MOONEY] NOTES AND PARALLELS 473 



Kuwa'hl, Uya'hye, and Gilte'gwd (-lil) are four luountains, iiinU'r each of wliieli the 

 bear." have a townhouse in which tliey hold a dance before retiring to their dens 

 for their winter sleep. At Tsistu'yT, " Rabbit place," known to us as Gregory bald, 

 in the (ireat Smoky range, dwells the Great Rabbit, the chief of the rabbit tribe. 

 At Kuwa'hl, " Mulberry place," farther northeast along the same range, resides tlie 

 White Bear, the chief of the bear tribe, and near by is the enchanted lake of Ata- 

 g&'hl, to which wounded bears go to bathe and be cured (see nunilierlo, "TheFour- 

 footed Tribes," and number69, "Atagii'hl, the Enchanted Lake"). Uyrdiye is also a 

 peak of the Great Smokies, while (ii'itegwa'hl, " Great .swamp or thicket (?)," is 

 southeast of Franklin, North Carolina, and is perhaps identical with Fodderstack 

 mountain (.lee also thi; glos.sary). 



76. The Bear M.^n (p. 327): This story was obtained tirst from John A.k, and has 

 numerous parallels in other tribes, as well as in European and oriental folklore. 

 The classic legend of Romulus and Remus and the stories of "wolf boys" in India 

 will at once suggest themselves. Swimmer makes the trial of the hunter's weapons 

 by the bears a part of his story of the origin of disease and medicine (number 4), but 

 says that it may have hapjx'ned on this occasion (see also number 1.5, "The Four- 

 footed Trilies," and notes to number 75, "Origin of the Bear"). 



In a strikingly sinular Creek myth of the Tnggle collection, "Origin of the I'.ear 

 Clan," a little girl lost in the woods is adopted by a she-bear, with whom she lives 

 for four years, when the bear is killed by the hunter and the girl returns to her peo- 

 ple to become the mother of the Bear clan. 



The Iroquois have several stories of children adopted by bears. In one, "The 

 Man and His Stepson," a boy thus cared for is afterward found by a hunter, who 

 tames him and teaches him ta speak, xintil in time he almost forgets that he had 

 lived like a bear. He marries a daughter of the hunter and becomes a hunter him- 

 self, but always refrains from molesting the bears, until at last, angered by the taunts 

 of his mother-in-law, he shoots one, but is himself killed by an accident while on 

 his return home (Smith, Myths of the Iroquois, in Second Annual Report Bureau of 

 Ethnology). Inline with this is the story of a hunterwho had pursued a bear into its 

 den. "When some distance in be could no longer see the bear, but he saw a fire and 

 around it sat several men. The oldest of the three men looked up and asked, 'Why 

 did you try to shoot one of my men. We sent him out to entice you to us' " (Curtin, 

 Seneca MS in Bureau of American Ethnology archives). 



In a Pawnee myth, "The Bear Man," a boy who.se father had jiut him under the 

 protection of the bears grows uj) with certain liear traits and frequently prays and 

 sacrifices to these animals. On a war party against the Sioux he is killeil and cut to 

 pieces, when two bears find and recognize the body, gather up and ariange the pieces 

 and restore him to life, after which they take him to their den, where they care for 

 him and teach him their secret knowledge until he is strong enough to go home 

 (Grinnell, Pawnee Hero Stories, pp. 121-128). 



In a Jicarilla myth, "Origin and Destruction of the Bear," a boy i)laying al)out 

 in animal fashion runs into a ca\'e in the hillside. " When he came out his feet and 

 hands had been transformed into bear's paws." Four times this is repeated, the 

 change each time mounting higher, until he finally emerges as a terrible bear 

 monster that devours human beings (Hussell, Myths of the Jicarilla. in Journal 

 of American Folk-Lore, October, l.H'J8). 



Head the thouijhts — Thought reading is a very common feature of Intlian myths. 

 Certain medicine ceremonies are believed to confer the power upon those who fulfil 

 the ordeal conditions. 



Food ii'ii:< (jcltnKj ncnrce — Several references in the myths indii-atc that, tlirnugh failure 

 of the accustomed wild cro|)s, famine .seasons were as common among the animal 

 tribes as among the Indians (see number 33, "The Migration of the Animals"). 



