Sometimes instead of the gain-skoot they used waw-pah-tee, which was simply a guessing game. They guessed in which hand a certain painted stick was held, or in which of four decorated cane-tubes, filled with sand, a certain little ball was hidden and wagered on their guess. These tubes were differently marked, and one was named “Old Man,” one “Old Woman,” one “Black Head,” and one “Black in the Middle.” Sticks were given to keep count of winnings.
The moral advice which Ahahnheeattoepahk Mahkai gives Vandaih, is very quaint, and the shrewd cunning with which he loads the dice, pockets the proceeds, and yet finally unloads all the blame on poor Vandaih, is quite of a piece with the confused morals of most folk-lore in all lands. On these points it is really very hard to understand the workings of the primitive mind. Here is certain proof that the modern conscience has evoluted from something very chaotic.
It will be noticed that Vandaih drinks the pinole, which bewitches him, five times instead of the usual four. Whether this is a mistake of the seeneeyawkum, or significant I do not know. Perhaps four is a lucky and five an unlucky number.
Another variation in the numerical order is in the woman whistling only three times, in putting Vandaih to sleep.
As I have before pointed out the reference to white men, and pens and ink, is evidently a modern interpolation, not altogether lacking in flavor of sarcasm.
There are suggestions in this story of Jack the Giant Killer, of the Roc of the Arabian Nights, of the harpies, and of the frightful creatures, part human, part animal, so familiar in all ancient folk-lore.
The latter part of this tale is particularly interesting, as perhaps throwing light on the origin of that mysterious process of purification for slaying enemies, so peculiar to the Pimas.
It seems to have been held by the Awawtam that to kill an Apache rendered the slayer unclean, even tho the act itself was most valiant and praiseworthy, and must be expiated by an elaborate process of purification. From old Comalk Hawk Kih I got a careful description of the process.
According to his account, as soon as an Apache had been killed, if possible, the fact was at once telegraphed to the watchers at home by the smoke signal from some mountain. This custom is evidently referred to in Ee-ee-toy’s cloud over a high mountain as a signal of success. The Indians apparently regarded smoke and clouds as closely related, if not the same, as is shown in their faith in the power of tobacco to make rain.
As soon as the Apache has been killed the slayer begins to fast and to look for a “father.” His “father” is one who is to perform all his usual duties for him, for he is now unclean and cannot do these himself. The “father,” too, must know how to perform all the ceremonial duties necessary to his office, as will be explained. If a “father” can be found among the war-party the slayer need only fast two days, but if not he must wait till he gets home again, even if it takes four or more days. It appears that this friend, who has charge of the slayer, is humorously called a “father” because his “child” is usually so restless under his long fast, and keeps asking him to do things for him and divert him.