{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_48342/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_48342","id":"gutenberg_48342","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/48342","summary":null,"tags":["Category: Archaeology & Anthropology","Category: History - Other","Category: Mythology, Legends & Folklore","Zuni mythology"],"text":"TRANSCRIBER'S NOTE:\n\nItalics have been transcribed using _underscores_, small capitals as ALL\nCAPITALS. Inconsistencies in hyphenation and spelling have not been\ncorrected. Punctuation has been silently corrected. A list of other\ncorrections can be found at the end of the document.\n\n\n\n\nOUTLINES OF ZU\u00d1I CREATION MYTHS\n\n\nBY\n\nFRANK HAMILTON CUSHING\n\n\n\n\nCONTENTS\n\n\n Page\n Introductory 325\n The survival of early Zu\u00f1i traits 325\n Outline of Spanish-Zu\u00f1i history 326\n Outline of pristine Zu\u00f1i history 341\n Outline of Zu\u00f1i mytho-sociologic organization 367\n General explanations relative to the text 373\n\n Myths 379\n The genesis of the worlds, or the beginning of newness 379\n The genesis of men and the creatures 379\n The gestation of men and the creatures 381\n The forthcoming from earth of the foremost of men 381\n The birth from the sea of the Twain deliverers of men 381\n The birth and delivery of men and the creatures 382\n The condition of men when first into the world of daylight born 383\n The origin of priests and of knowledge 384\n The origin of the Raven and the Macaw, totems of winter and\n summer 384\n The origin and naming of totem-clans and creature kinds, and\n the division and naming of spaces and things 386\n The origin of the councils of secrecy or sacred brotherhoods 387\n The unripeness and instability of the world when still young 388\n The hardening of the world, and the first settlement of men 388\n The beginning of the search for the Middle of the world, and\n the second tarrying of men 390\n The learning of war, and the third tarrying 390\n The meeting of the People of Dew, and the fourth tarrying 390\n The generation of the seed of seeds, or the origin of corn 391\n The renewal of the search for the Middle 398\n The choosing of seekers for signs of the Middle 398\n The change-making sin of the brother and sister 399\n The birth of the Old-ones or ancients of the K\u00e2\u00b4k\u00e2 401\n The renewal of the great journey, and the sundering of the\n tribes of men 403\n The origin of death by dying, and the abode of souls and the\n K\u00e2\u00b4k\u00e2 404\n The loss of the great southern clans 405\n The saving of the father-clans 405\n The awaiting of the lost clans 406\n The straying of K\u2018y\u00e4k\u00b4lu, and his plaint to the Water-fowl 406\n How the Duck, hearing, was fain to guide K\u2018y\u00e4k\u00b4lu 407\n How the Rainbow-worm bore K\u2018y\u00e4k\u00b4lu to the plain of K\u00e2\u00b4\u2018hlu\u00eblane 408\n The tarrying of K\u2018y\u00e4k\u00b4lu in the plain, and his dismay 409\n How the Duck found the lake of the dead and the gods of the\n K\u00e2\u00b4k\u00e2 409\n How the gods of the K\u00e2\u00b4k\u00e2 counselled the Duck 410\n How by behest of the Duck the K\u00e2\u00b4yem\u00e4shi sought K\u2018y\u00e4k\u00b4lu to\n convey him to the lake of the dead 410\n How the K\u00e2\u00b4yem\u00e4shi bore K\u2018y\u00e4k\u00b4lu to the council of the gods 411\n The council of the K\u00e2\u00b4k\u00e2, and the instruction of K\u2018y\u00e4k\u00b4lu by\n the gods 412\n The instruction of the K\u00e2\u00b4yem\u00e4shi by K\u2018y\u00e4k\u00b4lu 413\n How the K\u00e2\u00b4yem\u00e4shi bore K\u2018y\u00e4k\u00b4lu to his people 413\n The return of K\u2018y\u00e4k\u00b4lu, and his sacred instructions to the\n people 413\n The enjoining of the K\u2018y\u00e4k\u00b4lu \u00c1mosi, and the departure of\n K\u2018y\u00e4k\u00b4lu and the Old-ones 414\n The coming of the brothers \u00c1nahoho and the runners of the K\u00e2\u00b4k\u00e2 414\n The dispatching of the souls of things to the souls of the dead 415\n The renewal of the great journeying, and of the search for the\n Middle 415\n The warning-speech of the gods, and the untailing of men 416\n The origin of the Twin Gods of War and of the Priesthood of the\n Bow 417\n The downfall of H\u00e1n\u2018hlipi\u014bk\u2018ya, and the search anew for the\n Middle 424\n The wars with the Black people of the high buildings and with\n the ancient woman of the K\u2018y\u00e1kweina and other K\u00e2\u00b4k\u00e2kwe 424\n The adoption of the Black people, and the division of the clans\n to search for the Middle 425\n The northward eastern journey of the Winter clans 426\n The southward eastern journey of the Summer clans 426\n The eastward middle journey of the People of the Middle 427\n The settlement of Zu\u00f1i-land, and the building of the seven\n great towns therein 427\n The reunion of the People of the Middle with the Summer and\n Seed peoples 428\n The great council of men and the beings for the determination\n of the true Middle 428\n The establishment of the fathers and their tabernacle at\n H\u00e1lonawan or the Erring-place of the Middle 429\n The flooding of the towns, and the building of the City of Seed\n on the mountain 429\n The staying of the flood by sacrifice of the youth and maiden,\n and the establishment of H\u00e1lona \u00cdtiwana on the true Middle 429\n The custom of testing the Middle in the Middle time 429\n The cherishing of the Corn maidens and their custom as of old 430\n The murmuring of the foolish anent the custom of the Corn\n maidens 430\n The council of the fathers that the perfection of the custom be\n accomplished 431\n The observance of the \u2018Hl\u00e1hekwe custom, or dance of the Corn\n maidens 431\n The sending of the Twain Priests of the Bow, that they bespeak\n the aid of Pa\u00edyatuma and his Flute people 432\n The finding of Pa\u00edyatuma, and his custom of the flute 433\n The preparations for the coming of Pa\u00edyatuma and his People of\n the Flute 434\n The coming of Pa\u00edyatuma and his Dance of the Flute 435\n The sacrilege of the youths of the dance, and the fleeting of\n the Maidens of Corn 435\n The mourning for loss of the Maidens of Corn 435\n The seeking of the Maidens of Corn by the Eagle 436\n The seeking of the Maidens of Corn by the Falcon 437\n The seeking of the Maidens of Corn by the Raven 438\n The beseeching of Pa\u00edyatuma, and his reversal of the people's\n evil 439\n The seeking of the Maidens of Corn by Pa\u00edyatuma 442\n The finding of the Maidens of Corn in Summerland 443\n The return of the Maidens of Corn with Pa\u00edyatuma 443\n The presentation of the perfected seed to the fathers of men,\n and the passing of the Maidens of Seed 443\n The instructions of Pa\u00edyatuma for the ordinances and customs of\n the corn perfecting 445\n The final instructions of Pa\u00edyatuma, and his passing 446\n\n\n\n\nOUTLINES OF ZU\u00d1I CREATION MYTHS\n\nBY FRANK HAMILTON CUSHING\n\n\n\n\nINTRODUCTORY\n\n\nTHE SURVIVAL OF EARLY ZU\u00d1I TRAITS.\n\nDuring the earlier years of my life with the Zu\u00f1i Indians of\nwestern-central New Mexico, from the autumn of 1879 to the winter\nof 1881--before access to their country had been rendered easy by\nthe completion of the Atlantic and Pacific railroad,--they remained,\nas regards their social and religious institutions and customs and\ntheir modes of thought, if not of daily life, the most archaic of the\nPueblo or Aridian peoples. They still continue to be, as they have\nfor centuries been, the most highly developed, yet characteristic and\nrepresentative of all these people.\n\nIn fact, it is principally due to this higher development by the\nZu\u00f1i, than by any of the other Pueblos, of the mytho-sociologic\nsystem distinctive in some measure of them all at the time of the\nSpanish conquest of the southwest, that they have maintained so long\nand so much more completely than any of the others the primitive\ncharacteristics of the Aridian phase of culture; this despite the\nfact that, being the descendants of the original dwellers in the\nfamous \"Seven Cities of Cibola,\" they were the earliest known\nof all the tribes within the territory of the United States.\nLike the other Pueblos, the Zu\u00f1ians, when discovered, were found\nliving in segregated towns; but unlike the other groups (each\nseparate community of any one of which was autonomous except on\nrare occasions) they were permanently and closely confederated in\nboth a political and hierarchical sense. In other words, all their\nsubtribes and lesser towns were distinctively related to and ruled\nfrom a central tribe and town through priest-chiefs, representative\nof each of them, sitting under the supreme council or septuarchy of\nthe \"master priests of the house\" in the central town itself, much\nas were the divisions and cities of the great Inca dominion in South\nAmerica represented at and ruled from Cuzco, the central city and\nprovince of them all.\n\nIt thus happened that, although one or another of the Zu\u00f1i subtribes\nwas at different times partially and temporarily conquered by the\nSpaniards, they were never as a whole people subdued; and, although\nmissions and chapels were ultimately established at one and another\nof their towns by the Franciscan friars, they were never all of them\nimmediately under mission influence and surveillance at any one\ntime until a comparatively recent date. The evidences and tragic\nconsequences of this may be traced throughout the history of Spanish\nintercourse, and as the measure of its effect in minimizing the\ninfluence of Spanish thought and example on Zu\u00f1i culture and habits is\nof great importance in determining to what extent the following sacred\nmyths may be regarded as purely aboriginal, a brief outline of this\nhistory is regarded as desirable.\n\n\nOUTLINE OF SPANISH-ZU\u00d1I HISTORY.\n\nThe first discovered of the Seven Cities of Cibola or Zu\u00f1iland, called\nby the Zu\u00f1is themselves Sh\u00edwona, was by native account the most\neasterly of their towns, the K\u2018y\u00e4\u00b4kime of tradition and the Caquima of\nlater Spanish record. According also to native tradition it was entered\nby Estevanico, the negro spy of Fray Marcos de Niza, and the Black\nMexican of Zu\u00f1i story, in the spring of 1539. The negro was forthwith\nkilled by the inhabitants; but the friar, following him shortly after,\nsaw from the mesa heights to the southward one of the seven villages,\nand, making good his escape, reported his discovery to the viceroy of\nMexico, Don Antonio de Mendoza.\n\nOnly a year later the largest of the westerly towns, H\u00e1wik\u2019uh (Aquico)\nwas stormed and its inhabitants partly subdued, partly driven away to\nthe great tribal stronghold, Thunder mountain, by that valiant knight,\nDon Francisco Vasquez de Coronado, and his vanguard of hardy mail-clad\nsoldiers. The little army occupied as headquarters, for several months,\nthe town they had captured, and later the more numerous rear of the\narmy were quartered at the more central and eastern town of M\u00e1tsaki\n(Muzaque). During this time Coronado and his comrades in arms were\nable to reassure and pacify the natives, insomuch that when, two years\nafterward, they were returning through Zu\u00f1iland en route to Mexico from\nthe conquests of the farther Pueblos and their vain search for the\ngolden province of Quivira, they were entreated to remain and join the\ntribes. But Fray Juan de Padilla, the heroic priest of the expedition,\nhad found more fertile fields to the eastward, and only three or four\nMexican Indian allies of the Spaniards were fain to stay.\n\nWhen, in 1581-'82, Francisco Chamuscado and his 9 soldiers recklessly\npenetrated those vast and lonely wilds of the southwest (in 1888 I\nsketched his graven signature and those of many of his successors on\nEl Moro, or the Rock Mesa of Inscriptions, 35 miles east of Zu\u00f1i)\nand passed through the country of Cibola, he was not hindered by its\npeople. And when Antonio de Espejo, in 1582, with scarcely more of a\ncompany, was on his way toward Tusayan or the Hopi country, in the\nnorthwest, he stopped at the central town of Alona (H\u00e1lona) and was\nwell received. To this day the marks, said by the Zu\u00f1is to have been\nmade by the \"iron bonnets of his tall warriors,\" are shown on the\nrafters of one of the low, still used prehistoric rooms facing the\ngreat northern court (once the central and main one) of Zu\u00f1i, and\nattest to the hospitality so long ago accorded them there.\n\nAgain, in the autumn of 1598, Juan de O\u00f1ate and his more considerable\nforce of soldiers and priests, after their general tour of formal\nconquest in the other Pueblo provinces, were met as they approached\nthe Zu\u00f1i towns by delegations of singing priests and warriors, and\nwere received with such showers of white prayer-meal on entering that\nthey had to protect themselves from these offerings, as they supposed,\nof peace. This incident, and that of the ceremonial hunt and feast\ngiven them afterward, signifies conclusively the estimation in which,\nup to that time, the Spaniards had been held by the priestly elders\nof Zu\u00f1iland. Precisely as the returning K\u00e2\u00b4k\u00e2kwe, or mythic-dance\ndramatists, personating gods and heroes of the olden time are received\ntwice yearly (before and after the harvest growth and time), so were\nthese soldiers and friars received, not as enemies nor as aliens, but\nas veritable gods or god-men, coming forth at the close of autumn from\nout the land of day, whence come the ripening breaths of the Frost gods!\n\nAs yet, the Franciscan friars, although sometimes baptizing scores of\nthe Zu\u00f1i--much to their gratification, doubtless, as quite appropriate\nbehavior on the part of such beings when friendly,--had not antagonized\ntheir ancient observances or beliefs; and the warriors who accompanied\nthem had never, since the first of them had come, and after fighting\nhad laid down their dreadful arms and made peace and left hostages,\nalbeit mortals like themselves, with their forefathers--had never again\nraised their fearful batons of thunder and fire or their long blades of\nblue metal like lightning.\n\nBut all this was soon to change. When, nearly a quarter of a century\nlater still, Fray Alonzo de Benavides became father-custodian of New\nMexico, he undertook to establish missions throughout the country. More\nthan twenty missionaries were introduced into the Pueblo provinces by\nhim, and soon afterward Esteban de Perea brought thirty more from Spain\nand old Mexico. Among the latter were Fray Martin de Arvide and Fray\nFrancisco de Letrado. Fray Letrado was assigned to Zu\u00f1i some time after\n1628. By the end of the following year the Indians had built for him\nat H\u00e1lona the little Church of the Purification or of the Immaculate\nVirgin, and at H\u00e1wik\u2019uh the church and conventual residence of the\nImmaculate Conception.\n\nFray Francisco was an old man and very zealous. Unquestionably, he\nantagonized the native priests. It is as certain that, at first\nwelcoming him, they gradually came to look upon his religion as no\nless that of mortal men than their own, and to regard its magic and\npower of appeal to the gods as of small account in the making of rain\nor the quelling of war and sorcery. Wherefore, although baptized by\ndozens as they had been, they brooked but ill the compulsory attendance\nat mass and other observances and the constant interferences of the\nfather and his soldiers (for a small escort, unluckily, accompanied\nhim) with their own acts of worship. When in the winter of 1630 Fray\nMartin de Arvide joined Fray Letrado at H\u00e1wik\u2019uh, on the way to\nestablish missions among the Zipias, a pueblo people said by the Zu\u00f1is\nto have lived considerably to the southwestward of them at that time,\nand called by them Ts\u00edpiakwe (\"People-of-the-coarse-hanging-hair\"), he\nforesaw for his brother and himself speedy martyrdom. He had but fairly\ndeparted when, on the Sunday following, the people delayed attending\nmass, and Fray Francisco, going forth to remonstrate with them, met\na party of the native religionists armed with bows and arrows and in\nmood so menacing that in expectancy of death he knelt where he had\nstood, clinging to his crucifix, and, continuing to entreat them, was\ntransfixed by many arrows.\n\nThus speedily was slain the first resident priest of Zu\u00f1i; thus were\nthe Zu\u00f1is themselves disillusionized of their belief in the more than\nmortal power of the Spaniard and the deific character of his religion;\nfor they broke up the ornaments of the altar, burned the church, and\nthen sallied forth to follow Fray Martin. They overtook him at night\nfive days later, attacked his party while in camp, overawed and killed\noutright his two soldiers, and, joined by his traitorous \"Christian\nIndians,\" one of whom, a half-blood, cut off his hand and scalped him,\nthey killed also this venerable friar and hastened back to their town.\nThere the ceremonial of the scalp dances of initiation were performed\nover the scalps of the two friars, an observance designed both as\na commemoration of victory and to lay the ghosts of the slain by\ncompleting the count of their unfinished days and making them members\nby adoption of the ghostly tribe of Zu\u00f1i. The scalp-dance is also\nsupposed to proclaim in song, unto the gods and men, that thenceforward\ntheir people are of the enemy, and unto the gods of the enemy that the\ngods of Zu\u00f1i are victors over them, whereof and wherefore it will be\nwell for them to beware. Thus the estimation in which the Spaniard, and\nespecially his religious representatives, were ever afterward to be\nheld was fixed on those fatal days at the close of February, 1630.\n\nNow again, after this demonstration, the Zu\u00f1is, as in the days of the\ngreat flood, when men had disobeyed the gods, as when Coronado advanced\non H\u00e1wik\u2019uh, so soon as they had completed the rites of purifying and\nbaptizing the scalps, betook themselves to Thunder mountain and thereon\nintrenched themselves.\n\nIt was not until after two years had passed that they were attacked\nthere, but not overcome, by Tomas de Albizu and his soldiery and\ninduced by the priests who accompanied him, and whom the Indians,\nknowing them to be unarmed, allowed to approach, to hold parley. It\nis probable that Don Tomas, finding it impossible to storm their rock\nsuccessfully, promised that if they would yield the wretched mestizo\nwho had cut off the hand and torn away the scalp of Fray Martin, he\nand his people would leave them in peace. At any rate, the mutilator\nof the friar was yielded, and in due course was hanged by the Spanish\nauthorities.\n\nThen gradually the Zu\u00f1is descended from their stronghold and a few\nyears later were peacefully reoccupying the largest four of their\ntowns. More than thirty years elapsed before the missions of the\nPurification at H\u00e1lona and the Immaculate Conception at H\u00e1wik\u2019uh were\nreestablished. In 1670 Fray Juan Galdo was the resident priest at the\none, and at the other Fray Pedro de Avila y Ayala. But in the autumn\nof the year named a numerous band of Apache-Navajo attacked the town\nof H\u00e1wik\u2019uh, and, making for the lower courts where stood the church\nand convent, they dragged Fray Avila from the altar, at which he had\nsought refuge, clinging to the cross and an image of the Virgin, and,\nstripping him, beat him to death with one of the church bells at the\nfoot of the cross in the courtyard hard by. They then plundered and\nburned the church, threw the image of the Virgin into the flames, and,\ntransfixing the body of the priest with more than 200 arrows, cast upon\nit stones and the carcasses of three dead lambs. The mutilated corpse\nwas thus found the following day by Fray Galdo and carried to H\u00e1lona\nfor sepulture in the Church of the Purification there.\n\nAfter this tragic occurrence the pueblo of H\u00e1wik\u2019uh was abandoned\nby the missionaries and for a short time at least by its native\ninhabitants as well. Nevertheless, it seems highly probable that other\nZu\u00f1is, if not indeed some of the townspeople themselves, had to do with\nthe tragic affair just related, for there is no evidence that, although\nthe people of H\u00e1wik\u2019uh were numerous, any of them came to the rescue\nof the father, or that their town was sacked, whereas the church was\nplundered and burned.\n\nThey do not seem, however, to have done injury to the priest of H\u00e1lona,\nfor just previously to the summer of 1680 when they, in common with all\nthe other Pueblo Indians, joined in the revolt against Spanish rule and\nreligion, they were tolerating the presence of Fray Juan de Bal at this\ntown and of another priest, it seems, at H\u00e1wik\u2019uh.\n\nWhen the message strands of that great war magician, Pop\u00e9 of Taos,\nwho had planned the rebellion and sent forth the knotted strings of\ninvitation and warning, were received by the Zu\u00f1is, their leaders of\none accord consented to join the movement and sped the war strands\nfarther on to the Tusayan country, there insisting with the less\ncourageous Hopi that they join also, and ultimately gaining their at\nfirst divided consent.\n\nWhen all the knots had been numbered and untied, then, to a man, the\nZu\u00f1is arose to slay Spaniards wheresoever they might encounter them.\nThey forthwith killed Fray Juan de Bal, the priest of H\u00e1lona, burning\nhis church and destroying the chapels in the lesser towns round about.\nNot content with this, they dispatched warriors to the Tusayan country\nto see to it that the Hopi remain faithful to their promise and\nvigorously to abet them in its fulfilment.\n\nIt fared far otherwise with the priest of H\u00e1wik\u2019uh. Although his name\nis unknown, and although it has been doubted that any other missionary\nthan Fray Juan of H\u00e1lona was with the Zu\u00f1is at the time, or that the\nmission of H\u00e1wik\u2019uh was ever occupied after the death of Fray Pedro de\nAvila, yet Vetancurt's chronicles are explicit in stating the contrary,\nand that, although the Church of the Conception was again burned, the\npriest escaped. This latter statement is substantially true if we\nmay trust Zu\u00f1i tradition, which is very detailed on this point, and\nwhich is trustworthy on many another and better recorded point of even\nremoter date.\n\nThe elder Priests of the Bow--three of whom were battle-scarred\nwarriors of nearly a hundred winters at the time of my initiation\ninto their order--told me that one of their gray-robed _t\u00fatatsikwe_\n(\"fathers of drink,\" so named because they used cup-like vessels of\nwater in baptizing), whom their ancients had with them at H\u00e1wik\u2019uh\nin the time of the great evil, was much loved by them; \"for, like\nourselves,\" they affirmed, \"he had a Zu\u00f1i heart and cared for the\nsick and women and children, nor contended with the fathers of the\npeople; therefore, in that time of evil they spared him on condition\"\n--precisely the rather sweeping condition these same veterans had in\n1880 imposed on me ere they would permit of my adoption into one of\ntheir clans--\"that he eschew the vestment and usages of his people\nand kind, and in everything, costume and ways of life alike, become\na Zu\u00f1i; for as such only could they spare him and nurture him.\" Not\nso much, I imagine, from fear of death--for the dauntless Franciscan\nfriars of those days feared only God and the devil and met martyrdom as\nbridegrooms of the Virgin herself--as from love of the Zu\u00f1is, if one\nmay judge by the regard they even still have for his memory, and a hope\nthat, living, he might perchance restrain them, alike to the good of\ntheir people and his own people, the father gave way to their wishes;\nor he may have been forced to accede to them by one of those compulsory\nadoptions of the enemy not uncommonly practiced by the Indians in times\nof hostility. Be this as it may, the Zu\u00f1is abandoned all their towns\nin the valley, and taking the good priest with them, fled yet again to\nthe top of their high Mountain of Thunder. Around an ample amphitheater\nnear its southern rim, they rebuilt six or seven great clusters of\nstone houses and renewed in the miniature vales of the mesa summit the\nreservoirs for rain and snow, and on the crests above the trickling\nspring under their towns, and along the upper reaches of the giddy\ntrail by which the heights were scaled they reared archers' booths and\nheaps of slingstones and munitions of heavy rocks.\n\nThere, continually providing for the conflict which they knew would\nsooner or later reach even their remote fastnesses (as speedily it\nbegan to reach the Rio Grande country), they abode securely for\nmore than ten years, living strictly according to the ways of their\nforefathers, worshiping only the beloved of war and the wind and rain,\nnor paying aught of attention to the jealous gods of the Spaniard.\n\nThen at last Diego de Vargas, the reconquistador of New Mexico,\napproached Zu\u00f1iland with his force of foot soldiers and horsemen. The\nZu\u00f1is, learning this, poisoned the waters of their springs at Pescado\nand near the entrance to the valley with yucca juice and cactus spines,\nand, they say, \"with the death-magic of corpse shells; so that the\nhorses and men, drinking there, were undone or died of bloating and\nbowel sickness.\" In this latter statement the historians of Vargas\nand the Zu\u00f1i traditions agree. But the captain-general could not have\nstormed the Rock of Cibola. With the weakened force remaining at his\ncommand his efforts were doubly futile. Therefore, where now the new\npeach orchards of the Zu\u00f1is grow on the sunlit sand slopes, 800 feet\nbelow the northern crest of the mesa their fathers so well defended in\nthose days, Vargas camped his army, with intent to besiege the heathen\nrenegades, and to harass and pick off such stragglers as came within\nthe range of his arquebuses.\n\nNow, however, the good friar whom the Indians called Kwan T\u00e1tchui\nL\u00f3k\u2018yana (\"Juan Gray-robed-father-of-us\"), was called to council by\nthe elders, and given a well-scraped piece of deerskin, whitened with\nprayer meal, and some bits of cinder, wherewith to make markings of\nmeaning to his countrymen. And he was bidden to mark thereon that the\nZu\u00f1is were good to those who, like him, were good to them and meddled\nnot; nor would they harm any who did not harm their women and children\nand their elders. And that if such these captains and their warriors\nwould but choose and promise to be, they would descend from their\nmountain, nor stretch their bowstrings more. But when they told their\ngray father that he could now join his people if that by so doing he\nmight stay their anger, and told him so to mark it, the priest, so the\nlegend runs, \"dissembled and did not tell that he was there, only that\nthe fathers of the \u00c1shiwi were good now;\" for he willed, it would seem,\nto abide with them all the rest of his days, which, alas, were but few.\nThen the hide was tied to a slingstone and taken to the edge of the\nmesa, and cast down into the midst of the watchful enemy by the arm of\na strong warrior. And when the bearded foemen below saw it fall, they\ntook it up and curiously questioned it with their eyes, and finding\nits answers perfect and its import good, they instant bore it to their\nwar captain, and in token of his consent, they waved it aloft. So was\nspeech held and peace forthwith established between them.\n\nThat without casualty to the Zu\u00f1is an understanding was in some\nway soon reached between them and Vargas, the chroniclers of the\nexpedition agree with this Zu\u00f1i legend; and before the end of the\ncentury the Indians had all descended to the plain again and were\ngathered, except in seasons of planting and harvest, chiefly at three\nof their easternmost towns, and the central one of H\u00e1lona \u00cdtiwana,\nthe Zu\u00f1i of today. After the reconquest at least some of the missions\nwere rehabilitated, and missionaries dwelt with the Zu\u00f1is now and\nagain. But other chiefs than those chosen by the priestly elders of\nthe people were thenceforward chosen by the Spaniards to watch the\npeople--gobernador, alcalde, and tenientes,--and these in turn were\nwatched by Spanish soldiers whose conduct favored little the fostering\nof good will and happy relations; for in 1703, goaded to desperation\nby the excesses of these resident police, the Zu\u00f1is drove at least\nthree of them into the church and there massacred them. Then, according\nto their wont, they fled, for the last time, to the top of Thunder\nmountain.\n\nWhen they finally descended they planted numerous peach orchards among\nthe cliffs and terraces of Grand mountain and Twin mountains to the\nnorthward of Zu\u00f1i, and there also laid out great gardens and many\nlittle cornfields. And with the pretext of wishing to be near their\ncrops there, they built the seven S\u00f3noli \u2018Hl\u00fa\u00eblawe (the \"Towns of\nSonora\"), so named because the peach stones they had planted there had\nbeen brought from Sonora, Mexico. But their real object was to escape\nfrom the irksome and oft-repeated spyings upon and interdictions of\ntheir sacred observances and mythic drama-dances, which, as time went\non, the Spanish frailes, supported by the increasing power of the\nauthorities at Santa F\u00e9 in the first half of the eighteenth century,\nwere wont to make. So, in hidden and lone nooks on the mountains,\nwhere their fine foundations may be seen even now, the Indian priests\nhad massive kivas built, and there from year to year they conducted\nin secret the rites which but for this had never been preserved so\nperfectly for telling, albeit only in outline, in the following pages.\nBut even thus far from the mission and its warders the plume-wands of\nworship, which in earlier times had been made long (each one according\nto its kind as long as from the elbow to the tip of one finger or\nanother of him who made and sacrificed it), now had to be cut short and\nmade only as long as the hands and the various fingers of those who\nmade them; for the large plumed messages to the winds and spaces often\nbetrayed the people, and they must now needs be made of size convenient\nfor burial or hiding away in crannies or under bushes as near as might\nbe to the shrines of the sacred precincts where once the fathers had\nworshiped so freely.\n\nToward the end of the century, between 1775 and 1780, the old Church\nof Our Lady of Guadalupe, which now harbors only burros and shivering\ndogs of cold winter nights and is toppling to ruin in the middle of\nthe grand plaza of Zu\u00f1i, was built and beautifully decorated with\ncarved altar pieces and paintings, gifts from the King of Spain to the\nIndies and work of resident monks as well. Its walls were painted--as\nthe more recent plasterings scaling off here and there reveal--by Zu\u00f1i\nartists, who scrupled not to mingle many a pagan symbol of the gods of\nwind, rain, and lightning, sunlight, storm-dark and tempest, war-bale\nand magic, and, more than all, emblems of their beloved goddess-virgins\nof corn-growing with the bright-colored Christian decorations. And\ndoubtless their sedulous teachers or masters, as the case may have\nbeen, understanding little, if aught, of the meanings of these things,\nwere well pleased that these reluctant proselytes should manifest so\nmuch of zeal and bestow such loving care on this temple of the holy and\nonly true faith.\n\nIn a measure the padres were right. The Indians thenceforward did\nmanifest not only more care for the mission, but more readiness to\nattend mass and observe the various holy days of the church. To be\nbaptized and receive baptismal names they had ever been willing, nay,\neager, for they were permitted, if only as a means of identification,\nto retain their own _tik\u2018ya sh\u00ediwe_ (\"names totemic of the sacred\nassemblies\"), which names the priests of the mission innocently\nadopted for them as surnames and scrupulously recorded in the quaint\nold leather-covered folios of their mission and church. Thus it\nchances that in these faded but beautifully and piously indicted\npages of a century ago I find names so familiar, so like those I\nheard given only a few years since to aged Zu\u00f1i friends now passed\naway, that, standing out clearly from the midst of the formal Spanish\nphrases of these old-time books, they seem like the voices of the\ndead of other generations, and they tell even more clearly than such\nvoices could tell of the causes which worked to render the Zu\u00f1is\nof those times apparently so reconciled to Spanish teaching and\ndomination.\n\nFor it is manifest that when, as the meaning of his name informs\nus, the chief priest of the K\u00e2\u00b4k\u00e2kwe, or mythic drama-dancers of a\nhundred years ago, entered the Church of Our Lady of Guadalupe and was\nregistered as \"Feliciano Pautiatzanilunquia\" (P\u00e1utia Tsani L\u00fank\u2019ya), or\n\"Felix Of-the-sacred-dancers-glorious-sun-god-youth,\" neither he nor\nany of his attendant clan relatives, whose names are also recorded,\nthought of renouncing their allegiance to the gods of Zu\u00f1i or the\never sacred K\u00e2\u00b4k\u00e2; but that they thought only of gaining the magic of\npurification and the name-potency of the gods of another people, as\nwell as of securing the sanctification if not recognition of their own\ngods and priests by these other gods and priests.