Tag Archives: colorado

Taily Poe Colorado Cryptid

Text:

“This guy is living in a cabin and he has two dogs, and he lives in the middle of nowhere. There’s no cars, no grocery stores, it’s old times, so he goes hunting in the dead of winter. He’s walking for hours and sees nothing, no animals, and he thinks it’s so strange. The woods are eerily quiet. He comes back and he goes to bed hungry and so do his dogs. Next day he goes out and looks for food again, and it’s eerily quiet, not even wind in the trees, just nothing, it doesn’t feel real. No food, no rabbits, no deer, no plants. Just snow and white and quiet. His dogs and him go to bed hungry. Next day he goes out, he’s exhausted, he hasn’t had food in him, his dogs are exhausted, he’s been walking for miles and miles. He’s lost and worn out. He sees a flash of black, and he’s like “what was that?” He sees the flash of black again and he shoots it. All he gets is this little tuft of meat that fell off, it seemed like it was cut off from the creature he shot. It seems like his tail, so he takes the tail and carries it back to his cabin. It’s not a lot of meat but it’s all he has, so he fixes it up, cleans off the skin and cooks it up, and he gives the leftovers to his dogs. He goes to bed full, wakes up in the morning, and goes hunting again. Suddenly it seems like the woods are alive again, he’s finding food, he’s finding rabbits, there’s some spring green poking through the snow, so he comes back with a good collection of food. He goes home, but as it gets dark it starts to get cold and eerie again. He starts to hear this voice from outside and some creaking on the roof. It goes “Tailyyyyyy poooooe. Taaaaaaaily poe.” He’s like “is this the wind? What noise am I hearing?” He hears it again. “Taaaaaaily poe, taaaaaaaaily poe.” He looks outside and sees nothing, it’s not windy out, so he closes the door and locks it cause he’s getting freaked out. He gets under the covers and he hears the voice all night but he tries to sleep. He wakes up in the morning, goes hunting again and gets a good amount of food. He’s got plenty of rabbits, he shot a buck. He goes home, cooks up his dinner. When it gets dark out again, he hears the voice again. “Taaaaaaaaily poe.” He checks outside, there are no branches scratching against his window, there’s nothing on the roof even though there’s incessant creaking. He closes and locks the door, but then he looks back at it and the door is cracked open. He hears it again “taaaaaaaily poe, taaaaaily poe.” He goes to bed even though he hears it all through the night. Next morning he takes his dogs out on a walk, goes fishing, he comes home and he cooks up the fish and feeds it to his dogs. Then he notices his dogs start barking at the door. Woof woof. So he lets them out, thinks maybe they have to pee, and the dogs start running. He calls them back, and they’re very well trained dogs, but only one comes back. He wonders what happened to the other, but he knows his dogs don’t run away so he figures the other dog will be back in the morning. So he closes the door, brings the one dog inside. It’s too dark and cold to look for the other one even though he’s very worried. He starts to hear it again. “Taaaaaaailey poe. Taaaaaailey poe. I know you have my tailey poe.” Now this part is new. He hears the creaking on the roof, wakes up in the morning, spends the whole day looking for his dog “Boy come here, come here!” He comes back to his cabin after looking for his dog, and sees his dog’s tail on the ground outside his cabin. He goes back inside, and the other dog starts barking at the door again. He lets his dog out, and the dog runs away. He’s now alone, he’s lost his two best hunting dogs. He closes the door, locks it, he’s freaked out and staring at the wall. The door slowly opens and he sees a black figure run towards him. He feels this pressure on his chest. He hears “Taily poe, taily poe, I’ll finally have my taily poe.” And then he dies. The end. So when you’re camping and you hear the wind saying “taaaaaily poe,” that means that Taily Poe is still looking for his tail and he might get you.” 

Context:

M is a 19-year-old college student from Colorado Springs, Colorado. She often goes camp and hiking in the woods, and her town has a lot of different cryptids and legendary monsters that people look for and talk about when in the woods. She says this particular story is a campfire story, and that Taily Poe is a cryptid that might come after you in the woods when you’re sleeping. She says that the story is meant to be ever longer, and that you’re supposed to add more to the story to make it as long as possible, she says the point is to add suspense. 

