Cherokee Gypsy's blog: "Kayle's"

When the buffalo first came to be upon the land, they were not friendly to the people. When the hunters tried to coax them over the cliffs for the good of the villages, they were reluctant to offer themselves up. They did not relish being turned into blankets and dried flesh for winter rations. They did not want their hooves and horn to become tools and utensils nor did they welcome their sinew being used for sewing. "No, no," they said. "We won't fall into your traps. And we will not fall for your tricks." So when the hunters guided them towards the abyss, they would always turn aside at the very last moment. With this lack of cooperation, it seemed the villagers would be hungry and cold and ragged all winter long. One of the hunters had a daughter who was very proud of her father's skill with the bow. During the fullness of summer, he always brought her the best of hides to dress, and she in turn would work the deerskins into the softest, whitest of garments for him to wear. Her own dresses were like the down of a snow goose, and the moccasins she made for the children and the grandmothers in the village were the most welcome of gifts. But now with the hint of snow on the wind, and deer becoming more scarce in the willow breaks, she could see this reluctance on the part of the buffalo families could become a real problem. Hunter's Daughter decided she would do something about it. She went to the base of the cliff and looked up. She began to sing in a low, soft voice, "Oh, buffalo family, come down and visit me. If you come down and feed my relatives in a wedding feast, I will join your family as the bride of your strongest warrior." As she stopped and listened, she thought she heard the slight rumbling sound of thunder in the distance. Again she sang, "Oh, buffalo family, come down and visit me. Feed my family in a wedding feast so that I may be a bride." The thunder was much louder now. Suddenly the buffalo family began falling from the sky at her feet. One very large bull landed on top of the others, and walked across the backs of his relatives to stand before hunter's daughter. "I am here to claim you as my bride," said Large Buffalo. "Oh, but now I am afraid to go with you," said Hunter's Daughter. "Ah, but you must," said Large Buffalo, "For my people have come to provide your people with a wedding feast. As you can see, they have offered themselves up." "Yes, but I must run and tell my relatives the good news," said Hunter's Daughter. "No," said Large Buffalo. No word need be sent. You are not getting away so easily." And with that said, Large Buffalo lifted her between his horns and carried her off to his village in the rolling grass hills. The next morning the whole village was out looking for Hunter's Daughter. When they found the mound of buffalo below the cliff, the father, who was in fact a fine tracker as well as a skilled hunter, looked at his daughter's footprints in the dust. "She's gone off with a buffalo, he said. I shall follow them and bring her back." So Hunter walked out upon the plains, with only his bow and arrows as companions. He walked and walked a great distance until he was so tired that he had to sit down to rest beside a buffalo wallow. Along came Magpie and sat down beside him. Hunter spoke to Magpie in a respectful tone, "O knowledgeable bird, has my daughter been stolen from me by a buffalo? Have you seen them? Can you tell me where they have gone?" Magpie replied with understanding, "Yes, I have seen them pass this way. They are resting just over this hill." "Well," said Hunter, would you kindly take my daughter a message for me? Will you tell her I am here just over the hill?" So Magpie flew to where Large Buffalo lay asleep amidst his relatives in the dry prairie grass. He hopped over to where Hunter's Daughter was "quilling" moccasins, as she sat dutifully beside her sleeping husband. "Your father is waiting for you on the other side of the hill," whispered Magpie to the maiden. "Oh, this is very dangerous," she told him. These buffalo are not friendly to us and they might try to hurt my father if he should come this way. Please tell him to wait for me and I will try to slip away to see him." Just then her husband, Large Buffalo, awoke and took off his horn. "Go bring me a drink from the wallow just over this hill," said her husband. So she took the horn in her hand and walked very casually over the hill. Her father motioned silently for her to come with him, as he bent into a low crouch in the grass. "No," she whispered. The buffalo are angry with our people who have killed their people. They will run after us and trample us into the dirt. I will go back and see what I can do to soothe their feelings." And so Hunter's daughter took the horn of water back to her husband who gave a loud snort when he took a drink. The snort turned into a bellow and all of the buffalo got up in alarm. They all put their tails in the air and danced a buffalo dance over the hill, trampling the hunter to pieces. His daughter sat down on the edge of the wallow and broke into tears. "Why are you crying?" said her buffalo husband. "You have killed my father and I am a prisoner, besides," she sobbed. "Well, what of my people?" her husband replied. We have given our children, our parents and some of our wives up to your relatives in exchange for your presence among us. A deal is a deal." But after some consideration of her feelings, Large Buffalo knelt down beside her and said to her, "If you can bring your father back to life again, we will let him take you back home to your people." So Hunter's Daughter started to sing a little song. "Magpie, Magpie help me find some piece of my father which I can mend back whole again." Magpie appeared and sat down in front of her with his head cocked to the side. "Magpie, Magpie, please see what you can find," she sang softly to the wind which bent the grasses slightly apart. Magpie cocked his head to the side and looked carefully within the layered folds of the grasses as the wind sighed again. Quickly he picked out a piece of her father that had been hidden there, a little bit of bone. "That will be enough to do the trick," said Hunter's Daughter, as she put the bone on the ground and covered it with her blanket. And then she started to sing a reviving song that had the power to bring injured people back to the land of the living. Quietly she sang the song that her grandmother had taught her. After a few melodious passages, there was a lump under the blanket. She and Magpie looked under the blanket and could see a man, but the man was not breathing. He lay cold as stone. So Hunter's Daughter continued to sing, a little softer, and a little softer, so as not to startle her father as he began to move. When he stood up, alive and strong, the buffalo people were amazed. They said to Hunter's Daughter, "Will you sing this song for us after every hunt? We will teach your people the buffalo dance, so that whenever you dance before the hunt, you will be assured a good result. Then you will sing this song for us, and we will all come back to live again."

