--- title: Doctor Field-mouse — The man who married the moon, and other Pueblo I… · full text with trees description: Doctor Field-mouse, «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: IT was the evening of the 14th of March. --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg77804/34/) [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/) / Doctor Field-mouse # Doctor Field-mouse Doctor Field-mouse of «The man who married the moon, and other Pueblo Indian folk-stories» by Charles Fletcher Lummis: the whole text, 130 sentences and 2342 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. IT was the evening of the 14th of March.[1](1/ "tree and pragmatics") In the valley of the Rio Grande, that stands at the end of the winter.[2](2/ "tree and pragmatics") Now it is to open the big mother-canal that comes from the river to all the fields, giving them to drink after their long thirst; and now to plow the \_milpas\_, and to uncover the buried grape-vines, and make ready for the farmer’s work.[3](3/ "tree and pragmatics") As the door opened to admit stalwart Francisco to the big flickering room where we were all sitting in silence, the long, shrill wail of a Coyote, away up on the Accursed Hill, blew in after him on the boisterous March wind.[4](4/ "tree and pragmatics") The boys pricked up their ears; and bright-faced Manuelito\[109\] turned to his white-headed grandfather, and said:[5](5/ "tree and pragmatics") \[109\] Pronounced Mahn-way-lée-to.[6](6/ "tree and pragmatics") “\_Tata\_, why is it that Too-wháy-deh always howls so?[7](7/ "tree and pragmatics") Perhaps he has a pain; for he has been crying ever since the beginning of the world--as they told us in the story of the Fawns and the She-Wolf.”[8](8/ "tree and pragmatics") “What, Unknowing!” answered the old man, kindly.[9](9/ "tree and pragmatics") “Hast thou never heard of the Coyote’s toothache, and who was the first medicine-man in all the world?[10](10/ "tree and pragmatics") It is not well not to know that; for from that comes all that we know to cure the sick.[11](11/ "tree and pragmatics") And for that, I will tell--but it is the last story of the year.[12](12/ "tree and pragmatics") For to-morrow is \_Tu-shée-wim\_, the Spring Medicine-Dance; and the snakes are coming out from their winter houses.[13](13/ "tree and pragmatics") After that, we must not tell of the Things of Old.[14](14/ "tree and pragmatics") For it is very long ago; and if one made a mistake in telling, and said that which was not all true, \_Ch’áh-rah-ráh-deh\_ would bite him, and he would die.[15](15/ "tree and pragmatics") \[110\] But this one I will tell thee.”[16](16/ "tree and pragmatics") \[110\] A fixed belief among the Pueblos, who will tell none of their myths between the Spring Medicine-Making, in March, and the Fall Medicine-Making, in October, lest the rattlesnake punish them for some slip from the truth.[17](17/ "tree and pragmatics") In the First Days, when the people had broken through the crust of the earth, and had come up out of their dark prison, underground, and crossed Shee-p’ah-póon, the great Black Lake of Tears, they came to the shore on this side.[18](18/ "tree and pragmatics") Then it came that all the animals were made; and very soon the Coyote was sent by the Trues to carry a buckskin bag far south, and not to open it until he should come to the Peak of the White Clouds.[19](19/ "tree and pragmatics") For many days he ran south, with the bag on his back.[20](20/ "tree and pragmatics") But there was nothing to eat, and he grew very hungry.[21](21/ "tree and pragmatics") At last he thought: “Perhaps in this bag there is to eat.”[22](22/ "tree and pragmatics") So he took it from his back, and untied the thongs, and looked in.[23](23/ "tree and pragmatics") But there was nothing in it except the stars; and as soon as the bag was opened they all flew up into the sky, where they are to this day.[24](24/ "tree and pragmatics") When the Trues saw that Too-wháy-deh had disobeyed, they were angry, and made it that his punishment should be to wander up and down forever, howling with the toothache and finding no rest.