\n\nThat this was so is shown also by the sacred character almost\ninvariably of even the less exalted tribal names they gave. Thus,\nthose belonging not to the priesthood, yet to the \"midmost\" or\nseptuarchial clans, as \"Francisco Kautzitihua\" (K\u00e1utsitiwa), or\n\"Francis Giver of-the-midmost-dance,\" and \"Angela Kahuitietza\" (K\u00e1witi\nEtsa), or \"Angelina Of-the-midmost-dance Little maiden;\" and those\nbelonging to yet other clan divisions and the K\u00e2\u00b4k\u00e2, like \"Manuel\nLayatzilunquia\" (La\u00edyatsi L\u00fank\u2018ya), or \"Emanuel Of-the-flowing plume\nGlorious-tall-bearer,\" and \"Mar\u00eda Laytzitilutza\" (La\u00edtsitilutsa), or\n\"Mary Of-the-soft-flowing-plume Little-bearer;\" and, finally, even\nthe least sacred but mythically alegoric clan names, such as \"Manuel\nLayujtigua\" (L\u00e1-y\u00fahtiwa) or \"Emanuel Plume-of-lightness,\" a name of the\nEagle clan and upper division of the tribe; and \"Lucia Jayatzemietza\"\n(Ha\u00edya Tsemi \u00c9tsa), or \"Lucy Of-green-growing-things-ever-thinking\nLittle-maiden,\" which, alluding to the leaves of growing corn and\nvines when watched by the young unmarried girls, is one of the Corn or\nSeed clan names belonging to the southern division. Only very rarely\nwere the colloquial names one hears most often in Zu\u00f1i (the sacred and\ntotemic names are considered too precious for common use) given for\nbaptismal registration. I have found but two or three. One of these is\nwritten \"Est\u00e9van Nato Jasti\" (N\u00e1to Hasti\u014b) or \"Stephen Old-tobacco,\"\na Navajo sobriquet which, in common with the few others like it, was\nundoubtedly offered reluctantly in place of the \"true and sacred name,\"\nbecause some relative who had recently borne it was dead and therefore\nhis name could not be pronounced aloud lest his spirit and the hearts\nof those who mourned him be disturbed.\n\nBut the presence of these ordinary names evidences no less than that of\nthe more \"idolatrous\" ones, the uncompromisingly paganistic spirit of\nthese supposedly converted Indians, and the unmodified fashion of their\nthoughts at the period of their truest apparent allegiance, or at least\nsubmission, to the church. Hence I have not hesitated to pause somewhat\nin the course of this introductory sketch to give these examples in\ndetail, particularly as they evidence not merely the exceeding vitality\nof the native Zu\u00f1i cult, but at the same time present an explanation of\nthe strange spectacle of earnest propagandists everywhere vigilantly\nseeking out and ruthlessly repressing the native priesthood and their\ndances and other ceremonials, yet, unconsciously to themselves,\nsolemnizing these very things by their rites of baptism, officially\nrecognizing, in the eyes of the Indians, the very names and titles of\nthe officiators and offices they otherwise persecuted and denounced.\nIt was quite of a piece with all this that during the acts of worship\nperformed in the old church at that time by the Zu\u00f1is, whilst they\nknelt at mass or responded as taught to the mysterious and to them\nmagic, but otherwise meaningless, credo, they scattered in secret their\nsacred white prayer-meal, and invoked not only the souls of their dead\npriests--who as caciques or rulers of the pueblo were accorded the\ndistinction of burial in the church, under their very feet--but also,\nthe tribal medicine-plumes and fetiches hidden away under the very\naltar where stood the archenemy of their religion!\n\nSo, in following farther the Spanish history of Zu\u00f1i, we need not\nbe surprised that all went well for a while after the completion of\nthe church, and that more than twenty priests were at one time and\nanother resident missionaries of Zu\u00f1i. Nor, on the other hand, need we\nbe surprised that when in the early part of the present century these\nmissionaries began to leave the pagan surnames out of their registers\ngiving Spanish names instead--began to suspect, perhaps, the nature\nof the wall paintings, or for some other reason had them whitewashed\naway--and sought more assiduously than ever, in the deepest hiding\nplaces of the many-storied pueblo, to surprise the native priests at\ntheir unholy pagan practices, that the records of baptisms in the old\nbooks grew fewer and fewer, and that as the secular power withdrew\nmore and more its support of the clergy, the latter could no longer\ncontrol their disaffected flock, and that finally the old mission had\nto be abandoned, never again to be reoccupied save on occasions of the\nparochial visits of priests resident in far-away Mexican towns or in\nother Indian pueblos.\n\nNevertheless, although the old church was thus abandoned and is now\nutterly neglected, there lingers still with the Indians a singular\nsentiment for it, and this has been supposed to indicate that they\nretain some conscious remnant of the faith and teachings for which it\nonce stood.\n\nIt is true that the Zu\u00f1is of today are as eager as were their\nforefathers for baptism and for baptismal names additional to their\nown. But it must be remembered that baptism--the purification of the\nhead by sprinkling or of the face by washing with medicine-water, was\na very old institution with this people even before the Spaniards\nfound them. With them anyone being named anew or assuming a new\npersonality or office is invariably sprinkled or washed \"that he be\nthe more cleanly revealed and the better recommended in his new guise\nand character to the gods and spirits\" invoked for the occasion,\n\"and thus be constantly recognized by them as their child, named of\nthemselves, and so be made a special recipient of their favor.\" This\ncustom is observed, indeed, on many occasions, as on reaching puberty\nor before any great change in life, or before initiation into the\nsacred societies, as well as both before and after war, and especially\nbefore and after performance in the sacred dances. The head and face of\nevery participant in these mythic dramas is washed or sprinkled when\nhe is being painted and masked to represent or to assume the presence\nand personality of the god for whom he is to act or by whom he is to be\npossessed.\n\nThus it may be seen that this custom probably had its rise in the\nsimple and necessary act of washing the face for painting before the\nperformance of any ceremony calling for the assumption of a new r\u00f4le,\nand in the washing away of the paint, when the ordinary condition of\nlife was to be resumed after such performance. Thus, too, it may be\nseen that baptism as practiced by the early Franciscan missionaries\nmust have seemed not only familiar to the Zu\u00f1is, but also eminently\nproper and desirable on occasion of their accepting the benefits of\ninitiation into what they supposed was the K\u00e2\u00b4k\u00e2, or one of the\ngeneral sacred societies of these other people. No wonder, then, that\nwhen about to be baptized they insisted on giving their own sacred\nnames of the K\u00e2\u00b4k\u00e2, if only as a surety of their full recognition under\nthem in this new K\u00e2\u00b4k\u00e2, no less than under the new names they were\nabout to receive.\n\nIt is also true that the Zu\u00f1is do not again burn the dead and cast\ntheir ashes into the river, nor bury the bodies of the clan elders, or\nthe priests of the tribal septuarchy, in their own houses, as they did\nere the time of Coronado, or \"under the ladders,\" as their funereal\nrituals continue nevertheless to say they do. They bury all, now, in\nthe little strip of consecrated ground out in front of the church;\nground already so overfilled with the bones of past generations that\nnever a new grave is made that does not encroach on other graves. Bones\nlie scattered all about there, rubbish accumulates, the wooden cross\nin the center of the place is frequently broken, and the mud walls\ninclosing it are sometimes allowed to fall to the ground. Yet in vain I\nurged them if only for sanitary reasons to abandon burying their dead\nthere, and inter them in the sand hills to the south of the pueblo.\n\"Alas! we could not,\" they said. \"This was the ground of the church\nwhich was the house of our fathers wherein they were buried, they\nand their children, 'under the descending ladders.' How, if we bury\nour dead in lone places, may they be numbered with our 'fathers and\nchildren of the descending ladders?'\"\n\nBut far from indicating any lingering desire for \"Christian burial,\"\nthis is a striking example of the real, though not apparent,\npersistence of their original mortuary customs. For they still\nceremonially and ritualistically \"burn\" their ordinary dead, as did\ntheir forefathers when first compelled to bury in the churchyard, by\nburning some of their hair and personal effects with the customary clan\nofferings of food and property, and casting the ashes of all into the\nriver; and it matters not where these, who virtually exist no more, but\nare, in their eyes, consumed and given to the waters, are buried, save\nthat they be placed with the priestly dead of today, as the \"children\"\nor ordinary dead were placed with the priestly dead in the days of\nthe \"M\u00edsa k\u2018yakwe\" or \"Mission-house people.\" So, too, the priests\nof today, or the tribal fathers, are still painted with the black of\nsilence over their mouths and the yellow and green of light and life\nover their eyes and nostrils, as are the gods, and are ritualistically\nburied \"under the ladders,\" that is, in their own houses, when actually\nburied in the churchyard. Thus, when the gods are invoked, these, as\nbeing demigods, still priests of the beloved, are also invoked, first,\nas \"Fathers and children of the descending ladder,\" then as souls in\nthe clouds and winds and waters, \"Makers of the ways of life.\" So the\nwhole burial ground of the church is, in the estimation of the Zu\u00f1i,\na fetich whereby to invoke the souls of the ancestors, the potency of\nwhich would be destroyed if disturbed; hence the place is neither cared\nfor nor abandoned, though recognized even by themselves as a \"direful\nplace in daylight.\"\n\nIt is much the same with the old church. A few years since a party of\nAmericans who accompanied me to Zu\u00f1i desecrated the beautiful antique\nshrine of the church, carrying away \"Our Lady of Guadalupe of the\nSacred Heart,\" the guardian angels, and some of the painted bas-reliefs\nattached to the frame of the altar. When this was discovered by the\nIndians, consternation seized the whole tribe; council after council\nwas held, at which I was alternately berated (because people who had\ncome there with me had thus \"plundered their fathers' house\"), and\nentreated to plead with \"Wasintona\" to have these \"precious saints and\nsacred masks of their fathers\" returned to them.\n\nBelieving at the time that the Indians really reverenced these things\nas Christian emblems, and myself reverencing sincerely the memory of\nthe noble missionaries who had braved death and labored so many years\nin the cause of their faith and for the good of these Indians, I\npromised either to have the original relics returned or to bring them\nnew saints; and I also urged them to join me in cleaning out the old\nchurch, repairing the rents in its walls and roof, and plastering once\nmore its rain-streaked interior. But at this point their mood seemed to\nchange. The chiefs and old men puffed their cigarettes, unmoved by the\nmost eloquent appeals I could make, save to say, quite irrelevantly,\nthat I \"talked well,\" and that all my thoughts were good, very good,\nbut they could not heed them.\n\nI asked them if they did not care for their _m\u00edssa k\u2018yakwi_ or\nmission-house. \"Yea, verily,\" they replied, with fervor. \"It was the\nsacred place of our fathers, even more sacred than were the things\ntaken away therefrom.\"\n\nI asked if they would not, then, in memory of those fathers, restore\nits beauty.\n\n\"Nay,\" they replied, \"we could not, alas! for it was the m\u00edssa-house of\nour fathers who are dead, and dead is the m\u00edssa-house! May the fathers\nbe made to live again by the adding of meat to their bones? How, then,\nmay the m\u00edssa-house be made alive again by the adding of mud to its\nwalls?\"\n\nNot long afterward there was a furious night storm of wind and rain.\nOn the following morning, great seams appeared in the northern walls\nof the old building. I called a council of the Indians and urged that\nsince they would not repair the m\u00edssa-house, it be torn down; for it\nmight fall over some day and kill the women and children as they passed\nthrough the narrow alley it overshadowed, on their way to and from the\nspring. Again I was told that my words were good, but alas! they could\nnot heed them; that it was the m\u00edssa-house of their fathers! How, if\nthey took it away, would the fathers know their own? It was well that\nthe wind and rain wore it away, as time wasted away their fathers'\nbones. That mattered not, for it was the work of the beloved, whereof\nthey, the fathers, were aware, but for themselves to move it suddenly\naway, that were worse than the despoiling of the shrine; for it was the\nhouse of the fathers, the shrine only a thing thereof, not a thing of\nthe fathers as verily as was the house itself.\n\nFrom their point of view this reasoning of the Indians was perfectly\nconsistent, based as it was on their belief that the souls of their\nancestors were mediators and that their mortal remains and the places\nand things thereof were means of invoking them, quite as sacrifices are\nsupposed to be, for the time being, the mortal and mediate parts of the\ngods and spirits to which they have been offered, hence a potent means\nof invoking them. This is shown much more clearly in the only other\ninstance of seeming reverence for the church that I can pause to give.\n\nThe Zu\u00f1is are careful to remove all traces of Catholicism, or rather\nall symbols of the Mexican religion, from their persons or vicinity\nduring the performance of their sacred dances or rites, seeing to it\nthat no Mexican word, even, is ever spoken in the presence of the\nK\u00e2\u00b4k\u00e2. If a Mexican or anyone suspected of being a Mexican happens\nto approach their town during a ceremonial, he is met by watchful\nsentinels and led, no matter what his rank, condition, or haste,\nto some sequestered room, where, although courteously treated and\nhospitably entertained without charge, he is securely locked up and\nrigorously guarded until after the dance or other observance is over.\n\"The fathers of these Mexicans did violence to our fathers,\" say the\nIndians in explanation, \"when that our fathers of old called the sacred\nK\u00e2\u00b4k\u00e2. Therefore, in those days our fathers sought to hide the dancers\nfrom their eyes. Our fathers come nigh in breath, when now we call\nthe K\u00e2\u00b4k\u00e2, and they aid our songs and prayers to the beloved Gods of\nRain and Wind. How, if they see we have departed from their customs,\nand reveal these things? Then will they be sad at our forgetfulness of\ntheir ways, and filled with fear lest these evil people, beholding,\ndo sacrilege to their precious K\u00e2\u00b4k\u00e2, and will flee away, nor aid our\nsongs and prayers for rain, nor our calls for their beloved presence!\"\n\nNevertheless, in autumn, when the harvest is over, one may see the\ndilapidated little figure of Saint Francis borne about the pueblo\non the eve of the \"Feast of the Dead;\" and one may see here and\nthere candles burning, or such poor substitutes for them as the\nIndians can get; and here and there also old rosaries and a few brass\ncrucifixes revealed. Before they fell, one heard, as the night wore\non, the ancient church bells hammered; and half forgotten, wholly\nunintelligible phrases of church Latin chanted. But all this is not\nin memory of a \"saint's day,\" as would seem, or as one would be told\nwere he injudiciously to inquire. It is the feast and drama of the\nbeloved dead of all days past. And whilst the dead of long, very long\nago, must first be summoned by means of their ancient relics which\nbest they knew--the tribal medicines and fetiches, and the songs to\nthem belonging--yet the \"old ones of the m\u00edssa times knew also these\nthings of the m\u00edssa; and so, that they be lured near and come not as\nstrangers, but find means of recognition and movement (manifestation)\nto us, and happily receive our offerings of food to the fire, they\nmust (in place of the summoning songs and drums and rattles) hear the\nchurch bells and chants of the Spaniards and see the things which they,\nperforce, held to most familiarly and with least fear and secrecy in\ntimes of festival while yet they lived in daylight.\"\n\nI need not add that this fully accounts for the contradictory behavior\nof the Indians in reference to the old church, the burial ground, and\nother things pertaining to it. The church could not be rebuilt. It had\nbeen dead so long that, rehabilitated, it would be no longer familiar\nto the \"fathers\" who in spirit had witnessed its decay. Nor could it be\ntaken suddenly away. It had stood so long that, missing it, they would\nbe sad, or might perhaps even abandon it.\n\nThe Zu\u00f1i faith, as revealed in this sketch of more than three hundred\nand fifty years of Spanish intercourse, is as a drop of oil in water,\nsurrounded and touched at every point, yet in no place penetrated or\nchanged inwardly by the flood of alien belief that descended upon it.\nHerein is exemplified anew the tendency of primitive-minded man to\ninterpret unfamiliar things more directly than simply, according to\ntheir appearances merely, not by analysis in our sense of the term; and\nto make his interpretations, no less than as we ourselves do, always in\nthe light of what he already familiarly believes or habitually thinks\nhe knows. Hence, of necessity he adjusts other beliefs and opinions\nto his own, but never his own beliefs and opinions to others; and\neven his usages are almost never changed in spirit, however much so\nin externals, until all else in his life is changed. Thus, he is slow\nto adopt from alien peoples any but material suggestions, these even,\nstrictly according as they suit his ways of life; and whatever he does\nadopt, or rather absorb and assimilate, from the culture and lore of\nanother people, neither distorts nor obscures his native culture,\nneither discolors nor displaces his original lore.\n\nAll of the foregoing suggests what might be more fully shown by further\nexamples, the aboriginal and uncontaminated character--so far as a\nmodern like myself can represent it--of the myths delineated in the\nfollowing series of outlines. Yet a casual visitor to Zu\u00f1i, seeing but\nunable to analyze the signs above noted, would be led to infer quite\nthe contrary by other and more patent signs. He would see horses,\ncattle and donkeys, sheep and goats, to say nothing of swine and a\nfew scrawny chickens. He would see peach orchards and wheat fields,\ncarts (and wagons now), and tools of metal; would find, too, in queer\nout-of-the-way little rooms native silversmiths plying their primitive\nbellows and deftly using a few crude tools of iron and stone to turn\ntheir scant silver coins into bright buttons, bosses, beads, and\nbracelets, which every well-conditioned Zu\u00f1i wears; and he would see\nworn also, especially by the men, clothing of gaudy calico and other\nthin products of the looms of civilization. Indeed, if one did not see\nthese things and rate them as at first the gifts to this people of\nthose noble old Franciscan friars and their harder-handed less noble\nSpanish companions, infinitely more pathetic than it is would be the\nhistory of the otherwise vain effort I have above outlined; for it\nis not to be forgotten that the principal of these gifts have been\nof incalculable value to the Zu\u00f1i. They have helped to preserve him,\nthrough an era of new external conditions, from the fate that met more\nthan thirty other and less favored Pueblo tribes--annihilation by the\nbetter-armed, ceaselessly prowling Navajo and Apache. And for this\nalone, their almost sole accomplishment of lasting good to the Zu\u00f1i,\nnot in vain were spent and given the lives of the early mission fathers.\n\nIt is intimated that aside from adding such resources to the tribe as\nenabled it to survive a time of fearful stress and danger, even the\nintroduction of Spanish plants, animals, and products did not greatly\nchange the Zu\u00f1is. This is truer than would at first seem possible. The\nZu\u00f1i was already a tiller of the soil when wheat and peaches were given\nhim. To this day he plants and irrigates his peach trees and wheat\ncrops much as he anciently planted and watered his corn--in hills,\nhoeing all with equal assiduity; and he does not reap his wheat, but\ngathers it as he gathers his corn in the ear. Thus, only the kind of\ngrain is new. The art of rearing it and ways of husbanding and using\nit remain unchanged. The Zu\u00f1i was already a herder when sheep and\ngoats were given him. He had not only extensive preserves of rabbits\nand deer, but also herds--rather than flocks--of turkeys, which by\nday were driven out over the plains and mesas for feeding, and at\nnight housed near the towns or in distant shelters and corrals. It is\nprobable that his ancestry had even other domesticated animals. And he\nused the flesh of these animals as food, their feathers and fur as the\nmaterials for his wonderfully knitted, woven, and twilled garments and\nrobes, as he now uses the mutton and goat meat for food, and the wool\nof the sheep for his equally well-knitted, woven, and twilled, though\nless beautiful, garments and robes. Thus, only the kinds (and degree\nof productivity) of the animals are new, the arts of caring for them\nand modes of using their products, are unchanged. This is true even\nin detail. When I first went to live with the Zu\u00f1is their sheep were\nplucked, not sheared, with flat strips of band iron in place of the\nbone spatul\u00e6 originally used in plucking the turkeys; and the herders\nalways scrupulously picked up stray flecks of wool--calling it \"down,\"\nnot hair, nor fur--and spinning it, knitting, too, at their long woolen\nleggings as they followed their sheep, all as their forefathers used\never to pick up and twirl the stray feathers and knit at their down\nkilts and tunics as they followed and herded their turkeys. Even the\nsilversmiths of Zu\u00f1i today work coins over as their ancestors of the\nstone-using age worked up bits of copper, not only using tools of\nstone and bone for the purpose but using even the iron tools of the\nSpaniard mostly in stone-age fashion.[1]\n\n [1] Some of the primitive Zu\u00f1i methods of working metals\n are incidentally described in my paper entitled \"Primitive\n Copper-working, an Experimental Study,\" in The American\n Anthropologist, Washington, January, 1894, pp. 193-217.\n\nThis applies equally to their handling of the hoes, hatchets, and\nknives of civilized man. They use their hoes--the heaviest they can\nget--as if weighted, like the wooden and bone hoes of antiquity,\nvertically, not horizontally. They use their hatchets or axes and\nknives more for hacking and scraping and chipping than for chopping,\nhewing, and whittling, and in such operations they prefer working\ntoward themselves to working from themselves, as we work. Finally,\ntheir garments of calico and muslin are new only in material. They\nare cut after the old fashion of the ancestral buckskin breeches and\nshirts, poncho coats of feathers and fur or fiber, and down or cotton\nbreech clouts, while in the silver rings and bracelets of today, not\nonly the shapes but even the half-natural markings of the original\nshell rings and bracelets survive, and the silver buttons and bosses\nbut perpetuate and multiply those once made of copper as well as of\nshell and white bone.\n\nThus, only one absolutely new practical element and activity was\nintroduced by the Spaniards--beasts of burden and beast transportation\nand labor. But until the present century cattle were not used natively\nfor drawing loads or plows, the latter of which, until recently being\nmade of a convenient fork, are only enlarged harrowing-sticks pointed\nwith a leaf of iron in place of the blade of flint; nor were carts\nemployed. Burdens were transported in panniers adapted to the backs of\nburros instead of to the shoulders of men.\n\nThe Zu\u00f1i is a splendid rider, but even now his longest journeys are\nmade on foot in the old way. He has for centuries lived a settled\nlife, traveling but little, and the horse has therefore not played\na very conspicuous part in his later life as in the lives of less\nsedentary peoples, and is consequently unheard of, as are all new\nthings--including the greatest of all, the white man himself--in his\ntribal lore, or the folk tales, myths, and rituals of his sacred\ncult-societies. All this strengthens materially the claim heretofore\nmade, that in mind, and especially in religious culture, the Zu\u00f1i is\nalmost as strictly archaic as in the days ere his land was discovered.\n\n\nOUTLINE OF PRISTINE ZU\u00d1I HISTORY.\n\nIf a historic sketch of Spanish intercourse with the Zu\u00f1i people\nindicates that little change was wrought on their native mood by so\nmany years of alien contact, an outline of their pristine history, or\na sketch of their growth and formation as a people, will serve yet\nfurther to show not only how, but also why, this was so, as well as to\nexplain much in the following outlines of their myths of creation and\nmigration, the meaning of which would otherwise remain obscure.\n\nLinguistically the Zu\u00f1i Indians of today stand alone, unrelated,\nso far as has heretofore been determined, to any other Indians\neither sedentary, like themselves, or unsettled, like the less\nadvanced peoples of the plains. Nevertheless, although they as yet\nthus constitute a single linguistic stock, there are present and\npersistent among them two distinct types of physique and numerous\nsurvivals--inherited, not borrowed--of the arts, customs, myths, and\ninstitutions of at least two peoples, unrelated at first, or else\nseparate and very diversely conditioned for so long a period of their\npreunited history that their development had progressed unequally and\nalong quite different lines, at the time of their final coalition. That\nthus the Zu\u00f1is are actually descendants of two or more peoples, and\nthe heirs of two cultures at least, is well shown in their legends of\nruins and olden times, and especially in these myths of creation and\nmigration as interpreted by archeologic and ethnographic research.\n\nAccording to all these tokens and evidences, one branch of their\nancestral people was, as compared with the other, aboriginal in the\nregion comprising the present Zu\u00f1i country and extending far toward\nthe north, whence at some remoter time they had descended. The other\nbranch was intrusive, from the west or southwest, the country of the\nlower Rio Colorado, their earliest habitat not so clearly defined and\ntheir remoter derivation enigmatical, for they were much more given\nto wandering, less advanced in the peaceful arts, and their earliest\nruins are those of comparatively rude and simple structures, hence\nscant and difficult to trace, at least beyond the western borders of\nArizona. Considering both of these primary or parental stocks of the\nZu\u00f1i as having been thus so widely asunder at first, the ancestral\nrelations of the aboriginal or northern branch probably ranged the\nplains north of the arid mountain region of Utah and Colorado ere\nthey sought refuge in the desert and canyons of these territories.\nYet others of their descendants, if still surviving, may not unlikely\nbe traced among not only other Pueblos, but also and more distinctly\namong wilder and remoter branches, probably of the Shoshonean stock.\nThe ancestral relations of the intrusive or western branch, however,\nwere a people resembling the semisettled Yumans and Pimans in mode of\nlife, their ruins combining types of structure characteristic of both\nthese stocks; and if their descendants, other than Zu\u00f1is themselves,\nbe yet identified among Yuman tribes, or some like people of the lower\nColorado region, they will be found (such of them as survive) not\ngreatly changed, probably, from the condition they were all in when,\nat a very distant time, their eastward faring kinsfolk, who ultimately\nbecame Zu\u00f1is, left them there.\n\nIt is quite certain that relatives, in a way--not ancestral--of the\nZu\u00f1is still exist. Not many years before Fray Marcos de Niza discovered\nCibola, the Zu\u00f1ians conquered some small towns of the Keres to the\nsouth-southeastward of the Zu\u00f1i-Cibola country, and adopted some of\nthe survivors and also some of their ritual-dramas--still performed,\nand distinctively Keresan in kind--into their own tribe. Previously\nto that--previously, indeed, to their last and greatest union with\nthe settled people mentioned as the aboriginal Zu\u00f1i--a large body of\nthe western branch and their earlier fellows (called in the myths of\ncreation \"Our lost others\") separated from them in the country south\nand west of the Rio Puerco and the Colorado Chiquito, and went, not\nwholly as related in the myths, yet quite, undoubtedly, far away to\nthe southward. I have identified and traced their remains in Arizona\ntoward and into Mexico as far as the coast, and if, as the Zu\u00f1is still\nbelieve, any of them survive to this day, they are to be looked for\nlower down in Mexico or in the still farther south, whither, it is\nsaid, they disappeared so long ago. But, as before intimated, these\nrelatives (by adoption in the one case, by derivation in the other)\nwere not, strictly speaking, ancestral, and thus are barely alluded to\nin the myths, and therefore concern us less than do the two main or\nparental branches.\n\nOf these, the one which contributed more largely in numbers, certain\nculture characteristics, and the more peaceful arts of life to make\nthe Zu\u00f1is what they were at the time of the Spanish conquest, was the\naboriginal branch. The intrusive or western branch is, strange to say,\nalthough least numerous, the one most told of in the myths, the one\nwhich speaks throughout them in the first person; that is, which claims\nto be the original Sh\u00edwi or Zu\u00f1i. Of this branch it is unnecessary\nto say much more here than the myths themselves declare, save to add\nthat it was, if not the conquering, at least, and for a long time,\nthe dominant one; that to it the Zu\u00f1is owe their vigor and many, if\nnot most, of their distinguishing traits; and that, coming as they\ndid from the west, they located there, and not in the north, as did\nall these other Pueblo Indians (including even those whom they found\nand prevailed over, or were joined by, in the present land of Zu\u00f1i),\nthe place where the human family originated, where the ancestral gods\nchiefly dwell, and whither after death souls of men are supposed to\nreturn anon.\n\nAccording to their own showing in the myths they were, while a\nmasterful people, neither so numerous at the time of their coming, nor\nso advanced, nor so settled, as were the peoples whom they \"overtook\"\nfrom time to time as they neared the land of Zu\u00f1i or the \"Middle of the\nworld.\" They did not cultivate the soil, or, at least, apparently did\nnot cultivate corn to any considerable extent before they met the first\nof these peoples, for, to use their own words, they were \"ever seeking\nseeds of the grasses like birds on the mesas.\"\n\nThere is abundant reason for supposing that the \"elder nations\"--these\npeoples whom they \"overtook,\" the \"People of the Dew,\" the \"Black\npeople,\" and the \"Corn people\" of the \"towns builded round\"--were\ndirect and comparatively unchanged descendants of the famous cliff\ndwellers of the Mancos, San Juan, and other canyons of Utah, Colorado,\nand northern New Mexico. The evidences of this are numerous and\ndetailed, but only the principal of them need here be examined.\n\nThe ruins of these rounded towns of the Corn tribes which Hernando de\nAlvarado and Fray Juan de Padilla saw in 1540 while going southeastward\nfrom Zu\u00f1i, are especially characteristic of the Zu\u00f1i region, and extend\nquite generally both southward toward the Rito Quemado and the Salinas\nin western central New Mexico, and, by way of the Chaco, northward\nnearly to the Colorado boundary. They are as often half round as they\nare wholly oblong or circular, and even when completely rounded or\noval in outline are usually divided into two semicircular parts by an\nirregular court or series of courts extending lengthwise through the\nmiddle, and thus making them really double villages of the half-round\ntype.