The generic name for snakes is indädû'. They are all regarded as anida'wehï, "supernaturals," having an intimate connection with the rain and thunder gods, and possessing a certain influence over the other animal and plant tribes. It is said that the snakes, the deer, and the ginseng act as allies, so that an injury to one is avenged by all. The feeling toward snakes is one of mingled fear and reverence, and every precaution is taken to avoid killing or offending one, especially the rattlesnake. He who kills a snake. will soon see others; and should he kill a second one, so many will come around him whichever way he may turn that he will become dazed at the sight of their glistening eyes and darting tongues and will go wandering about like a crazy man, unable to find his way out of the woods. To guard against this misfortune there are certain prayers which the initiated say in order that a snake may not cross their path, and on meeting the first one of the season the hunter humbly begs of him, "Let us not see each other this summer." Certain smells, as that of the wild parsnip, and certain songs, as those of the Unika'wï or Townhouse dance, are offensive to the snakes and make them angry. For this reason the Unika'wï is held only late in the fall, after they have retired to their dens for the winter. When one dreams of being bitten by a snake he must be treated the same as for an actual bite, because it is a snake ghost that has. bitten him; otherwise the place will swell and ulcerate in the same way, even though it be years afterwards. For fear of offending them, even in speaking, it is never said that a man has been bitten by a snake, but only that he has been "scratched by a brier." Most of the beliefs and customs in this connection have more special reference to the rattlesnake. The rattlesnake is called utsa'nätï which may be rendered, "he has a bell," alluding to the rattle. According to a myth given elsewhere, he was once a man, and was transformed to his present shape that he might save the human race from extermination by the Sun, a mission which he accomplished successfully after others had failed. By the old men he is also spoken of as "the Thunder's necklace" and to kill one is to destroy one of the most prized ornaments of the thunder god. In one of the formulas addressed to the Little Men, the sons of the Thunder, they are implored to take the disease snake to themselves, because "it is just what you adorn yourselves with." For obvious reason the rattlesnake is regarded as the chief of the snake tribe and is feared and. respected accordingly. Few Cherokee will venture to kill one except under absolute necessity, and even then the crime must be atoned for by asking pardon of the snake ghost, either in person or through the mediation of a priest, according to a set formula. Otherwise the relatives of the dead snake will send one of their number to track up the offender and bite him so that he will die. The only thing of which the rattlesnake is afraid is said to be the plant known as campion, or "rattlesnake's master" (Silene stellata), which is used by the doctors to counteract the effect of the bite, and it is believed that a snake will flee in terror from the hunter who carries a small piece of the root about his person. Chewed linn bark is also applied to the bite, perhaps from the supposed occult connection between the snake and the thunder, as this tree is said to be immune from the lightning stroke. Notwithstanding the fear of the rattlesnake, his rattles, teeth, flesh, and oil are greatly prized for occult or medical uses, the snakes being killed for this purpose by certain priests who know the necessary rites and formulas for obtaining pardon. This device for whipping the devil around the stump, and incidentally increasing their own revenues, is a common trick of Indian medicine men. Outsiders desiring to acquire this secret knowledge are discouraged by being told that it is a dangerous thing to learn, for the reason that the new initiate is almost certain to be bitten, in order that the snakes may "try" him to know if he has correctly learned the formula. When a rattlesnake is killed the head must be cut off and buried an arm's length deep in the ground and the body carefully hidden away in a hollow log. If it is left exposed to the weather, the angry snakes will send such torrents of rain that all the streams will overflow their banks. Moreover, they will tell their friends, the deer, and the ginseng in the mountains, so that these will hide themselves and the hunters will seek them in vain. The tooth of a rattlesnake which has been killed by the priest with the proper ceremonies while the snake was lying stretched out from east to west is used to scarify patients preliminary to applying the medicine in certain ailments. Before using it the doctor holds it between the thumb and finger of his right hand and addresses it in a prayer, at the end of which the tooth "becomes alive," when it is ready for the operation. The explanation is that the tense, nervous grasp of the doctor causes his hand to twitch and the tooth to move slightly between his fingers. The rattles are worn on the head, and sometimes a portion of the flesh is eaten by ball players to make them more terrible to their opponents, but it is said to have the bad effect of making them cross to their wives. From the lower half of the body, thought to be the fattest portion, the oil is extracted and is in as great repute among the Indians for rheumatism and sore joints as among the white mountaineers. The doctor who prepares the oil must also eat the flesh of the snake. In certain seasons of epidemic a roasted (barbecued) rattlesnake was kept hanging up in the house, and every morning the father of the family bit off a small piece and chewed it, mixing it then with water, which he spit upon the bodies of the others to preserve them from the contagion. It was said to be a sure cure, but apt to make the patients hot tempered. The copperhead, wâ'dige-askâ'lï "brown-head," although feared on account of its poisonous bite, is hated, instead of being regarded with veneration, as is the rattlesnake. It is believed to be a descendant of a great mythic serpent and is said to have "eyes of fire," on account of their intense brightness. The blacksnake is called gûle'gï, "the climber." Biting its body is said to be a preventive of toothache, and there is also a belief, perhaps derived from the whites, that if the body of one be hung upon a tree it will bring rain within three (four?) days. The small greensnake is called, sälikwâ'yï, the same name being also applied to a certain plant, the Eryngium virginianum, or bear grass, whose long, slender leaves bear some resemblance to a greensnake. As with the blacksnake, it is believed that toothache may be prevented and sound teeth insured as long as life lasts by biting the greensnake along its body. It must be held by the head and tail, and all the teeth at once pressed down four times along the middle of its body, but without biting into the flesh or injuring the snake. Some informants say that the operation must be repeated four times upon as many snakes and that a certain food tabu must also be observed. The water moccasin, kanegwâ'tï, is not specially regarded, but a very rare wood snake, said to resemble it except that it has blue eyes, is considered to have great supernatural powers, in what way is not specified. The repulsive but harmless spreading adder (Heterodon) is called dalïkstä', "vomiter," on account of its habit of spitting, and sometimes kwandäya'hû, a word of uncertain etymology. It was formerly a man, but was transformed into a snake in order to accomplish the destruction of the Daughter of the Sun. For its failure on this occasion it is generally despised.

A long time ago a warrior of roving disposition went down into the white settlements toward the east, where for the first time he saw a peacock. The beautiful long feathers surprised and delighted him, and by trading some valuable Indian possession of his own he managed to buy a few of them, which he took with him to the mountains and hid, until he was ready to use them, in an old beaver lodge under the river bank. To get into the beaver lodge he had to dive under the water. Then he set to work secretly and made himself a headdress, with the long peacock feathers in the front and trailing out behind and the shorter ones at the sides. At the next dance he wore the new headdress, and asserted that he had been up to the sky and that these were star feathers. He made a long speech also, which he pretended was a message he had received from the star spirits to deliver to the people. Everyone wondered at the beautiful feathers, so different from any they had ever seen before. They made no doubt that he had been up to the sky and talked with spirits. He became a great prophet, and used to keep himself hidden all day in the beaver hole, and whenever there was a night gathering for a dance or a council he would suddenly appear among them wearing his feather headdress and give the people a new message from the sky. Then he would leave them again, pretending that he went up to heaven. He grew famous, and powerful among all the medicine men, until at last it happened that another Cherokee went down among the white settlements and saw there another peacock, and knew at once that the prophet was a fraud. On his return he quietly told some of his friends, and they decided to investigate. When the next night dance came around the prophet was on hand as usual with a new message fresh from the stars. The people listened reverently, and promised to do all that he commanded. Then he left them, saying that he must return at once to the sky, but as he went out from the circle the spies followed him in the darkness, and saw him go down to the river and dive under the water. They waited, but he, did not come up again, and they went back and told the people. The next morning a party went to the spot and discovered the beaver lodge under the bank. One man dived and came up inside, and there he found the prophet sitting with the peacock feathers by his side.