[25](25/ "tree and pragmatics") So Too-wháy-deh went out with his toothache, running all over the world groaning and crying; and when the other four-feet slept he could only sit and howl.[26](26/ "tree and pragmatics") Because he came to talk with the other animals, if they could not cure him, they caught the toothache too; and that is the reason why they sometimes cry.[27](27/ "tree and pragmatics") But none have it like the Coyote, who can find no rest.[28](28/ "tree and pragmatics") In those times there were no medicine-men in the world,--not even of the people,--and the animals found no cure.[29](29/ "tree and pragmatics") Time passing so, it came one day that T’hoo-chée-deh, the smallest of Mice, who lives in the little mounds around the chapparo-bush, was making his road underground, when he came to a kind of root with a sweet smell.[30](30/ "tree and pragmatics") T’hoo-chée-deh was very wise; and he took the root, and put it with others in a buckskin pouch he carried under his left arm.[31](31/ "tree and pragmatics") In a few days Kee-oo-ée-deh, the Prairie-Dog, came with his head all fat with toothache, and said:[32](32/ "tree and pragmatics") “Friend Field-Mouse, can you not cure me of this pain?[33](33/ "tree and pragmatics") For all say you are very wise with herbs.”[34](34/ "tree and pragmatics") “I do not know,” answered T’hoo-chée-deh.[35](35/ "tree and pragmatics") “But we will try.[36](36/ "tree and pragmatics") For I have found a new root, and perhaps it is good.”[37](37/ "tree and pragmatics") So he mixed it with other roots, all pounded, and put it on the cheek of Kee-oo-ée-deh; and in a little, the toothache was gone.[38](38/ "tree and pragmatics") In that time it was that there was so much toothache among the animals that the Mountain Lion, Commander of Beasts, called a council to see what should be done.[39](39/ "tree and pragmatics") When every kind that walks on the ground had met, he asked each of them if they had found no cure; but none of them knew any.[40](40/ "tree and pragmatics") The Coyote was there, howling with pain; but all the other sick were at home.[41](41/ "tree and pragmatics") At last it was to the Field-Mouse, who is the smallest of all animals, and who did not wish to seem wise until all the greater ones had spoken.[42](42/ "tree and pragmatics") When the Mountain Lion said, “And thou, T’hoo-chée-deh--hast thou a cure?” he rose in his place and came forward modestly, saying: “If the others will allow me, and with the help of the Trues, I will try what I found last.”[43](43/ "tree and pragmatics") Then he drew from his left-hand bag the roots one by one; and last of all, the root of the \_chee-ma-hár\_, explaining what it had done for Kee-oo-ée-deh.[44](44/ "tree and pragmatics") He pounded it to powder with a stone, and mixed it with fat; and spreading it on flat leaves, put it to the Coyote’s jaw.[45](45/ "tree and pragmatics") And in a little the pain was gone.[46](46/ "tree and pragmatics") \[111\][47](47/ "tree and pragmatics") \[111\] This cure is still practised among the Tée-wahn.[48](48/ "tree and pragmatics") The sovereign remedy for toothache, however, is to go to the \_estufa\_ after dark, carrying food in the left hand, march round inside the big circular room three times, leave the food under the secret recess in the wall where the scalps taken in old wars are kept, and then come out.[49](49/ "tree and pragmatics") The toothache is always left behind\![50](50/ "tree and pragmatics") At that the Mountain Lion, the Bear, the Buffalo, and all the other Captains of Four-feet, declared T’hoo-chée-deh the Father-of-All-Medicine.[51](51/ "tree and pragmatics") They made a strong law that from that time the body of the Field-Mouse should be held sacred, so that no animal dares to kill him or even to touch him dead.[52](52/ "tree and pragmatics") And so it remains to this day.[53](53/ "tree and pragmatics") But only the birds and the snakes, who were not at the Council of the Four feet, they do not respect T’hoo-chée-deh.[54](54/ "tree and pragmatics") So the Field-Mouse was the first medicine-man.