\n\nA comparison of the ground plans of these round or semicircular ruins\nwith those of the typical cliff ruins reveals the fact that they were\nsimply cliff towns transferred, as it were, to the level of the open\nplains or mesa tops. Their outer or encircling walls were, save at\nthe extremities of the courts, generally unbroken and perpendicular,\nas uninterrupted and sheer, almost, as were the natural canyon walls\nsurrounding to the rearward the older cliff towns to which they thus\ncorresponded and which they apparently were built to replace; and the\nhouses descended like steps from these outer walls in terraced stories,\nfacing, like the seats of an amphitheater, the open courts, precisely\nas descended the terraced stories of the cliff dwellings from the\nencircling rock walls of the sheltered ledges or shelves on which they\nwere reared, necessarily facing in the same manner the open canyons\nbelow. Thus the courts may be supposed to have replaced the canyons,\nas the outer walls replaced the cliffs or the back walls built nearest\nthem in the rear of at least the deeper village caves or shelters.\n\nOther structural and kindred features of the cliff towns are found\nto be equally characteristic of the round ruins, features which,\noriginating in the conditions of building and dwelling in the cliffs,\ncame to be perpetuated in the round towns afterward built on the plains.\n\nSo limited was the foothold afforded by the scant ledges or in the\nsheltered but shallow hollows of the cliffs where the ancient cliff\ndwellers were at first forced as a measure of safety to take refuge and\nfinally to build, that they had to economize space to the utmost. Hence\nin part only the women and children, being smaller and more in need\nof protection than the men, were accommodated with dwelling places as\nsuch, the rooms of which were so diminutive that, to account for them,\ntheories of the dwarfish size of the cliff dwellers as a race have been\ncommon. As a further measure of economy these rooms were built atop of\none another, sometimes to the height of several stories--up, in fact,\nto the very roof at the rear of the cavern in most cases--and thence\nthey were terraced toward the front in order that light and air might\nbe admitted as directly as possible to each story.\n\nFor the double purpose of accommodating the men and of serving as\nassembly rooms for councils and ceremonial functions, large circular\nchambers were constructed almost always out in front of the terraced\ndwelling cells of the women and children, and thus in the more exposed\nmouths of the caverns or shelters the villages nestled in. These round\nassembly rooms or kivas were often, indeed, built up from sloping\nportions of the sheer outer edge of the village cave shelf, in order to\nbe as much as possible on a level with or even below the limited ground\nspace between them and the houses farther back, so that the front along\nthe lower and outermost row of these house cells might remain open and\nunobstructed to passage.\n\nThe dwelling rooms or house cells themselves were made as nearly\nrectangular as was practicable, for only partitions divided them;\nbut of necessity such as were placed far back toward or against the\nencircling and naturally curved rock walls, or the rear masonry walls,\nbuilt in conformity to their curvature in all the deeper caves, had\nsmall triangular or keystone-shape spaces between their partitions.\nThese, being too small for occupancy even by children, were used as\nstorerooms for grain and other household supplies. When the cave in\nwhich a village was built happened to be very deep, the living rooms\ncould not be carried too far back, as neither light nor sufficient\nair could reach them there; hence here, chiefly against the rear wall\nor the cave back itself, were built other storerooms more or less\ntrapezoidal in shape, according to the degree of curvature in the rock\nface against which they were built, or, as said before, of the rear\nwall itself, which in the deeper caves often reached from floor to roof\nand ran parallel to the natural semicircular back of the cavern.\n\nAgainst the rearward face of such back walls when present (that is,\nbetween them and the rear of the cave itself), behind the village\nproper, if space further permitted, small rooms, ordinarily of one\nstory, or pens, sometimes roofless, were built for the housing of the\nflocks of turkeys which the cliff dwellers kept. Beyond these poultry\nhouses was still kept, in the deeper village caves, a space, dark and\nfilled with loose soil and rubbish, in which certain of the dead,\nmostly men, were buried; while other dead were interred beneath the\nfloors of the lowermost rooms, when the soil or sand filled in to level\nup the sloping rock bottom of the shelter was sufficiently deep to\nreceive them.\n\nA noteworthy peculiarity of the doorways in the upper stories leading\ntoward the rearward storerooms already described was that they were\noften made T-shape; that is, very narrow at the bottom and abruptly\nwidened at the top. This was done in order to avoid the necessity of\nmaking these openings for entrance and egress too large proportionally\nto the small size of the rooms. Thus, neither were the walls weakened\nnor were the inmates needlessly exposed to cold; for fuel, even of the\nlightest kind, was gathered with risk and transported thither with\ngreat difficulty, and the use of it was therefore limited to cookery,\nand yet a person bearing a back load of corn, or other provender might,\nby stepping first one foot, then the other, through the narrow lower\nportion of such a doorway, then stooping with his blanket or basket\nload, pass through without inconvenience or the necessity of unloading.\n\nNearly all of these features--so suited to, and some of them evidently\nso unavoidable with, a people building eyrie-like abodes high up on\nlimited sloping ledges in pockets of the cliffs--were, although they\nwere totally unnecessary to the dwellers in the half-round or double\nhalf-round towns of the plains, where space was practically unlimited\nand topographic and other conditions wholly different, nevertheless\ncharacteristic of these also.\n\nNot only were the external walls of these old villages of the plains\nsemicircular, as though built in conformity with the curved rock walls\nof the hollows in the cliffs, but they were continuous. That is, in\nall the rounded town ruins, except those which seem to have been\nreconstructed in more recent times, the outer walls were built first as\ngreat semicircular inclosures, hollow artificial cliffs, so to say, and\nafterward the house walls were built up against them inside, not into\nthem, as they would have been had these outer and the inner walls been\nbuilt up together. Moreover, not only were the ground plans of these\ntowns of the plains semicircular, as though built in conformity with\nthe curved rock walls of hollows in the cliffs in ancestral fashion,\nbut the storerooms were also still tucked away in the little flaring\nspaces next to these now outer and surrounding walls, instead of being\nplaced near the more convenient entrances fronting the courts. The\nhuts or sheds for the turkeys, too, were placed not in the inclosures\nof the courts, but against and outside of these external walls of the\nvillages; and while many of the dead were buried, as in the cliff\nhouses, under the floors of the lowermost rooms, others of them, almost\nalways men, and notably victims of war or accident, were still buried\nout beyond even the turkey huts. So both the turkey huts and some of\nthe graves of these round villages retained the same positions relative\nto one another and to the \"rearward\" of the dwellings that had very\nnaturally been given them in the cliff villages; for in these, being\nbehind the houses and in the rear of the caves, they occupied the most\nprotected areas; while in the round villages, being behind the houses,\nthey were thrown quite outside of the villages, hence occupied the most\nexposed positions, which latter fact would appear inexplicable save by\nconsidering it as a survival of cliff-town usage.\n\nThe kivas, or assembly rooms of the round villages, were placed\ngenerally in front of the houses facing the courts, as of old they had\nbeen built in the mouths of the caverns, also in front of the houses\nfacing the canyons. Moreover, they were, although no longer in the\nway, wholly or in part subterranean, that is, sunk to the level of the\ncourt or plaza, as in the cliff towns they had been built (except where\ncrowding rendered it necessary to make them two-storied, as in some\ncases) up the front slopes only to the height of the general cave floor\nor of the lowermost house foundations.\n\nFinally, there were no doorways in the lower stories of the rounded\nvillages, the roofs of which were reached by ladders; but in the upper\nstories there were passages, some of which, although here no longer so\nneedfully small, were still economically fashioned as of old--wide at\nthe top, narrow at the base, like the T-shape granary avenues of the\ncliff ruins.\n\nThe closeness of correspondence of all these features in the round\nruins to those in the cliff ruins (features which in the round ruins\nappear less in place than in at least the older cliff ruins) would seem\nto justify my conclusion, earlier stated, that the round towns were\nsimply outgrowths of the cliff villages, transplanted, as it were, into\nthe plains; for all of these features, as they occur in the old cliff\nruins, can, with but a single exception (that of the circular form of\nthe kivas or assembly chambers, which, as will presently be shown, were\nsurvivals of a yet older phase of building), be accounted for as having\noriginated from necessity, whereas in the round ruins they could not\nhave originated even as possible expedients, since they were unsuitable\nsave by having become customary through long usage.\n\nI have reasserted this fact because the theory that all cliff dwellings\nwere but outlying places of refuge or the hunting and farming stations\nof larger pueblos in their neighborhood, strongly fortified by position\nin order that the small parties occupying them now and then for\nlonger or shorter seasons might find safe retreat in them, has been\nadvanced quite successfully. As this theory is not unlikely to gain a\nconsiderable hearing, it is necessary to demonstrate even more fully\nthe fact that at least the round towns did not give their structural\ncharacteristics to such of the northern cliff ruins as resembled them\nin plan, and that therefore the latter are to be regarded as actual\ncliff-dweller remains. In the southern portions of New Mexico and\nArizona, as on the upper Salado and in canyons of the Sierra Madre,\nstill farther south, all the cliff dwellings and villages were built\nwithout reference to the curved forms of the caverns in which they\noccurred.[2] That is, they rigidly retained the rectangular pueblo form\nof arrangement characteristic of the larger ruins in the valleys and\nplains around them. Hence for this and for other reasons they may be\nregarded as pueblos transferred to the cliffs, such outposts of the\nlarger pueblos of the plains as it is claimed all cliff dwellings were.\nSo, also, as hitherto intimated, many of the later cliff dwellings,\neven of the north, have rectangular pueblo additions below them in\nthe canyons or above them on the mesas, and some of the village\nruins in the cave shelters themselves are almost faithful miniature\nreproductions in general plan of the large pueblos of the plains near\nat hand; but in the one case the pueblo additions above and below were\ncomparatively modern, and indicate either that the cliff dwellings they\nare adjacent to continued to be occupied down to the time of later\ntrue pueblo building, or that they were reoccupied from comparatively\nmodern pueblos and that all additions made were constructed according\nto customary later forms of building. In the other case, that of the\nrectangular structures in semicircular cave shelters, either a return\nto cliff dwelling from pueblo dwelling is indicated, or, as with the\nsouthern cliff villages, these also were outposts of comparatively\nmodern kinds of pueblos occurring in the neighborhood. Such, for\nexample, was the case with many of the cliff dwellings of the Tsegi or\nCanyon de Chelly, some of which continued to be occupied long after the\nmore easterly towns of the San Juan were abandoned, and others of which\nwere reoccupied, probably by Tusayan Indians, in comparatively recent\ntime.\n\n [2] See Bandelier, Final Report of Investigations among the\n Indians of the Southwestern United States, etc., Part II,\n pp. 425-428.\n\nThe occurrence of sepulchers in or near almost all the San Juan cliff\nruins would alone indicate that they were central and permanent homes\nof the people who built and occupied them. The surviving Pueblo\nIndians, so far as I am aware, never bury in or near their outlying\ntowns. Invariably the dead are taken to the central pueblo home of the\ntribe for sepulture, as there only may they become tribal fetiches in\nthe manner I have heretofore indicated, and be properly renounced by\nthe clans of kin at their place of birth and rearing. If, then, all\nthe cliff towns were merely outlying strongholds, no interments of the\noriginal inhabitants would be found in them save those of children\nperchance born and reared in them. In fact, this is precisely the case\nwith some of the towns in question, those above described as manifestly\nsettlements from later true pueblos.\n\nAnother feature of the older cliff dwellings is still more significant\nin this connection--the presence of the kiva; for the kiva or sacred\nassembly room was never, for mythic and sociologic reasons, built\nin temporary or outlying settlements. The mere council chamber was\nsometimes present in these, but the true kiva never, so long as they\nremained resorts of more central pueblo towns, for each kiva of such a\ntown located a division of the tribe as pertaining to one or another of\nthe quarters or mythic divisions. Hence, as might be expected, in the\nmore southerly cliff dwellings belonging to more recent pueblos no kiva\nis ever found.\n\nThe evidence furnished by the kivas is significant in other ways,\nfor in connection with the above theory the claim has also been\nadvanced that the cliff villages were occupied for only brief periods\nat best; that they do not, as assumed by me, represent a phase--so\nmuch as an incident--in the development of a people. Aside from the\nlinguistic, sociologic, and other evidence I have to offer later on\nthat of not only these kivas, but also of certain other features\nof the ruins themselves, is decidedly indicative of both long and\ncontinuous occupancy; and an examination of this evidence helps to\nan understanding of the culture growth of the early cliff dwellers\nas being not that of Pueblos at first, but that of Pueblo ancestry,\nPueblos developing.\n\nOccurring in the midst of the greater groups of northern cliff\ndwellings, no less than somewhat more scatteringly and widely\ndistributed to at least as far south as the middle of Arizona, are\nremains of cave dwellings of an older type. They are usually lower down\nin the cliffs, although they once occurred also in the larger and more\naccessible of the caverns now occupied by later cliff-house remains,\nunderneath or amid which remains they may still in places be traced.\nThese rude and very ancient cave dwellings mark the beginnings of the\ncliff occupancy. In all essentials they correspond to the modern cave\ndwellings of the Sierra Madre in Sonora, Mexico, so admirably described\nby my friend, Dr. Carl Lumholtz, as built and still lived in by the\nTarahum\u00e1ri and Tepehuani Indians, who survive either in the state of\nthese first cliff dwellers of the north, or, as is more probable, have\nnaturally and independently resorted to a similar mode of life through\nstress of similar circumstances.\n\nLike the Tarahum\u00e1ri, these ancient people of the north at first\nresorted to the caves during only portions of the year--during the\ninclement season after each harvest, as well as in times of great\ndanger. At other times, and during the hunting, planting, and\nseed-gathering seasons particularly, they dwelt, as do the Tarahum\u00e1ri,\nin rancherias, the distinctive remains of which lie scattered near and\nfar on the plateaus and plains or in the wide valleys. But the caves\nwere their central abodes, and the rancherias, frequently shifted, were\nsimply outlying stations such as are the farming hamlets of the modern\npueblos.\n\nThe earliest of these dwellings in the caves were at first simple huts\ndisposed separately along the rear walls of these recesses in the\ncliffs. They usually had foundation walls, approximately circular in\nplan, of dry-laid stones, upon which rested upper converging courses of\ncross-laid logs and sticks, hexagonal and pen-like covers surmounted,\nas were the rancherias of the open plains, by more or less high-pitched\nroofs of thatch--here in the shelters added rather for protection from\ncold than from storms of rain and snow.\n\nBut in course of time, as the people dwelling, when needful, in\nthese secure retreats increased in numbers, and available caves\nbecame filled, the huts, especially in the more suitable shelters,\nwere crowded together in each, until no longer built separately, but\nin irregularly continuous rows or groups at the rear, each divided\nfrom others by simple, generally straight, partitions, as are the\ndwelling divisions of the Tarahum\u00e1ri today. But unlike the latter,\nthese hut-like rooms of the northern cave-dwellers were still rounded\noutwardly, that is, each hut (where not contiguous to or set in the\nmidst of others, as was the case with those along the front), retained\nits circular form. The partitions and foundation walls were still\nbuilt low, and still surmounted by converging cross-laid upper courses\nof logs or saplings and roofs of thatch. As with the Tarahum\u00e1ri, so\nwith these earliest cliff dwellers of the north; their granaries\nwere far more perfectly constructed than their own abiding places.\nTo adequately protect their store or provision from seed-devouring\nanimals, no less than from the elements, it became necessary to place\nit in dry crannies or pockets of the cliffs near at hand, preferably in\nrecesses as far back in their caves as possible, and also to seal it up\nin these natural receptacles. At first (as may be seen in connection\nwith the caves of Las Tusas, Arizona, containing some of the oldest and\nrudest separate hut remains I have yet examined) the mouths of these\nreceptacles were walled up with dry-laid stones, carefully chinked,\nand plastered inside with mud, precisely as were the granary pockets\nof the Havasupai Indians seen by me in 1881. Later, while still the\nhouses continued to be mere low-walled and partitioned sheds or huts\nof dry masonry, these granaries came to be quite well constructed, of\nmud-laid walls, and were enlarged, as stores increased with increase\nof settlement and tillage, until they had to be built outward from the\nniches like good sized, slightly tapering bins, protruding somewhat\nfrom the cave walls, and finally forming, as do the granaries of the\nTarahum\u00e1ri today, miniature prototypes of the perfected single cliff\nhouse of a far later day.\n\nIn times of great danger small children were not infrequently bestowed\nfor safe-keeping in the larger of these little granary rooms in the\ndeepest recesses at the rear of the earliest cave villages, as the\nfinding of their remains without burial token in such situation has\nattested; and thus the folk tales which modern Pueblos tell of children\nleft in the granary rooms and surviving the destruction or flight\nof their elders by subsisting on the scant store remaining therein\n(later to emerge--so the stories run--as great warrior-magicians and\ndeliver their captive elders), are not wholly without foundation in\nthe actual past of their ancestry. It was thus that these first cliff\ndwellers learned to build walls of stone with mud mortar, and thus, as\ntheir numbers increased (through immunity from destruction which, ever\nbetter, these cliff holds afforded), the women, who from the beginning\nhad built and owned the granaries, learned also to build contiguously\nto them, in the depths of the caverns, other granary-like cells\nsomewhat larger, not as places of abode, at first, but as retreats for\nthemselves and their children.\n\nIt is not needful to trace farther the development of the cliff village\nproper into a home for the women and children, which first led to the\ntucking of storerooms far back in the midst of the houses; nor is it\nnecessary to seek outside of such simple beginnings the causes which\nfirst led to the construction of the kivas, always by the men for\nthemselves, and nearly always out in front of the house cells, which\nled to the retention for ages of the circular form in these kivas and\nto the survival in them for a long time (as chambers of council and\nmystery, where the souls of the ancients of men communed in these\nhouses of old with the souls of their children's grandchildren) of\nthe cross-laid upper courses of logs and even the roofings of thatch.\nIndeed, it is only in some way like this, as survival through slow\nevolution of archaic structures for worship, that the persistence\nof all these strange features--the retention for use of the men,\nthe position in front of the houses, the converging hexagonal log\nwall caps, the unplastered roofing of thatch--until long after the\nbuilding of houses for everyday use by the women, with walls continuous\nfrom floor to ceiling, with flat and mud-plastered roofs and smooth\nfinishing inside and out, manifest themselves.\n\nOf equal significance with this persistency of survival in the kiva,\nas to both structural type and function, of the earliest cave-dwelling\nhut-rooms through successively higher stages in the development of\ncliff architecture, is the trace of its growth ever outward; for in\nnearly or quite all of the largest cliff ruins, while as a rule the\nkivas occur, as stated, along the fronts of the houses--that is,\nfarthest out toward the mouths of the caverns--some are found quite far\nback in the midst of the houses. But in every instance of this kind\nwhich I have examined these kivas farthest back within the cell cluster\nproper are not only the oldest, but in other ways plainly mark the\nline of the original boundary or frontage of the entire village. And\nin some of the largest of these ruins this frontage line has thus been\nextended; that is, the houses have grown outward around and past the\nkivas first built in front of them, and then, to accommodate increased\nassemblies, successively built in front of them and in greater numbers,\nnot once or twice, but in some cases as many as three, four, and in one\ninstance five times.\n\nAll this makes it plain, I think, that the cave and cliff dweller mode\nof life was a phase, not an incident merely, in the development of a\npeople, and that this same people in general occupied these same caves\ncontinuously or successively for generations--how long it is needless\nhere to ask, but long enough to work up adaptively, and hence by very\nslow degrees, each one of the little natural hints they received from\nthe circumstances and necessities of their situation in the caves\nand cliffs into structural and other contrivances, so ingenious and\nsuitable and so far-fetched, apparently, so long used, too, as to give\nrise to permanent usages, customs, and sociologic institutions, that\nit has been well-nigh impossible to trace them to such original simple\nbeginnings as have been pointed out in the case of a few of them.\n\nThe art remains of both the earliest cave dwellers and of the cliff\ndwellers exhibit a like continuity of adaptive development; for even\nwhere uses of implements, etc., changed with changing conditions, they\nstill show survivals of their original, diverse uses, thus revealing\nthe antecedent condition to which they were adapted.\n\nMoreover, this line of development was, as with the structural features\nalready reviewed, unbroken from first to last--from cave to cliff, and\nfrom cliff to round-town conditions of life; for the art remains of\nthe round ruins, of which I recovered large numbers when conducting\nthe excavations of the Hemenway expedition in ruins east of Zu\u00f1i, are\nwith scarcely an exception identical, in type at least, with those of\nthe cliff ruins, although they are more highly developed, especially\nthe potteries, as naturally they came to be under the less restricted,\nmore favorable conditions of life in the open plains. Everything, in\nfact, to be learned of the round-ruin people points quite unmistakably\nto their descent in a twofold sense from the cliff-dwelling people;\nand it remains necessary, therefore, only to account for their change\nof habitat and to set forth their supposed relationship finally to the\nmodern Zu\u00f1i pueblos.\n\nIn earlier writings, especially in a \"Study of Pueblo Pottery,\"[3]\nwhere the linguistic evidence of the derivation of the Zu\u00f1is from\ncliff-dwelling peoples is to some extent discussed, I have suggested\nthat the prime cause of the abandonment of the cliffs by their ancestry\nwas most probably increase of population to beyond the limits of\navailable building area, and consequent overcrowding in the cliffs; but\nlater researches have convinced me that, although this was no doubt\na potent factor in the case and ultimately, in connection with the\nobvious advantages of life in more accessible dwelling places, led by\nslow degrees, as the numbers and strength of the cliff villages made it\npossible, to the building of contiguous pueblos both above their cliffs\non the mesas and below them in the valleys, still it was by no means\nthe only or the first cause of removal from these secure strongholds.\nNor is it to be inferred from the evidence at hand that the cliff\ndwellers were ever driven forth from their almost inaccessible towns,\neither by stress of warfare or by lack of the means of subsistence, as\nhas been so often supposed. On the contrary, it is certain that long\nafter the earliest descents into the plains had been ventured, the\ncliffs continued to be occupied, at first and for a very long period as\nthe permanent homes of remnant tribes, and later as winter resorts and\nplaces of refuge in times of danger for these latter tribes, as well\nas, perhaps, for their kinsfolk of the plains.\n\n [3] Fourth Annual Report of the Bureau of Ethnology, 1882-83.\n\nIt is by this supposition only that the comparatively modern form\nof the square and terraced pueblos built contiguously to the latest\nabandoned of the cliff towns may be explained. For when the cliff\ndwellers had become numerous enough to be able to maintain themselves\nto some extent out on the open plains, it has been seen that they did\nnot consider their villages safe and convenient or quite right unless\nbuilded strictly, in both general form and the relative arrangement of\nparts, as had been for many generations their towns in the cliffs--did\nnot, it is reasonable to suppose, know at once how to build villages of\nany other form. Thus we may confidently regard these round towns as the\nearliest built by the cliff dwellers after they first left the cliffs.\n\nThe direction in which these cavoid or cliff-form or rounded village\nruins may be farthest and most abundantly traced, is, as has been said\nbefore, to the southward into and through the land of Zu\u00f1i as far as\nthe cliffless valleys bordering the Rito Quemado region in southerly\ncentral New Mexico, wherein lies the inexhaustible Lake of Salt, which\nthe early Spanish chronicles mention as the possession and source of\nsupply of the \"salt in kernels\" of the Zu\u00f1i-Cibolans.\n\nNot only did a trail (used for such long ages that I have found it\nbrokenly traceable for hundreds of miles) lead down from the cliff-town\ncountry to this broad valley of the Lake of Salt, but also there have\nbeen found in nearly all the cliff dwellings of the Mancos and San Juan\nsection, whence this trail descends, salt in the characteristic kernels\nand colors found in this same source of the Zu\u00f1i supply.\n\nThis salt, as occurring in the cliff ruins, is commonly discovered\nwrapped in receptacles of corn husk, neatly tied into a trough-like\nform or pouch by bands of corn-leaf or yucca fiber. These pouches are\nprecisely like the \"wraps of the ancients,\" or packs of corn husk in\nwhich the sacred salt is ceremoniously brought home in advance of the\ncargoes of common salt by the Zu\u00f1i priests on each occasion of their\nannual, and especially of their greater quadrennial, pilgrimages (in\nJune, after the planting) to the Lake of Salt. And it is not difficult\nto believe that both the packs and the pilgrimages--which latter offer\nmany suggestive features not to be considered here--are survivals of\nthe time when the remoter cliff-dwelling ancestry of the Zu\u00f1i Corn\ntribes ventured once in a period of years to go forth, in parties large\nenough for mutual protection, to the far-off source of their supply of\nsalt.\n\nExcept this view be taken it is difficult to conceive why the \"time\nafter planting\" should have become so established by the Zu\u00f1is (who are\nbut two days' foot-journey from the lake, and visit its neighborhood at\nother periods of the year on hunting and other excursions) as the only\nperiod for the taking of the salt--to take which, indeed, by them or\nothers at any other season, is held to be dire sacrilege.\n\nBut to the cliff dwellers and their first descendants of the farther\nnorth this period \"after the planting\" was the only available one of\nthe year; for the journey along their trail of salt must have consumed\nmany days, and been so fraught with danger as to have drawn away a\ngoodly portion of the warrior population who could ill be spared at a\nlater time in the season when the ripening and garnering of the harvest\ndrew back upon the cliff-towns people the bands of predatory savages\nwho annually pillaged their outlying fields, and in terror of whom they\nfor so long a time clung to their refuge in the cliffs.\n\nAdditional considerations lead further to the inference not only that\nthe Zu\u00f1is inherit their pilgrimages for the salt and the commemorative\nand other ceremonials which have developed around them directly from\nthe cliff-dweller branch of their ancestry, but also that these latter\nwere led down from the cliffs to build and dwell in their round towns\nalong the trail of salt chiefly, if not wholly, by the desire to at\nonce shorten and render less dangerous their communal expeditions to\nthe Lake of Salt and to secure more exclusive possession thereof.\n\nThese two objects were rendered equally and the more desirable by the\ncircumstance, strongly indicated by both the salt remains themselves\nand by usages surviving among the present Zu\u00f1is, that in course of time\nan extensive trade in salt of this particular variety grew up between\nthe cliff dwellers and more northern and western tribes. When found by\nthe Spaniards the Zu\u00f1i-Cibolans were still carrying on an extensive\ntrade in this salt, which for practical as well as assumed mythic\nreasons they permitted no others to gather, and which they guarded so\njealously that their wars with the Keresan and other tribes to the\nsouth-southeastward of their country were caused--as many of their\nlater wars with the Navajo have been caused--by slight encroachments on\nthe exclusive right to the products of the lake to which the Zu\u00f1is laid\nclaim.\n\nThe salt of this lake is superior to any other found in the southwest,\nnot excepting that of the Manzano salinas, east of the Rio Grande,\nwhich nevertheless was as strenuously fought for and guarded by the\nTanoan tribes settled around these salinas, and had in like manner,\nindeed, drawn their ancestry down from earlier cavate homes in the\nnorthern mountains. Hence it was preferred (as it still is by both\nIndian and white population of New Mexico and Arizona) to all other\nkinds, and commanded such price that in the earlier cliff-packs I have\nfound it adulterated with other kinds from the nearer salt marshes\nwhich occur in southern Utah and southwestern Colorado. That the\nadulteration of the lake salt with the slightly alkaline and bitter\nsalt of the neighboring marshes was thus practiced with a view to\neking out the trade supply is conclusively shown, I think, by the\npresence in the same cliff homes from which the adulterated specimens\nwere obtained, of abundant specimens of the unadulterated salt, and\nthis as conclusively shows not only that the cliff dwellers traded in\nthis salt, as do their modern Zu\u00f1i representatives, but also that it\nwas then, as now, more highly valued than other kinds of salt in the\nsouthwest.\n\nThe influence on the movements of whole tribes of people which it is\nhere assumed such a source of favorite salt supply as this exerted\nover the early cliff dwellers, does not stand alone in the history of\nAmerican tribes. It already has been intimated that the Tanoans so\nfar prized their comparatively inferior source of salt supply in the\nsalinas of the Manzano as to have been induced to settle there and\nsurround them with a veritable cordon of their pueblos.