p. 85

"I felt a pain in my neck as I walked along. ... Different kinds of devils came ... . They pulled my hair and nose ... . They prodded me and pinched me. ... .

p. 86

... I could not walk straight, but reeled one way and another ... . I went to my bed ... . I could see all kinds of devils. Some of them threw something like a gas at me and it smelled like burning wool {viz., similar to burning hair} ... . ... I did not sleep any that night or the next day. The next night the devils built fires under me. Everywhere I would get, they would come and build a new fire under me. ... Every moment I saw many different things. Some [spectral?] women came to see me and brought ribbons of many colors, which they put across my chest and over my heart ... . When they were gone,

the candle [his own tall one, in heaven?] began to drip in my face. It dripped on my nose and in my mouth, and it never stopped. It was the fifth night

{cf. the divine serpent's venom dripping on Loki?} {or better, cf. the hot oil dripped from the oil-lamp of Psukhe onto the face of the sleeping Erot-/Cupid (Fulgentius 3:6; AGA 4:28-6:24).}

p. 87

I had not slept, and the candle kept dripping, drop by drop ... .

Three old devils came in, and one of them put a table in front of me and sat down on the other side. ... "This is the last day for him." All the devils laughed. ...

Then another thing happened. My spirit went away from my body. My spirit went to a place under the ground where the people were all very old ... . The old people said to me, "... Look at your body over there {over there in the waking, material world?}. I turned around and looked. There was my {material?} body. It was red hot, like a stove. I tried to get back into my body, but I could not. ... They said, "Now you have to go all over, from place to place, everywhere you have been before, and

pick up all of your spit and all of your sweat."

{cf. in Kemetic myth, the association of spittle with sweat : the primaeval god spat forth the other deities, and sweated forth humankind.}

I started away, going everywhere I had worked before, everywhere I had walked, and everywhere I had ridden. In my winding sheet I went everywhere in California, in Arizona, in Sonora, on trains, on buses, in railroad stations. ...

{An Eskimo shaman can remember having, after death, go through everywhere traversed during the bye-gone life-span (but in reverse sequence).}

Two devils came to me.

"We have come to throw you down the cliff, they said."

{cf. the tale, at the conclusion of more than one of his books, that [the nagual of] Carlos Castan~eda vanished by leaping over a praeternatural cliff}

I threw my shoes".

{Hurling one's shoon is a typically Zaratustrian-style manoeuvre. (Shoon are normally worn by souls of the Zaratustrian dead on the sand-wasteland treck into the afterlife.)}

p. 88

"The bed on which I lay and the little white fence started to go up with me and the two children.

{The bed and fence and children evidently symbolize cathedral-altar and cathedral-altar-railing and altar-boys, respectively.}

As we passed along, some women came to me with food on a plate. But I did not take the food, and they ...

{The food may symbolize sacrament-wafers, and the women may indicate some church wherein holy-women (nuns) praesent the eucharist to the faithful.}

p. 89

threw away the plate. As we went along we met many people, and they stopped {whatever they had been doing} and followed us, looking at me over the little white fence.

{Are these "people" intended as the denizens of Limbo?}

We kept going up very fast, to Glory, and we went through a great pine forest. ...

{Either a sacred grove of Christmas-trees, or the pine-grove of the R.s.i-s.}

We came out of the pine forest and there were rows and rows of lighted candles, and

I could hear people singing, like in church.

{I likewise sometimes hear people singing, sometimes chanting an ecclesiatical chant, in my dreams.}

We came near the gates of Glory, and I could hear the big bells ringing. ...

{Ghan.t.a ('bell') is one variety of music to be heard in surat s`abda yoga.}

Thousands of people were waiting outside the gates. ...

{"For outside are dogs and sorcerers, and whoremongers and murderers and idolaters, and whosoever loveth and maketh a lie." (Apokalupsis of Ioannes 22:15)}

We were in a great storm, lightning, thunder, wind ... . The wind was blowing sand, rocks, timbers, and scraps of metal. The air was filled with them, but nothing hit us. ...

{"a great and strong wind rent the mountains, and brake in pieces the rocks" ( 1st Meleki^m 19:11)}

A great battle was on ... .