[55](55/ "tree and pragmatics") He chose one of each kind of four-feet to be his assistants, and taught them the use of all herbs, and how to cure pain, so that each might practise among his own people--a Bear-doctor for the Bears, and a Wolf-doctor for the Wolves, and so to all the tribes of the animals.[56](56/ "tree and pragmatics") Of those he taught, there was one who was not a True Believer--the Badger.[57](57/ "tree and pragmatics") But he listened also, and made as if he believed all.[58](58/ "tree and pragmatics") With time, the teaching was done; and T’hoo-chée-deh sent all his assistant doctors home to their own peoples to heal.[59](59/ "tree and pragmatics") But whenever one of them was asked with the sacred corn-meal\[112\] to come and cure a sick one, he always came first to get the Father, the Field-Mouse, to accompany and help him.[60](60/ "tree and pragmatics") \[112\] The necessary accompaniment, among the Pueblos, of a call for the doctor.[61](61/ "tree and pragmatics") In some cases, the sacred smoking-herb was used.[62](62/ "tree and pragmatics") Either article was wrapped in corn-husk.[63](63/ "tree and pragmatics") See, also, “Some Strange Corners of Our Country,” chapters xviii and xx.[64](64/ "tree and pragmatics") But all this time Kahr-naí-deh, the Badger, was not believing; and at last he said to his wife:[65](65/ "tree and pragmatics") “Now I will \_see\_ if Old T’hoo-chée-deh is really a medicine-man.[66](66/ "tree and pragmatics") If he finds me, I will believe him.”[67](67/ "tree and pragmatics") So from that day for four days the Badger touched no food, until he was almost dead.[68](68/ "tree and pragmatics") And on the fifth day he said:[69](69/ "tree and pragmatics") “\_In-hlee-oo wáy-ee\_, wife of me, go now and call T’hoo-chée-deh, to see if he will cure me.”[70](70/ "tree and pragmatics") So the Badger-wife went with meal to the house of the Field-Mouse, making to be very sad; and brought him back with her.[71](71/ "tree and pragmatics") When they came, the Badger was as if very sick and in great pain.[72](72/ "tree and pragmatics") T’hoo-chée-deh asked nothing; but took off the little pouch of roots and laid it beside him.[73](73/ "tree and pragmatics") And then rubbing a little wood-ashes on his hands, he put them on the stomach and breast of the Badger, rubbing and feeling.[74](74/ "tree and pragmatics") When he had felt the Badger’s stomach, he began to sing:[75](75/ "tree and pragmatics") \_Káhr-nah-hlóo-hlee wee-end-t’hú Beh-hú hoo-báhn, Ah-náh káh-chah-him-aí T’hóo-chée-hlóo-hlee t’oh-ah-yin-áhb Wee-end-t’hú beh-hú hoo-báhn.[76](76/ "tree and pragmatics") (Badger-Old-Man four days Has the hunger-killing, To know, to know surely If Field-Mouse-Old-Man Has the Medicine Power.[77](77/ "tree and pragmatics") Four days, four days, He has the hunger-killing.)[78](78/ "tree and pragmatics") When he had finished rubbing and singing, he said to the Badger:[79](79/ "tree and pragmatics") “There is no need of a remedy.[80](80/ "tree and pragmatics") In my teaching I found you attentive--now be true.[81](81/ "tree and pragmatics") You have wasted, in trying my power.[82](82/ "tree and pragmatics") Now get up and eat, to make up for the lost.[83](83/ "tree and pragmatics") And do not think that way again.”[84](84/ "tree and pragmatics") With that, he took his pouch of roots and went home.[85](85/ "tree and pragmatics") As soon as he was out of the house, the Badger said to his wife:[86](86/ "tree and pragmatics") “My wife, now I believe that Mouse-Old-Man \_has\_ the Power; and never again will I think \_that\_ way.”[87](87/ "tree and pragmatics") Then the Badger-wife brought food, and he ate--for he was dying of hunger.[88](88/ "tree and pragmatics") When he had eaten, the animals came in to see him, for they had heard that he was very sick.[89](89/ "tree and pragmatics") He told them all that had been, and how T’hoo-chée-deh had known his trick.[90](90/ "tree and pragmatics") At that, all the animals were afraid of the Field-Mouse, and respected him more than ever--for it was plain that he indeed had the Power.[91](91/ "tree and pragmatics") Time passing so, it came that one day the Men of the Old made \_nah-kú-ah-shu\_, the great round-hunt.[92](92/ "tree and pragmatics") When they had made a great circle on the \_llano\_, and killed many rabbits, some of them found T’hoo-chée-deh, and made him prisoner.