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Water Babies of Pyramid Lake – Legend

Water Babies of Pyramid Lake

Text:

Long ago there was a Native American woman who had two children. She took her children down to the river to bathe them but they were dragged under the current. When she discovered her children’s death she took them to a burial sight to bury them. She cried so hard over her children’s grave that it filled with water and became pyramid lake. The woman then laid by the lake to watch her children where she turned to stone. To this day her babies can be heard in the lake and they drag unsuspecting victims down to drown them.

Context:

“I heard this story many times growing up as a kid and visiting the lake. Pyramid lake was on an Indian reservation so it always had some mysticism too it. I remember some of my uncles telling me the story while on a boat in the lake. After they told the story they threw me in to scare me. I guess I’m not much better than them now cause I use the story to scare my little cousins or brother whenever we visit.”

Analysis:

Pyramid Lake near Reno Nevada is often seen as a mysterious lake as it is a salt water lake with no outlets. The use of tears in the legend is used to describe why the lake is a salt water lake and its odd positioning without any outlets. The myth likely stems from the mysticism surrounding the Native American reservations that the lake lies on. Similar to the story of poltergeist and similar legends in which native Americans play a key role, the guilt of the actions taken by American settlers has led to stories of vengeful native spirits. Some state that the legend stems from the lake being used as a location where malformed native babies were drowned. All in all the legend of the pyramid lake water babies is another relic from the colonial Americans atrocities.

Moss Back.

L is a 78-year-old Caucasian male originally from Meridian, Mississippi. L is a retired drill sergeant and veteran of the American war in Vietnam.

While visiting Phoenix, Arizona I met with L to discuss folklore, as he had previously helped me collect war stories for an oral history project. I met L at his Phoenix office where he provided me with two scary stories he remembered from his past. The following is the second of these two stories, which he first heard as a boy in the late 1950s.

L: Moss Back, Um.. I think it was a Cherokee Indian… What happened? Trying to think, guess we’ll see, he gets his head cut off.. and uh, then he goes around looking for his head. You know laughs and you could hear him moaning at night when he’s coming through the brush and through the trees. So you didn’t want to go out at night and you didn’t want to hear “Moss Baaack.. Moss Baaack’s coming..” laughs Oh God, probably seven eight years old when I first heard it. It was really funny, uh, so at church we had a group called “RA’s” Royal Ambassadors. So we had a ball team we played softball and that kinda stuff so we had, I’ll never forget him. He was our assistant pastor to church and he did all the stuff with the boys. We had some friends that had a lake out in the country about ten miles outside of Meridian.. and so he fixed up a deal to throw us camping out there and fishing, an overnight stay at the lake. So, we fished that day and you know uh did some swimming and fishing and all kinda stuff. And then that evening, they built a big ol’ camp fire. And they started telling us ghost stories you know laughs and Moss Back was one of ‘em and all kinds, all kinds of stuff and here’s a bunch of boys from.. seven eight, to ten maybe twelve. Um, so we listened to all these stories.. and there was somebody I don’t remember who it was, but there was another man there helping the Pastor out. And they said ok said, uh, “you boys”, uh, you know “go on to bed and do whatever you’re going to do and we’re going to go on and fish for a while there’s good fishing out here at night.” So they got in this boat and paddled out into this lake. Well, they went to the other side and came around through the dark laughs and we’re all sitting around here heard all these ghost stories you know laughs and here they come you know they got right up close to us and they went “Moss Baaack’s a comin Moss Baaack’s a comin!” laughs imitates scream we jump up running in every direction laughs oh my God! laughs boy they got us good. They, they likely scared us out of a year’s growth you know.

Reflection: L provided a great example of a common way folk have historically interacted ostensively with scary stories, pranking. The ”insiders” with knowledge of a scary story tend to prank the ”outsiders” (those without knowledge of the scary story) as an act of initiation for transitioning from ”insiders” to ”outsiders” of the story. As L’s account demonstrates, this often takes the form of the ”insiders” pretending to be the monster featured in the scary story in order to frighten the ”outsiders.” Moss Back as a character appears to be based on racially problematic history, as beheading is a known method of execution that American settlers used to punish Native American populations.

The Story of Mount Timpanogos

Context: The ranch mentioned here is near where he vacations in Utah with his family. This story was initially told to him by the owner of the ranch, who he described as being like a second mom to him. The valley mentioned in the story is the Heber Valley in Utah. 