{"and after the wind an earthquake" ( 1st Meleki^m 19:11)}

p. 90

... As we passed along, he stopped and said, "This is your candle. It is very tall, and it is burning still." ...

{"And after the earthquake a fire" (1st Meleki^m 19:12)}

There were people there, ... but I could not understand what they were saying."

{"and after the fire a still small voice." (1st Meleki^m 19:12)}

"a man had me sit at a table. He took all the bones out of my body and laid them on the table.

{"a young man who wants to be a medicine man is taken to ... where a group of ancient men break all his bones and reconstitute him" (HSWSh&M, p. xliii, citing Courlander 1982:194).}

Then he took out all my teeth and laid them on the table.

I was there in my dead, red-hot body.

{"in "The Boy Who Wanted to Be a Medicine Man" ..., the boy looks around among the kachinas who have danced him back to life and exclaims "Oh boy, is it hot."" (HSWSh&M, p. xlv)}

He took out my heart and told a bird to fly with my heart three times across a lake. {So, the bird would likely be of some species of water-fowl.} The bird returned and gave the man my heart. After this, the man put all my bones, my teeth, and my heart back in my body. ...

The angels ... took me ... down through the pine forest, the clouds, and the blue sky. ...

I wondered how I was going to get back inside my body that was lying there like dead, still red hot. It was hard to do, but I managed to do it.

{This episode is very similar to a description of return of one's self, embodied in the astral body, into the [usually immobile] material body.}

I opened my eyes, but I could not see very well. It seemed as if the room was full of smoke {or of fog?}."

p. 94

"Only a witch can use magic cigarettes. They are made from a strong native tobacco called hiacbibam or macucho.

The tobacco is wrapped in a cornhusk ... .

{The word for 'cornhusk' could be /sonora/, judging from the ("MFS", p. 52) "Indian word sonot, meaning cornstalk or corn leaf."}

p. 95

The witch makes a speech to God, the Justo juez, and a saint {a diablero's helper-imp}, tells the cigarette where to go ... . It sort of explodes and goes off to wherever it is supposed to {i.e., conjured to} go. ... In about a half hour ... the cigarette came back. It whispered in[to] {its sender}'s ear ... . ...

Whenever someone uses the magical cigarettes, they have {he or she hath} to be sure to stay awake, for if the cigarette finds its "driver" asleep, it will hit him on the side of the head and he might die."

"Long ago there was an ugly woman. ... No one loved her. Finally she went to a wise man ... and asked what she could do ... . He told her that he could turn her into tobacco and then everyone would like her ... . So she said she wanted to be made into tolbacco, and she was."

"a chone ... is a scalp for a doll to which the scalp is attached. Chones can go through the air wherever they are sent; troops of Yaqui soldiers in the Sierra liked to have someone along with a chone because the chone would go ahead and tell when they were in danger. It could paralyze {Spanish} troops. Chones ... can be used by people for good reasons. Some people use chones as guides on dark nights.

... they can make ... wrapping ... around their neck and strangling them. ...

{Is this a distorted variant of the strangulation of the king (with a lamb's gut, however) in the legend of Hross-ha`rrs-grani's?}

Whenever people hear a whispering ... chone ..., ...

{But it was just stated that the whispering (to its sender, however) was done by a magical cigarette.}

They grab it, throw ashes and ground chili on it, and throw it out. This scares the chone and it goes home to the witch who sent it."

"I did believe in El oculto talismo. This little blue book had a pleasant odor. ... The oraciones ['prayers'] were much shorter and easier to say than those in El justo juez. ...

I would lay {recline, lie, or lay myself} on my cot and read the oraciones for flying. My {material} body stayed on the cot, but I could fly or flit from place to place,

scaring people. When they chased me, I would disappear and then reappear behind them. ...

{The visible projected double of one's self is the "lower" astral body; its invisibility is the "upper" astral body; shifting between these is performed by a single word of command.}

I just had fun, throwing rocks on tin roofs,

{Accounts of stones being thrown onto rooves (in Bali, etc.), though commonly ascribed to indepedent entities (namely, poltergeists), may at least sometimes (such as, in this case) be due to invisible material-bodies of mortal persons.}

flying like a bird, and scaring people. I was {appeared} like the wind or a shadow.