\n\nAnother and far more significant instance, that of the Cerro de Sal\nin Peru may be mentioned, for in that country not only was salt of\nvarious kinds to be found in many valleys and throughout nearly all\nthe deserts of the Medano region extending from northern Ecuador to\nsouthern Chili, but the sea also lay near at hand along the entire\nwestern border of this vast stretch of country; yet from remote parts\nof South America trails lead, some from the Amazon and from Argentina,\nmore than a thousand miles away, some from nearer points and from all\nlocal directions to this famous \"Cerro de Sal.\" The salt from this\nlocality was, like that of the Lake of Salt, so highly prized that it\ndrew aboriginal populations about it in even pre-Incan days, and was a\nsource of supply, as well as, it is affirmed, of abundant tribute to\nthose dominant Pueblos of South America, the Incas of later days.[4]\n\n [4] A parallel world example of the influence of salt\n sources on the movements of primitive peoples may be found\n in the fact that all the great historic trade routes\n across Asia were first established along salt trails of\n prehistoric times.\n\nThat the Lake of Salt, as a coveted source, actually did influence the\nearlier descents of the cliff dwellers, and did lead to the building\nand occupancy by them of the long line of ruins I have described,\nrests, finally, on linguistic no less than on such comparative evidence\nas has already been indicated. In turn, this leads to consideration of\nthe larger and at present more pertinent evidence that these dwellers\nin the round towns were in part ancestors of the Zu\u00f1is, and that thus,\nas assumed at the outset, the Zu\u00f1is are of composite, at least dual,\norigin, and that their last, still existing, phase of culture is of\ndual derivation.\n\nThe archaic and sacred name for the south in Zu\u00f1i is _\u00c1laho\u00efnkwin\nt\u00e1hna_, but the name more commonly employed--always in familiar or\ndescriptive discourse--is _M\u00e1k\u2018yaiakwin t\u00e1hna_ (that is, the \"direction\nof the salt-containing water or lake,\" from _ma_, salt; _k\u2018ya\u00eda_,\nwater, or lake-containing or bearing; _kwin_, place of, and _t\u00e1hna_,\npoint or direction of). That this name should have displaced the\nolder form in familiar usage is significant of the great importance\nattached to their source of salt by the early Zu\u00f1is; yet but natural,\nfor the older form, _\u00c1laho\u00efnkwin t\u00e1hna_, signifies \"in the direction\nof the home (or source) of the coral shells,\" from _\u00e1laho_, glowing\nred shell-stuff; _\u00efnkw\u00efn_, abiding place of, or containing place of,\nand _t\u00e1hna_. This source of the _\u00e1lahowe_ or coral red shells (which\nare derived from several species of subtropical mollusks, and were so\nhighly prized by the southwestern tribes that the Indians of the lower\nColorado traded in them as assiduously as did those of the cliffs and\nround towns in salt) has been for generations the Gulf of California\nand the lower coast to beyond Guaymas.\n\nIt is not improbable, then, that this archaic and now exclusively\nritualistic expression for the southward or the south is a surviving\nparaphrase of the name for south (or of the source in the south of the\nred shells), formerly known to the western branch of the Zu\u00f1i ancestry,\nand once familiarly used by them to designate also, perhaps, the\ndirection of the source of their chief treasure (these coral red shells\nof aboriginal commerce), as in the Gulf of California, which was then\nsouth of them, but is now due west-southwestward from them.\n\nWhat renders this supposition still more probable, and also strengthens\nthe theory of the dual origin of many parallelisms in Zu\u00f1i culture,\nobservances, and phraseology, is not so much the fact that this name\nfor red shells and the archaic Zu\u00f1i name for red paint, _\u00e1hona_,\nresemble in sound and meaning the Yuman _ahowata_, _ahauti_, etc., for\nred paint, nor yet the fact that such resemblance extends to many\narchaic and other terms, for example of relationship in the Zu\u00f1i as\ncompared especially with corresponding terms in the Yavapai Tulkepaiya\nand other dialects of the Yuman. In fact, all the terms in Zu\u00f1i for the\nfour quarters are twofold and different, according as used familiarly\nor ritualistically. That for west, for instance, is in the archaic and\nritualistic form, _K\u2019y\u00e1lishi\u00efnkw\u00efn t\u00e1hna_, and signifies \"direction\nof the home, or source of mists and waters, or the sea;\" which, when\nthe Zu\u00f1i abode in the farther southwest near the Pacific, was the\nappropriate name for west. But the familiar name for west in modern\nZu\u00f1i is _S\u00fanhakw\u00efn t\u00e1hna_, the \"direction of the place of evening,\"\nwhich is today equally appropriate for their plateau-encircled home of\nthe far inland.\n\n\"North,\" in the archaic form, is now nearly lost; yet in some of the\nmore mystic rituals it occurs as both _W\u00edmaiyawan t\u00e1hna_ (_W\u00edkutaiya_\nis \"north\" in the Yuma), \"direction of the oak mountains,\" and\n_Y\u00e4\u00b4lawaunankwin t\u00e1hna_, literally \"direction of the place of the\nmountain ranges,\" which from the lower Colorado and southern Arizona\nare toward the north, but from northern Zu\u00f1i are not so conspicuous as\nin the other direction, as, for instance, toward the southwest. On the\nother hand, if we consider the familiar phrase for north, _P\u00efsh\u00b4lankw\u00efn\nt\u00e1hna_, \"direction of the wind-swept plains,\" or of the \"plains of the\nmightiest winds,\" to have been inherited from the aboriginal round-town\nZu\u00f1is, then it was natural enough for them to have named the north as\nthey did; for to the north of their earlier homes in the cliffs and\nbeyond lay the measureless plains where roamed the strong Bison God of\nWinds, whence came his fierce northern breath and bellowings in the\nroar of storms in winter.\n\nThe east, in common language, signifies \"direction of the coming of\nday;\" but in the ritual speech signifies \"direction of the plains of\ndaylight\"--a literal description of the great Yuma desert as seen at\nday-break from the Colorado region, but scarcely applicable to the\ncountry eastward from Zu\u00f1i, which is rugged and broken until the Llanos\nEstacados of Texas are reached.\n\nThe diverse meaning of terms in Zu\u00f1i architecture is no less\nsignificant of the diverse conditions and opposite directions of\nderivation of the Zu\u00f1i ancestry. If the aboriginal branch of the Zu\u00f1i\nwere derived from the dwellers in the northern cliff towns, as has\nbeen assumed, then we would expect to find surviving in the names of\nsuch structural features of their pueblos as resulted from life in the\ncliffs linguistic evidence, as in the structures themselves material\nevidence, of the fact. Of this, as will presently be shown, there is an\nabundance.\n\nIf the intrusive branch of the Zu\u00f1i ancestry were, as has also been\nassumed, of extreme southwestern origin, then we should expect to find\nlinguistic evidence of a similar nature, say, as to the structural\nmodifications of the cliff-dweller and round-town architecture which\ntheir arrival at and ultimate position in these towns might lead us to\nexpect to find, and which in fact is to be abundantly traced in later\nZu\u00f1i ruins, like those of the historic Seven Cities of Cibola.\n\nThe conditions of life and peculiarities of building, etc., in the\ncaves and cliffs, then in the round towns, have been commented on at\nsome length in previous pages, and sufficiently described to render\nintelligible a presentation of this linguistic and additional evidence\nin regard to derivation from that direction; but it remains for me\nto sketch, as well as I can in brief, the more significant of such\ncharacteristics of the primitive Yuman house and village life as seem\nto bear on the additional linguistic and other evidence of derivation\nalso from the opposite or Rio Colorado direction, for both clews should\nbe presented side by side, if only for the sake of contrast.\n\nThese ancient people of the Colorado region, Yuman or other, had, as\ntheir remains show (not in their earliest period, nor yet in a later\nstage of their development, when a diverging branch of them--\"Our\nlost others\"[5]--had attained to a high state of culture in southern\nArizona and northern Mexico, but at the time of their migration in\npart Zu\u00f1iward), houses of quite a different type from those of the\nnorth. They were mainly rancherias, that is, more or less scattered\nover the mesas and plains. They were but rarely round, commonly\nparallelogrammic, and either single or connected in straight L-shape\nor double L-shape rows. The foundations were of rough stones, designed\nprobably to hold more firmly in place the cane-wattled, mud-plastered\nstockades which formed the sides and ends as well as (in the house\nrows) the partitions. They owed their rectangular shapes not to\ncrowding, but to development from an original log-built house type--in\nthe open (like the rancheria house type of the Tarahum\u00e1ri), to which\nmay also be traced their generally greater length than width. They\nwere single storied, with rather flat or slightly sloping roofs,\nalthough the high pitched roof of thatch was not wholly unknown, for\nit was still employed on elevated granaries; but sometimes (this was\nespecially the case with single houses) the stockade posts were carried\nup above this roof on three sides, and overlaid with saplings on which,\nin turn, a bower of brush or cane or grass was constructed to protect\nfrom the sun rather than from rain. Thus a sort of rude and partial\nsecond story was formed, which was reached from below by means of a\nnotched step-log made of a forked or branching tree-trunk, the forks\nbeing placed against the edge of the roof proper to keep the log (the\nbutt of which rested on the ground) from turning when being ascended.[6]\n\n [5] See pages 403, 405-406.\n\n [6] See Mindeleff, Architecture of Tusayan and Cibola,\n Eighth Ann. Rep. Bur. Ethnology, p. 157.\n\nOf these single houses the \"bowers\" described in the following myth of\nthe creation of corn (see page 391), and typically surviving still to\na great extent in the cornfield or farm huts of modern Zu\u00f1i, may be\ntaken as fair examples; and of the villages or hut-row structures of\nthese ancient plains and valley people, an excellent example may be\nfound in the long-houses of the Mohave and other Yumans of the valley\nof Colorado river. Both these hut-row houses and the single-room houses\nwere generally surrounded by low walls of loose stone, stone and mud,\nstockade and mud, or of mud alone; and as often as not one side or the\nfront of a hut within such a wall inclosure was left entirely open.\n\nThus the outer wall was intended in part as a slight protection from\nthe wind, and probably also to guard from flooding during the sudden\nshowers which sometimes descend in torrents over Arizona plains. They\nmay also have been designed to some extent for protection from the\nenemy; for these people were far more valiant fighters than their\nultimate brethren of the north, and depended for protection less on\nsecurity of position than on their own prowess. Only during times\nof unusual danger did they retire to fortified lava buttes (or,\nwhen near them, to deep but more or less open crevices in some of\nthe more extensive lava fields), where their hut foundations may be\nfound huddled together within huge inclosures of natural lava blocks,\ndry laid and irregular, but some of them skillfully planned and\nastonishingly vast; but in these strongholds they never tarried long\nenough to be influenced in their building habits sufficiently to change\nthe styles of their hamlets in the plains, for until we reach the point\nin eastern Arizona where they joined the \"elder nations\" no change in\nground plan of these houses is to be traced in their remains.\n\n * * * * *\n\nIt is necessary to add a few details as to costume, usages, and the\ninstitutions of these semisettled yet ever shifting people.\n\nThey wore but scant clothing besides their robes and\nblankets--breech-clouts and kilts, short for the men, long for the\nwomen, and made of shredded bark and rushes or fiber; sandals, also\nof fiber; necklaces of shell beads, and pendent carved shell gorgets.\nThe hair was bobbed to the level of the eyebrows in front, but left\nlong and hanging at the back, gathered into a bunch or switch with a\ncolored cord by the men, into which cord, or into a fillet of plaited\nfiber, gorgeous long tail feathers of the macaw, roadrunner, or\neagle were thrust and worn upright. To the crown of the head of the\nwarriors was fastened a huge bunch of stripped or slitted feathers of\nthe owl or eagle, called, no doubt, then as now by its Yuman name,\n_musema_; for it is still known, though used in different fashion, as\nthe _m\u00famtsemak\u2018ya_ or _m\u00fampalok\u2018ye_ by the Zu\u00f1i Priests of the Bow.\nThe warriors also carried targets or shields of yucca or cotton cord,\nclosely netted across a strong, round hoop-frame and covered with a\ncoarser and larger net, which was only a modification of the carrying\nnet (like those still in use by the Papago, Pima, and other Indians\nof southern Arizona), and was turned to account as such, indeed, on\nhunting and war expeditions.\n\nTheir hand weapons were huge stone knives and war clubs shaped\nlike potato-mashers, which were called, it would seem, _i\u00edtekati_\n(their Yuman name) for, although changed in the Zu\u00f1i of today, still\nstrikingly survives in familiar speech as the expression _\u00edtehk\u2018ya_\nor _\u00edtehk\u2018y\u00e4ti_, to knock down finally or fatally, and in ceremonial\nallusion (rather than name) to the old-fashioned and sacred war clubs\n(which are of identical form) as _\u00edtehk\u2018yat\u00e1we_, or knocking-down\nbillets, otherwise called face-smashers or pulpers.\n\nThey sometimes buried the dead--chiefly their medicine men and women,\nor shamans; but all others were burned (with them personal effects and\ngifts of kin) and their ashes deposited in pots, etc., at the heads of\narroyas, or thrown into streams. They held as fetiches of regenerative\nas well as protective power certain concretionary stones, some of the\nlarger of which were family heirlooms and kept as household gods,\nothers as tribal relics and amulets, like the canopas and huacas of\nancient Peru. These nodules were so knobbed, corrugated, and contorted\nthat they were described when seen elsewhere by the early Spanish\nwriters as bezoars, but they were really derived from the sources of\narroyas, or mountain torrents, in the beds of which they are sometimes\nfound, and being thus always water-worn were regarded as the seed of\nthe waters, the source of life itself. Hence they were ceremoniously\nworshiped and associated with all or nearly all the native dances or\ndramaturgies, of which dances they were doubtless called by their old\ntime possessors \"the ancients,\" or \"stone ancients,\" a name and in some\nmeasure a connection still surviving and extended to other meanings\nwith reference to similar fetich stones among the Zu\u00f1is of today.\n\nFrom a study of the remains of these primitive Arizonian ancestors of\nthe Zu\u00f1is in the light of present-day Zu\u00f1i archaisms, and especially\nof the creation myths themselves, it would be possible to present a\nmuch fuller sketch of them. But that which has already been outlined\nis sufficiently full, I trust, to prove evidential that the following\nZu\u00f1i expressions and characteristics were as often derived from this\nsouthwestern branch as from the cliff dweller or aboriginal branch of\nthe Zu\u00f1i ancestry:\n\nThe Zu\u00f1i name of an outer village wall is _h\u00e9k\u2018yapane_, which\nsignifies, it would seem, \"cliff-face wall;\" for it is derived,\napparently, from _h\u00e9\u0103ne_, an extended wall; and _\u00e1k\u2018yapane_, the face\nof a wide cliff. Thus it is probably developed from the name which at\nfirst was descriptive of the encircling rear wall of a cave village,\nafterward naturally continued to be applied to the rear but encircling\nor outside wall of a round town, and hence now designates even a\nstraight outer wall of a village, whether of the front or the rear of\nthe houses.\n\nThe name for the outer wall of a house, however, is _h\u00e9ine_, or\n_h\u00e9line_, which signifies a mud or adobe inclosure; from _h\u00e9liwe_, mud\n(or mud-and-ash) mortar, and _\u00faline_, an inclosure. Since in usage this\nrefers to the outer wall of a house or other simple structure, but not\nto that of a town or assemblage of houses, its origin may with equal\npropriety be attributed to the mud-plastered corral or adobe sides or\ninclosures of such rancherias as I have already described.[7]\n\n [7] In my \"Study of Pueblo Pottery,\" etc. (Fourth Annual\n Report of the Bureau of Ethnology, 1882-83), I have said\n that \"The archaic name for a building or walled structure\n is _h\u00e9shota_, a contraction of the now obsolete term\n _h\u00e9shotapone_; from _h\u00e9sho_, gum, or resin-like; _sh\u00f3taie_,\n leaned or placed together convergingly; _t\u00e1poane_, a roof\n (covering) of wood, or a roof (covering) supported by wood.\"\n\n I regret to say that the etymology of this word as thus\n rendered was not quite correct, and therefore its meaning\n as interpreted in the passage which immediately followed\n was also mistaken. It is quite true that _h\u00e9sho_ signifies\n gum or resin, etc. (referring, as I then supposed, to\n _\u00e1hesho_, or gum rock, a name for lava; used constructively\n in the oldest round huts of the basaltic regions); but the\n root _he_ enters into many other compounds, such as not\n only wax, gum, pitch, metal (as being rock-pitch, that\n is, melted from rocks), etc., but also mud, clay-paste,\n mud-mortar, and finally adobe, as being dried mud mortar;\n hence walls made either with or of adobe, etc. Had I been,\n at the time of this first writing, as familiar with the\n language as I now am I should not have connected as a\n single root _he_ and _sho_, making _h\u00e9sho_ (gum or pitch)\n of it. For, as elsewhere stated in the same essay, _sh\u00f3we_\n signifies canes, (_sh\u00f3ole_, a cane or reed), and it now\n appears that the syllable thus derived formed a root by\n itself. But I had not then learned that the greater number\n of the ruins of southern Arizona, especially of the plains,\n consisted of gabion-like walls, that is, of walls made by\n packing stiff earth or rubble mortar or cement between\n double or parallel cane-wattled stockades, and then heavily\n plastering this exterior or casing (as was the case in the\n main walls of the celebrated Casa Grande and the temple\n mound of Los Muertos); or else, in less massive ruins of\n lesser walls the cores or supports of which consisted of\n close-set posts lathed with reeds or canes, the mud or\n cement being built up either side of these cores, or, in\n case of the thinnest walls, such as partitions, merely\n plastered to either face.\n\n I can not doubt that even the grandest and most highly\n developed of these ruins--the Casas Grandes themselves,\n which look today as if constructed wholly of massive\n masonry--no less than the simplest plastered stockade\n walls, were developed from such beginnings as the mere\n mud-plastered cane and stockade screens of the ancient\n rancheria builders. Thus, I am constrained to render\n the primary meaning of _h\u00e9shotapoane_ as approximately\n \"mud-plastered cane and stick structure;\" from _heliwe_,\n mud mortar; _sh\u00f3we_, canes or reeds; _t\u00e1we_, wood, or\n _t\u00e1tawe_, wood-posts; _p\u00f3a_, to place (leaningly or\n closely) over against; and _ne_, (any) thing made. From\n this, the generic term _h\u00e9shota_, for walled structure\n (especially ruined wall-structures), would very naturally\n have been derived, and this might or might not have given\n rise to the use of the prefix _he_, as occurring in all\n names for _mortar-laid_ walls.\n\nAgain, the names in Zu\u00f1i, first, for a room of a single-story\nstructure, and, second, for an inner room on the ground floor of\nsuch or of a terraced structure, are (1) _t\u00e9litona_, \"room or space\nequally inclosed,\" that is, by four equal or nearly equal walls;\nand (2) _t\u00e9luline_, \"room or space within (other rooms or) an\ninclosure.\" Both of these terms, although descriptive, may, from\ntheir specific use, be attributed to single-story rancheria origin,\nI think, for in the cliff villages there was no ground-floor room.\nThe name for a lowermost room in the cliff villages still seemingly\nsurvives in the Zu\u00f1i name for a cellar, which is _\u00e1paline_, from\n_a_, rock, and _p\u00e1loiye_, buried in or excavated within; while the\ncliff name for an upper room or top-story room, _\u00f3shtenu\u2018hlane_, from\n_\u00f3shten_, a cave-shelter or cave roof, and _\u00fa\u2018hlane_, inclosed by,\nor built within the hollow or embrace of, also still survives. Yet\nother examples of diversely derived house-names in this composite\nphraseology might be added, but one more must suffice. The Zu\u00f1i\nname for a ladder is _\u2018hl\u00e9tsilone_, apparently from _\u2018hl\u00e9we_, slats\n(_\u2018hl\u00e9ma_, slat), and _tsilulona_, hair, fiber, or osier, entwined\nor twisted in. This primary meaning of the name would indicate that\nbefore the ladder of poles and slats was used, rope ladders were\ncommonly in vogue, and if so, would point unmistakably to the cliffs\nas the place of its origin; for many of the cliff dwellings can not\nnow be reached save by means of ropes or rope ladders. Yet, although\nthe name for a stairway (or steps even of stone or adobe) might\nnaturally, one would suppose, have been derived from that of a ladder\n(if ladders were used before stairs, or vice versa if the reverse was\nthe case), nevertheless it has a totally independent etymology, for\nit is _\u00edyechiwe_, from _\u00edk\u014fiy\u00e4chi_, forked log or crotch-log, and\n_y\u00e9hchiwe_, walking or footing-notched; that is, notched step-log or\ncrotch. And this it would seem points as unmistakably to such use of\nforked and notched step logs or crotch-logs as I have attributed to\nthe rancheria builders, as does the \"rope-and-slat\" ladder-name to\nthe use of the very different climbing device I have attributed to\nthe cliff dwellers.\n\nIt is probable that when the round-town builders had peopled the\ntrail of salt as far from the northward as to the region of Zu\u00f1i and\nbeyond, the absence of very deep canyons, containing rock-sheltered\nnooks sufficiently large and numerous to enable them to find adequate\naccommodation for cliff villages, gradually led them to abandon all\nresort to the cliffs for protection--made them at last no longer cliff\ndwellers, even temporarily, but true Pueblos, or town dwellers of the\nvalleys and plains.\n\nBut other influences than those of merely natural or physical\nenvironment were required to change their mode of building, and\ncorrespondingly, to some extent, their institutions and modes of\nlife from those of round-town builders to those of square-town\nbuilders, such as in greater part they were at the time of the\nSpanish discoveries. In the myths themselves may be found a\nclew as to what these influences were in that which is told of\nthe coming together of the \"People of the Midmost\" and these\n\"Dwellers-in-the-towns-builded-round.\" For there is evidence in\nabundance also of other kind, and not a little of it of striking force\nand interest, that this coming together was itself the chief cause\nof the changes referred to. It has been seen that the western branch\nof the Zu\u00f1i ancestry (who were these \"People of the Midmost\") were\nalmost from the beginning dwellers in square structures; that their\nvillage clusters, even when several of their dwelling places happened\nto be built together, were, as shown by their remains wherever found,\nbuilt precisely on the plans of single-house structures--that is, they\nwere simple extensions, mostly rectilinear, of these single houses\nthemselves.\n\nNow peoples like those of the round towns, no less than primitive\npeoples generally, conceive of everything made, whether structure,\nutensil, or weapon, as animistic, as living. They conceive of this life\nof things as they do of the lives of plants, of hibernating animals, or\nof sleeping men, as a still sort of life generally, but as potent and\naware, nevertheless, and as capable of functioning, not only obdurately\nand resistingly but also actively and powerfully in occult ways, either\nfor good or for evil. As every living thing they observe, every animal,\nhas form, and acts or functions according to its form--the feathered\nand winged bird flying, because of its feathered form; the furry and\nfour-footed animal running and leaping, because of its four-footed\nform, and the scaly and finny fish swimming, because also of its fins\nand scales and form appropriate thereto--so these things made or born\ninto special forms of the hands of man also have life and function\nvariously, according to their various forms.\n\nAs this idea of animals, and of things as in other sort animals, is\ncarried out to the minutest particular, so that even the differences in\nthe claws of beasts, for example, are supposed to make the difference\nbetween their powers of foot (as between the hugging of the bear and\nthe clutching of the panther), it follows that form in all its details\nis considered of the utmost importance to special kinds of articles\nmade and used, even of structures of any much used or permanent type.\nAnother phase of this curious but perfectly natural attributive of\nlife and form-personality to material things, is the belief that the\nforms of these things not only give them power, but also restrict their\npower, so that if properly made, that is, made and shaped strictly as\nother things of their kind have been made and shaped, they will perform\nonly such safe uses as their prototypes have been found to serve in\nperforming before them. As the fish, with scales and fins only, can\nnot fly as the duck does, and as the duck can not swim under the water\nexcept so far as his feathers, somewhat resembling scales, and his\nscaly, webbed feet, somewhat resembling fins enable him to do so, thus\nalso is it with things. In this way may be explained better than in\nany other way, I think, the excessive persistency of form-survival,\nincluding the survival of details in conventional ornamentation in the\nart products of primitive peoples--the repetitions, for instance, in\npottery, of the forms and even the ornaments of the vessels, basketry,\nor what not, which preceded it in development and use and on which it\nwas first modeled. This tendency to persist in the making of well-tried\nforms, whether of utensil or domicile, is so great that some other\nthan the reason usually assigned, namely, that of mere accustomedness,\nis necessary to account for it, and the reason I have given is fully\nwarranted by what I know of the mood in which the Zu\u00f1is still regard\nthe things they make and use, and which is so clearly manifest in their\nnames of such things. It is a tendency so great, indeed, that neither\nchange of environment and other conditions, nor yet substitution of\nunused materials for those in customary use for the making of things,\nwill effect change in their forms at once, even though in preserving\nolder forms in this newer sort of material the greatest amount of\ninconvenience be encountered. There is, indeed, but one influence\npotent enough to effect change from one established form to another,\nand that is acculturation; and even this works but slowly and only\nafter long and familiar intercourse or after actual commingling of one\npeople with a diversely developed people has taught them the safety and\nefficiency of unfamiliar forms in uses familiarly associated with their\nown accustomed but different forms. Sooner or later such acculturation\ninvariably effects radical change in the forms of things used by one\nor the other of the peoples thus commingling, or by both; though in\nthe latter case the change is usually unequal. In the case here under\nconsideration there is to be found throughout the nearer Zu\u00f1i country\nruins of the actual transitional type of pueblo thus formed by the\nunion of the two ancestral branches of the Zu\u00f1is, the round town with\nits cliff-like outer wall merging into the square, terraced town with\nits broken and angular or straight outer walls; and in these composite\ntowns earliest appears, too, the house wall built into (not merely\nagainst) the outer walls of the curved portions no less than into the\nouter walls of the squared or straight portions.\n\nThe composite round and square pueblo ruin is not, however, confined to\nthis transitional type or to its comparatively restricted area wherever\noccurring, but is found here and there as far northward, for instance,\nas the neighborhood of older cliff ruins. But in such cases it seems\nto have been developed, as heretofore hinted, in the comparatively\nrecent rebuilding of old rounded towns by square-house builders. Quite\nin correspondence with all this is the history of the development,\nfrom the round form into the square, of the kivas of the later Zu\u00f1i\ntowns; that is, like the towns themselves, the round kivas of the\nearlier round towns became, first in part and then nearly squared in\nthe composite round and square towns, and finally altogether squared in\nthe square towns. This was brought about by a twofold cause. When the\ncliff dwellers became inhabitants of the plains, not only their towns,\nbut also the kivas were enlarged. To such an extent, indeed, were the\nlatter enlarged that it became difficult to roof them over in the old\nfashion of completing the upper courses of the walls with cross-laid\nlogs, and of roofing the narrowed apex of this coping with combined\nrafter and stick structures; hence in many cases, although the round\nkiva was rigidly adhered to, it was not unfrequently inclosed within a\nsquare wall in order that, as had come to be the case in the ordinary\nliving rooms, rafters parallel to one another and of equal length might\nbe thrown across the top, thus making a flat roof essentially like the\nflat terrace roofs of the ordinary house structure.\n\nIt is not improbable that the first suggestion of inclosing the round\nkiva in a square-walled structure and of covering the latter with\na flat roof arose quite naturally long before the cliff dwellers\ndescended into the plains. It has been seen that frequently, in the\nlarger and longest occupied cliff-towns, the straight-walled houses\ngrew outward wholly around the kivas; and when this occurred the round\nkiva was thus not only surrounded by a square inclosure--formed by the\nwalls of the nearest houses,--but also it became necessary to cover\nthis inclosing space with a flat roof, in order to render continuous\nthe house terrace in which it was constructed. Still, the practice\nnever became general or intentional in the earlier cliff-towns;\nprobably, indeed, it became so in the now ruined round towns only\nby slow degrees. Yet it needed after this (in a measure) makeshift\nbeginning only such influence of continued intercourse between the\nsquare-house building people and these round-town building people to\nlead finally to the practical abandonment by the latter of the inner\nround structure surviving from their old-fashioned kivas, and to make\nthem, like the modern Zu\u00f1i kiva, square rather than round.\n\nAn evidence that this was virtually the history of the change from the\nround kiva building to the square kiva building, and that this change\nwas wrought thus gradually as though by long-continued intercourse,\nis found in the fact that to this day all the ceremonials performed\nin the great square kivas of Zu\u00f1i would be more appropriate in round\nstructures. For example, processions of the performers in the midwinter\nnight ceremonials in these kivas, on descending the ladders, proceed\nto their places around the sides of the kivas in circles, as though\nfollowing a circular wall. The ceremonials of concerted invocation in\nthe cult societies when they meet in these kivas are also performed in\ncircles, and the singers for dances or other dramaturgic performances,\nalthough arranged in one end or in the corner of the kiva, continue to\nform themselves in perfect circles; the drum in the middle, the singers\nsitting around and facing it as though gathered within a smaller\ncircular room inclosed in the square room. Thus it may be inferred,\nfirst, from the fact that in the structural details of the scuttles\nor hatchways by which these modern kivas are entered the cross-logged\nstructure of the inner roof of the earliest cliff kivas survive, and\nfrom the additional fact above stated that the ceremonials of these\nkivas are circular in form, that the square kiva is a lineal descendant\nof the round one; and second, that even after the round kiva was\ninclosed in the square room, so to say, in order that its roof might be\nmade as were the roofs of the women's houses, or continuous therewith,\nit long retained the round kiva within, and hence the ceremonials\nnecessarily performed circularly within this round inner structure\nbecame so associated with the outer structure as well, that after the\nabandonment entirely, through the influences I have above suggested, of\nthese round inner structures, they continued thus to be performed.