A long time ago the Blackfeet were camped on Backfat Creek. There was in the camp a man who had but one wife, and he thought a great deal of her. He never wanted to have two wives. As time passed they had a child, a little girl. Along toward the end of the summer, this man's wife wanted to get some berries, and she asked her husband to take her to a certain place where berries grew, so that she could get some. The man said to his wife: "At this time of the year, I do not like to go to that place to pick berries. There are always Snake or Crow war parties traveling about there." The woman wanted very much to go, and she coaxed her husband about it a great deal; and at last he said he would go, and they started, and many women followed them. When they came to where the berries grew, the man said to his wife: "There are the berries down in that ravine. You may go down there and pick them, and I will go up on this hill and stand guard. If I see any one coming, I will call out to you, and you must all get on your horses and run." So the women went down to pick berries. The man went up on the hill and sat down and looked over the country. After a little time, he looked down into another ravine not far off, and saw that it was full of horsemen coming. They started to gallop up towards him, and he called out in a loud voice, "Run, run, the enemy is rushing on us." The women started to run, and he jumped on his horse and followed them. The enemy rushed after them, and he drew his bow and arrows, and got ready to fight and defend the women. After they had gone a little way, the enemy had gained so much that they were shooting at the Blackfeet with their arrows, and the man was riding back and forth behind the women, and whipping up the horses, now of one, now of another, to make them go faster. The enemy kept getting closer, and at last they were so near that they were beginning to thrust at him with their lances, and he was dodging them and throwing himself down, now on one side of his horse, and then on the other. At length he found that he could no longer defend all the women, so he made up his mind to leave those that had the slowest horses to the mercy of the enemy, while he would go on with those that had the faster ones. When he found that he must leave the women, he was excited and rode on ahead; but as he passed, he heard some one call out to him, "Don't leave me," and he looked to one side, and saw that he was leaving his wife. When he heard his wife call out thus to him, he said to her: "There is no life for me here. You are a fine-looking woman. They will not kill you, but there is no life for me." She answered: "No, take pity on me. Do not leave me. My horse is giving out. Let us both get on one horse and then, if we are caught, we will die together." When he heard this, his heart was touched and he said: "No, wife, I will not leave you. Run up beside my horse and jump on behind me." The enemy were now so near that they had killed or captured some of the women, and they had come up close enough to the man so that they got ready to hit at him with their war clubs. His horse was now wounded in places with arrows, but it was a good, strong, fast horse. His wife rode up close to him, and jumped on his horse behind him. When he started to run with her, the enemy had come up on either side of him, and some were behind him, but they were afraid to shoot their arrows for fear of hitting their own people, so they struck at the man with their war clubs. But they did not want to kill the woman, and they did not hurt him. They reached out with their hands to try to pull the woman off the horse; but she had put her arms around her husband and held on tight, and they could not get her off, but they tore her clothing off her. As she held her husband, he could not use his arrows, and could not fight to defend himself. His horse was now going very slowly, and all the enemy had caught up to them, and were all around them. The man said to his wife: "Never mind, let them take you: they will not kill you. You are too handsome a woman for them to kill you." His wife said, "No, it is no harm for us both to die together." When he saw that his wife would not get off the horse and that he could not fight, he said to her: "Here, look out! You are crowding me on to the neck of the horse. Sit further back." He began to edge himself back, and at last, when he got his wife pretty far back on the horse, he gave a great push and shoved her off behind. When she fell off, his horse had more speed and began to run away from the enemy, and he would shoot back his arrows; and now, when they would ride up to strike him with their hatchets, he would shoot them and kill them, and they began to be afraid of him, and to edge away from him. His horse was very long-winded; and now, as he was drawing away from the enemy, there were only two who were yet able to keep up with him. The rest were being left behind, and they stopped, and went back to where the others had killed or captured the women; and now only two men were pursuing. After a little while, the Blackfoot jumped off his horse to fight on foot, and the two enemies rode up on either side of him, but a long way off, and jumped off their horses. When he saw the two on either side of him, he took a sheaf of arrows in his hand and began to rush, first toward the one on the right, and then toward the one on the left. As he did this, he saw that one of the men, when he ran toward him and threatened to shoot, would draw away from him, while the other would stand still. Then he knew that one of them was a coward and the other a brave man. But all the time they were closing in on him. When he saw that they were closing in on him, he made a rush at the brave man. This one was shooting arrows all the time; but the Blackfoot did not shoot until he got close to him, and then he shot an arrow into him and ran up to him and hit him with his stone axe and killed him. Then he turned to the cowardly one and ran at him. The man turned to run, but the Blackfoot caught him and hit him with his axe and killed him. After he had killed them, he scalped them and took their arrows, their horses, and the stone knives that they had. Then he went home, and when he rode into the camp he was crying over the loss of his wife. When he came to his lodge and got off his horse, his friends went up to him and asked what was the matter. He told them how all the women had been killed, and how he had been pursued by two enemies, and had fought with them and killed them both, and he showed them the arrows and the horses and the scalps. He told the women's relations that they had all been killed; and all were in great sorrow, and crying over the loss of their friends. The next morning they held a council, and it was decided that a party should go out and see where the battle had been, and find out what had become of the women. When they got to the place, they found all the women there dead, except this man's wife. Her they could not find. They also found the two Indians that the man had said that he had killed, and, besides, many others that he had killed when he was running away. When he got back to the camp, this Blackfoot picked up his child and put it on his back, and walked round the camp mourning and crying, and the child crying, for four days and four nights, until he was exhausted and worn out, and then he fell asleep. When the rest of the people saw him walking about mourning, and that he would not eat nor drink, their hearts were very sore, and they felt very sorry for him and for the child, for he was a man greatly thought of by the people. While he lay there asleep, the chief of the camp came to him and woke him, and said: "Well, friend, what have you decided on? What is your mind? What are you going to do?" The man answered: "My child is lonely. It will not eat. It is crying for its mother. It will not notice any one. I am going to look for my wife." The chief said, "I cannot say anything." He went about to all the lodges and told the people that this man was going away to seek his wife. Now there was in the camp a strong medicine man, who was not married and would not marry at all. He had said, "When I had my dream, it told me that I must never have a wife." The man who had lost his wife had a very beautiful sister, who had never married. She was very proud and very handsome. Many men had wanted to marry her, but she would not have anything to do with any man. The medicine man secretly loved this handsome girl, the sister of the poor man. When he heard of this poor man's misfortune, the medicine man was in great sorrow, and cried over it. He sent word to the poor man, saying: "Go and tell this man that I have promised never to take a wife, but that if he will give me his beautiful sister, he need not go to look for his wife. I will send my secret helper in search of her." When the young girl heard what this medicine man had said, she sent word to him, saying, "Yes, if you bring my brother's wife home, and I see her sitting here by his side, I will marry you, but not before." But she did not mean what she said. She intended to deceive him in some way, and not to marry him at all. When the girl sent this message to him, the medicine man sent for her and her brother to come to his lodge. When they had come, he spoke to the poor man and said, "If I bring your wife here, are you willing to give me your sister for my wife?" The poor man answered, "Yes." But