“We are dealing here with a living literature,” wrote Morris Edward Opler in his preface to Myths and Tales of the Chiricahua Apache Indians. First published in 1942, this is another classic study by the author of Myths and Tales of the Jicarilla Apache Indians. Opler conducted field work among the Chiricahuas in the American Southwest, as he had earlier among the Jicarillas. The result is a definitive collection of their myths. They range from an account of the world destroyed by water to descriptions of puberty rites and wonderful contests. The exploits of culture heroes involve the slaying of monsters and the assistance of Coyote. A large part of the book is devoted to the irrepressible Coyote, whose antics make cautionary tales for the young, tales that also allow harmless expression of the taboo. Other striking stories present supernatural beings and “foolish people.”

Classic study of myths relating to creation, agriculture and rain, hunting rituals, coyote cycle, monstrous enemy stories, many more.

In the 1940s and 1950s, long before historians fully accepted oral tradition as a source, Eve Ball (1890-1984) was taking down verbatim the accounts of Apache elders who had survived the army's campaigns against them in the last century. These oral histories offer new versions--from Warm Springs, Chiricahua, Mescalero, and Lipan Apache--of events previously known only through descriptions left by non-Indians. A high school and college teacher, Ball moved to Ruidoso, New Mexico, in 1942. Her house on the edge of the Mescalero Apache Reservation was a stopping-off place for Apaches on the dusty walk into town. She quickly realized she was talking to the sons and daughters of Geronimo, Cochise, Victorio, and their warriors. After winning their confidence, Ball would ultimately interview sixty-seven people. Here is the Apache side of the story as told to Eve Ball. Including accounts of Victorio's sister Lozen, a warrior and medicine woman who was the only unmarried woman allowed to ride with the men, as well as unflattering portrayals of Geronimo's actions while under attack, and Mescalero scorn for the horse thief Billy the Kid, this volume represents a significant new source on Apache history and lifeways. "Sherry Robinson has resurrected Eve Ball's legacy of preserving Apache oral tradition. Her meticulous presentation of Eve's shorthand notes of her interviews with Apaches unearths a wealth of primary source material that Eve never shared with us. "Apache Voices is a must read!"--Louis Kraft, author of Gatewood & Geronimo "Sherry Robinson has painstakingly gathered from Eve Ball's papers many unheard Apache voices, especially those of Apache women. This work is a genuine treasure trove. In the future, no one who writes about the Apaches or the conquest of Apacheria can ignore this collection."--Shirley A. Leckie, author of Angie Debo: Pioneering Historian

In 1933, famed anthropologist Morris Opler met a Mescalero Apache he called Chris and worked with him to record the man's life story, from the bloody Apache Wars into the reservation years of the mid-twentieth century. Chris's vivid recollections are enriched at strategic moments with crucial background information on Apache history and culture, supplied by Opler. Chris was born around 1880, the son of a Chiricahua man and a Mescalero woman. At the age of six, he and his family and other Chiricahua Apaches became prisoners of war and were relocated by the U.S. government to Florida and Alabama. Eventually settling on the Mescalero Apache reservation in New Mexico, Chris grew up expecting to become a shaman like his parents. Although Chris apprenticed as a shaman, his confidence in his healing ability waned after he was forced at the age of seventeen to attend federal government schools. Nonetheless, his interest in Mescalero religion, healing, and other traditional customs and beliefs remained, and that intimate knowledge of his people's world underscores and deepens the story of his own life.

Frederick Webb Hodge remarked that the Eastern Apache tribe called the Mescaleros were “never regarded as so warlike” as the Apaches of Arizona. But the Mescaleros’ history is one of hardship and oppression alternating with wars of revenge. They were friendly to the Spaniards until victimized, and friendly to Americans until they were betrayed again. For three hundred years Mescaleros fought the Spaniards and Mexicans. They fought Americans for forty more, before subsiding into lethargy and discouragement. Only since 1930 have the Mescaleros been able to make tribal progress. C. L. Sonnichsen tells the story of the Mescalero Apaches from the earliest records to the modern day, from the Indian's point of view. In early days the Mescaleros moved about freely. Their principal range was between the Río Grande and the Pecos in New Mexico, but they hunted into the Staked Plains and southward into Mexico. They owned nothing and everything. Today the Mescaleros are American citizens and own their reservation in the Tularosa country of New Mexico. While the Mescalero Apaches still struggle to retain their traditions and bridge the gap between their old life and the new, their people have made amazing progress.

Lipan Apache are Southern Athabaskan (Apachean) Native Americans whose traditional territory included present-day Texas, New Mexico, Colorado, and the northern Mexican states of Chihuahua, Nuevo León, Coahuila, and Tamaulipas, prior to the 17th century. Present-day Lipan live mostly throughout the U.S. Southwest, in Texas, New Mexico, and the San Carlos Apache Indian Reservation in Arizona, as well as with the Mescalero tribe on the Mescalero Reservation in New Mexico; some currently live in urban and rural areas throughout North America (Mexico, United States, and Canada). “The myths and tales of this volume are of particular significance, perhaps, because they have reference to a tribe about which there is almost no published ethnographic material. The Lipan Apache were scattered and all but annihilated on the eve of the Southwestern reservation period. The survivors found refuge with other groups, and, except for a brief notice by Gatshet, they have been overlooked or neglected while investigations of numerically larger peoples have proceeded. “It is gratifying, therefore, to be able to present a fairly full collection of Lipan folklore, and to be in a position to report that this collection does much to illuminate the relations of Southern Athabaskan-speaking tribes and the movements of aboriginal populations in the American Southwest. “The myths and tales of this volume were recorded during the summer of 1935.”—Claremont Colleges

The publication of Myths and Tales of the Jicarilla Apache Indians by the American Folk-Lore Society in 1938 illustrated the richness of the material on the tribes of the Southwest. Still a treasure-house of information, it appears with a new introduction and for the first time in paperback. Morris Edward Opler based his pioneering work on the accounts of Jicarilla men and women born in the nineteenth century. In a preface he explains that the stories, sacred and profane, were meant to be told on winter nights. The book takes up the creation of the universe, the birth of Killer-of-Enemies and Child-of-the-Water, the slaying of monsters, and the Hactcin ceremony. Other myths center on games and artifacts, hunting rituals and encounters with supernatural animals, and the trickster Coyote. There are also vivid, earthy stories of foolishness, unfaithfulness, and perversion; mon-strous enemies; and Dirty Boy's winning of a wife.