\n\nAs further evidence of the continuity of this development from the\nearliest to the latest forms, certain painted marks on the walls of\nthe cliff kivas tell not only of their derivation in turn from a yet\nearlier form, but also and again of the derivation from them of the\nlatest forms. In the ancient ruins of the scattered round houses,\nwhich, it is presumed, mark the sites of buildings belonging to the\nearlier cliff ancestry folk on the northern desert borders, there are\ndiscovered the remains of certain unusually large huts, the walls of\nwhich appear to have been strengthened at four equidistant points\nby firmly planted upright logs. It is probable that, alike in this\ndistribution and in the number of these logs, they corresponded almost\nstrictly to the poles of, first, the medicine tent, and, second, the\nmedicine earth lodge. When, in a later period of their development,\nthese builders of the round huts in the north came to be, as has\nheretofore been described, dwellers in the kivas of the caves, their\nlarger, presumably ceremonial structures, while reared without the\nstrengthening posts referred to, nevertheless contained, as appropriate\nparts, the marks of them on the walls corresponding thereto. At any\nrate, in the still later kivas of the cliffs three parallel marks,\nextending from the tops of the walls to the floors, are found painted\non the four sides of the kivas. Finally, in the modern square kiva of\nZu\u00f1i there are still placed, ceremonially, once every fourth year, on\nthe four sides of the lintels or hatchways, three parallel marks, and\nthese marks are called by the Zu\u00f1i in their rituals the holders-up of\nthe doorways and roofs. Many additional points in connection not only\nwith the structural details of, but also in the ceremonials performed\nwithin, these modern kivas, may be found, survivals all pointing, as do\nthose above mentioned, to the unbroken development of the kiva, from\nthe earth medicine lodge to the finished square structure of the modern\nZu\u00f1i and Tusayan Indians.\n\nIt likewise has been seen that through very natural causes a strict\ndivision between the dwellings of the women and children and of\nthe adult male population of the cliff villages grew up. From the\nrelatively great numbers of the kivas found in the courts of the round\ntowns, it may be inferred that this division was still kept up after\nthe cliff dwellers became inhabitants of the plains and builders of\nsuch round towns; for when first the Spaniards encountered the Zu\u00f1i\ndwellers in the Seven Cities of Cibola they found that, at least\nceremonially, this division of the men's quarters from those of the\nwomen was still persisted in, but there is evidence that even thus\nearly it was not so strictly held to on other occasions. Then, as now,\nthe men became permanent guests, at least, in the houses of their\nwives, and it is probable that the cause which broke down this previous\nstrict division of the sexes was the union of the western or rancheria\nbuilding branch of the Zu\u00f1i ancestry with the cliff and round-town\nbuilding branch.\n\nIn nothing is the dual origin of the Zu\u00f1is so strongly suggested as\nin the twofold nature of their burial customs at the time when first\nthey were encountered by the Spaniards; for according to some of the\nearly writers they cremated the dead with all of their belongings, yet\naccording to others they buried them in the courts, houses, or near\nthe walls of their villages. It has already been stated that the cliff\ndwellers buried their dead in the houses and to the rear of their\ncavern villages, and that, following them in this, the dwellers in the\nround towns buried their dead also in the houses and to the rear--that\nis, just outside of their villages. It remains to be stated that nearly\nall of the Yuman tribes, and some even of the Piman tribes, of the\nlower Colorado region disposed of their dead chiefly by cremation.\nInvestigation of the square-house remains which lie scattered over the\nsouthwestern and central portions of Arizona would seem to indicate\nthat the western branch of the Zu\u00f1i ancestry continued this practice of\ncremating the greater number of their dead. If this be true, the custom\non the one hand of cremating the dead, which was observed by Casta\u00f1eda\nat M\u00e1tsaki, one of the principal of the Seven Cities of Cibola, and the\npractice of burying the dead observed by others of the earliest Spanish\nexplorers, are easily accounted for as being survivals of the differing\ncustoms of the two peoples composing the Zu\u00f1i tribe at that time. As\nhas been mentioned in the first part of this introductory, both of\nthese very different customs continued ceremonially to be performed,\neven after disposal of the dead solely by burial under the influence of\nthe Franciscan fathers came to be an established custom.\n\nIn the K\u00e2\u00b4k\u00e2, or the mythic drama dance organization of the Zu\u00f1is,\nthere is equal evidence of dual origin, for while in the main the\n_k\u00e2\u00b4k\u00e2_ of the Zu\u00f1is corresponds to the _katzina_ of the Rio Grande\nPueblo tribes and to the _kachina_ of the Tusayan Indians, yet it\npossesses certain distinct and apparently extraneous features. The\nmost notable of these is found in that curious organization of\npriest-clowns, the K\u00e2\u00b4yim\u00e4shi, the myth of the origin of which is\nso fully given in the following outlines (see page 401). It will be\nseen that in this myth these K\u00e2\u00b4yim\u00e4shi are described as having heads\ncovered with welts or knobs, that they are referred to not only as\n\"husbands of the sacred dance\" or the \"_k\u00e2\u00b4k\u00e2_\" (from _k\u00e2\u00b4k\u00e2_ and\n_y\u00e9m\u00e4shi_, as in _\u00f3yem\u00e4shi_, husband or married to) and as the Old\nOnes or _\u00c1\u2018hl\u00e4shiwe_.\n\nThroughout the Rio Colorado region, and associated with all the\nremaining ruins of the rancheria builders in central and even eastern\nArizona as well, are found certain concretions or other nodular and\nusually very rough stones, which today, among some of the Yuman\ntribes, are used as fetiches connected both with water worship and\nhousehold worship. Among the sacred objects said to have been brought\nby the Zu\u00f1i ancestry from the places of creation are a number of such\nfetich-stones, and in all the ruins of the later Zu\u00f1i towns such\nfetich-stones are also found, especially before rude altars in the\nplazas and around ancient, lonely shrines on the mesas and in the\nmountains. These fetich-stones are today referred to as _\u00e1\u2018hl\u00e4shiwe_,\nor stone ancients, from _a_, a stone, _\u2018hl\u00e4\u00b4shi_, aged one, and _we_,\na plural suffix. The resemblance of this name to the _\u00c1\u2018hl\u00e4shiwe_ as\na name of the K\u00e2\u00b4yem\u00e4shi strongly suggests that the nodular shape\nand knobbed mask-heads of these priest-clowns are but dramatic\npersonifications of these \"stone ancients,\" and if one examine such\nstones, especially when used in connection with the worship and\ninvocation of torrents, freshets, and swift-running streams (when, like\nthe masks in question, they are covered with clay), the resemblance\nbetween the fetich-stones and the masks is so striking that one is\ninclined to believe that both the characters and their names were\nderived from this single source. From the fact that this peculiar\ninstitution of the clown-priest organization, associated with or, as\nthe Zu\u00f1is say, literally married to the Cachina, or K\u00e2\u00b4k\u00e2 proper, was\nat one time peculiarly Zu\u00f1i, as is averred by themselves and avowed\nby all the other Pueblos, it would seem that it was distinctively an\ninstitution of the western branch of their ancestry, since also, as the\nmyths declare, these Old Ones were born on the sacred mountains of the\nK\u00e2\u00b4k\u00e2, on the banks of the Colorado Chiquito in Arizona. Finally, this\nis typical of many, if not all, features which distinguish the Zu\u00f1i\nK\u00e2\u00b4k\u00e2 from the corresponding organizations of other Pueblo tribes.\n\n\nOUTLINE OF ZU\u00d1I MYTHO-SOCIOLOGIC ORGANIZATION.\n\nA complete outline of the mytho-sociologic organization of the\nZu\u00f1i tribe can not in this connection be undertaken. A sufficient\ncharacterization of this probably not unique combination of the\nsociologic and mythologic institutions of a tribe should, however, be\ngiven to make plain certain allusions in the following outlines which\nit is feared would otherwise be incomprehensible.\n\nThe Zu\u00f1i of today number scarcely 1,700 and, as is well known, they\ninhabit only a single large pueblo--single in more senses than one,\nfor it is not a village of separate houses, but a village of six\nor seven separate parts in which the houses are mere apartments or\ndivisions, so to say. This pueblo, however, is divided, not always\nclearly to the eye, but very clearly in the estimation of the people\nthemselves, into seven parts, corresponding, not perhaps in arrangement\ntopographically, but in sequence, to their subdivisions of the \"worlds\"\nor world-quarters of this world. Thus, one division of the town is\nsupposed to be related to the north and to be centered in its kiva\nor estufa, which may or may not be, however, in its center; another\ndivision represents the west, another the south, another the east, yet\nanother the upper world and another the lower world, while a final\ndivision represents the middle or mother and synthetic combination of\nthem all in this world.\n\nBy reference to the early Spanish history of the pueblo it may be seen\nthat when discovered, the \u00c1shiwi or Zu\u00f1is were living in seven quite\nwidely separated towns, the celebrated Seven Cities of Cibola, and\nthat this theoretic subdivision of the only one of these towns now\nremaining is in some measure a survival of the original subdivision\nof the tribe into seven subtribes inhabiting as many separate towns.\nIt is evident that in both cases, however, the arrangement was, and\nis, if we may call it such, a mythic organization; hence my use of the\nterm the mytho-sociologic organization of the tribe. At any rate, this\nis the key to their sociology as well as to their mythic conceptions\nof space and the universe. In common with all other Indian tribes of\nNorth America thus far studied, the Zu\u00f1is are divided into clans, or\nartificial kinship groups, with inheritance in the female line. Of\nthese clans there are, or until recently there were, nineteen, and\nthese in turn, with the exception of one, are grouped in threes to\ncorrespond to the mythic subdivision I have above alluded to. These\nclans are also, as are those of all other Indians, totemic; that is,\nthey bear the names and are supposed to have intimate relationship with\nvarious animals, plants, and objects or elements. Named by their totems\nthey are as follows:\n\nK\u00e2\u00b4lokta-kwe, Crane or Pelican people; P\u00f3yi-kwe (nearly extinct),\nGrouse or Sagecock people; T\u00e1\u2018hluptsi-kwe (nearly extinct), Yellow-wood\nor Evergreen-oak people; Ain\u0304\u00b4shi-kwe, Bear people; S\u00faski-kwe, Coyote\npeople; A\u00edyaho-kwe, Red-top plant or Spring-herb people; \u00c1na-kwe,\nTobacco people; T\u00e2\u00b4a-kwe, Maize-plant people; T\u00f3nashi-kwe, Badger\npeople; Sh\u00f3hoita-kwe, Deer people; M\u00e1awi-kwe (extinct), Antelope\npeople; T\u00f3na-kwe, Turkey people; Y\u00e4\u00b4tok\u2018ya-kwe, Sun people; \u00c1poya-kwe\n(extinct), Sky people; K\u2018y\u00e4\u00b4k\u2018y\u00e4li-kwe, Eagle people; T\u00e1k\u2018ya-kwe, Toad\nor Frog people; K\u2018y\u00e1na-kwe (extinct), Water people; Ch\u00edtola-kwe (nearly\nextinct), Rattlesnake people; P\u00edchi-kwe, Parrot-Macaw people.\n\nOf these clans the first group of three appertains to the north, the\nsecond to the west, the third to the south, the fourth to the east,\nthe fifth to the upper or zenith, and the sixth to the lower or\nnadir region; while the single clan of the Macaw is characterized as\n\"midmost,\" or of the middle, and also as the all-containing or mother\nclan of the entire tribe, for in it the seed of the priesthood of the\nhouses is supposed to be preserved. The Zu\u00f1i explanation of this very\nremarkable, yet when understood and comprehended, very simple and\nnatural grouping of the clans or totems is exceedingly interesting,\nand also significant whether it throw light on the origin, or at\nleast native meaning, of totemic systems in general, as would at\nfirst seem to be the case, or whether, as is more probably the case\nin this instance, it indicates a native classification, so to say, or\nreclassification of clans which existed before the culture had been\nelaborated to its present point. Briefly, the clans of the north--that\nis, those of the Crane, the Grouse, and Evergreen-oak--are grouped\ntogether and are held to be related to the north because of their\npeculiar fitness for the region whence comes the cold and wherein the\nseason of winter itself is supposed to be created, for the crane each\nautumn appears in the van of winter, the grouse does not flee from the\napproach of winter but puts on his coat of white and traverses the\nforests of the snow-clad mountains as freely as other birds traverse\nsummer fields and woodlands, caring not for the cold, and the evergreen\noak grows as green and is as sturdy in winter as other trees are in\nspring or summer; hence these are totems and in a sense god-beings\nof the north and of winter, and the clanspeople named after them\nand considered as, mythically at least, their breath-children, are\ntherefore grouped together and related to the north and winter as are\ntheir totems. And as the bear, whose coat is grizzly like the evening\ntwilight or black like the darkness of night, and the gray coyote, who\nprowls amidst the sagebrush at evening and goes forth and cries in\nthe night-time, and the spring herb or the red-top plant, which blooms\nearliest of all flowers in spring when first the moisture-laden winds\nfrom the west begin to blow--these and the people named after them are\nas appropriately grouped in the west. The badger, who digs his hole on\nthe sunny sides of hills and in winter appears only when the sun shines\nwarm above them, who excavates among the roots of the juniper and the\ncedar from which fire is kindled with the fire drill; the wild tobacco,\nwhich grows only where fires have burned, and the corn which anciently\ncame from the south and is still supposed to get its birth from the\nsouthland, and its warmth--these are grouped in the south. The turkey,\nwhich wakes with the dawn and helps to awaken the dawn by his cries;\nthe antelope and the deer, who traverse far mesas and valleys in the\ntwilight of the dawn--these and their children are therefore grouped in\nthe east. And it is not difficult to understand why the sun, the sky\n(or turkis), and the eagle appertain to the upper world; nor why the\ntoad, the water, and the rattlesnake appertain to the lower world.\n\nBy this arrangement of the world into great quarters, or rather as\nthe Zu\u00f1is conceive it, into several worlds corresponding to the four\nquarters and the zenith and the nadir, and by this grouping of the\ntowns, or later of the wards (so to call them) in the town, according\nto such mythical division of the world, and finally the grouping\nof the totems in turn within the divisions thus made, not only the\nceremonial life of the people, but all their governmental arrangements\nas well, are completely systemized. Something akin to written statutes\nresults from this and similar related arrangements, for each region\nis given its appropriate color and number, according to its relation\nto one of the regions I have named or to others of those regions.\nThus the north is designated as yellow with the Zu\u00f1is, because the\nlight at morning and evening in winter time is yellow, as also is the\nauroral light. The west is known as the blue world, not only because\nof the blue or gray twilight at evening, but also because westward\nfrom Zu\u00f1iland lies the blue Pacific. The south is designated as red,\nit being the region of summer and of fire, which is red; and for an\nobvious reason the east is designated white (like dawn light); while\nthe upper region is many-colored, like the sunlight on the clouds, and\nthe lower region black, like the caves and deep springs of the world.\nFinally, the midmost, so often mentioned in the following outline, is\ncolored of all these colors, because, being representative of this\n(which is the central world and of which in turn Zu\u00f1i is the very\nmiddle or navel), it contains all the other quarters or regions, or\nis at least divisible into them. Again, each region--at least each of\nthe four cardinal regions, namely, north, west, south, and east--is\nthe home or center of a special element, as well as of one of the\nfour seasons each element produces. Thus the north is the place of\nwind, breath, or air, the west of water, the south of fire, and the\neast of earth or the seeds of earth; correspondingly, the north is\nof course the place of winter or its origin, the west of spring, the\nsouth of summer, and the east of autumn. This is all because from the\nnorth and in winter blow the fiercest, the greatest winds or breaths,\nas these people esteem them; from the west early in spring come the\nmoistened breaths of the waters in early rains; from the south comes\nthe greatest heat that with dryness is followed by summer, and from\nthe east blow the winds that bring the frosts that in turn mature the\nseeds and perfect the year in autumn. By means of this arrangement no\nceremonial is ever performed and no council ever held in which there\nis the least doubt as to the position which a member of a given clan\nshall occupy in it, for according to the season in which the ceremonial\nis held, or according to the reason for which a council is convened,\none or another of the clan groups of one or another of the regions will\ntake precedence for the time; the natural sequence being, however,\nfirst the north, second the west, third the south, fourth the east,\nfifth the upper, and sixth the lower; but first, as well as last, the\nmiddle. But this, to the Zu\u00f1i, normal sequence of the regions and clan\ngroups, etc., has been determined by the apparent sequence of the\nphenomena of the seasons, and of their relations to one another; for\nthe masterful, all conquering element, the first necessity of life\nitself, and to all activity, is the wind, the breath, and its cold, the\nlatter overmastering, in winter all the other elements as well as all\nother existences save those especially adapted to it or potent in it,\nlike those of the totems and gods and their children of the north. But\nin spring, when with the first appearance of the bear and the first\nsupposed growls of his spirit masters in the thunders and winds of that\ntime their breaths begin to bring water from the ocean world, then the\nstrength of the winter is broken, and the snows thereby melted away,\nand the earth is revivified with drink, in order that with the warmth\nof summer from the south things may grow and be cherished toward their\nold age or maturity and perfection, and finally toward their death or\nsleeping in winter by the frost-laden breaths of autumn and the east.\n\nBelieving, as the Zu\u00f1is do, in this arrangement of the universe and\nthis distribution of the elements and beings chiefly concerned in them,\nand finally in the relationship of their clans and the members thereof\nto these elementary beings, it is but natural that they should have\nsocieties or secret orders or cult institutions composed of the elders\nor leading members of each group of their clans as above classified.\nThe seriation of these secret and occult medicine societies, or,\nbetter, perhaps, societies of magic, is one of the greatest consequence\nand interest. Yet it can but be touched upon here. In strict accordance\nwith succession of the four seasons and their elements, and with their\nsupposed relationship to these, are classified the four fundamental\nactivities of primitive life, namely, as relating to the north and its\nmasterfulness and destructiveness in cold, is war and destruction;\nrelating to the west is war cure and hunting; to the south, husbandry\nand medicine; to the east, magic and religion; while the above, the\nbelow, and the middle relate in one way or another to all these\ndivisions. As a consequence the societies of cold or winter are found\nto be grouped, not rigidly, but at least theoretically, in the northern\nclans, and they are, respectively: \u2019Hl\u00e9we-kwe, Ice-wand people or band;\n\u00c1chia-kwe, Knife people or band; K\u00e2\u00b4shi-kwe, Cactus people or band;\nfor the west: P\u00ed\u2018hla-kwe, Priesthood of the Bow or Bow people or band\n(\u00c1pi\u2018hlan Shiwani, Priests of the Bow); S\u00e1niyak\u2018ya-kwe, Priesthood\nof the Hunt or Coyote people or band; for the south: M\u00e1ke\u2018hl\u00e1na-kwe,\nGreat fire (ember) people or band; M\u00e1kets\u00e1na-kwe, Little fire (ember)\npeople or band; of the east: Sh\u00edwana-kwe, Priests of the Priesthood\npeople or band; \u00dahuhu-kwe, Cottonwood-down people or band; Sh\u00fame-kwe,\nor K\u00e2\u00b4k\u00e2\u2018hl\u00e1na-kwe, Bird-monster people or band, otherwise known as\nthe Great Dance-drama people or band; for the upper region: N\u00e9we-kwe,\nGalaxy people or band or the All-consumer or Scavenger people or\nband (or life preservers); and for the lower regions: Ch\u00edtola-kwe,\nRattlesnake people or band, generators (or life makers). Finally, as\nproduced from all the clans and as representative alike of all the\nclans and through a tribal septuarchy of all the regions and divisions\nin the midmost, and finally as representative of all the cult societies\nabove mentioned is the K\u00e2\u00b4k\u00e2 or \u00c1k\u00e2k\u00e2-kwe or Mythic Dance drama people\nor organization. It may be seen of these mytho-sociologic organizations\nthat they are a system within a system, and that it contains also\nsystems within systems, all founded on this classification according\nto the six-fold division of things, and in turn the six-fold division\nof each of these divisions of things. To such an extent, indeed, is\ncarried this tendency to classify according to the number of the six\nregions with its seventh synthesis of them all (the latter sometimes\napparent, sometimes nonappearing) that not only are the subdivisions of\nthe societies also again subdivided according to this arrangement, but\neach clan is subdivided both according to such a six-fold arrangement\nand according to the subsidiary relations of the six parts of its\ntotem. The tribal division made up of the clans of the north takes\nprecedence ceremonially, occupying the position of elder brother or\nthe oldest ancestor, as the case might be. The west is the younger\nbrother of this; and in turn, the south of the west, the east of the\nsouth, the upper of the east, the under of them all, while the middle\ndivision is supposed to be a representative being, the heart or navel\nof all the brothers of the regions first and last, as well as elder\nand younger. In each clan is to be found a set of names called the\nnames of childhood. These names are more of titles than of cognomens.\nThey are determined upon by sociologic and divinistic modes, and are\nbestowed in childhood as the \"verity names\" or titles of the children\nto whom given. But this body of names relating to any one totem--for\ninstance, to one of the beast totems--will not be the name of the\ntotem beast itself, but will be names both of the totem in its various\nconditions and of various parts of the totem, or of its functions, or\nof its attributes, actual or mythical. Now these parts or functions, or\nattributes of the parts or functions, are subdivided also in a six-fold\nmanner, so that the name relating to one member of the totem--for\nexample, like the right arm or leg of the animal thereof--would\ncorrespond to the north, and would be the first in honor in a clan\n(not itself of the northern group); then the name relating to another\nmember--say to the left leg or arm and its powers, etc.--would pertain\nto the west and would be second in honor; and another member--say the\nright foot--to the south and would be third in honor; and of another\nmember--say the left foot--to the east and would be fourth in honor;\nto another--say the head--to the upper regions and would be fifth in\nhonor; and another--say the tail--to the lower region and would be\nsixth in honor; while the heart or the navel and center of the being\nwould be first as well as last in honor. The studies of Major Powell\namong the Maskoki and other tribes have made it very clear that kinship\nterms, so called, among other Indian tribes (and the rule will apply no\nless or perhaps even more strictly to the Zu\u00f1is) are rather devices for\ndetermining relative rank or authority as signified by relative age,\nas elder or younger of the person addressed or spoken of by the term\nof relationship. So that it is quite impossible for a Zu\u00f1i speaking\nto another to say simply brother; it is always necessary to say elder\nbrother or younger brother, by which the speaker himself affirms\nhis relative age or rank; also it is customary for one clansman to\naddress another clansman by the same kinship name of brother-elder or\nbrother-younger, uncle or nephew, etc.; but according as the clan of\nthe one addressed ranks higher or lower than the clan of the one using\nthe term of address, the word-symbol for elder or younger relationship\nmust be used.\n\nWith such a system of arrangement as all this may be seen to be,\nwith such a facile device for symbolizing the arrangement (not only\naccording to number of the regions and their subdivisions in their\nrelative succession and the succession of their elements and seasons,\nbut also in colors attributed to them, etc.), and, finally, with\nsuch an arrangement of names correspondingly classified and of terms\nof relationship significant of rank rather than of consanguinal\nconnection, mistake in the order of a ceremonial, a procession or a\ncouncil is simply impossible, and the people employing such devices\nmay be said to have written and to be writing their statutes and laws\nin all their daily relationships and utterances. Finally, with much\nto add, I must be content with simply stating that the high degree of\nsystemization which has been attained by the Zu\u00f1is in thus grouping\ntheir clans severally and serially about a midmost group, we may see\nthe influence of the coming together of two diverse peoples acting\nupon each other favorably to the development of both in the application\nof such conceptions to the conduct of tribal affairs. It would seem\nthat the conception of the midmost, or that group within all these\ngroups which seems to be made up of parts of them all, is inherent in\nsuch a system of world division and tribal subdivision corresponding\nthereto; but it may also well be that this conception of the middle\nwas made more prominent with the Zu\u00f1is than with any other of our\nsouthwestern peoples through the influence of the earthquakes, which\nobviously caused their ancestors from the west again and again to\nchange their places of abode, thus emphasizing the notion of getting\nnearer to or upon the lap or navel of the earth mother, where all these\nterrific and destructive movements, it was thought, would naturally\ncease.\n\nBe this as it may, this notion of the \"middle\" and its relation to the\nrest has become the central fact indeed of Zu\u00f1i organization. It has\ngiven rise to the septuarchy I have so often alluded to; to the office\nof the mortally immortal K\u2018y\u00e4k\u00b4lu, keeper of the rituals of creation,\nfrom which so much sanction for these fathers of the people is drawn;\nto the consequent fixing in a series like a string of sacred epics, a\nsort of inchoate Bible, of these myths of creation and migration; and\nfinally, through all this accumulated influence, it has served to give\nsolidarity to the Zu\u00f1i tribe at the time of its division into separate\ntribes, making the outlying pueblos they inhabited subsidiary to the\ncentral one, and in the native acceptation of the matter, mere parts of\nit.\n\n\nGENERAL EXPLANATIONS RELATIVE TO THE TEXT.\n\nAs the space originally apportioned to this merely preliminary essay\non the Myths of Creation has already been greatly exceeded, the\nconsideration even in outline of the cultural characteristics of the\nZu\u00f1is, which would do much to further illumine the meaning of the\nmyths, must be left to the second paper of the series. This will\nconstitute a key or appendix to the present paper, and will contain\nsuch glossaries and detailed explanations as will render, it is hoped,\nall obscure passages clear, and will at the same time give my authority\nfor framing and translating the myths as I have.\n\nChiefly, however, it will in turn introduce a third paper on the sacred\ndances or creation dramas of the K\u00e2\u00b4k\u00e2, which originally the myths\nthemselves (as the source of the songs, rituals, and forms of these\ndramas) were designed to introduce. Lastly, the whole series are but\npreliminary to a very extensive work on the subject which I contemplate\nproducing so soon as health and opportunity for further researches\namong the Zu\u00f1is will permit.\n\nAs inclusive of the dramaturgies or dances, and nearly all other\nceremonials of the Zu\u00f1is, this subject of their creation myths is\nalmost inexhaustible. I, at least, can not hope to complete it, and I\nhave therefore chosen to treat it in its relation especially to their\nso-called dances, particularly to those of the K\u00e2\u00b4k\u00e2.\n\nWith other primitive peoples as with the Zu\u00f1is, there seems to be no\nbent of their minds so strong or pervasive of and influential upon\ntheir lives as the dramaturgic tendency. That tendency to suppose that\neven the phenomena of nature can be controlled and made to act more or\nless by men, if symbolically they do first what they wish the elements\nto do, according to the ways in which, as taught by their mystic lore,\nthey suppose these things were done or made to be done by the ancestral\ngods of creation time. And this may be seen in a searching analysis not\nonly of the incidents and symbolisms in folk-tales as well as myths\nof such primitive peoples, but also in a study of the moods in which\nthey do the ordinary things of life; as in believing that because a\nstone often struck wears away faster than when first struck it is\ntherefore helpful in overcoming its obduracy to strike it--work it--by\na preliminary dramatic and ritualistic striking, whereupon it will work\nas though already actually worked over, and will be less liable to\nbreakage, etc.\n\nAll this and much more to the same effect will be illustrated in the\npapers which I have mentioned as designed to follow the present one.\n\nThere remain still a few points in this preliminary paper which must be\ncommented upon--points regarding my own hand in the work chiefly. I use\nvery freely such terms as \"religious,\" \"sacred,\" \"priest,\" and \"god,\"\nnot because they always express exactly the native meaning, but for the\nreason that they do so more approximately than any other terms I could\nselect. The fearful and mysterious, the magical and occult, all these\nand many other elements are usually included in the primitive man's\nreligion, and hence terms like \"sacred\" must be given a less restricted\nvalue than they have in our speech or culture.\n\nAgain, while the Zu\u00f1i word _sh\u00edwani_, \"priest,\" literally signifies\nguardian and possessor, as well as maker or keeper of the flesh, or\nseed of life of the Zu\u00f1is, it must not be supposed to represent a\nmedicine-man, shaman, or sorcerer--for all of which there are specific\ndifferentiated terms in the Zu\u00f1i tongue. Those who bear that title are\nalso divided into four classes, but among all these the functions of\npossessing a shrine, being ritualists, performing before the altars,\nand leading as well as ordering all organized sacerdotal ceremonials,\nis common. Therefore the simple term \"priest,\" in the Pagan rather than\nin the Christian sense, is the best and truest that can be found.\n\nFrequently I have occasion to reproduce portions of songs or rituals,\nor, again, words of the U\u00e1nami or \"Beloved Gods.\" In the originals\nthese are almost always in faultless blank verse meter, and are often\neven grandly poetic. I do not hesitate either to reproduce as nearly as\npossible their form, or to tax to the uttermost my power of expression\nin rendering the meanings of them where I quote, clear and effective\nand in intelligible English. Yet in doing this I do not have to depart\nvery far from \"scientific\" accuracy, even in the linguistic sense.