Analysis: 

Taley Poe is a legendary cryptid who is supposed to be wandering the woods. He’s one of the many legendary creatures that cryptozoologists search for in deeply forested areas like Colorado. Cryptids like him arise from people’s fear of the wild and the unknown, both the certain knowledge that there are frightening uncontrollable beasts in the woods, and from the idea that the wild is the land of the devil. This particular story is also similar to a tale though because oftentimes the teller of the story doesn’t actually believe it happened, they’re just trying to frighten people while camping. The story is told in a very particular structure, and the informant said herself that you can add things to make it longer to add more suspense. This is an example of the Oral Formulaic Theory at work, earlier known as the Perry-Lord Hypothesis. This is the idea that folk story tellers are able to remember really long stories and are able to draw them out to engage the audience by adding certain formulaic speech into the story. We see examples of this formulaic speech in this rendition of the story, with the descriptions of which animals the  man was or wasn’t able to find while hunting, with the added description to detail his plight (ex:  “He’s exhausted, he hasn’t had food in him, his dogs are exhausted, he’s been walking for miles and miles. He’s lost and worn out.”) The phrase “taily poe” can be drawn out to as long as the speaker wants and can be repeated as many times as they want. We also see the importance of performance in the way the speaker sometimes speaks as the character, seen in the dog bark sounds she makes and the “here boy, here boy.” All of these aspects draw the listener in and add to the ambiance of fear. People love to hear ghost stories and cryptid stories by the campfire, perhaps for a similar reason to why people love horror movies. They’re able to dabble in a bit of the emotion of fear while they’re actually in a safe, controlled environment surrounded by people they know and trust.

Colorado Festivals of Dead “Frozen Dead Guy Day” and Coffin Races

Text

“The first is Frozen Dead Guy Day, it’s in Estes Park. This man, Bredo Morstoel, he died, and he was like “I want to be frozen and you can bring me back to life one day when you guys have that technology.” And they granted his wish and there’s a shed that has his cyro preserved body in it, so he’s a frozen dead guy. And so every year there’s an annual celebration called Frozen Dead Guy Day in Estes Park, where they celebrate and all hail the frozen dead guy that’s just chilling in the shed in town. So people take photos outside and have coffin races.

The coffin races are similar to Emma Crawford Coffin Races in Manitou Springs Colorado. Emma Crawford wanted to be buried alongside Pikes Peak, which is right outside Manatu. There was a horrible mudslide on a rainy day and her coffin comes tumbling down the mountain, down through town square. They’re like “No Emma your coffin!” She gets put back in the mountain, it’s fine. But now to honor her displaced coffin there are coffin races where everybody has to make a coffin and race their coffin down the side of the road against other coffins. People dress up super Halloweeny, super fun, same with Frozen Dead Guy Day, to celebrate the dead! To keep her body safe in the mountain so she doesn’t come sliding in town again you have to race your coffin, to appease Emma Crawford. I used to go to Emma Crawford Coffin Races every year and I would participate, we would sit on top of a hearst. We would dress up and hand out flyers for the haunted house I worked at. Everybody gets so into it and gets competitive about the best decorated coffin, what’s the best design for racing, who do you want to win, who has the silliest costume? The whole thing’s broadcast on the news. Afterwards I love to get myself some pumpkin pie ice cream. 

Context

Y is a 19-year-old college student from Denver, Colorado. She would visit the Emma Crawford Races every year with her family because they have family friends in Estes Park who they would visit and stay with and celebrate the festival. Her dad would also often take her to the Frozen Dead Guy Day celebrations. She remembers the Coffin Races fondly as fun celebrations that were around her favorite holiday, Halloween. She’s really interested in the gothic and macabre, so these festivals were favorites of hers.

Analysis

Both festivals have all of the elements of festivals. They are examples of festival time, when you operate by different rules than you usually would. Death and the macabre are usually avoided for Americans, they’re usually sad, upsetting taboo topics. However, during these festivals, people celebrate those things and make light of them. Emma Crawford Coffin Races occur in October, relating them to Halloween or Samhein. Lots of festivals surrounding the dead happen during this time period, like Day of the Dead, Halloween, or All Saints Day. This is related to the agricultural calendar, when things got colder and crops would start to die after harvest. These are Chthonic festivals and rituals, relating to returning to the earth. During the Coffin Races, people become comfortable with the idea of being in coffins and returning to the earth, something that is usually taboo. Both of these festivals are also the results of when proper burial rituals were done wrong. In the case of Frozen Dead Guy Day, he defied the usual expectations of burial rituals, and is actually attempting to defy death by coming back to life later on. The Emma Crawford Coffin Races are supposedly held to appease Emma’s spirit, because her resting place was disrespected and disrupted, so the festival must be held as a sort of apology for this disrespect and to celebrate her spirit. Both festivals also include lots of elements of performance. They follow a syntax, with the opening, the main event of coffin racing, celebrations such as eating, music, and drinking, maybe a costume contest near the middle, and then the closing celebrations. The big event of the coffin racing in both festivals is a symbolic event representing people making light and coming to terms with tough topics like their own mortality. There are performative acts like the costumes, and the racing. Costumes are also an example of the festival’s specific dress requirements. The festivals also have specific foods associated with them. Y says she loves to eat pumpkin pie ice cream after the Emma Crawford Coffin Races, with pumpkin being a food associated with Fall and Halloween time. These festivals are also community and identity building events for the towns. Both festivals are held in small towns that take great community pride in these events. These festivals have put these small towns on the map, and share town history and folklore stories that have stuck around in the community.