the young girl kept quiet in his presence, and had nothing to say. Then the medicine man said to them: "Go. To-night in the middle of the night you will hear me sing." He sent everybody out of his lodge, and said to the people: "I will close the door of my lodge, and I do not want any one to come in to-night, nor to look through the door. A spirit will come to me to-night." He made the people know, by a sign put out before the door of his lodge, that no one must enter it, until such time as he was through making his medicine. Then he built a fire, and began to get out all his medicine. He unwrapped his bundle and took out his pipe and his rattles and his other things. After a time, the fire burned down until it was only coals and his lodge was dark, and on the fire he threw sweet-scented herbs, sweet grass, and sweet pine, so as to draw his dream-helper to him. Now in the middle of the night he was in the lodge singing, when suddenly the people heard a strange voice in the lodge say: "Well, my chief, I have come. What is it?" The medicine man said, "I want you to help me." The voice said, "Yes, I know it, and I know what you want me to do." The medicine man asked, "What is it?" The voice said, "You want me to go and get a woman." The medicine man answered: "That is what I want. I want you to go and get a woman--the lost woman." The voice said to him, "Did I not tell you never to call me, unless you were in great need of my help?" The medicine man answered, "Yes, but that girl that was never going to be married is going to be given to me through your help." Then the voice said, "Oh!" and it was silent for a little while. Then it went on and said: "Well, we have a good feeling for you, and you have been a long time not married; so we will help you to get that girl, and you will have her. Yes, we have great pity on you. We will go and look for this woman, and will try to find her, but I cannot promise you that we will bring her; but we will try. We will go, and in four nights I will be back here again at this same time, and I think that I can bring the woman; but I will not promise. While I am gone, I will let you know how I get on. Now I am going away." And then the people heard in the lodge a sound like a strong wind, and nothing more. He was gone. Some people went and told the sister what the medicine man and the voice had been saying, and the girl was very down-hearted, and cried over the idea that she must be married, and that she had been forced into it in this way. When the dream person went away, he came late at night to the camp of the Snakes, the enemy. The woman who had been captured was always crying over the loss of her man and her child. She had another husband now. The man who had captured her had taken her for his wife. As she was lying there, in her husband's lodge, crying for sorrow for her loss, the dream person came to her. Her husband was asleep. The dream-helper touched her and pushed her a little, and she looked up and saw a person standing by her side; but she did not know who it was. The person whispered in her ear, "Get up, I want to take you home." She began to edge away from her husband, and at length got up, and all the time the person was moving toward the door. She followed him out, and saw him walk away from the lodge, and she went after. The person kept ahead, and the woman followed him, and they went away, traveling very fast. After they had traveled some distance, she called out to the dream person to stop, for she was getting tired. Then the person stopped, and when he saw the woman sitting, he would sit down, but he would not talk to her. As they traveled on, the woman, when she got tired, would sit down, and because she was very tired, she would fall asleep; and when she awoke and looked up, she always saw the person walking away from her, and she would get up and follow him. When day came, the shape would be far ahead of her, but at night it would keep closer. When she spoke to this person, the woman would call him "young man." At one time she said to him, "Young man, my moccasins are all worn out, and my feet are getting very sore, and I am very tired and hungry." When she had said this, she sat down and fell asleep, and as she was falling asleep, she saw the person going away from her. He went back to the lodge of the medicine man. During this night the camp heard the medicine man singing his song, and they knew that the dream person must be back again, or that his chief must be calling him. The medicine man had unwrapped his bundle, and had taken out all his things, and again had a fire of coals, on which he burned sweet pine and sweet grass. Those who were listening heard a voice say: "Well, my chief, I am back again, and I am here to tell you something. I am bringing the woman you sent me after. She is very hungry and has no moccasins. Get me those things, and I will take them back to her." The medicine man went out of the lodge, and called to the poor man, who was mourning for his wife, that he wanted to see him. The man came, carrying the child on his back, to hear what the medicine man had to say. He said to him: "Get some moccasins and something to eat for your wife. I want to send them to her. She is coming." The poor man went to his sister, and told her to give him some moccasins and some pemmican. She made a bundle of these things, and the man took them to the medicine man, who gave them to the dream person; and again he disappeared out of the lodge like a wind. When the woman awoke in the morning and started to get up, she hit her face against a bundle lying by her, and when she opened it, she found in it moccasins and some pemmican; and she put on the moccasins and ate, and while she was putting on the moccasins and eating, she looked over to where she had last seen the person, and he was sitting there with his back toward her. She could never see his face. When she had finished eating, he got up and went on, and she rose and followed. They went on, and the woman thought, "Now I have traveled two days and two nights with this young man, and I wonder what kind of a man he is. He seems to take no notice of me." So she made up her mind to walk fast and to try to overtake him, and see what sort of a man he was. She started to do so, but however fast she walked, it made no difference. She could not overtake him. Whether she walked fast, or whether she walked slow, he was always the same distance from her. They traveled on until night, and then she lay down again and fell asleep. She dreamed that the young man had left her again. The dream person had really left her, and had gone back to the medicine man's lodge, and said to him: "Well, my chief, I am back again. I am bringing the woman. You must tell this poor man to get on his horse, and ride back toward Milk River (the Teton). Let him go in among the high hills on this side of the Muddy, and let him wait there until daylight, and look toward the hills of Milk River; and after the sun is up a little way, he will see a band of antelope running toward him, along the trail that the Blackfeet travel. It will be his wife who has frightened these antelope. Let him wait there for a while, and he will see a person coming. This will be his wife. Then let him go to meet her, for she has no moccasins. She will be glad to see him, for she is crying all the time." The medicine man told the poor man this, and he got on his horse and started, as he had been told. He could not believe that it was true. But he went. At last he got to the place, and a little while after the sun had risen, as he was lying on a hill looking toward the hills of the Milk River, he saw a band of antelope running toward him, as he had been told he would see. He lay there for a long time, but saw nothing else come in sight; and finally he got angry and thought that what had been told him was a lie, and he got up to mount his horse and ride back. Just then he saw, away down, far off on the prairie, a small black speck, but he did not think it was moving, it was so far off,--barely to be seen. He thought maybe it was a rock. He lay down again and took sight on the speck by a straw of grass in front of him, and looked for a long time, and after a while he saw the speck pass the straw, and then he knew it was something. He got on his horse and started to ride up and find out what it was, riding way around it, through the hills and ravines, so that he would not be seen. He rode up in a ravine behind it, pretty near to it, and then he could see it was a person on foot. He got out his bow and arrows and held them ready to use, and then started to ride up to it. He rode toward the person, and at last he got near enough to see that it was his wife. When he saw this, he could not help crying; and as he rode up, the woman looked back, and knew first the horse, and then her husband, and she was so glad that she fell down and knew nothing. After she had come to herself and they had talked together, they got on the horse and rode off toward camp. When he came over the hill in sight of camp, all the people began to say, "Here comes the man"; and at last they could see from a distance that he had some one on the horse behind him, and they knew that it must be his wife, and they were glad to see him bringing her back, for he was a man thought a great deal of, and everybody liked him and liked his wife and the way he was kind to her. Then the handsome girl was given to the medicine man and became his wife.