\n\nFinally, I have entitled the originative division of this paper\n\"Outlines of Zu\u00f1i Creation Myths,\" because, in the first place, this\nis but a preliminary rendering of these, and, properly speaking, they\nare a series of explanation-myths. Now, while such myths are generally\ndisconnected, often, indeed, somewhat contradictory episode-legends\nwith primitive peoples, they are, with the Zu\u00f1is, already become\nserial, and it is in their serial or epic form (but merely in outline)\nthat I here give them. Although each is called a talk, and is held\nspecifically by a particular organization or social division, yet all\nare called \"the speech.\" This comes about in Zu\u00f1i by the presence in\nthe tribal organization, as already explained, of a class of men and\npriests there called the \"Midmost,\" or the \"All,\" because hereditary in\na single clan (the Macaw), yet representative sacerdotally of all the\nclans and all the priesthoods, which they out-rank as \"Masters of the\nHouse of Houses.\"\n\nWith them all these various myths are held in brief and repeated in\nset form and one sequence as are placed the beads of a rosary or on a\nstring, each entire, yet all making a connected strand. Here, then, we\nsee the rudiment or embryo of a sacred epic such as that of the K\u2018y\u00e4k\u00b4lu\nor \"Speaker of all times whensoever.\"\n\nAs finally published, this paper will contain the most ample\nexplanation of all these points and many others, and will not ask, as\nit does today, catholic judgment and charitable interpretation.\n\nThe so-called dances of the Zu\u00f1is, and presumably those of all similar\nprimitive peoples, are essentially religio-sociologic in character and\nalways at least dramatic, or, more properly speaking, dramaturgic. It\nfollows that to endeavor to describe and treat at all adequately of any\none such ceremonial becomes a matter of exceeding difficulty, for it\nshould involve a far more perfect scheme of the sociologic organization\nas well as at least a general survey of the mythology and religious\ninstitutions of the tribe to which it relates, such as I here present,\nas well as an absolutely searching description of all details in both\nthe preparation for and the performance of such ceremonial.\n\nFor example, the celebrated K\u00e2\u00b4k\u00e2 or mythic drama-dance organization\nof the Zu\u00f1is, and for that matter all other of their ceremonials,\nare, any one of them, made up in personnel from specific clans. Thus\nformed, they are organized, and the actors and their parts divided\nin accordance with the groupings of these clans in relation to the\nsymbolic regions of the world, or in this case literally septs.\nFinally, the paraphernalia and costumings, no less than the actions,\nsongs, and rituals, are as distinctly founded on and related to the\nlegend or legends dramatized.\n\nAt this point it seems desirable that the sense in which the terms\n\"drama,\" \"dramatic,\" and \"dramaturgic\" are employed in relation to\nthese ceremonials be explained. This may best be done, perhaps, by\ncontrasting the drama of primitive peoples, as I conceive it, with that\nof civilized peoples. While the latter is essentially spectacular, the\nformer has for its chief motive the absolute and faithful reproduction\nof creative episodes--one may almost say, indeed, the revivification of\nthe ancient.\n\nThat this is attempted and is regarded as possible by primitive man\nis not to be wondered at when we consider his peculiar modes of\nconception. I have said of the Zu\u00f1is that theirs is a science of\nappearances and a philosophy of analogies. The primitive man, no less\nthan the child, is the most comprehensive of observers, because his\nlooking at and into things is not self-conscious, but instinctive and\nundirected, therefore comprehensive and searching. Unacquainted as he\nis with rational explanations of the things he sees, he is given, as\nhas been the race throughout all time, to symbolic interpretation and\nmystic expression thereof, as even today are those who deal with the\ndomain of the purely speculative. It follows that his organizations\nare symbolic; that his actions within these organizations are also\nsymbolic. Consequently, as a child at play on the floor finds sticks\nall-sufficient for the personages of his play-drama, chairs for his\nhouses, and lines of the floor for the rivers that none but his\neyes can see, so does the primitive man regard the mute, but to him\npersonified, appliances of his dance and the actions thereof, other\nthan they seem to us.\n\nI can perhaps make my meaning more clear by analyzing such a conception\ncommon to the Zu\u00f1i mind. The Zu\u00f1i has observed that the corn plant\nis jointed; that its leaves spring from these joints not regularly,\nbut spirally; that stripped of the leaves the stalk is found to be\nindented, not regularly at opposite sides, but also spirally; that\nthe matured plant is characterized, as no other plant is, by two\nsets of seeds, the ears of corn springing out from it two-thirds\ndown and the tassels of seeds, sometimes earlets, at the top; also\nthat these tassels resemble the seed-spikes of the spring-grass or\npigeon-grass; that the leaves themselves while like broad blades of\ngrass are fluted like plumes, and that amongst the ears of corn ever\nand anon are found bunches of soot; and, finally, that the colors of\nthe corn are as the colors of the world--seven in number. Later on it\nmay be seen to what extent he has legendized these characteristics,\nthus accounting for them, and to what extent, also, he has dramatized\nthis, his natural philosophy of the corn and its origin. Nothing in\nthis world or universe having occurred by accident--so it seems to the\nZu\u00f1i mind,--but everything having been started by a personal agency or\nsupernal, he immediately begins to see in these characteristics of the\ncorn plant the traces of the actions of the peoples in his myths of\nthe olden time. Lo! men lived on grass seeds at first, but, as related\nin the course of the legends which follow, there came a time when, by\nthe potencies of the gods and the magic of his own priests or shamans,\nman modified the food of first men into the food of men's children.\nIt needed only a youth and a maiden, continent and pure, to grasp at\nopposite sides and successively the blades of grass planted with plumes\nof supplication, and walking or dancing around them, holding them\nfirmly to draw them upward until they had rapidly grown to the tallness\nof themselves, then to embrace them together. Behold! the grasses were\njointed where grasped four times or six according to their tallness;\nyea, and marked with the thumb-marks of those who grasped them; twisted\nby their grasp while circling around them and leaved with plume-like\nblades and tasseled with grass-like spikes at the tops. More wonderful\nthan all, where their persons had touched the plants at their middles,\nbehold! new seed of human origin and productive of continued life had\nsprung forth in semblance of their parentage and draped with the very\npile of their generation. For lo! that when the world was new all\nthings in it were _k\u2018ya\u00eduna_, or formative, as now is the child in the\nmother's womb or the clay by the thoughts of the potter. That the seed\nof seeds thus made be not lost it needed that Pa\u00edyatuma, the God of\nDew and the Dawn, freshen these new-made plants with his breath; that\nT\u00e9natsali, the God of Time and the Seasons, mature them instantly with\nhis touch and breath; that Kw\u00e9lele, the God of Heat, ripen them with\nthe touch of his Fire-brother's torch and confirm to them the warmth\nof a life of their own. Nevertheless, with the coming of each season,\nthe creation is ever repeated, for the philosophy of ecclesiasticism is\nfar older than ecclesiastics or their writings, and since man aided in\nthe creation of the corn, so must he now ever aid in each new creation\nof the seed of seeds. Whence the drama of the origin of corn is not\nmerely reenacted, but is revived and reproduced in all its many details\nwith scrupulous fidelity each summer as the new seed is ripening.\nAnd now I may add intelligibly that the drama of primitive man is\nperformed in an equally dramaturgic spirit, whether seen, as in its\nmerely culminating or final enactment, or unseen and often secret, as\nin its long-continued preparations. In this a given piece of it may be\nlikened to a piece of Oriental carving or of Japanese joinery, in which\nthe parts not to be seen are as scrupulously finished as are the parts\nseen, the which is likewise characteristic of our theme, for it is due\nto the like dramaturgic spirit which dominates even the works, no less\nthan the ceremonials, of all primitive and semiprimitive peoples.\n\nSo also it seems to the Zu\u00f1i that no less essential is it that all the\nlong periods of creation up to the time when corn itself was created\nfrom the grasses must be reproduced, even though hastily and by mere\nsigns, as are the forms through which a given species in animal life\nhas been evolved, rapidly repeated in each embryo.\n\nThe significance of such studies as these of a little tribe like the\nZu\u00f1is, and especially of such fuller studies as will, it is hoped,\nfollow in due course, is not restricted to their bearing on the tribe\nitself. They bear on the history of man the world over. I have become\nconvinced that they thus bear on human history, especially on that of\nhuman culture growth, very directly, too, for the Zu\u00f1is, say, with all\ntheir strange, apparently local customs and institutions and the lore\nthereof, are representative in a more than merely general way of a\nphase of culture through which all desert peoples, in the Old World\nas well as in the New, must sometime have passed. Thus my researches\namong these Zu\u00f1is and my experimental researches upon myself, with my\nown hands, under strictly primitive conditions, have together given\nme insight and power to interpret their myths and old arts, as I\ncould never otherwise have hoped to do; and it has also enlarged my\nunderstanding of the earliest conditions of man everywhere as nothing\nelse could have done.\n\nThe leisure for this long continued research has been due to the\ngenerosity, scientific disinterestedness, and personal kindness of my\nformer chief, Professor Spencer F. Baird, and of my present revered\ndirector, Major J. W. Powell, whose patience and helpfulness through\nyears of struggle, ill-health, and delay could not adequately be\nrepaid by even the complete carrying out of the series of works herein\nprojected and prefaced. To them and to Professor W. J. McGee, who has\naided and fostered this work in every possible way, I owe continual\ngratitude.\n\n\n\n\nMYTHS[8]\n\n [8] As stated more fully in the introductory paragraphs,\n notes giving the etymologies of native terms and explaining\n and amplifying obscure or brief allusions and presenting\n the special sense in which certain expressions and passages\n are used will be given in the second part of this paper, to\n appear in the future.\n\n\nTHE GENESIS OF THE WORLDS, OR THE BEGINNING OF NEWNESS.\n\nBefore the beginning of the new-making, \u00c1wonaw\u00edlona (the Maker and\nContainer of All, the All-father Father), solely had being. There was\nnothing else whatsoever throughout the great space of the ages save\neverywhere black darkness in it, and everywhere void desolation.\n\nIn the beginning of the new-made, \u00c1wonaw\u00edlona conceived within himself\nand thought outward in space, whereby mists of increase, steams potent\nof growth, were evolved and uplifted. Thus, by means of his innate\nknowledge, the All-container made himself in person and form of the Sun\nwhom we hold to be our father and who thus came to exist and appear.\nWith his appearance came the brightening of the spaces with light, and\nwith the brightening of the spaces the great mist-clouds were thickened\ntogether and fell, whereby was evolved water in water; yea, and the\nworld-holding sea.\n\nWith his substance of flesh (_y\u00e9pnane_) outdrawn from the surface\nof his person, the Sun-father formed the seed-stuff of twain\nworlds, impregnating therewith the great waters, and lo! in the\nheat of his light these waters of the sea grew green and scums\n(_k\u2019yanash\u00f3tsiyallawe_) rose upon them, waxing wide and weighty\nuntil, behold! they became \u00c1witelin Ts\u00edta, the \"Four-fold Containing\nMother-earth,\" and \u00c1poyan T\u00e4\u00b4chu, the \"All-covering Father-sky.\"\n\n\nTHE GENESIS OF MEN AND THE CREATURES.\n\nFrom the lying together of these twain upon the great world-waters, so\nvitalizing, terrestrial life was conceived; whence began all beings\nof earth, men and the creatures, in the Four-fold womb of the World\n(\u00c1witen T\u00e9hu\u2018hlnakwi).\n\nThereupon the Earth-mother repulsed the Sky-father, growing big and\nsinking deep into the embrace of the waters below, thus separating from\nthe Sky-father in the embrace of the waters above. As a woman forebodes\nevil for her first-born ere born, even so did the Earth-mother\nforebode, long withholding from birth her myriad progeny and meantime\nseeking counsel with the Sky-father. \"How,\" said they to one another,\n\"shall our children, when brought forth, know one place from another,\neven by the white light of the Sun-father?\"\n\nNow like all the surpassing beings (_p\u00edkwaiyin \u00e1h\u00e2i_) the Earth-mother\nand the Sky-father were _\u2018hl\u00edmna_ (changeable), even as smoke in the\nwind; transmutable at thought, manifesting themselves in any form at\nwill, like as dancers may by mask-making.\n\nThus, as a man and woman, spake they, one to the other. \"Behold!\" said\nthe Earth-mother as a great terraced bowl appeared at hand and within\nit water, \"this is as upon me the homes of my tiny children shall be.\nOn the rim of each world-country they wander in, terraced mountains\nshall stand, making in one region many, whereby country shall be known\nfrom country, and within each, place from place. Behold, again!\" said\nshe as she spat on the water and rapidly smote and stirred it with\nher fingers. Foam formed, gathering about the terraced rim, mounting\nhigher and higher. \"Yea,\" said she, \"and from my bosom they shall draw\nnourishment, for in such as this shall they find the substance of life\nwhence we were ourselves sustained, for see!\" Then with her warm breath\nshe blew across the terraces; white flecks of the foam broke away, and,\nfloating over above the water, were shattered by the cold breath of\nthe Sky-father attending, and forthwith shed downward abundantly fine\nmist and spray! \"Even so, shall white clouds float up from the great\nwaters at the borders of the world, and clustering about the mountain\nterraces of the horizons be borne aloft and abroad by the breaths of\nthe surpassing of soul-beings, and of the children, and shall hardened\nand broken be by thy cold, shedding downward, in rain-spray, the water\nof life, even into the hollow places of my lap! For therein chiefly\nshall nestle our children mankind and creature-kind, for warmth in thy\ncoldness.\"\n\nLo! even the trees on high mountains near the clouds and the Sky-father\ncrouch low toward the Earth-mother for warmth and protection! Warm is\nthe Earth-mother, cold the Sky-father, even as woman is the warm, man\nthe cold being!\n\n\"Even so!\" said the Sky-father; \"Yet not alone shalt _thou_ helpful be\nunto our children, for behold!\" and he spread his hand abroad with the\npalm downward and into all the wrinkles and crevices thereof he set\nthe semblance of shining yellow corn-grains; in the dark of the early\nworld-dawn they gleamed like sparks of fire, and moved as his hand was\nmoved over the bowl, shining up from and also moving in the depths of\nthe water therein. \"See!\" said he, pointing to the seven grains clasped\nby his thumb and four fingers, \"by such shall our children be guided;\nfor behold, when the Sun-father is not nigh, and thy terraces are as\nthe dark itself (being all hidden therein), then shall our children be\nguided by lights--like to these lights of all the six regions turning\nround the midmost one--as in and around the midmost place, where these\nour children shall abide, lie all the other regions of space! Yea! and\neven as these grains gleam up from the water, so shall seed-grains\nlike to them, yet numberless, spring up from thy bosom when touched\nby my waters, to nourish our children.\" Thus and in other ways many\ndevised they for their offspring.\n\n\nTHE GESTATION OF MEN AND THE CREATURES.\n\nAnon in the nethermost of the four cave-wombs of the world, the seed\nof men and the creatures took form and increased; even as within eggs\nin warm places worms speedily appear, which growing, presently burst\ntheir shells and become as may happen, birds, tadpoles or serpents, so\ndid men and all creatures grow manifoldly and multiply in many kinds.\nThus the lowermost womb or cave-world, which was \u00c1nosin t\u00e9huli (the\nwomb of sooty depth or of growth-generation, because it was the place\nof first formation and black as a chimney at night time, foul too, as\nthe internals of the belly), thus did it become overfilled with being.\nEverywhere were unfinished creatures, crawling like reptiles one over\nanother in filth and black darkness, crowding thickly together and\ntreading each other, one spitting on another or doing other indecency,\ninsomuch that loud became their murmurings and lamentations, until many\namong them sought to escape, growing wiser and more manlike.\n\n\nTHE FORTHCOMING FROM EARTH OF THE FOREMOST OF MEN.\n\nThen came among men and the beings, it is said, the wisest of wise\nmen and the foremost, the all-sacred master, P\u00f3shaiya\u014bk\u2018ya, he who\nappeared in the waters below, even as did the Sun-father in the wastes\nabove, and who arose from the nethermost sea, and pitying men still,\nwon upward, gaining by virtue of his (innate) wisdom-knowledge issuance\nfrom that first world-womb through ways so dark and narrow that those\nwho, seeing somewhat, crowded after, could not follow, so eager were\nthey and so mightily did they strive with one another! Alone, then, he\nfared upward from one womb (cave) to another out into the great breadth\nof daylight. There, the earth lay, like a vast island in the midst of\nthe great waters, wet and unstable. And alone fared he forth dayward,\nseeking the Sun-father and supplicating him to deliver mankind and the\ncreatures there below.\n\n\nTHE BIRTH FROM THE SEA OF THE TWAIN DELIVERERS OF MEN.\n\nThen did the Sun-father take counsel within himself, and casting\nhis glance downward espied, on the great waters, a Foam-cap near to\nthe Earth-mother. With his beam he impregnated and with his heat\nincubated the Foam-cap, whereupon she gave birth to \u00daanam Achi P\u00edahkoa,\nthe Beloved Twain who descended; first, \u00daanam \u00c9hkona, the Beloved\nPreceder, then \u00daanam Y\u00e1luna, the Beloved Follower, Twin brothers of\nLight, yet Elder and Younger, the Right and the Left, like to question\nand answer in deciding and doing. To them the Sun-father imparted,\nstill retaining, control-thought and his own knowledge-wisdom, even\nas to the offspring of wise parents their knowingness is imparted and\nas to his right hand and his left hand a skillful man gives craft\nfreely surrendering not his knowledge. He gave them, of himself and\ntheir mother the Foam-cap, the great cloud-bow, and for arrows the\nthunderbolts of the four quarters (twain to either), and for buckler\nthe fog-making shield, which (spun of the floating clouds and spray\nand woven, as of cotton we spin and weave) supports as on wind, yet\nhides (as a shadow hides) its bearer, defending also. And of men and\nall creatures he gave them the fathership and dominion, also as a man\ngives over the control of his work to the management of his hands.\nWell instructed of the Sun-father, they lifted the Sky-father with\ntheir great cloud-bow into the vault of the high zenith, that the\nearth might become warm and thus fitter for their children, men and\nthe creatures. Then along the trail of the sun-seeking P\u00f3shaiya\u014bk\u2018ya,\nthey sped backward swiftly on their floating fog-shield, westward to\nthe Mountain of Generation. With their magic knives of the thunderbolt\nthey spread open the uncleft depths of the mountain, and still on their\ncloud-shield--even as a spider in her web descendeth--so descended they\nunerringly, into the dark of the under-world. There they abode with men\nand the creatures, attending them, coming to know them, and becoming\nknown of them as masters and fathers, thus seeking the ways for leading\nthem forth.\n\n\nTHE BIRTH AND DELIVERY OF MEN AND THE CREATURES.\n\nNow there were growing things in the depths, like grasses and crawling\nvines. So now the Beloved Twain breathed on the stems of these grasses\n(growing tall, as grass is wont to do toward the light, under the\nopening they had cleft and whereby they had descended), causing them\nto increase vastly and rapidly by grasping and walking round and round\nthem, twisting them upward until lo! they reach forth even into the\nlight. And where successively they grasped the stems ridges were formed\nand thumb-marks whence sprang branching leaf-stems. Therewith the two\nformed a great ladder whereon men and the creatures might ascend to\nthe second cave-floor, and thus not be violently ejected in after-time\nby the throes of the Earth-mother, and thereby be made demoniac and\ndeformed.\n\nUp this ladder, into the second cave-world, men and the beings crowded,\nfollowing closely the Two Little but Mighty Ones. Yet many fell back\nand, lost in the darkness, peopled the under-world, whence they were\ndelivered in after-time amid terrible earth shakings, becoming the\nmonsters and fearfully strange beings of olden time. Lo! in this\nsecond womb it was dark as is the night of a stormy season, but\nlarger of space and higher than had been the first, because it was\nnearer the navel of the Earth-mother, hence named K\u2019\u00f3lin tehuli (the\nUmbilical-womb, or the Place of Gestation). Here again men and the\nbeings increased and the clamor of their complainings grew loud and\nbeseeching. Again the Two, augmenting the growth of the great ladder,\nguided them upward, this time not all at once, but in successive\nbands to become in time the fathers of the six kinds of men (the\nyellow, the tawny gray, the red, the white, the mingled, and the black\nraces), and with them the gods and creatures of them all. Yet this\ntime also, as before, multitudes were lost or left behind. The third\ngreat cave-world, whereunto men and the creatures had now ascended,\nbeing larger than the second and higher, was lighter, like a valley in\nstarlight, and named \u00c1wisho tehuli--the Vaginal-womb, or the Place of\nSex-generation or Gestation. For here the various peoples and beings\nbegan to multiply apart in kind one from another; and as the nations\nand tribes of men and the creatures thus waxed numerous as before,\nhere, too, it became overfilled. As before, generations of nations now\nwere led out successively (yet many lost, also as hitherto) into the\nnext and last world-cave, T\u00e9pahaian tehuli, the Ultimate-uncoverable,\nor the Womb of Parturition.\n\nHere it was light like the dawning, and men began to perceive and to\nlearn variously according to their natures, wherefore the Twain taught\nthem to seek first of all our Sun-father, who would, they said, reveal\nto them wisdom and knowledge of the ways of life--wherein also they\nwere instructing them as we do little children. Yet like the other\ncave-worlds, this too became, after long time, filled with progeny;\nand finally, at periods, the Two led forth the nations of men and the\nkinds of being, into this great upper world, which is called T\u00e9k\u2019ohaian\n\u00falahnane, or the World of Disseminated Light and Knowledge or Seeing.\n\n\nTHE CONDITION OF MEN WHEN FIRST INTO THE WORLD OF DAYLIGHT BORN.\n\nEight years made the span of four days and four nights when the world\nwas new. It was while yet such days and nights continued that men\nwere led forth, first in the night, that it might be well. For even\nwhen they saw the great star (_m\u00f3y\u00e4chun \u2018hl\u00e1na_), which since then is\nspoken of as the lying star (_m\u00f3kwanosona_), they thought it the Sun\nhimself, so burned it their eyeballs! Men and the creatures were nearer\nalike then than now: black were our fathers the late born of creation,\nlike the caves from which they came forth; cold and scaly their skins\nlike those of mud-creatures; goggled their eyes like those of an owl;\nmembranous their ears like those of cave-bats; webbed their feet like\nthose of walkers in wet and soft places; and according as they were\nelder or younger, they had tails, longer or shorter. They crouched\nwhen they walked, often indeed, crawling along the ground like toads,\nlizards and newts; like infants who still fear to walk straight, they\ncrouched, as before-time they had in their cave-worlds, that they might\nnot stumble and fall, or come to hurt in the uncertain light thereof.\nAnd when the morning star rose they blinked excessively as they beheld\nits brightness and cried out with many mouth-motionings that surely\nnow the Father was coming; but it was only the elder of the Bright\nOnes, gone before with elder nations and with his shield of flame,\nheralding from afar (as we herald with wet shell scales or crystals)\nthe approach of the Sun-father! And when, low down in the east the\nSun-father himself appeared, what though shrouded in the midst of the\ngreat world waters, they were so blinded and heated by his light and\nglory that they cried out to one another in anguish and fell down\nwallowing and covering their eyes with their bare hands and arms. Yet\never anew they looked afresh to the light and anew struggled toward the\nsun as moths and other night creatures seek the light of a camp fire;\nyea, and what though burned, seek ever anew that light!\n\nThus ere long they became used to the light, and to this high world\nthey had entered. Wherefore, when they arose and no longer walked\nbended, lo! it was then that they first looked full upon one another\nand in horror of their filthier parts, strove to hide these, even from\none another, with girdles of bark and rushes; and when by thus walking\nonly upon their hinder feet the same became bruised and sore, they\nsought to protect them with plaited soles (sandals) of yucca fiber.\n\n\nTHE ORIGIN OF PRIESTS AND OF KNOWLEDGE.\n\nIt was thus, by much devising of ways, that men began to grow knowing\nin many things, and were instructed by what they saw, and so became\nwiser and better able to receive the words and gifts of their fathers\nand elder brothers, the gods, Twain and others, and priests. For\nalready masters-to-be were amongst them. Even in the dark of the\nunder-worlds such had come to be; as had, indeed, the various kinds\nof creatures-to-be, so these. And according to their natures they had\nfound and cherished things, and had been granted gifts by the gods; but\nas yet they knew not the meaning of their own powers and possessions,\neven as children know not the meanings and right uses of the precious\nor needful things given them; nay nor yet the functions of their very\nparts! Now in the light of the Sun-father, persons became known from\npersons, and these things from other things; and thus the people came\nto know their many fathers among men, to know them by themselves or by\nthe possessions they had.\n\nNow the first and most perfect of all these fathers among men after\nP\u00f3shaiya\u014bk\u2018ya was Yan\u00e1uluha, who brought up from the under-world\nwater of the inner ocean, and seeds of life-production and growing\nthings; in gourds he brought these up, and also things containing the\n\"of-doing-powers.\"\n\n\nTHE ORIGIN OF THE RAVEN AND THE MACAW, TOTEMS OF WINTER AND SUMMER.\n\nHe who was named Yan\u00e1uluha carried ever in his hand a staff which now\nin the daylight appeared plumed and covered with feathers of beautiful\ncolors--yellow, blue-green, and red, white, black, and varied. Attached\nto it were shells and other potent contents of the under-world. When\nthe people saw all these things and the beautiful baton, and heard the\nsong-like tinkle of the sacred shells, they stretched forth their hands\nlike little children and cried out, asking many questions.\n\nYan\u00e1uluha, and other priests (_shiwan\u00e1teuna_) having been made wise by\nteaching of the masters of life (god-beings) with self-magic-knowing\n(_yam ts\u00e9pan \u00e1nikwanan_), replied: \"It is a staff of extension,\nwherewith to test the hearts and understandings of children.\" Then he\nbalanced it in his hand and struck with it a hard place and blew upon\nit. Amid the plumes appeared four round things, seeds of moving beings,\nmere eggs were they, two blue like the sky or turkis; two dun-red like\nthe flesh of the Earth-mother.\n\nAgain the people cried out with wonder and ecstasy, and again asked\nthey questions, many.\n\n\"These be,\" said he who was named Yan\u00e1uluha, \"the seed of living\nthings; both the cherishers and annoyancers, of summer time; choose\nye without greed which ye will have for to follow! For from one twain\nshall issue beings of beautiful plumage, colored like the verdure\nand fruitage of summer; and whither they fly and ye follow, shall be\neverlastingly manifest summer, and without toil, the pain whereof ye\nken not, fields full fertile of food shall flourish there. And from the\nother twain shall issue beings evil, uncolored, black, piebald with\nwhite; and whither these two shall fly and ye follow, shall strive\nwinter with summer; fields furnished only by labor such as ye wot not\nof shall ye find there, and contended for between their offspring and\nyours shall be the food-fruits thereof.\"\n\n\"The blue! the blue!\" cried the people, and those who were most hasty\nand strongest strove for the blue eggs, leaving the other eggs for\nthose who had waited. \"See,\" said they as they carried them with much\ngentleness and laid them, as one would the new-born, in soft sand on\nthe sunny side of a cliff, watching them day by day, \"precious of color\nare these; surely then, of precious things they must be the seed!\"\nAnd \"Yea verily!\" said they when the eggs cracked and worms issued,\npresently becoming birds with open eyes and with pinfeathers under\ntheir skins, \"Verily we chose with understanding, for see! yellow\nand blue, red and green are their dresses, even seen through their\nskins!\" So they fed the pair freely of the food that men favor--thus\nalas! cherishing their appetites for food of all kinds! But when their\nfeathers appeared they were _black_ with white bandings; for ravens\nwere they! And they flew away mocking our fathers and croaking coarse\nlaughs!\n\nAnd the other eggs held by those who had waited and by their father\nYan\u00e1uluha, became gorgeous macaws and were wafted by him with a toss\nof his wand to the far southward summer-land. As father, yet child of\nthe macaw, he chose as the symbol and name of himself and as father of\nthese his more deliberate children--those who had waited--the macaw and\nthe kindred of the macaw, the M\u00fala-kwe; whilst those who had chosen the\nravens became the Raven-people, or the K\u00e2\u00b4k\u00e2-kwe.\n\nThus first was our nation divided into the People of Winter and the\nPeople of Summer. Of the Winter those who chose the raven, who were\nmany and strong; and of the Summer those who cherished the macaw, who\nwere fewer and less lusty, yet of prudent understanding because more\ndeliberate. Hence, Yan\u00e1uluha their father, being wise, saw readily\nthe light and ways of the Sun-father, and being made partaker of his\nbreath, thus became among men as the Sun-father is among the little\nmoons of the sky; and speaker to and of the Sun-father himself, keeper\nand dispenser of precious things and commandments, P\u00e9kwi Sh\u00edwani\n\u00c9hkona (and Earliest Priest of the Sun). He and his sisters became\nalso the seed of all priests who pertain to the Midmost clan-line of\nthe priest-fathers of the people themselves \"masters of the house of\nhouses.\" By him also, and his seed, were established and made good the\npriests-keepers of things.\n\n\nTHE ORIGIN AND NAMING OF TOTEM-CLANS AND CREATURE KINDS, AND THE\nDIVISION AND NAMING OF SPACES AND THINGS.\n\nThe Twain Beloved and priest fathers gathered in council for the naming\nand selection of man-groups and creature-kinds (_t\u00e1nawe_), spaces, and\nthings. Thus determined they that the creatures and things of summer\nand the southern space pertained to the Southern people, or Children of\nthe Producing Earth-mother; and those of winter and northern space, to\nthe Winter people, or Children of the Forcing or Quickening Sky-father.