmatics")

“Now,” said the True, “the evil-spirited ones will have this medicine-making contest in the \_estufa\_,\[78\] and when you enter, you five, you must all be dressed in these clothes.[76](76/ "tree and pragmatics") The people will all be there, old and young, and there will hardly be room for you to stand; and they will all sneer at you and spit upon you.[77](77/ "tree and pragmatics") But do not be sorry.[78](78/ "tree and pragmatics") And take this cane to hold between you.[79](79/ "tree and pragmatics") Let your mother take it with one hand at the bottom, then the Whit-lah-wíd-deh’s hand, then her other hand, and then his other hand; and last your brother’s hand, your hand, then his other hand, and your other hand at the top of all.[80](80/ "tree and pragmatics") And when you say, ‘We are at the top of the mountain,’ he must answer, ‘No, we are down in the mountain--at the bottom of it.’[81](81/ "tree and pragmatics") This you must keep saying.[82](82/ "tree and pragmatics") Now go, son, with the heart of a man.”[83](83/ "tree and pragmatics")

\[78\] Where it is sacrilegious to make medicine.[84](84/ "tree and pragmatics")

Then the Whit-lah-wíd-deh led Agostin out, and the little bird showed him the way down the mountain.[85](85/ "tree and pragmatics")

When he reached home it was the afternoon of the appointed day, and in the evening the medicine-making contest for life or death was to come.[86](86/ "tree and pragmatics")

In a little while the younger brother arrived, with his new clothes and moccasins torn to shreds; for he had traveled far in a rough country, without meeting a soul from whom to ask advice.[87](87/ "tree and pragmatics")

Agostin called together the four other True Believers, and told them all that had happened and what they must do, giving them the sacred clothing.[88](88/ "tree and pragmatics")

In the evening they went to the \_estufa\_, which was crowded with the witch-people, so that they had barely room to stand.[89](89/ "tree and pragmatics")

Then the evil-spirited ones began to make medicine, and turned themselves into bears, coyotes, crows, owls, and other animals.[90](90/ "tree and pragmatics") When they were done, they said to the old woman:[91](91/ "tree and pragmatics")

“Now it is your turn.[92](92/ "tree and pragmatics") We will see what you can do.”[93](93/ "tree and pragmatics")

“I know nothing about these things,” she said, “but I will do what I can, and the Trues will help me.”[94](94/ "tree and pragmatics")

Then she and the four young men took hold of the sacred cane as the Trues had showed Agostin.[95](95/ "tree and pragmatics")

“We are on the top of the mountain,” said he.[96](96/ "tree and pragmatics")

“No,” answered his brother, “we are down in the mountain--at the bottom of it.”[97](97/ "tree and pragmatics")

This they said three times.[98](98/ "tree and pragmatics") At the third saying the people heard on all sides the \_guajes\_ of the Trues.[99](99/ "tree and pragmatics") \[79\] At the same moment the ladder\[80\] was jerked violently up out of the room, so that no one could get out.[100](100/ "tree and pragmatics")

<!-- .verse -->
\[79\] The thunder is said by the Tée-wahn to be the sacred dance-rattle of their gods.[101](101/ "tree and pragmatics")

<!-- .verse -->
\[80\] The only entrance to any \_estufa\_ is by a ladder let down through a door in the roof.[102](102/ "tree and pragmatics")

Then the two brothers repeated their words again, and at the third saying the thunder began to roar outside, and all could hear plainly the singing and the \_guajes\_ of the Trues.[103](103/ "tree and pragmatics") It began to rain violently, and the water poured down through the roof-door, and the lightning stuck its tongue in.[104](104/ "tree and pragmatics") The brothers kept repeating their words, and soon the water was knee-deep.[105](105/ "tree and pragmatics") But where the five True Believers stood, holding the cane, the floor was dusty.[106](106/ "tree and pragmatics") Soon the flood came to the waists of the witch-people, and then to their necks, and the children were drowning.[107](107/ "tree and pragmatics") Then they cried out to the old woman:[108](108/ "tree and pragmatics")