Trails have laced the earth’s surface for countless centuries. Early human beings followed game trails, and eventually wore trails of their own as they migrated and searched for food and water. Later, trails were developed between villages to allow for increased trade and cultural interchange. Trails also, of course, led to areas of special beauty and areas having spiritual significance. Trails such as the Independence, the Oregon, and the Santa Fe, on which settlers moved westward across America, are legendary. Most of these trails, however, fell into disuse as roads and then paved highways lured people to speedier forms of locomotion. For many people, speed has lost at least some of its appeal and non-motorized travel again has gained importance. Modern-day travelers are not settling new frontiers; instead, they usually seek quiet contrast to their often-hectic lives. They explore autumn-colored hills, rushing spring-fed rivers and quiet hollows. They find revitalization, inspiration and adventure in meeting the natural world on its own terms; sometimes, too, they relive at least a little of the original pioneer experience. All of these scenic features and wilderness qualities that trail enthusiasts seek can be found in the Ozarks. These natural attractions, coupled with the sizable amount of public-owned property in the Ozarks, have prompted many trail users and land-managing agencies to envision a trail that would someday traverse the Ozarks extending from St. Louis through western Arkansas. Now, through a unique cooperative effort between state and federal agencies, private landowners and trail users, this vision of a 500-mile trail across the Missouri Ozarks is becoming a reality. HOW WAS THE OZARK TRAIL ESTABLISHED AND WHO IS RESPONSIBLE FOR ITS ADMINISTRATION? In 1977, a group of public land managers, trail users and private landowners met to discuss the concept of a long-distance trail that would traverse the Missouri Ozarks. The concept was met with great enthusiasm and resulted in a commitment to work toward the development of such a trail and to establish the Ozark Trail Council. As plans for the Ozark Trail in Missouri were being formulated, a similar movement was taking place in Arkansas. The result was a commitment to develop a trail through the Ozarks of northwest Arkansas to be known as the Ozark Highlands Trail. The goal of both states is now to connect the Ozark Trail and the Ozark Highlands Trail, which will provide the opportunity to travel more than 800 miles through some of the most scenic country in the Midwest. WHERE IS THE OZARK TRAIL LOCATED AND WHEN WILL IT BE COMPLETE? The Ozark Trail follows a scenic and varied route from the St. Louis metropolitan area southwestward through the Ozarks of southern Missouri to the Arkansas border where it will join the Ozark Highlands Trail. It also includes an eastern loop that traverses the scenic St. Francois Mountains region. Although much of the trail development to this point has taken place on public land, future development will be dependent upon the ability to negotiate trail easements with private landowners. The Ozark Trail is now more than 25 years old and it is hoped that the entire Ozark Trail will be complete in 10-15 years. The map in this brochure shows more than 300 miles of completed trail, as well as the entire proposed route.

Mammoth Spring is the headwaters for the Spring River. Flowing at almost 10 million gallons of water per hour, the state's largest spring provides great canoeing and fishing on the river throughout the year. SECTION DESCRIBED: Mammoth Spring State Park to the Black River, a distance of about 57 miles. Characteristics There's no getting around the fact that Spring River is chilly. After all, nine million gallons--every hour--of 58 water is hard to ignore. But it is this volume of cool water that: 1) makes the Spring River a year-round float stream, and 2) allows the river to be regularly stocked with rainbow trout. Most Spring River canoe trips take place in the 17-mile stretch between Mammoth Spring State Park and Hardy, a historic town in northern Sharp County. This section is recommended for beginning to intermediate canoeists, and is very popular for family outings. The first half of this section begins at the base of Dam #3, a former hydropower structure located south of Mammoth Spring. To get to the launching area, take Arkansas 342 (west off U.S. 63) for slightly less than a mile. Floaters of this nine-mile portion can look forward to numerous rapids, and even a couple of small waterfalls (both of which should be portaged in high water). The take-out point is Many Islands Camp, a private development located between Hardy and Mammoth Spring, and about two-and-one-half miles west of U.S. 63 (directional signs are present). The second half of the Spring River's upper portion begins at Many Islands and concludes about eight miles downstream at Hardy Beach, a public park below the U.S. 62-167 bridge on the stream's southwest (right) bank. Like the previous section, this one also features rapids and waterfalls although they're not as frequent. One especially noteworthy spot is High Falls, a six-foot waterfall which looks considerably taller than that from a canoe going over its brink. The Spring River remains "floatable" for another thirty or so miles below Williford. While this section is seldom visited by canoeists because of the long, slow pools, folks strictly interested in a quiet fishing trip might find it ideal. Seasons The constant flow from Mammoth Spring makes the Spring River a dependable year-round stream for floating, even in the summer months when most other creeks are too low. Access Points The Spring River is one of Arkansas's more accessible streams, with U.S. Highway 63 paralleling much of its length. Major public access points include: Cold Springs and Dam #3 (both reached off U.S. 63 between Hardy and Mammoth Spring), Bayou Access (off Arkansas 289 on the river's west side), Hardy Beach, the Williford Launch Area (off Arkansas 58), two entry/take-out points at Ravenden (one south of town on a county road; the other to the east at U.S. 63), and a final launch site at Imboden (at U.S. 62 crossing). In addition, access can also be obtained at several private developments along the river. Scenery Clear water, overhanging trees, and occasional wildlife make the Spring a scenic float. The very construction of the river itself (a stairstep series of ledges and pools) makes it one of the most interesting and appealing in the state. Fishing The cool waters of the Spring River provide ideal conditions for stocking trout. Rainbow trout are by far the most abundant and popular species, but recent stockings of brown trout have also proven successful. Anglers have been known to travel great distances to the Spring River for the rainbow trout fishing and brown trout fishing. The likelihood of catching a lunker trout on the Spring is minimal, but what the fish lack in poundage by comparison with trout fishing on the White or Little Red is compensated by the fierce fight that the fish can wage in the relatively calm water. The stretch of river from Mammoth Spring to Dam No. 3 is best waded and fished afoot except for the deep portion of the river near the dam. The first mile or two is an ideal flyfishing stretch. The heart of the Spring's trout waters lies in the three-mile stretch below the dam. This portion of the river, which is difficult to fish from the bank, holds some of the larger trout. One- to three-pounders are fairly common in the shoals and pools down to Many Islands, but the flow of water from Myatt Creek a few miles further on increases the water temperature to such a degree that very few trout are found in the river below. The best fishing spots for trout are immediately below the falls where the falling water hits, creating a frothing white mass. Back under the ledges is where the rainbows lie, waiting to nip out and grab food coming over the falls. The most deadly method is to stand on the lip of the falls and let lure or bait drift over the lip with the current. Strikes are lightning fast and hard to feel in the churning water. In addition to brown trout fishing and rainbow trout fishing, the Spring River offers high-quality smallmouth bass fishing and seasonal walleye fishing. These two species are scattered in the river from Myatt Creek to well below