\n\nOf the Children of Summer, some loved and understood most the Sun,\nhence became the fathers of the Sun people (Y\u00e4\u00b4tok\u2019ya-kwe). Some\nloved more the water, and became the Toad people (T\u00e1k\u2018ya-kwe), Turtle\npeople (\u00c9t\u00e2a-kwe), or Frog people (T\u00e1k\u2018yaiuna-kwe), who so much love\nthe water. Others, again loved the seeds of earth and became the\nPeople of Seed (T\u00e2at\u00e9m\u2018hlanah-kwe), such as those of the First-growing\ngrass (P\u00e9t\u00e2a-kwe, now A\u00edyaho-kwe), and of the Tobacco (\u00c1na-kwe). Yet\nstill others loved the warmth and became the Fire or Badger people\n(T\u00f3nashi-kwe). According, then, to their natures and inclinations or\ntheir gifts from below or of the Masters of Life, they chose or were\nchosen for their totems.\n\nThus, too, it was with the People of Winter or the North. They chose,\nor were chosen and named, according to their resemblances or aptitudes;\nsome as the Bear people (A\u00ed\u014bshi-kwe), Coyote people (S\u00faski-kwe), or\nDeer people (Sh\u00f3hoita-kwe); others as the Crane people (K\u00e2\u00b4lokta-kwe),\nTurkey people (T\u00f3na-kwe) or Grouse people (P\u00f3yi-kwe). In this wise it\ncame to pass that the \u00c1shiwe were divided of old in such wise as are\ntheir children today, into _\u00e1notiwe_ (clans or kinties) of brothers\nand sisters who may not marry one another, but from one to another of\nkin. Yea, and as the Earth-mother had increased and kept within herself\nall beings, cherishing them apart from their father even after they\ncame forth, so were these our mothers and sisters made the keepers of\nthe kin-names and of the seed thereof, nor may the children of each be\ncherished by any others of kin.\n\nNow the Beloved Foremost Ones (\u00daan \u00c9hkon \u00c1teona) of these clans were\nprepared by instruction of the gods and the fathers of the house of\nhouses and by being breathed of them (_p\u00faak\u2018yanapk\u2018ya_), whereby\nthey became _\u00e1shiwani_ or priests also, but only the priests of\npossession, master keepers of sacred things and mysteries (_t\u00edkitlapon\n\u00e1mosi_), each according to his nature of kinship. It was thus that\nthe warmth-wanting (_t\u00e9k\u2018y\u00e4\u2018hlna shema_) Badger-people were given\nthe great shell (_ts\u00falik\u00e9inan \u2018hlana_), the heart or navel of which\nis potent or sensitive of fire, as of the earthquake and the inner\nfire is the coiled navel of the Earth-mother. On the sunny sides of\nhills burrow the badgers, finding and dwelling amongst the dry roots\nwhence is fire. Thus the \"Two Badgers\" were made keepers of the sacred\nheart-shell (_s\u00fati k\u2019ili achi_), makers and wardens of fire. So, too,\nwere the Bear, Crane, and Grouse people given the _m\u00faetone_, or the\ncontained seed-substance of hail, snow and new soil (for the bear\nsleeps, no longer guarding when winter comes, and with the returning\ncrane, in the wake of the duck, comes winter in the trail of the white\ngrowing grouse). So, to the Toad and other water people, descended to\nthem from Yan\u00e1uluha the _k\u2018y\u00e1etone_, or the contained seed-substance\nof water; and to the \u00c1t\u00e2a-kwe, or All-seed-people, especially to the\nFirst-growing-grass people and the Tobacco people, was given of him\nalso, the _ch\u00faetone_, or the contained seed-substance of corn grains.\n\n\nTHE ORIGIN OF THE COUNCILS OF SECRECY OR SACRED BROTHERHOODS.\n\nNow when the foremost ones of more than one of these kin clans\npossessed a contained or sacred seed-substance, they banded together,\nforming a society for the better use and keeping of its medicine\nand its secret (forbidden) mysteries, and for the guidance and care\nthereby of their especial children. Thus, leading ones of the Bear\npeople, Crane people, and Grouse people became the \u2018Hl\u00e9et\u00e2-kwe, or\nBearers of the Ice-wands as they are sometimes called, whose prayers\nand powers bring winter, yet ward off its evils to the flesh and\nfearsomeness to the soul. But at first, only four were the bands of\npriest-keepers of the mysteries: Sh\u00edwana-kwe, or the Priesthood of\nPriest people; S\u00e1niak\u2018ya-kwe, or the Priesthood of the Hunt, who were\nof the Coyote, Eagle, and Deer kin, Keepers of the Seed-substance of\nGame; \u00c1chiak\u2018ya-kwe, or the Great Knife people, makers and defenders\nof pathways for the people; and N\u00e9we-kwe, keepers of magic medicines\nand knowledge invincible of poison and other evil, whose first great\nfather was Pa\u00edyatuma, God of Dew and the Dawn, himself. Out of these\nand of other clans were formed in later days by wisdom of the Father of\nMedicines and Rites (the great P\u00f3shaiya\u014bk\u2018ya, when he returned, all as\nis told in other talk of our olden speech) all other societies, both\nthat of the Middle, and the Twain for each of all the other six regions\n(_tem\u2018halat\u00e9kwiwe_,) the Tabooed and Sacred Thirteen. But when all was\nnew, men did not know the meanings of their possessions, or even of the\ncommandments (_ha\u00edtoshnawe_); even as children know not the prayers\n(_t\u00e9usup\u00e9nawe_). These they must first be taught, that in later days,\nwhen there is need therefor, they may know them and not be poor.\n\n\nTHE UNRIPENESS AND INSTABILITY OF THE WORLD WHEN STILL YOUNG.\n\nAs it was with men and the creatures, so with the world; it was young\nand unripe (_k\u2018ya\u00edyuna_). Unstable its surface was, like that of a\nmarsh; dank, even the high places, like the floor of a cavern, so that\nseeds dropped on it sprang forth, and even the substance of offal\nbecame growing things.\n\nEarthquakes shook the world and rent it. Beings of sorcery, demons\nand monsters of the under-world fled forth. Creatures turned fierce,\nbecoming beasts of prey, wherefore others turned timid, becoming\ntheir quarry; wretchedness and hunger abounded, black magic, war,\nand contention entered when fear did into the hearts of men and the\ncreatures. Yea, fear was everywhere among them, wherefore, everywhere\nthe people, hugging in dread their precious possessions, became\nwanderers they, living on the seeds of grasses, eaters of dead and\nslain things! Yet still, they were guided by the Two Beloved, ever in\nthe direction of the east, told and taught that they must seek, in the\nlight and under the pathway of the Sun, the middle of the world, over\nwhich alone could they find the earth stable, or rest them and bide\nthem in peace.\n\n\nTHE HARDENING OF THE WORLD, AND THE FIRST SETTLEMENT OF MEN.\n\nWhen the tremblings grew stilled for a time, the people were bidden\nto gather and pause at the First of Sitting-places, which was named\nK\u2019\u00e9yatiwankwi (Place of upturning or elevation). Yet still poor and\ndefenseless and unskilled were the children of men, still moist and\never-anon unstable the world they abode in. Still also, great demons\nand monsters of prey fled violently forth in times of earthquake\n(_\u00e1nukwa\u00edk\u2018yanak\u2018ya_) and menaced all wanderers and timid creatures.\nTherefore the Beloved Twain took counsel one with the other and with\nthe Sun-father, and instructed by him, the elder said to the younger,\n\"Brother, behold!\n\n That the earth be made safer for men, and more stable,\n Let us shelter the land where our children be resting,\n Yea! the depths and the valleys beyond shall be sheltered\n By the shade of our cloud-shield! Let us lay to its circle\n Our firebolts of thunder, aimed to all the four regions,\n Then smite with our arrows of lightning from under.\n Lo! the earth shall heave upward and downward with thunder!\n Lo! fire shall belch outward and burn the world over,\n And floods of hot water shall seethe swift before it!\n Lo! smoke of earth-stenches shall blacken the daylight\n And deaden the senses of them else escaping\n And lessen the number of fierce preying monsters!\n That the earth be made safer for men, and more stable.\"\n\n\"It were well,\" said the younger, ever eager, and forthwith they made\nready as they had between themselves devised. Then said the elder to\nthe younger,\n\n \"Wilt thou stand to the right, or shall I, younger brother?\"\n \"I will stand to the right!\" said the younger, and stood there.\n To the left stood the elder and when all was ready,\n \u2018Hlu\u00e1a they let fly at the firebolts, their arrows!\n Deep bellowed the earth, heaving upward and downward.\n \"It is done,\" said the elder. \"It is well,\" said the younger.\n\nDread was the din and stir. The heights staggered and the mountains\nreeled, the plains boomed and crackled under the floods and fires, and\nthe high hollow-places, hugged of men and the creatures, were black and\nawful, so that these grew crazed with panic and strove alike to escape\nor to hide more deeply. But ere-while they grew deafened and deadened,\nforgetful and asleep! A tree lighted of lightning burns not long!\nPresently thick rain fell, quenching the fires; and waters washed the\nface of the world, cutting deep trails from the heights downward, and\nscattering abroad the wrecks and corpses of stricken things and beings,\nor burying them deeply. Lo! they are seen in the mountains to this day;\nand in the trails of those fierce waters cool rivers now run, and where\nmonsters perished lime of their bones (_\u00e1luwe_--calcareous nodules in\nmalpais or volcanic tuff) we find, and use in food stuff! Gigantic were\nthey, for their forms little and great were often burned or shriveled\nand contorted into stone. Seen are these, also, along the depths of\nthe world. Where they huddled together and were blasted thus, their\nblood gushed forth and flowed deeply, here in rivers, there in floods;\nbut it was charred and blistered and blackened by the fires, into the\nblack rocks of the lower mesas (_\u00e1pkwina_, lava or malpais). There\nwere vast plains of dust, ashes and cinders, reddened as is the mud\nof a hearth-place. There were great banks of clay and soil burned to\nhardness--as clay is when baked in the kiln-mound,--blackened, bleached\nor stained yellow, gray, red, or white, streaked and banded, bended or\ntwisted. Worn and broken by the heavings of the under-world and by\nthe waters and breaths of the ages, they are the mountain-terraces of\nthe Earth-mother, \"dividing country from country!\" Yet many were the\nplaces behind and between these--dark canyons, deep valleys, sunken\nplains--unharmed by the fires, where they swerved or rolled higher--as,\nclose to the track of a forest-fire, green grow trees and grasses, and\neven flowers continue to bloom. Therein, and in the land sheltered\nby the shield, tarried the people, awakened, as from fearful dreams.\nDry and more stable was the world now, less fearsome its lone places;\nsince, changed to rock were so many monsters of prey (some shriveled\nto the size of insects; made precious as amulets for the hunter and\nwarrior, as told in other talks of our ancient speech).\n\n\nTHE BEGINNING OF THE SEARCH FOR THE MIDDLE OF THE WORLD, AND THE SECOND\nTARRYING OF MEN.\n\nBut ever and anon the earth trembled anew in that time, and the people\ntroubled.\n\n\"Thus, being, it is not well,\" said the Two. \"Let us again seek the\nMiddle.\" So, they led their myriads far eastward and tarried them at\nT\u00e9sak\u2018ya Y\u00e4la (Place of nude mountains).\n\n\nTHE LEARNING OF WAR, AND THE THIRD TARRYING.\n\nYet soon again the world rumbled, and again they led the way into a\ncountry and place called T\u00e1m\u00eblan K\u2018ya\u00edyawan (Where tree boles stand\nin the midst of the waters). There the people abode for long, saying\n(poor people!) \"This is the Middle!\" Therefore they built homes. At\ntimes they met people who had gone before, thus learning much of ways\nin war, for in the fierceness that had entered their hearts with fear,\nthey deemed it not well, neither liked they to look upon strangers\npeacefully. And many strange things also were learned and happened\nthere, that are told in other speeches of the ancient talk.\n\nHaving fought and grown strong, lo! when at last the earth groaned and\nthe conches sounded warning, and the Twain bade them forth, forsooth!\nthey murmured much, and many (foredoomed!), turned headstrong and were\nleft to perish miserably in their own houses as do rats in falling\ntrees, or flies in forbidden food!\n\n\nTHE MEETING OF THE PEOPLE OF DEW, AND THE FOURTH TARRYING.\n\nBut the greater company went obediently forward, until at last they\nneared Sh\u00edpololon K\u2018ya\u00eda (Steam mist in the midst of the waters).\nBehold! they saw as they journeyed, the smoke of men's hearth-fires and\na great assemblage of houses scattered over the hills before them! And\nwhen they came closer they met dwellers in those places, nor looked\npeacefully upon them--having erstwhile in their last standing-place,\nhad touch of war--but challenged them rudely, to know, forsooth, who\nthey were and why there.\n\n\nTHE GENERATION OF THE SEED OF SEEDS, OR THE ORIGIN OF CORN.\n\n\"We are the People of Seed,\" said these strangers, replying to our\nfathers of old, \"born elder brothers of ye, and led of the gods!\"\n\n\"Nay,\" contended our fathers, \"verily, we are led of the gods and of us\nare the Seed people and the substance of seed whereof our wise elders\ncarry the potencies.\" Whereupon they grew yet more angry, so dark were\nthey of understanding!\n\nThe people who called themselves \"Of the Seed\"--who were none others\nthan the \"Drinkers of the Dew of Grasses\"--bade them pause. \"Behold!\"\nsaid they, \"we have powers above yours, yet without your aid we can not\nexert them; even as the mothers of men may not be fertile save of the\nfathers. Ye are our younger brothers, for verily so are _your_ People\nof Seed, and more precious than they know, are they and their sacred\nkeepings, ye--unwittingly, alack!--so boast of; even as we are more\nwise than ye are and in ourselves quickening withal, for ye are, like\nvirgins, unthinking, yet fertile. Now go to! Let us look peacefully\nupon one another. Do ye, therefore, try first your powers with the\nsacred things ye carry according as ye have been instructed or may best\ndevise; then will we according to our knowledge of these things and our\nown practices try our powers with them also, showing forth our customs\nunto you.\"\n\nAt last, after much wrangling and council, the people agreed to this.\nAnd they set apart the time, eight days (as now days are numbered)\nwherein to make their preparations, which was well; for therefrom\nresulted to them great gain, yea, and the winning of these stranger\nvillagers, and by wise and peaceful acts rather than by war and the\nimpetuosity of right hands. In the borders of the plain in the midst\nof cedars (fuel furnishers of the food-maturing fire, these!) and\nunder the shade of Hemlocks (Tree-goddesses of the food-growing water,\nthese!) they encamped. And at the foot of the Hemlocks, facing the\nsunlight, they builded them of cedar boughs a great bower: like to it,\nonly lesser, are those whence we watch and foster the ripening of our\ncorn; for from their bower thus fashioned, our fathers and mothers, the\npriests and priest-matrons of old, watched and labored for the first\nbirth of corn, and in this wondrous wise, as young parents watch for\nthe birth of their children, though not knowing of what kind or favor\nthey will be, nevertheless expectantly of heart; and as we now watch\nthe fulfilment of our harvests.\n\nSo, the seed-priests and master-keepers of the possessions, and their\nfathers (those of the house of houses) fasted and intently contemplated\ntheir sacred substances to divine the means thereof. And it seemed good\nto them to cut wands of the spaces, painting them significantly and\npluming them in various ways with the feathers of the cloud and summer\nsun-loving birds (\u00d3lowik\u2018ya W\u00f3we P\u00e9kwi \u00c1shiwani), thinking thereby\nto waft the breath of their prayers and incantations (taught of the\nSurpassing Ones all in the new time of the world) and to show forth\ntheir meanings even so far as unto the ancient sitting spaces of those\nwho first taught them.\n\nWhen all else was prepared, they made a shrine around their _m\u00faetone_\n(or medicine seed of hail and soil) their _k\u2018y\u00e1etone_ (or medicine\nseed of the water and rain) and their _ch\u00faetone_ (or medicine seed\nof grains). And around these, and reaching out toward the Sun before\nthem, they set their plumed wands of message. For the plain was dry\nand barren, and they wanted fresh soil by the hail torrents, moisture\nby the rain, and growth of seed-substance, that they might the better\nexhibit their powers to these strangers; if perchance, in response to\ntheir labors and beseechings, these things would be vouchsafed them.\nTherefore, that the meaning of their beseechings might be the more\nplain and sure of favor, certain ones of the sage priests, sought out\nand placed the largest and most beautifully colored grass seeds they\ncould find among the stores of their way-farings, in the gourd with the\n_ch\u00faetone_, and then cut from branches of the easy growing cottonwood\nand willow, gleaned from the ways of water, goodly wands which they\nplumed and painted, like in color to each kind of seed they had\nselected; yellow, green, red, white, black, speckled, and mottled; one\nfor each side of the sacred gourd, one to be laid upon it, one to be\nlaid under it, and one to be placed within it; and as soon as finished,\nthus they disposed the wands.\n\nNow when night came, these master-priests took the _ch\u00faetone_--all\nsecretly, whilst the others were drowsy--and carried it, with the\nplumed wands they had made, out into the plain, in front of the bower.\nThere they breathed into these things the prayers and over them softly\nintoned the incantations which had been taught them in the new time of\nthe world. Then they placed the _ch\u00faetone_ on the ground of the plain\nand on each side of it, by the light of the seven great stars which\nwere at that time rising bright above them, they planted one of the\nplumed wands with the seeds of its color; first, the brightest, yellow\nwith the yellow grass seeds, on the north; then the blue with the green\ngrass seeds, on the west; then the red with the red seeds, to the\nsouth, and the white with the white seeds to the east; but the other\nthree plumed wands they could not plant, one above, the other below,\nand the last within the gourd; so looking at the stars they saw how\nthat they were set, four of them as though around a gourd like their\nown, and three others as though along its handle! \"_H\u00e1! Chukw\u00e9!_\" said\nthey. \"'Tis a sign, mayhap, of the Sky-father!\" whereupon they set each\nof the others in a line, the black one with its seeds of black, nearest\nto the sacred gourd below the handle; the speckled one with its spotted\nseeds next, on the other side of the handle, and the mottled one with\nits dappled seeds far out at the end of the handle, that it might\n(being of the colors of all the others) point out each of them, as it\nwere, and lead them all!\n\nAnd when, on the morrow, the watchers saw the plumes standing there\nall beautiful in the plain, and asked who planted them, and for what,\nthe priests replied, \"Verily they were planted in the night, while\nye heedlessly drowsed, by the seven stars.\" Thereat the people,\nmistaking their meaning, exclaimed, \"Behold! the seed wands of the\nstars themselves!\" and they joyed in the omen that their prayers had\nbeen heard so far. And lo! during the eight days and nights there\narose thick mists, hail and rain descended until torrents poured down\nfrom the mountains bringing new soil and spreading it evenly over the\nplain. And when on the morning of the ninth day the clouds rolled away,\n\"_Eluu!_\" shouted our fathers of the Seed kin to the stranger people;\n\"Water and new soil bring we, where erst was barren hardness; yea, even\ngrasses, tall and plumed as were our wands, and spiked with seed, for\nthe grass seed had sprouted and the new wands taken root and grown, and\nnow had long feathery blades and tall, tasseled stems, waving in the\nwind.\"\n\n\"Yea, verily!\" cried the People of the First-growing-grass kin\n(Aik\u2018yaho-kwe), chief of the clans of Seed, \"we _are_ the People of the\nSeed!\"\n\nBut the strangers, heeding not their boastings, replied, \"Yea, verily,\nenough! It is well! Truly water and new soil ye have brought, and\ngrasses growing great therefrom, yet ye have not brought forth new life\ntherefor of the flesh of men or the seed of seeds! Come now, let us\nlabor together, in order that what ye have begun may be perfected. New\nsoil and the seed of its production, the seed of water, yea even the\nsubstance of seed itself we had not, yet of the seed of seed we are\nverily the people, and our maidens are the mothers thereof, as ye shall\nsee.\"\n\nThen they, too, set apart eight days, during which to prepare for\ntheir custom, and they further said, \"That we may be perfect in the\nplenishing and generation of the seed of seeds, send us forth, O, ye\ncomers, a youth of the kin of Water and of those who hold possession of\nthe precious _k\u2018y\u00e1etone_, which give unto us likewise, that we join it\nto the _ch\u00faetone_ ye have placed in the midst of the growing plants,\naccording to our understanding of its meaning and relation. And let the\nyouth be goodly and perfect and whole of seed.\"\n\nTherefore the fathers of the people chose forth, it is said,\nY\u00e1potuluha, of the clans of Water, foster child of the great\nSun-priest Yan\u00e1uluha, and named of him. And into his hand they gave\nthe _k\u2018y\u00e1etone_ and certain of their wands of worship, and sent him\nto the strangers glorious to look upon. Now there were in the village\nof the stranger Seed people seven maidens, sisters of one another,\nvirgins of one house, and foster children of Pa\u00edyatuma (the God of\nDew) himself. And they were surpassingly beautiful, insomuch so that\nthey were likened to the seven bright stars and are sung of in the\nsongs of the Seed people and told of in their stories. They, too, were\nchosen and breathed upon by all the fathers and matrons of the Seed,\nand with the youth Y\u00e1potuluha, instructed in the precious rites and\nincantations of their custom. And during all the time of preparation\nrain fell as before, only gently and warm, and on the eighth day the\nmatrons and fathers led the maidens and youth, all beautifully arrayed,\ndown into the plain before the bower where watched the people and grew\nthe grasses. And there they danced and were breathed of the sacred\nmedicine seeds. All through the night backward and forward danced they\nto the song line of the elders, and in accordance therewith by the side\nof the growing plants, motioning them upward with their magic wands\nand plumes, as we, with implements of husbandry, encourage the growth\nupward of the corn plants today. As time went on, the matron of the\ndance led the youth and the first maiden apart, and they grasped, one\non either side, the first plants, dancing around them, gently drawing\nthem upward as they went, even as the Two Beloved had caused to grow\nthe canes of the under-world. So also did the youth and each maiden in\nturn grasp the other plants in their turn, until all had grown to the\ntallness of themselves and were jointed where they had grasped them;\nyea, and leaved as with waving plumes of the macaw himself. And now, in\nthe night, the keepers of the great shells (of the Badger kin), brought\nforth fire with their hands from roots, and kindled it in front of the\nbower toward the east, that its heat might take the place of the Sun\nand its light shine brightly on the dancers, making their acts verily\nalive; and as the dawn approached, the youth and first maiden were led\napart as before by the Mother-making matron, and together embraced the\nfirst of the full grown plants, and so, in turn, the youth and each of\nthe other maidens embraced the other plants.\n\nAnd as they embraced the first plant, the fire flamed brightly, with\nthe first catching and flush of the wood, and yellow was its light;\nand as they embraced the second plant, the flames were burning smokily\nwith the fuller grasping of the wood, and blue was the light; and as\nthey were embracing the third plant, the fire reached its fullness\nof mastery over the wood, and red was its light; and as they were\nembracing the fourth plant, the fire was fumeless and triumphant over\nthe wood, and white was its light; and as they were embracing the fifth\nplant, the fire gave up its breath in clouds of sparks, and streaked,\nof many colors, was its light; and as they were embracing the sixth\nplant, the fire swooned and slept, giving more heat, as 'twere, than\nlight, thus somber was the light, yet, as they were embracing the\nseventh plant, it wakened afresh, did the fire, in the wind of the\nmorning, and glowed as does the late fire of the wanderer, with a light\nof _all_ the colors.\n\nNow, when the day dawned, lo! where the mid-persons of the youth and\nthe maidens had touched most unitedly and warmly the plants, new parts\nappeared to the beholders, showing, through their coverings, many\ncolors, soft hair shrouding them, as if to make precious their beauty.\n\nWhilst the people still gazed at these, wondering, out from the\nEastland came Pa\u00edyatuma and T\u00e9natsali of the All-colored flowers (God\nof the Seasons), followed by Kw\u00e9lele with his flame-potent fire-wand.\nPa\u00edyatuma touched the plants with the refreshing breath of his flute;\nT\u00e9natsali with the flesh-renewing breath of his flowers; Kw\u00e9lele, with\nthe ripening breath of his torch, whereby the new parts were hardened,\nsome to fruitfulness; others, being too closely touched, burned to the\nvery heat of generative warmth, unfruitful in itself, but fruitful\nmaking! Then, as Pa\u00edyatuma waved his flute, lo! following T\u00e9natsali,\nthe maidens and the attendant Kw\u00e9lele went forth and disappeared in the\nmist of the morning. As they vanished, Pa\u00edyatuma turned to where, full\nin the light of the rising sun, stood the seven plants. Lithe and tall\nstood he there beside them like a far journeyer, and said to the awed\nwatchers:\n\n Lo! ye children of men and the Mother,\n Ye Brothers of Seed,\n Elder, younger,\n Behold the _seed plants of all seeds_!\n The grass-seeds ye planted, in secret,\n Were seen of the stars and the regions,\n Are shown in the forms of these tassels!\n The plumes that ye planted beside them\n Were felt in the far away spaces,\n Are shown in the forms of their leaf-blades!\n But the seed that ye see growing from them,\n Is the gift of my seven bright maidens,\n The stars of the house of my children!\n Look well, that ye cherish their persons,\n Nor change ye the gift of their being,--\n As fertile of flesh for all men\n To the bearing of children for men,--\n Lest ye lose them, to seek them in vain!\n Be ye brothers ye people, and people;\n Be ye happy ye Priests of the Corn!\n Lo! the seed of all seed-plants is born!\n\nAs the people eagerly looked, the mists of the morning were seen to be\nclearing away, and gone within them, even as his voice, was Pa\u00edyatuma!\n\n\"Thanks this day,\" together said the fathers and their people, as they\nlooked upon the plants before them, then at the stranger people.\n\"Verily, ye are our elder brothers, and as children and sisters, yea\nas our very mothers, will we cherish thy maidens and the substance of\ntheir flesh!\"\n\n\"Yea,\" replied these other Seed people, \"eating thereof, ye shall\nbecome in very truth our younger brothers! For even as the father hath\nsaid, these be the product of our hands joined with thine in labor,\nand of our hearts joined with thine in sacred thought.\" Then the\nancient of the People of Dew stood in place of Pa\u00edyatuma, and spake:\n\n Behold the fulfilment of work ye began!\n Ears fully gifted with fruitage of kernels\n By the warmth of our maidens\n In embrace with your Rain youth;\n The seed of their persons\n All wrapped in soft garments\n And draped with the hair\n Of their full generation;\n All proportioned and formed\n By the touch of the Dew God;\n Made complete and mature\n By the touch of the Time God;\n Ripened fully, as food,\n By the touch of the Fire God!\n First, yet last of them all\n Is the plant of the Middle--\n With its seven-fold kernels\n And hues of the embers--\n Is the corn of all regions,\n The \u00cd-to-pa-nah-na-kwe!\n Yet the earliest quickened\n By the eldest Corn maiden,\n Is the corn of the North land;\n Made yellow by flame-light,--\n The hue of the North sky\n Seen in winter or gloaming,--\n Is the strong \u2018Hl\u00fap-tsi-kwa-kwe!\n Then the corn of the West land\n By the next sister quickened,--\n Made blue by the smoke-light,--\n Is hued like the ocean\n Or shadows of evening,--\n The rich \u2018Hl\u00ed-a-kwa-kwe!\n Next, the corn of the South land,\n By the third sister quickened,\n Is red, like the flowers\n And fruitage of summer--\n Made so by the brand-light--\n Is the sweet Sh\u00ed-k\u2018ya-na-kwe!\n Next the corn of the East land\n The fourth sister quickened,\n Is white, like the milk\n Which we drink in the morning\n Of life; like the light\n Of the dawning each morning--\n Made so by full fire-light--\n Is the pure K\u2019\u00f3-ha-kwa-kwe!\n Next, the corn of the Zenith,\n The fifth sister quickened,\n Is streaked like the sky\n With the clouds and the rainbow--\n Made so by the spark-light--\n Is the hard K\u2019\u00fa-chu-a-kwe!\n And next is the corn of\n The dark Lower regions\n The sixth sister quickened;\n Is black like the depth of\n The earth it emerged from--\n Made so by the heat-light--\n Is the soft Kw\u00ed-ni-kwa-kwe!\n Last, as first, is the Mid-most,\n Quickened first by the seventh\n Of all the Corn maidens;\n Bearing grains of each color--\n Made so by the embers--\n And seed of them all,\n Hence, the T\u00e9m-\u2018hla-nah-na-k\u2018ya,\n \u00cd-to-pa-nah-na-kwe!\n\n\"Thus, of the substance of all flesh is the seed of seeds, Corn! And\nsuited to all peoples and places; yet we, brothers younger are with\nye, favored in the light, in that together we are its priests and\nkeepers. Let us therefore love it and cherish it, as we cherish and\nlove our women; and it shall be the giver of milk to the youthful and\nof flesh to the aged, as our women folk are the givers of life to our\nyouth and the sustainers of life in our age; for of the mother-milk of\nthe Beloved Maidens it is filled, and of their flesh the substance.\nEating thereof, thy youth shall grow strong and handsome, thy maidens\nbeautiful and fruitful, even as are themselves, the Beloved Maidens,\nour mothers and thine!\"\n\n\"Be it well!\" said the fathers. \"Brothers younger to ye, let us indeed\nbe, and let us, therefore, clasp the warm hands of brothers elder and\nbrothers younger, making the words of the Father of Dawn true, in\ntruth!\"\n\nThen the ancient of the People of the Dew replied:\n\n It is well, brothers younger!\n Dwell in peace by our firesides.\n Guard the seed of our maidens,\n Each kind as ye see it,\n Apart from the others.\n And by lovingly toiling,\n As by toiling and loving,\n Men win the full favor\n And hearts of their maidens,\n So, from year unto year\n Shall ye win by your watching,\n And power of beseeching,\n And care for the corn-flesh,\n The favor and plenish\n Of our seven Corn maidens.\n They shall dance for the increase\n And strength of the corn-seed,\n Of each grain, making many--\n Each grain that ye nourish\n With new soil and water!\n For long, ere ye found us,\n We afar sought for water,\n Drinking dew from our father,\n Like deer, on the mountains!\n And for long ere ye found us\n Ye wandered in hunger,\n Seeking seed of the grasses,\n Like birds on the mesas.\n Thus, 'tis well, brothers younger,\n That ye dwell by our firesides!\n\nThus, happily were our fathers joined to the People of the Dew, and\nthe many houses on the hills were now builded together in the plain\nwhere first grew the corn plants abundantly; being prepared year after\nyear by the beautiful custom of the ever young maidens, and attended\nfaithfully by the labors of the people and the vigils of their fathers.\n\n\nTHE RENEWAL OF THE SEARCH FOR THE MIDDLE.\n\nWhen men had almost forgotten the seeking of the Middle, the earth\ntrembled anew, and the shells sounded warning. Murmuring sore when the\nTwain Beloved came and called them again, yet carrying whatsoever they\ncould with them (more preciously than all things else save their little\nones, the seed of corn!), they and the people they had dwelt with\njourneyed on, seeking safety. For now, their kin were mingled; thus,\ntheir children were one people. Wheresoever they rested, they builded\nthem great houses of stone, all together, as may still be seen. And in\nthe plains ever they built them bowers for the watching of the renewal\nand growth of the seeds of the corn. Therefore, they never hungered\nwhether journeying anon or sitting still.\n\n\nTHE CHOOSING OF SEEKERS FOR SIGNS OF THE MIDDLE.\n\nNow with much of journeying the people came to grow weary with ever\nseeking for the Middle all together, along a single way, insomuch that\nincreasingly they murmured whenever they were summoned and must needs\nbe leaving their homes and accustomed ranging-places. And so they fell\nto devising amongst themselves, until at last it seemed good to them to\nbe sending messengers forth in one direction and another, the sooner to\nfeel out the better way, and find signs of the Middle: as, by dividing,\na company of hunters the sooner find trace of their quarry.