The little book told how to ... a ... thief find out if you would be a good one. Take a black cat ..., stand in front of a mirror and bite [the cat]. If you can see yourself, you will not be a good thief. If you are invisible, you can enter {financial} banks and houses {of royalty, i.e., palaces} and steal whatever you want.

{"to ask her if she had not thought of her shoe." ("TC") cf. Puss-in-Boots, who did "hide himself" ("PnB") : aequivalent to the Cat who acquired a castle which "itself was of silver" ("LP"), viz., mirror-like.}

To be a good cowboy, catch a hummingbird at a flower ... . ...

{"maidens ..., holding golden tulips in their hands, rode by her side on coal-black horses." ("TC")}

One day I caught a hummingbird, but ... I just turned it loose. I really did not want to be a good cowboy anyway.

{"the terrified birds never dared to venture into the garden." ("TC")}

A way to see in the dark is to take a bat ..., and put the bat ... on your eyelids."

{"The traveller ... had made himself invisible ..., and sky-blue bats flapped their transparent wings." ("TC")}

"My father always said that the Yaquis of Bacum pueblo were the worst ..., and I believe it."

"... ..., the Se~nora of the Sierra, was as good a soldier as the men. She always carried a rifle and wore cartridge belts just like the men ... . ...

Many believe that ... ... {her husband} is not dead but still walks the Sierra because he made a pact with the Devil.

{To continue to walk the earth after death in an as-yet-visible persistent lower-astral-body (aitheric double) is designated by Taoists to be a "terrestrial immortal".}

I told Dr. Holden {Jane's father} about ... ... and she served as the model for ... in Dr. Holden's book Hill of the Rooster."

p. 100

"I heard a woman say, "That Rosalio really has a fast wife. Every day she goes out ... . ...""

p. 105

"one of my wife's friends came to see my wife. She said, "Good morning, Liowe." ... My wife said, ... "... No one can stop me. I do what I want to do." ...

p. 106

When I got back everything had been moved our of our house except my clothes ... . ...

p. 107

My mother-in-law said, "Leave her alone. She is better off without you ... . ...

p. 108

Now go. ... I never want to see you again. ... Leave and don't ever come back. ..." ...

p. 109

The next Sunday morning I was at my house when my wife came in.

p. 110

... . ... I saw her in my dreams after that."

p. 114

"1927, ... I received a letter from Javiela ... and went to San Juan Capistrano by bus. ... Three months later Javiela and I were married by a judge, in his office. ...

p. 116

She died ... 1930 ... . My bad dreams had come true. All the time I had known something like this was going to happen."

"what we call chictura. ... even though a person knows a place very well, all of the sudden you get lost and do not know where you are. My grandmother said this was ... common ... among the Yaquis; many Yaquis in the Sierra got this disorientation ... and wandered".

{Disorientation of travelers can be induced by faeries in Wales ("GwMF").} {"Fairies like to lead travelers astray. In Cornwall, where fairies are called piskeys, a person is said to be "piskey-led" if he or she becomes ... disoriented, and lost." ("AF", p. 99b)}

p. 134

""This is lion {cougar} meat," she said. ... It smelled like jack rabbit".

p. 138

"That kind of meat is this?" I asked. "That is a big rat. It is good, like chicken.""

p. 146

"little animals we call batepi (raccoons) that eat ... with their hands, like monkeys."

p. 148

"I saw ... a coyote with an extra-ordinarily long tail and big, stand-up ears. We call it a coludo. ... I went over to where he had walked to look at his tracks; as I expected, each track had seven claws."

p. 150

"one night ... I had a dream ... . I dreamed that some white men were coming to the Rio Yaqui from the north, and that they were going to help the Yaquis. ...

The next day ... I remembered the things Jose` Mari`a No`teme told the Yaquis long ago in Hermosillo. ... He said ... some white men would come from the north to help the Yaquis. The white men would ask the Yaquis about all that had happened to them and little

p. 151

by little help them to make a happy living. ...