Hardy. Spring River anglers will also find good action for jumbo channel and flathead catfish, tailwalking spotted bass, and small but sassy rock bass, warmouths and longear sunfish. Services Available The nearby towns of Mammoth Spring and Hardy can supply the needs of most any visitor. Private resorts, campsites, motels and canoe outposts are readily available in the area. Other Information One attraction that should not be missed is Mammoth Spring State Park. In addition to viewing one of the largest springs in the country, visitors can hike, picnic, or even examine an exhibit of train memorabilia. Next door to the park is the Mammoth Spring National Fish Hatchery, the nation's leading producer of smallmouth bass (and also a source for largemouth and striped bass, walleye, channel catfish, and redband trout). Visitors can take a self-guided tour of the hatchery, and also view one of the nicest public aquariums in the region. Another place worth a closer inspection is Hardy, one of those towns that have managed to retain a good deal of their original character. Attractive old buildings are still in place, with many of them housing shops featuring antiques or local arts and crafts. And one last bit of news for floaters: the Spring River's South Fork is "canoeable" during many months of the year. The first float--a twelve-miler--is from Saddle (on Arkansas 289) to the bridge at the Cherokee Village Campground. A six-mile trip from this bridge down to Hardy Beach is also possible. While the South Fork's gravel bars are great for picnicking, potential campers should note that these same gravel bars can be quickly inundated following local or upstream rainfall.

Mammoth Spring is the headwaters for the Spring River. Flowing at almost 10 million gallons of water per hour, the state's largest spring provides great canoeing and fishing on the river throughout the year. SECTION DESCRIBED: Mammoth Spring State Park to the Black River, a distance of about 57 miles. Characteristics There's no getting around the fact that Spring River is chilly. After all, nine million gallons--every hour--of 58 water is hard to ignore. But it is this volume of cool water that: 1) makes the Spring River a year-round float stream, and 2) allows the river to be regularly stocked with rainbow trout. Most Spring River canoe trips take place in the 17-mile stretch between Mammoth Spring State Park and Hardy, a historic town in northern Sharp County. This section is recommended for beginning to intermediate canoeists, and is very popular for family outings. The first half of this section begins at the base of Dam #3, a former hydropower structure located south of Mammoth Spring. To get to the launching area, take Arkansas 342 (west off U.S. 63) for slightly less than a mile. Floaters of this nine-mile portion can look forward to numerous rapids, and even a couple of small waterfalls (both of which should be portaged in high water). The take-out point is Many Islands Camp, a private development located between Hardy and Mammoth Spring, and about two-and-one-half miles west of U.S. 63 (directional signs are present). The second half of the Spring River's upper portion begins at Many Islands and concludes about eight miles downstream at Hardy Beach, a public park below the U.S. 62-167 bridge on the stream's southwest (right) bank. Like the previous section, this one also features rapids and waterfalls although they're not as frequent. One especially noteworthy spot is High Falls, a six-foot waterfall which looks considerably taller than that from a canoe going over its brink. The Spring River remains "floatable" for another thirty or so miles below Williford. While this section is seldom visited by canoeists because of the long, slow pools, folks strictly interested in a quiet fishing trip might find it ideal. Seasons The constant flow from Mammoth Spring makes the Spring River a dependable year-round stream for floating, even in the summer months when most other creeks are too low. Access Points The Spring River is one of Arkansas's more accessible streams, with U.S. Highway 63 paralleling much of its length. Major public access points include: Cold Springs and Dam #3 (both reached off U.S. 63 between Hardy and Mammoth Spring), Bayou Access (off Arkansas 289 on the river's west side), Hardy Beach, the Williford Launch Area (off Arkansas 58), two entry/take-out points at Ravenden (one south of town on a county road; the other to the east at U.S. 63), and a final launch site at Imboden (at U.S. 62 crossing). In addition, access can also be obtained at several private developments along the river. Scenery Clear water, overhanging trees, and occasional wildlife make the Spring a scenic float. The very construction of the river itself (a stairstep series of ledges and pools) makes it one of the most interesting and appealing in the state. Fishing The cool waters of the Spring River provide ideal conditions for stocking trout. Rainbow trout are by far the most abundant and popular species, but recent stockings of brown trout have also proven successful. Anglers have been known to travel great distances to the Spring River for the rainbow trout fishing and brown trout fishing. The likelihood of catching a lunker trout on the Spring is minimal, but what the fish lack in poundage by comparison with trout fishing on the White or Little Red is compensated by the fierce fight that the fish can wage in the relatively calm water. The stretch of river from Mammoth Spring to Dam No. 3 is best waded and fished afoot except for the deep portion of the river near the dam. The first mile or two is an ideal flyfishing stretch. The heart of the Spring's trout waters lies in the three-mile stretch below the dam. This portion of the river, which is difficult to fish from the bank, holds some of the larger trout. One- to three-pounders are fairly common in the shoals and pools down to Many Islands, but the flow of water from Myatt Creek a few miles further on increases the water temperature to such a degree that very few trout are found in the river below. The best fishing spots for trout are immediately below the falls where the falling water hits, creating a frothing white mass. Back under the ledges is where the rainbows lie, waiting to nip out and grab food coming over the falls. The most deadly method is to stand on the lip of the falls and let lure or bait drift over the lip with the current. Strikes are lightning fast and hard to feel in the churning water. In addition to brown trout fishing and rainbow trout fishing, the Spring River offers high-quality smallmouth bass fishing and seasonal walleye fishing. These two species are scattered in the river from Myatt Creek to well below Hardy. Spring River anglers will also find good action for jumbo channel and flathead catfish, tailwalking spotted bass, and small but sassy rock bass, warmouths and longear sunfish. Services Available The nearby towns of Mammoth Spring and Hardy can supply the needs of most any visitor. Private resorts, campsites, motels and canoe outposts are readily available in the area. Other Information One attraction that should not be missed is Mammoth Spring State Park. In addition to viewing one of the largest springs in the country, visitors can hike, picnic, or even examine an exhibit of train memorabilia. Next door to the park is the Mammoth Spring National Fish Hatchery, the nation's leading producer of smallmouth bass (and also a source for largemouth and striped bass, walleye, channel catfish, and redband trout). Visitors can take a self-guided tour of the hatchery, and also view one of the nicest public aquariums in the region. Another place worth a closer inspection is Hardy, one of those towns that have managed to retain a good deal of their original character. Attractive old buildings are still in place, with many of them housing shops featuring antiques or local arts and crafts. And one last bit of news for floaters: the Spring River's South Fork is "canoeable" during many months of the year. The first float--a twelve-miler--is from Saddle (on Arkansas 289) to the bridge at the Cherokee Village Campground. A six-mile trip from this bridge down to Hardy Beach is also possible. While the South Fork's gravel bars are great for picnicking, potential campers should note that these same gravel bars can be quickly inundated following local or upstream rainfall.