The ”Crying Lady.”

A is a 59-year-old Hispanic American female originally from La Junta, a small town in Southeastern Colorado. A currently works as a background detective in Phoenix Arizona.

A informed me of this folklore over a dinner discussion. I asked A if she had any folklore, specifically legends or ghost stories she would be willing to share with me.

A: So this is the story I heard as a little girl of La Llorona, the “Crying Lady.” She lost her babies somehow, and wandered through the waterways, rivers, creeks, anything where there was a bridge overhead.. So as a kid we were always told “don’t cross the bridges at night” because La Llorona would be out there trying to steal children because she doesn’t have babies of her own.. So, even as a teenager, I would not walk over a bridge at night, I would walk extra, blocks to get away from the waterways just because it was too creepy to try to walk over it.

Reflection: The rendition of the La Llorona legend that A was told as child is consistent with the American Hispanic South-West understanding of La Llorona as a scare-tactic for children to discourage them from misbehaving or wandering away from home. I believe A’s story demonstrates how impressionable children are in relation to folklore, as La Llorona was still having a direct effect on A’s life well after childhood. Stories also tend to be more impactful when told by family members, as there is often an underlying sense of trust between blood ties that will lend immediate credibility to a story whether it is true or not.

 “For another version, see Schlosser, S. E., and Paul G. Hoffman. 2017, Spooky Southwest: Tales of Hauntings, Strange Happenings, and Other Local Lore., Page #85

The Spirit of Chipeta

Background

The Ute Native Americans are in three reservations in Colorado and Utah: Unitah-Ouray, Southern Ute, and Ute Mountain. They have their own sovereign nations that have their own tribal leadership. Within reservations there are different bands of Ute Natives. The story told takes place in the Ute Indian Museum Montrose, Colorado. There Chipeta and her brother John McCook are buried. Chief Ouray, Chipeta’s husband, is said to be buried in Utah.

Chief Ouray was designated chief by the U.S. since he spoke English. He was Apache and Ute, he belonged to the Uncompahgre Band. He had one child with his first wife Black Mare, however she passed away unexpectedly. Since Ouray spoke English, Spanish, and Ute, the U.S. government decided to make him the proxy for treaties, regardless of how the Ute governed themselves. Nevertheless, Chief Ouray always strived for peace.

When gold was found in the San Juan Mountains, settlers began to encroach. The lands of all natives got smaller and smaller. The Utes were moved to what is now known as Montrose County. A settler was ploughing land near the reservation assigned to the Utes. The young Utes, as accustomed, raced their horses. However, they had raced on some of the ploughed land. This dispute eventually exploded, but no one knows who shot first. The incident did lead to the involvement of Nathan Meeker, the Indian agent at the White River Indian Agency that managed the Utes. Meeker did not care about the culture and customs of the natives, he was predisposed against Utes. The small dispute led to more conflict and eventually Meeker called on federal troops. The Utes viewing it as a threat rebelled, and took Meeker’s wife and daughter. After, finding out what had occurred, Chipeta wept for Josephine Meeker and her daughter. She showed kindness. The U.S. successfully negotiated to have them released and they went to Ouray and Chipeta’s ranch.

However, the Utes were forced to relocate, after a final battle, to Utah and further away from their lands. Chipeta didn’t have children, but she loved them and adopted many. Chief Ouray was blamed for the relocation of the Utes, and labeled a traitor, but given U.S. history, Ouray also saved his people from genocide, he saved the children of the tribe and their future.

It is extremely important to recognize that the entities and spirits in the Ute Indian Museum are not malicious

The museum has been here since 1956. It closed down in 2015 to remodel, and expand the museum. The original structure is still present. The staff has reported viewing orbs of light and shadow-people. When they watch the cameras, they move around quickly. They move around real fast, and trigger sensors, so they do get a police officer. He was scared of coming out to the museum.