Text:

“So this story is about a Native American tribe, well actually two native American tribes, I wish I could remember the names of them. So, this story is regarding this mountain in the Heber Valley, which is called Mount Timpanogos. And, if you look up pictures of this mountain, it looks like a silhouette of this woman laying down on her back with her arms laying over her chest. Her head is on the left side and her feet are on the right. The story goes that she fell in love with this guy from a different tribe, from a different native american tribe. Her dad was the leader of the tribe she was a part of and her dad wanted her to marry someone from her tribe, to keep her tribe together or for whatever reason. And she was like no i really love this guy I really want to marry him. So, they came to the conclusion that they’d host a competition to see who can marry the leader’s daughter. The competition was whoever can get to the top of mount Tipanogos would win and get to marry her. So they started the competition and they were racing up and it turns out the guy from her own tribe and some of his friends cheated and threw the guy she really loved off the mountain. Little did they know, she was sitting right there watching it all happen. She watched the love of her life get thrown off this mountain. The story goes that she died of a broken heart on top of the mountain. There’s a series of caves in the mountain now, with a series of crystals in the center of the mountain resembling a heart, her heart. And in the winter, when the snow starts to melt, there’s a silhouette in the snow of her horse on the right side of the mountain.”

Analysis   

This piece of folklore is a good example of a local legend specific to this area. The reason this is a legend and not one of the other tale types is because it is possibly based in truth and reality and it takes place in the real world. Additionally it is aligned with the folklore based on geological anomalies such as this mountain that looks like a woman. 

Paiute Indian Cure for Warts

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Background:

As the main text of this piece describes, my informant learned this cure from a friend whose Grandfather was a Paiute Indian. Although he lived in a rural area between Cloverdale and Boonville, California, the man probably brought his knowledge of the treatment from somewhere in the Great Basin area that the Paiutes inhabited before genocide was committed upon them by white settlers.

Context:

This remedy was introduced to my informant by a childhood friend of hers who, upon seeing the wart on her thumb, asked to show her how to treat it.

Main Piece:

“So I had a wart on my bone of my thumb knuckle, and it would go away– I would get like the wart remover at the store, and I’d put it on and it would go away but it would come back. And my friend G who’s grandfather was Paiute Indian had these fish bones that he had saved when he was alive for just this process. Um–He had stored this fish-bone-jar in his pantry and he was long past but the fish was caught at the creek on their property and I believe it was a steelhead. And–uhhh–she told me that her grandfather told her if you take these fish bones and you put them in your wart, going in one side and coming out the other side in as many different angles as you could, the wart would fall off and never return. And so I did that and it looked like I had a little porcupine on my thumb and I had to put a Bandaid over it so it didn’t catch on things, but it eventually fell off with the fishbone spikes and it never came back!”

Analysis:

Because this treatment worked for my informant, it’s a perfect example of the effectiveness of folk medicine. While many people of Western society disregard the potential benefits of folk medicine, much of it promises value. Even though modern medicine is thought to be much more precise and successful than its folk counterpart, many folk remedies have undergone hundreds or thousands of years of trial and error. This has allowed their tradition-bearers to understand which natural compounds are good for use in medicine along with their specific applications, and which are not. Illustrating the idea I’ve just presented is the fact that many cures which we consider to be modern medicine are compounds synthesized from plants that are commonly used in folk medicine.

Rain Song from Living Earth Camp

Abstract:

This piece is about a rain song that is sung at Living Earth Camp when it hasn’t rain in awhile. It stems from “native” songs, but there is no evidence.

Main Piece:

“L: I went to like a nature camp in the years I was in middle school over the summer. So it was like a sleepaway camp, but it only lasted a week. And it was weird because it was mostly white people, but they’d be like “oh this is the ancient song, this ancient rain song.” I don’t think they realized how problematic it was. We had this one time when it hadn’t been raining lately, like we we in a drought or something, so they took us down to the river and said “so we’re going to sing this rain song.” So you sing this when you are splashing the water around and it goes like “wishita-do-yah-do-yah-do-yah, wishita-do-yah-do-yah-do-yah. Washa-ta-day-ah-day-ah-day-ah.” And you do that over and over again. And it actually ended up raining the next day.

C: Wow, so it worked?

L: Yeah, so now I have all this white guilt singing it.

C: What is the camp’s name?

L: Living Earth Camp. And it was or felt very spiritual and connected to nature. But it was still like a $500 camp for a bunch of kids to cover themselves in mud.

C: Where was it?

L: Like an hour away from where I lived, so still in Virginia.”

Context:

The informant is a 19 year old girl from Charlottesville, VA. She attended this camp for 3 years in middle school and learned this song the first year she was at the camp when she was in 6th grade.

Analysis:

Rain songs that are based on “native” traditions never seem quite genuine, but the intention behind them is interesting. I thought it was curious that a rain song has to have roots in “native” folklore, and not from somewhere else. This reminds me of learning of tourist items that were labeled as “authentic” or “native.” I think a lot of people try to go back to the roots of Native culture because of it’s connection to the Earth and spirituality. Though there is more to Native culture than that, in today’s popular culture that is what is most projected. Since children are little, we learn that there are certain things to sing to cause things to happen. When we want the rain to come, we sing things like this – the rain song, to bring rain. When we want rain to go away, we sing “Rain, Rain, Go Away.” It is important to recognize when songs are a bit problematic like the informant did as well.