The upper Missouri River ran freely through Montana, North Dakota and South Dakota until six massive dam and reservoir projects were built during the second half of the twentieth century. This 1,500-mile stretch of river has long been central to the life and worship of 26 local Native American cultures, including the Lakota, Dakota and Nakota Sioux tribes and the Three Affiliated Tribes of North Dakota. On June 6, 2002 the Missouri River was listed by the National Trust for Historic Preservation (NTHP) as one of the 11 Most Endangered Historic Places in America. As Scott Jones, Cultural Resources Officer for the Lower Brule Sioux Tribe, said in a Senate hearing on June 4, “The river gave us life and the ability to sustain life. It is still sacred to my people today.” Report by Amy Corbin History Since the glaciers receded 12,500 years ago, the Missouri River has been used by generations of Native Americans as a site for settlement, trade, prayer and burial. There are 1,100 archaeological sites eligible for or listed on the National Register of Historic Places, and thousands of ancient, cultural areas blanket the river basin. Some are now buried beneath the water of reservoirs, others have been destroyed by erosion as the artificial water levels rise and fall. Meanwhile, the Missouri River basin continues to be a place of native spiritual practices and burials. The natural flow of the river has long nurtured an ecosystem that is home to buffalo, eagles, wolves, fish, turtles and birds, in addition to a variety of edible and medicinal plants. As noted in the river’s nomination to the National Trust’s list of endangered places, “There is a direct relationship between the environment, traditional worship practices and the continued cultural survival of diverse indigenous groups.” In 1944, the Pick-Sloan Flood Control Act transferred acreage around the river—23% of which was tribal land—to the Army Corps of Engineers for construction of dams and reservoirs. The project destroyed more Indian land than any public works project in U.S. history. Lakota, Dakota and Nakota tribes lost 202,000 acres. North Dakota’s Three Affiliated Tribes (Mandan, Hidatsa and Arikara) lost 155,000 acres of their Fort Berthold Reservation to Garrison Dam (see photo at left) and 1,544 people were forced to relocate. The tribes were not consulted in these decisions, nor have they received the benefits of irrigation and hydro-electric power that came from the projects. The loss of land resulted in great damage to tribal agriculture projects, destroying economies and stressing local communities. Threat The flow of the Missouri River is managed by the Army Corps of Engineers through six dams that keep the river flow steady to facilitate the movement of large barges and to control flooding in the lower stretches of the river. The massive alterations in the river’s flow were made to accommodate the interests of a small number of industrial users—at huge cultural expense. The dams created artificial lakes which have flooded many ancestral native sites and erode the shoreline by as much as 30 feet per year. Every year, the interred bodies of indigenous people are found floating in the reservoirs. In 2000, the drawdown of the reservoir at Yankton resulted in the exposure of a number of human remains, eroding two burial grounds at White Swan. Ancestors were also disturbed at a historic cemetery on the Standing Rock Sioux Reservation, named after the Mad Bear family, whose relatives are buried there. The tribes were successful in obtaining a restraining order against further drawdowns until the Corps had mitigated the damage at the two sites. The captured river water is used to support growing populations and farmers, and to generate hydro-electric power. As the area’s population grows, the integrity of the river and its cultural sites are further threatened by recreation, vandalism, looting and urban expansion. The Pick-Sloan legislation called for the Missouri River to be managed for six purposes: flood control, navigation, hydropower, recreation, water supply and fish and wildlife. Traditionally, the Army Corps has focused on flood control, navigation and hydropower. The Corps has drafted numerous management plans for preserving the area’s resources since the early 1990s, but has yet to implement, fund or follow through on any of them. According to the NTHP nomination, “The lack of implementation of professional and scientific as well as tribal recommendations, combined with the unrelenting erosion and vandalism make the operation and maintenance of the reservoir projects by the Army Corps of Engineers the single greatest threat to the Endangered Corridor.” The Army Corps’ efforts to control the river fit a long pattern of attempts to alter naturally flowing rivers in the belief that engineering will make the water work better for human use. A study by the non-profit conservation organization American Rivers concluded that: “the Army Corps is known for its deeply ingrained habit for building and operating water projects that inflict substantial environmental damage on rivers and freshwater habitats.” The Army Corps’ manipulation of river flows has driven two bird species (piping plover and least tern) and one fish species (pallid sturgeon) to the brink of extinction. These threats caused American Rivers to list the Missouri River as the Most Endangered River on their 2002 list of the Ten Most Endangered Rivers in America. Pemina Yellow Bird of the Mandan Hidatsa Arikara Nation says, “The river is our grandfather, and he is sacred to us. This holy being is an endangered river. To me, that’s an oxymoron. How can that be? How can our river be dying? How can it be endangered?” Native Activists Call for Boycott of South Dakota May 23, 2003 — The Yankton Sioux Nation and Seventh Generation Fund are calling for a boycott of the state of South Dakota due to the ongoing desecration of Indian burials at the North Point Recreation Area. South Dakota is preparing for the Lewis and Clark Bi-Centennial Celebration by sprucing up parks along the Missouri River but native people have long warned of the presence of numerous burials and sacred places. Human remains have been scattered around the North Point area in landfill and the Yankton have set up a protest camp.