The Story

We sat in CJ’s office at the Ute Indian Museum. Flute music played in the background. Photographs of the museum and her children lined the walls, along with Ute artifacts. Two words describe CJ, spiritual and calm.
My name is CJ Brafford. I am the director at the Ute Indian museum, I am Ogologo Lakota. I was born on the Pine-Ridge Indian Reservation and have been the caretaker of the Ute Indian Museum for 24 years. When I came here for the job, the doors to the museum were locked, and no one gave me a key. I wandered the grounds and met Chipeta. I didn’t know yet, who she was.

Being Native I have been around many things, and seen many too. I have been here for 20 years and I have traveled and researched the Utes. So, I think I about gathered as much information as I can. I have seen many archival records, but one day a community member of Montrose called. She wanted to see me and share something with me. When she arrived at the museum she came in and she showed me a picture. I had not seen this picture, and I got so excited, like oh my gosh, I’ve never seen this picture. Chapita is buried here, she died in Utah in 1924 but she was brought back to Montrose in 1925. The Ute were removed in 1881, but nonetheless Chipeta is here today. On the museum grounds next to her brother John McCook. So, when she came in, I thought she was showing me a picture that she found at the archives or found somewhere else. It’s a picture she took just the night before on the museum grounds. She wanted me to identify the person in the picture. She knew it was an Indian woman, but I knew it was Chipeta.

Another time, I was at the front desk when somebody in the gift store said, “I don’t want you to think I’m kind of strange, but Chipeta’s standing right behind you”.

Questions

After the story I had two questions, why is Chipeta still on the grounds and why is Chief Ouray not buried beside her, CJ provided answers.
Chief Ouray went to go sign another treaty, but he got sick and passed away in Utah in 1880 away from his home. The Southern Ute did not allow his body to be taken back with the agent from the White River Indian Agency. A year later, two Ute bands in Colorado were forced to relocate to Utah. The Ute at that time placed their deceased in caves. Chief Ouray was placed among other chiefs. Chipeta was with Ouray when he passed, and she knew where he was buried.

A federal troop account said that they saw Utes and a horse with a body over it. It is believed that Chipeta brought him back and buried him in a disclosed place. Utes have come by and said he is in the Black Canyon. There was an attempt to bring Ouray to Chipeta’s burial ground, and Chipeta to Ouray’s.

CJ heard was that after the Ute bands were removed, Chipeta would travel from Montrose to Dragon, Utah through train. Chipeta befriended a wealthy man, who had the first car. His employers would pack Chipeta a picnic lunch and he would drop her off here. She would sit here to do her choosing, and she would cry. I think part of her spirit is still left here, even when she journeyed over. This was her home, and up there it was foreign. The place given to them was barren, we had mountains. There was greenery here, they were given a desert.

Chipeta is a guardian, consoling all who are tied to the land where her history is in the landscape. When it was taken from the Utes, she came back to Montrose, rueful that many of the Utes would not return.
Chipeta and her brother John McCook remain buried in Montrose, Colorado.

Sources
CJ Brafford Ute Indian Museum Director
Platts, Henry. “Ouray.” Colorado Encyclopedia, https://coloradoencyclopedia.org/article/ouray. Accessed 29 October 2020.

Colorado Springs Haunted Mine

Main Piece
So there is this mine in Colorado springs, and what happened was a school bus full of children was murdered in the mine in the 1950’s, and so the myth is that if you cover your car with baby powder, and then drive in like the middle of the mine, because you can drive through part of it, and then you park and you turn off everything, and you come out, after you turn your lights on and stuff, and there will be handprints where the baby powder was. You hear children laughing too. We’ve done it, and like yeah you see handprints, and so nobody really knows what it is. I mean, it might be like water dripping or something, but its legit so creepy.

Background
The informant grew up in Colorado, and therefore learned many of the area specific stories and traditions. She specifically lived near Colorado Springs, where she claims this mine to be. She did not state the name of the mine, but insisted she had been there from personal experience.

Context
The informant is a 25-year-old women studying law at Loyola in Los Angeles. The information was collected outside my family home in Palm Springs, California on April 20th, 2019.

Analysis
This ‘textbook’ scary story is classic of horror narratives – there is an old murder, and ghosts who still haunt those grounds. I think this story is interesting in particular because the ghosts here are children, which makes it all the more creepy. This doesn’t seem to be a cautionary tale, but one of more intrigue and suggesting of trying it out. I really like that the informant had tried out the tale, and had confirmed it as being true, although she offers her own possible explanation for what causes the marks in the powder on your car. I think it must be really fun and possibly scary for those taking part in the tradition, but they are really keeping the memory of the dead children, if they really existed, alive. Even if the background of the tale is not fully true, the ritual and tradition associated with it continue to keep the mine and its questionable history relevant.