The Flute of the Gods

by Marah Ellis Ryan

He heard the name of the man with the black robe and the magic thing of white leaves from which he talked––or which talked to him!––it was “Padre”––there was also another name and it was “Luis.” It meant the same as “Father Ho-tiwa” or “Brother Tahn-té.”

To the man from whom the rakish Spanish soldiers bent the knee and removed the covering from the head, Tahn-té felt no antagonism as he did for the men who carried the arquebus and swords. The man who is called “Father” or the woman who is called “Mother” with the Indian people, is a person to whom respect is due, and through Bigote he had heard––by keeping quiet as a desert snake against a wall––that the man of the grey robe who was called “Father” was the great medicine-man of the white tribe. Through him the god of the white man spoke. In the leaves of the white book were recorded this god’s laws, and even these white men who were half gods, and had conquered worlds beyond the big water of the South, and of the East, bent their knees when the man of the robe spoke of the sacred things.

Of these things he spoke to his mother, and was amazed to learn that she knew of the white man’s gods, and the white men’s goddess. Never had she talked to him of this, and she did not talk to him much now. She only told him that all she knew would belong to him when the time came, and that the time seemed coming fast––but it was not yet. When he was older he could know.

When he talked to her of the many white pages in 33 which the white god had written, she told him that much wisdom––and strong magic must be there. The white men had no doubt stolen for their earth-born god the birth story of Po-se-yemo, the god of her own people. But his magic had been great in that land across the seas and that people had written words of the earth-born god as had certain tribes of Mexico, and all that the god said and did had been written plainly as had been written the records of Quetzel-coatle of the South, and it was not good that their own tribe had not the written records of their gods.

“It may be that the time has come to make such records,” said Tahn-té, “our people should not be behind the other people.”

“We have no written words,”––said his mother;––“our head men who govern have only the deerskin writings of Ki-pah the wise, who lived long ago and did much for the people of Kah-po and Oj-ke, and the people of the river.”

“Of him I have not heard,” said Tahn-té––“was he a god?”

“No––no god, but he lived and worked as a god. He came to this land before the day of my grandfathers. When the time is come, the men of my father’s people will tell you the work he did in our valley, and what he said. So will tell you the old men of Provi-whah and the old men of Kah-po. He came to a land, not to one people, and on the deerskin he painted things never seen but by the wise men who know how to read it.”

The boy stared moodily into the sun swept court of Ua-lano. There were so many things in the world of which no one had ever told him!

“If I am very good, and say very many prayers, and wait on the gods very carefully, will the wise men 34 of the medicine orders tell me of the deerskin records some day?” he demanded.