Lent of 1934 had started, and ... we heard about the white men. They were in Vicam [Railway-]Station, and they wanted to find some old Yaquis to tell them everything that had happened to the Yaqui tribe. When I heard this I thought, "These are the white men I saw in my dream ... ." A few days later a white man and a Yaqui lieutenant ... came to Torim. ... . Luis Overa, the governor, sent ... to the chief ..., "Can you let Rosalio come the guardia, because there is one white man there ... . Maybe Rosalio can understand him." When I got to the guardia, I shook hands with the man named Dr. Holden ... . ... He told me to tell the chief, "We are not poli`ticos. We are honest people who come to help the Yaquis." Then he showed some papers to the chiefs. I explained in Yaqui what the paers said. ... The Americans wanted to learn what had happened to the Yaquis in their own land, and they wanted to put everything in a book for people to read. This they said, would help the Yaquis make a better life in the Rio Yaqui. Dr. Holden finally made the chiefs understand, and then the chiefs were glad ... . ...

p. 152

The next day ... I went to Vicam Station to see the Americans. ... . ... Dr. Holden ... took me in[to] the camp and had me shake hands with all his friends. ...

p. 153

The Americans explained what they were doing and showed the colonel a letter from the president of Mexico. The letter directed the army and navy to help the Americans in every way. ... "I must telephone General ... Huerta at Esperanza about this, he [the colonel] said. ...

p. 156

Dr. Holden ... was going to Mexico City to tell some ... officials how things were in the Yaqui country. ... he explained things very well, ... soon some ... officials came to the Yaqui villages. ... General Huerta was called to Mexico City to [be relieved of his command]. General Jesu`s A[`]lvarez Ramos was sent to Vicam as the new commander of the Yaqui zone. He was very friendly with the Yaqui ... . ...

p. 157

A few weeks later the government sent four tractors to the Yaqui tribe."

p. 158

"From the hue-e plant, we ate the leaves of the young plants, and when the plants matured we gathered the seeds. ... The tiny brown seeds can be parched and made into a sort of pinole, or ... made into masa for tortillas and tamales. ...

During June, July, and August everyone goes out to gather pitahaya. With a long, sharpened carrizo cane you spear the fruit, which may grow fifteen or twenty feet above the ground. At home the fruit ... is cooked. ... The sweet pitahaya jelly, which we call sitoim, can be kept for a long time. ...

The red ahuesoim fruit is thought to be very good when ripe.

The museom cactus fruit is also eaten fresh.

p. 159

It is very bad to eat the red tuna {prickly-pear} from the nopal, unless you know what to do ... .

If you know how to yell at the nopal to scare it, you can eat the tunas without getting the fever.

{Perhaps that which is yelled at is a variety of spirit warding this cactus's fruit.}

The tiny red fruit from the jito tree (called San Juanico in Spanish) can be cooked".

"we saw where a sierpa lived. We found a big hole in the ground ... . Strong winds rushed down into the hole, winds strong enough to suck a person into the cave.

{cf. the Papago mythic sucking-monster}

We watched birds get sucked into the hole. ...

{Among some Siberian tribes, the shamans in their dreams become birds and fly in this guise down, through a hole in the ground, into a subterranean world.}

Sierpas ... can eat a whole ... deer at a time. ... Some, with a white cross on their foreheads, are harmless. Ones without the cross are dangerous. ... They live in a hole, eating and growing bigger, until they go to the sea ... with

a terrible uproar, tearing up trees and knocking down anything in their way.

{in the guise of a tornado? Tornados seen in dreams are said to convey shamanic powers among some tribes in the Great Plains.}

Thereafter they stay in the ocean, never returning to the place they grew for so long."

{Do they assume the guise of whirlpools in the oceean? In some Siberian tribes, shamans enter the netherworld via oceanic whirlpools in their dreams.}

"La`zaro Ca`rdenas, president of the Republic, sent eight new trucks to the Yaqui tribe, one to each Pueblo."

"Eulogio Conemea ... at Pitahaya ... has been writing down old Yaqui stories on the typewriter."

"A new state governor was being installed in Hermsosillo ... . ... His name was Roman Yucopicio and he was a Mayo."