[93](93/ "tree and pragmatics") They brought him before the \_principales\_, who questioned him, saying:[94](94/ "tree and pragmatics") “How do you gain your life?”[95](95/ "tree and pragmatics") “I gain it,” he answered, “by going about among the animals who are sick, and curing them.”[96](96/ "tree and pragmatics") Then the elders said: “If that is so, teach us your Power, and we will set you free; but if not, you shall die.”[97](97/ "tree and pragmatics") T’hoo-chée-deh agreed, and they brought him to town with honor.[98](98/ "tree and pragmatics") For twelve days and twelve nights he and the men stayed shut up in the \_estufa\_, for two days fasting, and one day making the medicine-dance, and then fasting and then dancing again, as our medicine-men do to this day.[99](99/ "tree and pragmatics") On the last night, when he had taught the men all the herbs and how to use them, and they had become wise with practice, they sent T’hoo-chée-deh out with a strong guard, that nothing should harm him.[100](100/ "tree and pragmatics") They set him down at the door of his own house under the chapparo.[101](101/ "tree and pragmatics") A law was made, giving him full liberty of all that is grown in the fields.[102](102/ "tree and pragmatics") To this day, all True Believers honor him, so that he is not called small any more.[103](103/ "tree and pragmatics") When they sing of him in the sacred places, they make his house great, calling it \_koor-óo-hlee naht-hóo\_, the Mountain of the Chapparo.[104](104/ "tree and pragmatics") And him they call not T’hoo-chée-deh, the Field-Mouse, but \_Pee-íd-deh p’ah-hláh-queer\_, the Deer-by-the-River, that he may not seem of little honor.[105](105/ "tree and pragmatics") \[113\] For he was the Father of Medicine, and taught us how to cure the sick.[106](106/ "tree and pragmatics") \[113\] This is not an exception.[107](107/ "tree and pragmatics") Nearly all the animals known to the Tée-wahn have not only their common name, but a ceremonial and sacred one, which is used exclusively in the songs and rites.[108](108/ "tree and pragmatics") “\_Tahb-kóon-ahm?[109](109/ "tree and pragmatics") \_” cried the boys.[110](110/ "tree and pragmatics") “Is \_that\_ why the Coyote always cries?[111](111/ "tree and pragmatics") And is that why we must never hurt the Field-Mouse, but show him respect, as to elders?”[112](112/ "tree and pragmatics") “That is the very why,” said Manuelito’s grandfather, gravely; and all the old men nodded.[113](113/ "tree and pragmatics") “And why--” began ’Tonio.[114](114/ "tree and pragmatics") But his father shook his head.[115](115/ "tree and pragmatics") “\_Tah\![116](116/ "tree and pragmatics") \_ It is enough.[117](117/ "tree and pragmatics") \_Tóo-kwai\![118](118/ "tree and pragmatics") So we stepped out into the night to our homes.[119](119/ "tree and pragmatics") And from the \_Kú-mai\_, black against the starry sky, the howl of Too-wháy-deh, wandering with his toothache, swelled across the sleeping village of the Tée-wahn.[120](120/ "tree and pragmatics") Yes; that is so.[121](121/ "tree and pragmatics") The End\][122](122/ "tree and pragmatics") Transcriber’s Note[123](123/ "tree and pragmatics") All inconsistencies in hyphenation and accent use are preserved as printed.[124](124/ "tree and pragmatics") Minor punctuation errors have been repaired.[125](125/ "tree and pragmatics") The following typographic errors have been fixed:[126](126/ "tree and pragmatics") Page 79--stanger amended to stranger--Then a young woman who was a stranger ...[127](127/ "tree and pragmatics") Page 126--seen amended to see--After this, whenever you see an Eagle ...[128](128/ "tree and pragmatics") The frontispiece has been moved to follow the title page.[129](129/ "tree and pragmatics") Other illustrations have been moved where necessary so that they are not in the middle of a paragraph.[130](130/ "tree and pragmatics") - ← previous: [The Coyote](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/33/) - ↑ back to [The man who married the moon, and other Pueblo Indian folk-stories](https://md.mova.elamur.ai/free/en/corpora/tales/pg77804/)