My Hometown.... Big Springs, Van Buren, Missouri Van Buren lies deep in the southeastern Missouri Ozarks, a lovely and peaceful county seat with a population of 893 contented people. It is a major destination of canoeists and fishermen that float the famous and beautiful Current River. To locate Van Buren on a map of Missouri, find Poplar Bluff in the southeast corner and follow US 60 west 45 miles. Van Buren is on the edge of a large section of Mark Twain National Forest, and Clearwater Late & Dam are just a few miles to the northeast. Van Buren is the most prominent of the seven small communities that dot scenic Carter County. The crystal-clear Current River was the first stream to be designated a National Scenic River, and is the major stream of those that comprise the Ozark National Scenic Riverways. It springs up in Montauk State Park to the northwest and flows southeast to bisect Carter County. Once heavily used for transportation by Native Americans and the lumber industry, it is now a highly popular stream for fishing, canoeing, tubing, and Jonboating. Along its pastoral length are state parks and forests, large springs, gravel bars and other camp sites, mountains and breathtaking scenery. In the center of Carter County, just south of Van Buren, is the largest spring of them all, with an average daily flow of 276 million gallons. Aptly named Big Spring has been described as both the largest single-outlet spring in the United States and in the world. It is the dominant attraction in an area noted as one of the most beautiful and exciting places in the country for the outdoor enthusiast. The main outlet boils up in an unrestrained mound that captivates the onlooker with its size and force. The area that surrounds this exquisitely lovely spring is know as "Big Spring Country," and many local activities are centered around the spring or take their names from it. Big Spring Natural Area is a former state park now managed by the National Park Service. It contains a rustic lodge and cabins built by the Civilian Conservation Corps (CCC) in the late 1930s. The lodge features a restaurant and gift shop, and the cabins are roomy and picturesque. Activities include craft demonstrations, quilting, Jonboat building, canoe and tube rentals, Jonboat rides, camping, picnicking, hiking on nature trails, and theatrical presentations. On your way to Big Spring, take a short detour down Skyline Drive for a thrill at any time of the year, most especially during the fall when the leaves are turning. On a clear day, it really does seem that you can see forever! Each year on Memorial Day weekend the Big Spring Arts, Crafts and Music Festival is held in Van Buren. Pioneer skills are demonstrated and bluegrass and country music fills the air continuously for two festive days. On the first weekend in October, Current River Days bring to the area an old-fashioned country fair that includes games, artists and crafts people, exhibits and demonstrations, country music, clogging, a street dance with square and round dancing, a beauty pageant and other contests. From May through October, monthly street dances with live music shake the pavilion behind Van Buren�s historic and picturesque native rock courthouse. The pavilion is also the site of political rallies and other special functions. During the first weekend in December, the Big Spring Country Christmas delights onlookers with a parade, Santa Claus, carolers, the lighting of the courthouse square, and much more. Accommodations are both plentiful, attractive, and all within three miles of Van Buren. They include comfortable motels, lodges, bed & breakfast inns, and numerous campgrounds and campsites. Our unique little town offers a variety of restaurants, from formal to buffet or home style. Around the courthouse square are interesting antique shops, gift shops an other quaint country stores. Van Buren is small, secluded and peaceful yet up to date in many important things. We have an airport, small factories, banks, fine schools, a log cabin museum, many retail and service shops, doctors, nursing homes, golf course and many other amenities. Hunting is a pastime almost as popular as fishing in this beautiful region of the Ozarks. The area is abundant with trophy white-tail deer, wild turkey and other large and small game. Camping, horseback riding and back packing are also frequently enjoyed in this extravagantly scenic area. The climate is moderate and each season brings its own delights. Annual rainfall is 48 inches. Average temperatures range from a high of 85 to 90 degrees in summer to a low of 25 to 32 degrees in winter. We�ve got it all! Water, woods, wildlife and warm, friendly folks who�ll soon call you by your first name and treat you like family.

CAVE SPRING ONYX CAVERNS The entrance of Cave Spring Onyx Caverns appears to have been dug out to make it a walk-in entry. It is about 6 feet high and 4 feet wide. The stream (walkable) portion of the cave keeps the same dimensions throughout the cave, but there are numerous shelf areas, some of which extend for some length. A boardwalk aids in keeping one's feet dry (if you are careful). Immediately inside the cave the shelf area begins to spread out on both sides at about 4 feet above the floor. At about 25 feet inside the cave, at the first turn, the right hand shelf area extends back away from the stream at least 10 feet and is very congested with formations. Then the wall of the shelf area sharply swings back to the stream, and is no longer present. The shelf area on the left side also has swung away to be about 10 feet away from the stream, and is also highly decorated. The stream disappears beneath this shelf on its way out to the spring outside. At 45 feet inside the cave, the left shelf area has extended away, down a 2½-foot high, 5-foot wide, and 30-foot long, highly decorated passage, to a formation blocked terminus. The right wall is a mass of flowstone. Continuing on into the cave, the shelf areas disappear and the passage is again 6 to 7 feet high. The stream channel is 4 feet wide (Bretz 1956). Throughout the cave, the ceiling is a jungle of continually dripping formations. At about 55 feet into the cave there is a significant drapery formation and 25 feet further there is a small waterfall issuing from the left wall. At 100 feet into the cave there is a ceiling channel crossing perpendicular to the stream passage, and in 8 feet yet another. These tubes are about 2 feet high and 4 feet wide. Both appear to completely choke off with formations to the right after about 10 feet, but to the left they both join to form an upper meander loop. They are both too congested with formations to enter from here, but they can be entered further on. Past the ceiling channels, the wall on the left is quite covered with flowstone. At 140 feet inside the cave, the upper meander loop crosses again, this time at 2 levels. A 4-foot ledge on the left side leads into the meander loop and a small tube can be seen to cross over the stream channel to the right. To the left, after a difficult crawl over, around, and among formations, are the 2 previously discussed ceiling channels. The tube that crosses over the stream channel is small and awkward, and abandoned (I hope!) because electrical wiring makes it harder yet. After wiping out a couple of light bulbs, an upside down head first entry was made into the lower part of the meander loop, now on the right side of the stream passage. To the left, the loop rises up to choke off with formations just before entry into the stream passage. To the right, the loop swings around and drops into the stream passage. Farther up the stream passage, around a right turn, the loop can be-seen up on the right. At this point, the loop, now crossing to the left, has totally combined with the stream passage. The loop goes straight through, 3 feet high and 15 fee: wide, while the stream passage swings out to the right then around to the Left. Here, at 194 feet into the cave, the loop crosses left to right to end abruptly in 6 feet at the right wall. The stream swings on around to the right, with flowstone coated walls, to the man-made stairway entrance 240 feet in the cave. The cave continues on for another 20 feet and constricts down to a narrow, low crawl. Exploration and mapping was terminated at this point. The stairway shaft extends some 30 feet horizontally and 25 feet vertically, and exits just up the hill from the first entrance. Cave Spring Onyx Caverns is quite interesting and much more complex than Bretz leads one to believe, especially from the map. Bretz was right in that there was no red clay present anywhere in the cave. The cave is definitely worth seeing.