“Truly, mother, your power is greater than ours.[109](109/ "tree and pragmatics") We submit.”[110](110/ "tree and pragmatics")

But she paid no attention to them, and her sons continued their words, and the water kept pouring in until it touched the very ceiling.[111](111/ "tree and pragmatics") But all around the five it stood back like a wall, and they were on dry ground.[112](112/ "tree and pragmatics")

At last all the evil-spirited ones were drowned.[113](113/ "tree and pragmatics") Then the rain ceased and the water departed as fast as it had come.[114](114/ "tree and pragmatics") The ladder came down through the roof-door again, and the five True Believers climbed out and went to their homes.[115](115/ "tree and pragmatics")

But it was very desolate, for they were the only survivors.[116](116/ "tree and pragmatics") Their nearest relatives and dearest friends had perished with the other witch-people.[117](117/ "tree and pragmatics") At last they could no longer bear to live in the lonely valley, and they decided to live elsewhere.[118](118/ "tree and pragmatics") On the way the old mother and one of the men died.[119](119/ "tree and pragmatics") Agostin went to the pueblo of Cochití, and Pedro and the Whit-lah-wíd-deh settled in the pueblo of Jemez, where they are still living (or were in the spring of 1891).[120](120/ "tree and pragmatics")

Such is the Indian version of the abandonment of the great pueblo which Coronado--that wonderful Spanish explorer--found in 1540.[121](121/ "tree and pragmatics") As a matter of fact, the Hyó-qua-hoon, or people of Pecos, had dwindled away by war, epidemics, and the like, until only five were left; and in 1840 these lonely survivors moved to other pueblos, and abandoned their ruined town forever.[122](122/ "tree and pragmatics") But the story is very valuable, not only for the glimpse it affords of some of their most secret beliefs, but also as showing how folk-stories of the most aboriginal stamp are still coined.[123](123/ "tree and pragmatics")

Witchcraft is still a serious trouble in all the pueblos, despite the efforts of the medicine-men, whose special duty it is to keep down the witches.[124](124/ "tree and pragmatics") One little pueblo called Sandia is dying out--as many others have done before it--because the medicine-men are quietly killing those whom they suspect of being witches.[125](125/ "tree and pragmatics") In 1888 a very estimable Indian woman of that town was slain by them in the customary way,--shot through from side to side with an arrow,--and this form of execution is still practised.[126](126/ "tree and pragmatics")

In Isleta they fear the Americans too much to indulge in witch-killing, for Albuquerque is only a few miles away.[127](127/ "tree and pragmatics") But it is only a little while ago that a young Isletan who was accused spent three months in the neck-stocks in our aboriginal prison, and much of the time had to “ride the horse,” sitting with his legs crossed upon the adobe floor and the heavy weight of the stocks pressing him down, a torture worthy of the Inquisition.[128](128/ "tree and pragmatics") The case was kept out of the American courts only by the payment of a large sum to his parents by his accusers.[129](129/ "tree and pragmatics")

One whose eyes or lids look red is always regarded with suspicion here, for witch-people are supposed not to sleep at night, but to change themselves into animals and roam over the world.[130](130/ "tree and pragmatics") Eccentric actions also lay one open to accusation; and when I first came here I was dangerously near being classed with the witches because, to amuse my dusky little neighbors, I imitated various animal cries to their great edification, but to the very serious doubt of their elders.[131](131/ "tree and pragmatics") The fact that they doubt whether Americans know enough to be first-class witches was largely instrumental in saving me from serious danger.[132](132/ "tree and pragmatics")

XXII[133](133/ "tree and pragmatics")

<!-- /div -->

<!-- pn -->
- ← previous: [The Town of the Snake-girls](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/22/)
- next →: [The Ants That Pushed on the Sky](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/24/)
- ↑ back to [The man who married the moon, and other Pueblo Indian folk-stories](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/)