Ryan Marah Ellis - The Flute of the Gods стр 7.

Why do you talk of fighting?

I do not know why. It is all I thought of as I looked at them.

One thing interested him more than all else, and that was a man in a grey robe who carried a book, and turned the pages in absorbed meditation; sometimes his reading was half aloud, and Tahn-té slipped near each time he could, for to him it looked as if the man talked to the strange white paper.He thought it must be some sort of high magic, and of all he saw in the new comers, he coveted most of the contents of those pages,it was more wonderful than the clanging metal of their equipment.

A tiny elf-like girl followed Tahn-té as a lost puppy would, until he asked her name, and was told it was Yahnthat she lived in Povi-whah by the big river and that her mother was visiting some society of which she was a member,that she was in the kiva and could not be seen for four days and nights, and in the coming of the beasts and the strangers, her caretaker had lost her, and the home where she had stayed last night she did not know.

She knew only she was lost, and some boys had told her that the new kind of beasts ate little girls. She did not weep or call, but she tried to keep her little nude body out of sight behind Tahn-té if a horse or a mule turned its head in the direction she was.

So glad she was to be protected that she told him all her woes in the strange town. The greatest was that a dog had taken from her hand the roasted ear of corn she had been eating, and she wished Ka-yemo was there, he would have maybe killed the dog.

Inquiry disclosed the fact that Ka-yemo was not her brother; he lived in Provi-whah. Her own name was Yahn. No:it was not a Te-hua name. It was Apache, for her mother was Apacheand the Te-hua men had caught her when they were hunting, and always her mother had told Yahn to stay close to the houses, for hunting enemies might bear her away into slaveryand Yahn was not certain but these men on the beasts might be hunters.

She was very tiny, and she spoke imperfectly, but shyness was not a part of her small personality, and she insisted on making herself understood. To Tahn-té she seemed like a boy rather than a girl, and he called her Pa-ah-dé which is the Te-hna word for brotherand later he gave her to his mother to keep her out of the way of the horses and the strange men.

And thus it was that Tahn-té, and Apache Yahn saw together the strange visitors from the south, and Yahn, though but a baby, thought they might be hunters whom it would be as well to hide from, and Tahn-té thought much of the coats of mail, and how lances could be made to pierce the joints.

He heard the name of the man with the black robe and the magic thing of white leaves from which he talkedor which talked to him!it was Padrethere 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 heardby keeping quiet as a desert snake against a wallthat 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 gods 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 mans gods, and the white mens 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 fastbut it was not yet. When he was older he could know.

When he talked to her of the many white pages in which the white god had written, she told him that much wisdomand 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-téwas he a god?

Nono 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 fathers 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 of the medicine orders tell me of the deerskin records some day? he demanded.

Some dayit may be so, she conceded.

Good! I will think of that each day as the sun comes up! he stated. And the magic of the white mans writings I will learn for myself. It is a thing which is not kept for sacred places, and no prayers are needed for that!

The woman of mystery regarded him strangely, yet spoke no word. The magic of the white conquerors was wonderful magic to her, yet she could not ask her son why he only spoke of them as ever beyond some wall which they must not cross,and of their knowledge as strong knowledge, yet not sacred knowledge.

Between the woman and her son there was often a wall of silence. Even her love could not cross it. There were always spoken or unspoken questions which she left without answers. He was only learning this in the wonderful journey of the desert lands, and he asked fewer questions,but looked at her more. And:she knew that also!

The man of the talking white leaves, and the grey gown set in the center of the court a white cross, and all the soldiers knelt, and in front of the dwellings the brown people knelt alsowhich the Christians deemed a special dispensation that so many heathen had been brought so quickly to their knees at the mere sight of the holy symbol. And in the morning Father Luis decided he would baptize all of them, and have a high mass for the salvation of their souls. The boy who watched the book so closely, was, he felt sure, a convert at mere sight of the white leaves, and the heathen mother would no doubt clamor also for sanctification.

But in the early dusk of the morning the boy and his mother were on the trail for the home valley of the river P[=o] s[=o]n-gé of which he had dreamed. With them were people of Kah-po, and people of Provi-whah and the Apache woman and her child Yahn. Yahn made some one carry her most of the hard trails, and talked much, and asked many things of the little growing trees in the old urn of ancient Tusayan.