\n\nNow there was a priest of the people named K\u00e2\u00b4wimosa (of the K\u00e2\u00b4k\u00e2\nmaster-maker or source), thus named because he it was who was to\nestablish, all unwittingly, the most potent and good sacred dance\n(myth-drama or K\u00e2\u00b4k\u00e2) as happened after this wise:\n\nHe had four sons (some say more) and a daughter. And his eldest son was\nnamed K\u2018y\u00e4k\u00b4lu, which signifies, it is said, \"Whensoever;\" for he was\nwiser of words and the understanding thereof than all others, having\nlistened to the councils of men with all beings, since ever the inner\nbeginning! So, when it was asked who of the precious ones (children of\npriest-fathers and priest-mothers) should journey northward, seeking to\nlearn the distance thitherward to the great embracing waters, that the\nMiddle might be the better surmised; nor said the Twain aught, as we\nsay naught, to little children weary of a way that must, weary or nay,\nbe accomplished! When this was asked, K\u00e2\u00b4wimosa, the priest, bethought\nhimself of his wise eldest son and said, \"Here is he!\" Thus K\u2018y\u00e4k\u00b4lu\nwas summoned, and made ready with sacrifice presentations from all\nthe priests to all the surpassing-ones for the great journey; and he\ndeparted.\n\nLong the people waited. But at last it was said, \"Lost is our K\u2018y\u00e4k\u00b4lu!\nFor wise of words was he, but not wise of ways!\"\n\nAnd the fathers, mourning, again called a council. Again, when it was\ninquired, K\u00e2\u00b4wimosa the priest, bethought him, and cried, \"Here!\"\nand again were made ready duly and sent forth messengers, this time\nsouthward, the next younger brothers of K\u2018y\u00e4k\u00b4lu (\u00c1nahoho\u00e1tchi); for,\nsaid the father, they will guide one another if ye send twain. And of\nthese, also, much is told in other talks of our ancient speech; but\nthen, they too, lingered by the way.\n\nOnce more a council was called, and again, when it was inquired,\nK\u00e2\u00b4wimosa cried, \"Here!\" and this time the youngest son, who was named\nS\u00edweluhsiwa, because he was a long-haired youth of great beauty;\nand the daughter, who was named S\u00edwiluhsitsa, because she was a\nlong-tressed maiden of beautiful person; they also were summoned and\nmade ready duly and sent eastward.\n\n\nTHE CHANGE-MAKING SIN OF THE BROTHER AND SISTER.\n\nFar they journeyed, and as the day quickened they saw before them a\ndistant high mountain.\n\n Let us hasten, O, sister, my sister!\n Thou art weary with travel, my sister;\n We will rest in the shade of yon mountain.\n I will build you a bower of cedar,\n And seek in the cliffs for game-creatures;\n And you shall rest happily, sister.\n\nThus spake he, for he loved his sister and her beauty. (Nay, but she\nwas soft and beautiful!)\n\nAnd so, they hastened. When they reached the mountain, S\u00edweluhsiwa\nbuilt a bower of cedar branches under the shade of a tree. Then he\nwent forth to seek game. When, having captured some, he returned, his\nsister was sleeping in the bower; so he stepped softly, that he might\nnot disturb her--for he loved his sister, and gently he sat himself\ndown before her and leaned his chin on his hand to watch her. The wind\nsoftly blew to and fro, and she slept on; her white cotton mantle and\ngarments were made light for the journey, and thus the wind played\nwith them as it listed over her prostrate form. As the brother gazed\nat her, he became crazed with love of her, greater than that of a\nbrother's, greater than that of kin men for kin! * * *\n\nCrazed was he, yea, and bideless of act; and the sister, thus awakened,\nfled from him in loud affright, and then, in shame and hot anger\nturning, upbraided him fiercely. Wondrous beings were they, more than\nit is the lot of mere men in these days to be, for they were the\nchildren of K\u00e2\u00b4wimosa the priest, and a priestess-mother in the times\nof creation and newness. And so, like to the surpassing ones, they were\n_\u2018hl\u00edmnawiho_, or changeable-by-will inclined; yea, and all things were\n_k\u2018ya\u00edyuna_ or formative, when the world was new! Lo, now! Therefore,\nas she upbraided him, her eyes grew great and glaring and her face\nspotted and drawn. And he, as he heard and saw her, grew dazed, and\nstood senseless before her, his head bowed, his eyes red and swollen,\nhis brow bent and burning.\n\n\"Thou shameless of men!\" cried the maiden. \"Know that thou shalt\nreturn to thy people never; nay, nor will I! Lo! I will make by mine\nthe power a deep water dividing this mountain! Alone on one side shalt\nthou dwell, alone on the other dwell I! I will draw a line, and make a\nswift water between the day-land and the night-land, between all our\npeople and us!\" She stamped with her sandal as she spake, and deep was\nthe mark thereof; for the mountain was hollow and resounding. Then\nshe ran headlong down to the westward end of the mountain and drew her\nfoot along the sands from the south to the northward, and deep was\nthe gully she made. And the brother, seeing her flee, ran after her\ncalling hoarsely. But now, as he neared her, he stopped and stared;\nand forthwith grew crazed more than ever; but with anguish and fright\nthis time, at her rage and distortion. As she turned again back, he\nthrew his arms aloft, and beat his head and temples and tore away his\nhair and garments and clutched his eyes and mouth wildly, until great\nwelts and knobs stood out on his head; his eyes puffed and goggled, his\nlips blubbered and puckered; tears and sweat with wet blood bedrenched\nhis whole person, and he cast himself headlong and rolled in the dust,\nuntil coated with the dun earth of that plain. And when he staggered to\nhis feet, the red soil adhered to him as skin cleaves to flesh, and his\nugliness hardened.\n\nThe maiden stared in wild terror at what she had wrought! And now she,\ntoo, was filled with anguish and shrieked aloud, tossing her arms and\nrushing hither and thither, and so great was her grief and despair that\nher hair all whitened. Lo! now she lamented plaintively and pitied\nher brother, for she thought--woman-like!--\"But he loved me!\" So, she\ntenderly yearned for him now, and ran toward him. Again he looked at\nher, for he was crazed, and when he saw her close at hand, so strange\nlooking and ugly, he laughed aloud, and coarsely, but anon stood still,\nwith his hands clasped in front of him and his head bowed before him,\ndazed! When he laughed, she too laughed; when he was silent and bowed,\nshe cried and besought him. Thus it was with them ever after in those\ndays. They talked loudly to each other; they laughed or they cried.\nNow they were like silly children, playing on the ground; anon they\nwere wise as the priests and high beings, and harangued as parents to\nchildren and leaders to people.\n\nThe marks in the mountain and sands sank farther and farther; for\nmuch the earth shuddered as was wont in those days. And thus the\nmountain was sundered in twain and waters welled up in the midway.\nThe furrow in the sands ran deeper and deeper and swifter and swifter\nwith gathering water. Into the nether mountain the pair fled--not\napart--but together, distraught. Ceaselessly echoed their gibberish and\ncries across the wide water and from one mountain side to the other.\nThenceforth, together they dwelt in the caves of the place they had\nchosen, forgetful of the faces of men and recking naught of their own\nugly condition!\n\n\nTHE BIRTH OF THE OLD-ONES OR ANCIENTS OF THE K\u00c2\u00b4K\u00c2.\n\nIn time there were born to these twain, twelve children. Nay, neither\nman-children nor woman-children they! For look now! The first, was a\nwoman in fulness of contour, but a man in stature and brawn. From the\nmingling of too much seed in one kind, comes the two-fold one kind,\n_\u2018hl\u00e1hmon_, being man and woman combined--even as from a kernel of\ncorn with two hearts, ripens an ear that is neither one kind nor the\nother, but both! Yet not all ill was this first child, because she was\nborn of love--what though crazed!--ere her parents were changed; thus\nshe partook not of their distortions. Not so with her brothers; in\nsemblance of males, yet like boys, the fruit of sex was not in them!\nFor the fruit of mere lust comes to naught, even as corn, self-sown out\nof season, ripens not. For their parents, being changed to hideousness,\nabode together witlessly and consorted idly or in passion not quickened\nof favor to the eye or the heart. And lo! like to their father were\nhis later children, but varied as his moods; for then, as now, what\nthe mother looked most on while withholding them, thus wise were they\nformed as clay by the thought of the potter; wherefore we cherish our\nmatrons and reveal not to them the evil dramas neither the slaughtered\nnor hamstrung game lest their children be weakly or go maimed. Thus\nthey were strapping louts, but dun-colored and marked with the welts of\ntheir father. Silly were they, yet wise as the gods and high priests;\nfor as simpletons and the crazed speak from the things seen of the\ninstant, uttering belike wise words and prophecy, so spake they, and\nbecame the attendants and fosterers, yet the sages and interpreters, of\nthe ancient of dance-dramas or the K\u00e2\u00b4k\u00e2.\n\nNamed are they, not with the names of men, but with names of\nmis-meaning, for there is P\u00e9kwina, Priest-speaker of the Sun.\nMeditative is he, even in the quick of day, after the fashion of his\nfather when shamed, saying little save rarely, and then as irrelevantly\nas the veriest child or dotard.\n\nThen there is P\u00ed\u2018hlan Sh\u00edwani (Bow Priest-warrior). So cowardly he that\nhe dodges behind ladders, thinking them trees no doubt, and lags after\nall the others, whenever frightened, even at a fluttering leaf or a\ncrippled spider, and looks in every direction but the straight one,\nwhenever danger threatens!\n\nThere is \u00c9shotsi (the Bat) who can see better in the sunlight than any\nof them, but would maim himself in a shadow, and will avoid a hole in\nthe ground as a woman would a dark place, even were it no bigger than a\nbeetle burrow.\n\nAlso there is Mu\u00edyapona (Wearer of the Eyelets of Invisibility). He\nhas horns like the catfish, and is knobbed like a bludgeon-squash. But\nhe never by any chance disappears, even when he hides his head behind\na ladder rung or turkey quill, yet thinks himself quite out of sight.\nAnd he sports with his countenance as though it were as smooth as a\ndamsel's.\n\nThere is P\u00f3tsoki (the Pouter), who does little but laugh and look\nbland, for grin he can not; and his younger brother, N\u00e1\u2018hl\u00e4shi (Aged\nBuck), who is the biggest of them all, and what with having grieved and\nnearly rubbed his eyes out (when his younger brother was captured and\ncarried off by the K\u2018y\u00e1mak\u2018ya-kwe or Snail K\u00e2\u00b4k\u00e2 of the South), looks\nas ancient as a horned toad; yet he is as frisky as a fawn, and giggles\nlike a girl; yea, and bawls as lustily as a small boy playing games.\n\nThe next brother, \u00cdtseposa (the Glum or Aggrieved), mourned also for\nhis nearest brother, who was stolen by the K\u00e2\u00b4k\u00e2, too, until his eyes\nwere dry utterly and his chin chapped to protrusion; but nathless he is\nlively and cheerful and ever as ready indeed as the most complaisant of\nbeings.\n\nK\u2018y\u00e4\u00b4lutsi (the Suckling) and Tsa\u2018hl\u00e4shi (Old-youth), the youngest,\nare the most wilfully important of the nine, always advising others\nand strutting like a young priest in his first dance, or like unto the\nyouthful warrior made too aged-thinking and self-notioned with early\nhonoring.\n\nAnd while the father stands dazed, with his head bowed and his hands\nclasped before him or like to broken bows hanging by his sides,\nthese children romp and play (as he and his sister did when turned\nchildish), and verily are like to idiots, or to dotards and crones\nturned young again, inconstant as laughter, startled to new thought by\nevery flitting thing around them; but, in the presence of the K\u00e2\u00b4k\u00e2 of\nold, they are grave what though so uncouth. And they are the oracles\nof all olden sayings of deep meanings; wherefore they are called the\nK\u00e2\u00b4yemashi (Husbandmen of the K\u00e2\u00b4k\u00e2 or sacred drama-dance); and they\nare spoken of, even by the Fathers of the People, as the \u00c1\u2018hl\u00e4shi\nTs\u00e9washi (Sages of the Ancients). And most precious in the sight of the\nbeings and of men are they! But for their birth and the manner thereof,\nit is said that all had been different; for from it many things came\nto be as they are, alike for men and gods and even the souls of the\ndead!\n\n\nTHE RENEWAL OF THE GREAT JOURNEY, AND THE SUNDERING OF THE TRIBES OF\nMEN.\n\nThere came a time when the people for whom S\u00edweluhsiwa and S\u00edwiluhsitsa\nhad gone to seek the way, could tarry no longer awaiting them; for,\nhearing the earth rumble, the Twain Beloved and their Warrior-leaders\nof the Knife summoned the tribes forth to journey again. Now in these\ndays the people had grown so vast of number that no longer could they\njourney together; but in great companies they traveled, like herds of\nbison severed when too numerous for the grass of a single plain. The\nBearers of the Ice-wands and the Ancient Brotherhood of the Knife led\nthe clans of the Bear, the Crane, the Grouse and others of the People\nof Winter (yea and in small part others too), through the northernmost\nvalleys, carrying ever in their midst the precious _m\u00faetone_. The\nFathers of the People, Keepers of the seed, and the Ancient Brotherhood\nof Priests led the clans of the Macaw and other Summer people (and in\npart others still) through the middle valleys, carrying ever in their\nmidst the precious _k\u2018y\u00e1etone_. They, being deliberate and wise, sought\nrather in the pathway between the northward and the southward for the\nplace of the Middle.\n\nThe Seed-fathers of the Seed-kin, the Keepers of Fire, and the Ancient\nBrotherhood of Pa\u00edyatuma (N\u00e9we-kwe) led the All-seed clans, the Sun,\nBadger and other Summer people (not of the Midmost), through the\nsouthern valleys, carrying ever in their midst the precious _ch\u00faetone_.\n\nLeading them all, whether through the northern ways, through the middle\nways, or through the southern ways, now here, now there, were the Two\nBeloved ones, and with them their Warriors of the Knife.\n\nNow although those who went by the northern way were called the Bear\nand Crane father-people, yet with them went some of all the clans,\nas the Parrot-macaws of the Middle, and the Yellow-corn ones of the\nSouthern people.\n\nAnd although the People of the Middle way were called the Macaw\nfather-people, yet with them went Bear and Crane people of the north,\nnevertheless, (a few) and Seed people of the south, also (a few) those\nof the White Corn.\n\nAnd although the people of the southern way were called the All-seed\nfather-people, yet with them went a few of both the northern and the\nmiddle ways. And this was well! That even though any one of these\nbands might hap to be divided through wildness of the way or stress\nof war, they nathless might retain, each of them, the seed of all the\nkin-lines. Moreover, this of itself speedily came to be, through the\nmingling of the clans from one to another in the strands of marriage.\n\nAnd although thus apart the peoples journeyed, descending from the\nwestward the valleys toward north and toward south, like gathering\nstreams from a wide rain-storm, yet also like rain-streams gathering\nin some great river or lagoon, so they came together and thus abode in\nseasons of rest. Strong and impetuous, the Bear kindred on the one hand\nwere the first to move and farthest to journey; on the other hand the\nSeed kindred led the way; whereas, the heart of them all of the Macaw\nkindred, deliberately (as was their custom) pursued the middle course\nof the Sun-father.\n\nIn such order, then, they came, in time, within sight of the great\ndivided mountain of the K\u00e2\u00b4yem\u00e4shi. Seeing smoke and mist rising\ntherefrom, they all, one after another, hastened thither. The Bear\npeoples were first to approach, and great was their dismay when, on\ndescending into the plain, they beheld a broad river, flowing, not as\nother waters were wont to flow in that land, from east to west, but\nstraight across their pathway, from toward the south, northward. And\nlo! on the farther side were the mysterious mountains they sought, but\nbetween them rolled swiftly these wide turbid waters, red with the soil\nof those plains.\n\n\nTHE ORIGIN OF DEATH BY DYING, AND THE ABODE OF SOULS AND THE K\u00c2\u00b4K\u00c2.\n\nNot for long did the impetuous fathers of the Bear and Crane\ndeliberate. Nay! Straightway they strode into the stream and feeling\nforth with their feet that it e'en might be forded--for so red were\nits waters that no footing could be seen through them,--they led the\nway across; yet great was their fearfulness withal; for, full soon, as\nthey watched the water moving under their very eyes, strange chills\ndid pervade them, as though they were themselves changing in being\nto creatures moving and having being in the waters; even as still\nmay be felt in the giddiness which besets those who, in the midst of\ntroubled or passing waters, gaze long into them. Nathless, they won\ntheir way steadfastly to the farther shore. But the poor women who,\nfollowing closely with the little children on their backs, were more\n_\u00e1ya\u1d58we_ (tender, susceptible), became witlessly crazed with these\ndread fear-feelings of the waters, wherefore, the little ones to whom\nthey clung but the more closely, being _k\u2018ya\u00edyuna_ and all unripe, were\ninstantly changed by the terror. They turned cold, then colder; they\ngrew scaly, fuller webbed and sharp clawed of hands and feet, longer of\ntail too, as if for swimming and guidance in unquiet waters. Lo! They\nfelt of a sudden to the mothers that bore them, as the feel of dead\nthings; and, wriggling, scratched their bare shoulders until, shrieking\nwildly, these mothers let go all hold on them and were even fain to\nshake them off--fleeing from them in terror. Thus, multitudes of them\nfell into the swift waters, wailing shrilly and plaintively, as even\nstill it may be said they are heard to cry at night time in those lone\nwaters. For, no sooner did they fall below the surges than they floated\nand swam away, still crying--changed verily, now, even in bodily form;\nfor, according to their several totems, some became like to the lizard\n(_m\u00edk\u2018yaiya\u2018hli_), chameleon (_s\u00e9maiyak\u2018ya_), and newt (_t\u00e9washi_);\nothers like to the frog (_t\u00e1k\u2018aiyuna_), toad (_t\u00e1k\u2018ya_), and turtle\n(_\u00e9t\u00e2wa_). But their souls (_top\u2018h\u00e2\u00b4ina_, 'other-being or in-being'),\nwhat with the sense of falling, still falling, sank down through the\nwaters, as water itself, being started, sinks down through the sands\ninto the depths below. There, under the lagoon of the hollow mountain\nwhere it was erstwhile cleft in twain by the angry maiden-sister\nS\u00edwiluhsitsa as before told, dwelt, in their seasons, the soul-beings\nof ancient men of war and violent death. There were the towns for the\n'finished' or dead, H\u00e1panawan or the Abode of Ghosts; there also, the\ngreat pueblo (city) of the K\u00e2\u00b4k\u00e2, K\u00e2\u00b4\u2018hlu\u00eblawan, the town of many towns\nwherein stood forever the great assembly house of ghosts, \u00c1hapa\u00e1wa\nK\u00edwitsinan\u2018hlana, the kiva which contains the six great chambers in the\nmidst of which sit, at times of gathering in council, the god-priests\nof all the K\u00e2\u00b4k\u00e2 exercising the newly dead in the K\u00e2\u00b4k\u2019okshi or dance\nof good, and receiving from them the offerings and messages of mortal\nmen to the immortal ones.\n\nNow, when the little ones sank, still sank, seeing naught, the lights\nof the spirit dancers began to break upon them, and they became, as be\nthe ancients, _\u2018hl\u00edmna_, and were numbered with them. And so, being\nreceived into the midst of the undying ancients, lo! these little ones\nthus made the way of dying and the path of the dead; for whither they\nled, in that olden time, others, fain to seek them (insomuch that they\ndied), followed; and yet others followed these; and so it has continued\nto be even unto this day.\n\nBut the mothers, still crying, knew not this--knew not that their\nchildren had returned unharmed into the world whence even themselves\nhad come and whither they too needs now must go, constrained thither\nby the yearnings of their own hearts in the time of mourning. Loudly,\nstill, they wailed, on the farther shore of the river.\n\n\nTHE LOSS OF THE GREAT SOUTHERN CLANS.\n\nThe Seed clans arrived, and strove to cross the waters, but as it had\nchanced to the others so befel it all dismally with them, until loud\nbecame the commotion and multitudes of those behind, nearing--even many\nof the Midmost clans--turned and fled afar southward along the bank,\nseeking a better crossing; fled so far that they were lost to sight\nspeedily and strayed never to return!\n\nNay, they became the fathers and mothers of our Lost Others--lost ever\nsince that time.\n\n\nTHE SAVING OF THE FATHER-CLANS.\n\nLo! as the people were crying aloud and tossing their hands aloft and\nthe many--so many!--were fleeing away, came the Beloved Twain, and\nwith voices strong-sounding and sure, bade them cease from their clamor\nand terror, saying--\n\n Look now, ye faithless and witless!\n The mothers who love not their offspring\n And cherish them not through all danger,\n Must lose them anon, as the woodbird,\n Who sits not her nest, doth her broodlings!\n Fear not, but cleave fast to your children\n Though they strange-turn and frightful of seeming!\n 'Tis the magic of water, and wildness\n Of heart, and will pass (as men's laughter\n Doth pass when the joy-thought is sobered),\n As ye win your way forth from the waters.\n\nThus spake they, and continued speaking; whereupon the people who\nwere yet left, took heart, even the women, and stayed their thoughts,\nclinging stoutly to their little ones as they fared through the\nwaters, what though the terror and hurt was sore. Thus passed they all\nsafely over, and--even as had been said--as they won their way up from\nthe waters and sat them down to rest on the farther shore below the\nmountains, lo! the little ones grew warm and right again. But never\nwere the thoughts of womenkind beguiled wholly from that harrowing\njourney. Wherefore they be timid of deep places, startled (as is the\nvoice of a vessel by any shrillness of sound) and witless-driven by\nthe sight of reptile-creatures. Lo! and so their anxieties are like to\npress themselves on the unripe and forming children of their bowels.\nWherefore, also, we guard their eyes from all weird-seeming things when\nthey be with child.\n\n\nTHE AWAITING OF THE LOST CLANS.\n\nNow, when the people were rested and the children righted, they arose\nand journeyed into the plain to the east of the two mountains and the\ngreat water between them. Thence they turned them northward to the\nsunrise slopes of the uppermost of the mountains. There they encamped,\nmourning for their lost children and awaiting the coming, perchance, of\nthose who had fled away.\n\n\nTHE STRAYING OF K\u2018Y\u00c4K\u00b4LU, AND HIS PLAINT TO THE WATER-FOWL.\n\n_Ataht!_ And all this time K\u2018y\u00e4k\u00b4lu, the all-hearing and wise of\nspeech, all alone had been journeying afar in the north land of cold\nand white desolateness. Lost was he, for lo! all the world he wandered\nin now was disguised in the snow that lies spread forth there forever.\nCold was he--so cold that his face became wan, and white from the\nfrozen mists of his own breathing withal, white as become all creatures\nwho bide there. So cold at night and dreary of heart was he, so lost\nby day and blinded by light was he, that he wept, continually wept\nand cried aloud until the tears coursing down his cheeks stained them\nwith falling lines along the wrinkles thereof (as may be seen on his\nface to this day when in due season he reappears), and he died of\nheart and thence became transformed (_\u00ed\u2018hlimnakna_) lastingly as are\nthe gods. Yea, and his lips became splayed with continual calling,\nand his voice grew shrill and dry-sounding, like to the voices of\nfar-flying water-fowl. As he cried, wandering all blindly hither and\nthither, these, water-birds, hearing, flocked around him in numbers and\ncuriously peered at him, turning their heads from side to side and ever\napproaching nearer, all the while calling one to another.\n\nBehold! when he heard them calling, their meanings were plain to him,\nwise as he was of all speeches! Yet still he lamented aloud, for none\ntold him the way to his country and people.\n\n\nHOW THE DUCK, HEARING, WAS FAIN TO GUIDE K\u2018Y\u00c4K\u00b4LU.\n\nNow, when the Duck heard his cry, lo! it was so like to her own that\nshe came closer by than any, answering loudly. And when they were thus\ncome near to each other, much related appeared they, strange as that\nmay seem. Forasmuch as he was of all times the listener and speaker,\nand therein wisest of all men, so was she of all regions the traveler\nand searcher, knowing all ways, whether above or below the waters,\nwhether in the north, the west, the south, or the east, and therein was\nthe most knowing of all creatures. Thus the wisdom (_y\u00fayananak\u2018ya_) of\nthe one comprehended (_a\u00edyuhetok\u2018ya_) the knowledge (_\u00e1nikwanak\u2018ya_)\nof the other, and K\u2018y\u00e4k\u00b4lu in the midst of his lamentations besought\ncounsel and guidance, crying--\n\n Ha-na-ha! ha-na-ha! a-hah-hua!\n O, grandmother! Where am I straying\n So far from my country and people?\n All speeches I know, of my sitting\n In councils of men and the beings,\n Since first in the depths they had being!\n But of far ways, alas! I am kenless!\n Ha-na-ha! ha-na-ha! a-hah-hua!\n The mountains are white, and the valleys;\n All plains are like others in whiteness;\n And even the light of our father\n The Sun, as he rises and passes,\n Makes all ways more hidden of whiteness!\n For in brightness my eyes see but darkness--\n And in darkness all ways are bewildered!\n Ha-na-ha! ha-na-ha! a-hah-hua!\n In the winds, lo! I hear the directions;\n But the winds speak the ways of all regions,\n Of the north and the west and the southward,\n Of the east and of upward and downward,\n They tell not the way to the Middle!\n They tell not the way to my people!\n Ha-na-ha! ha-na-ha! a-hah-hua!\n\n\"Hold, my child, my father,\" said the Duck. \"Think no longer sad\nthoughts. Though thou be blind, yet thou _hearest_ all as I _see_ all.\nGive me, therefore, tinkling shells from thy girdle and place them\non my neck and in my beak. Thus may I guide thee with my seeing if so\nbe thou by thy hearing grasp and hold firmly my trail. For look, now!\nThy country and the way thither well I know, for I go that way each\nyear leading the wild goose and the crane, who flee thither as winter\nfollows.\"\n\nAnd so the K\u2018y\u00e4k\u00b4lu placed his talking shells on the neck of the Duck,\nand in her beak placed the singing shells, which ever in his speakings\nand listenings K\u2018y\u00e4k\u00b4lu had been wont to wear at his girdle; and albeit\npainfully and lamely, yet he did follow the sound she made with these\nshells, perching lightly on his searching outstretched hand, and did\nall too slowly follow her swift flight from place to place wherein she,\nanon, going forth would await him and urge him, ducking her head that\nthe shells might call loudly, and dipping her beak that they might\nsummon his ears as the hand summons the eyes. By and by they came to\nthe country of thick rains and mists on the borders of the Snow World,\nand passed from water to water, until at last, lo! wider waters lay in\ntheir way. In vain the Duck called and jingled her shells from over the\nmidst of them, K\u2018y\u00e4k\u00b4lu could not follow. All maimed was he; nor could\nhe swim or fly as could the Duck.\n\n\nHOW THE RAINBOW-WORM BORE K\u2018Y\u00c4K\u00b4LU TO THE PLAIN OF K\u00c2\u00b4\u2018HLU\u00cbLANE.\n\nNow the Rainbow-worm was near, in that land of mists and waters. And\nwhen he heard the sacred sounds of the shells he listened. \"Ha! these\nbe my grandchildren, and precious be they, for they call one to the\nother with shells of the great world-encircling waters,\" said he;\nand so, with one measure of his length, he placed himself nigh them,\nsaying--\n\n Why mourn ye grandchildren, why mourn ye?\n Give me plumes of the spaces, grandchildren,\n That related I be to the regions,\n That uplifted I be to the cloud-heights,\n That my footsteps be countries and countries;\n So I bear ye full swift on my shoulders\n To the place of thy people and country.\n\nK\u2018y\u00e4k\u00b4lu took of his plume-wands the lightest and choicest; and the\nDuck gave to him her two strong pinion-feathers that he might pendant\nthem therewith, making them far reaching and far-seeing. And the\nRainbow arched himself and stooped nigh to them whilst K\u2018y\u00e4k\u00b4lu,\nbreathing on the plumes, approached him and fastened them to his heart\nside. And while with bent head, all white and glistening wet, K\u2018y\u00e4k\u00b4lu\nsaid the sacred words, not turning to one side nor to the other,\nbehold! the Rainbow shadow gleamed full brightly on his forehead like a\nlittle rainbow, (even as the great sky itself gleams little in a tiny\ndew-drop) and became painted thereon, and _\u00ed\u2018hlimna_.\n\n\"Thanks this day!\" said the Rainbow. \"Mount, now, on my shoulders,\ngrandson!\"\n\nThe Rainbow unbent himself lower that K\u2018y\u00e4k\u00b4lu might mount; then\nhe arched himself high amidst the clouds, bearing K\u2018y\u00e4k\u00b4lu upward\nas in the breath a mote is borne, and the Duck spread her wings in\nflight toward the south. Thitherward, like an arrow, the Rainbow-worm\nstraightened himself forward and followed until his face looked into\nthe Lake of the Ancients, the mists whereof were to him breath and\nsubstance.\n\nAnd there in the plain to the north of K\u00e2\u00b4\u2018hlu\u00eblane, K\u2018y\u00e4k\u00b4lu descended\neven ere the sun was fully entered, and while yet it was light, the\nRainbow betook himself swiftly back.\n\nBut alas! K\u2018y\u00e4k\u00b4lu was weary and lame. He could not journey farther,\nbut sat himself down to rest and ponder the way.\n\n\nTHE TARRYING OF K\u2018Y\u00c4K\u00b4LU IN THE PLAIN, AND HIS DISMAY.\n\nNow, as he sat there, all silent, came across the plains the shouts\nand harangues of the K\u00e2\u00b4yem\u00e4shi as they called loudly to one another,\ntelling, like children, of the people who had but then forded the wide\nriver, and passed on to the eastward \"with such great ado,\" said they.\n\nFor the children of the Twain knew not yet the people of their parents,\nnor did their parents tell them aught, save to bid them hide in the\nmountains; for they willed not that their shame be made known whilst\nthe hearts of their erstwhile people were so sore with anguish.\n\nAnd as K\u2018y\u00e4k\u00b4lu, the wonderful hearer, lifted his head and signed\nto the Duck, forthwith knowing from the talk of the K\u00e2\u00b4yem\u00e4shi who\nthey were and what had chanced to their parents, his own brother and\nsister, and all the evils that had befallen his people by the sin and\nchange-makings of these two. Lo! the strength of his heart wasted as he\nbowed him down again in the plain, alone, blinded of sight, wearied and\nlamed, and now from very sadness blinded even of thought withal, now\nthat he learned of the woes which the two, his own brother and sister,\nhad wrought upon all of the people. The Duck, long waiting, at last\nshook her shells and called to him. He heard not, or hearing gave no\nheed, but sat, like one bereft of all thinking, lamenting the deeds of\nhis brother and sister and the woes of his people.\n\n\nHOW THE DUCK FOUND THE LAKE OF THE DEAD AND THE GODS OF THE K\u00c2\u00b4K\u00c2.\n\nThe Duck thereupon fled away toward the mountain whence issued the\ngarrulous talking, and thence beyond, spying water, to the lake in its\nhollow. There she swam to and fro, this way and that, up and down,\nloudly quacking and calling. Lo! the lights of the K\u00edwitsin of the\nK\u00e2\u00b4k\u00e2 began to gleam in the waters, and as she gazed she beheld, rising\nfrom them, snout foremost, like one of her own kind, the S\u00e1lamopia\nof the north, whom the gods of the K\u00e2\u00b4k\u00e2, the noble and surpassing\nP\u00e1utiwa and the ancient K\u2018y\u00e1u\u2018hliwa, had dispatched to bid the Duck\ndive down and lay before them whatsoever message she might bear. The\nDuck followed down, down, into the great assembly halls. There she\ntold of the far journeys she had made, of her finding and leading the\nK\u2018y\u00e4k\u00b4lu, and how now K\u2018y\u00e4k\u00b4lu sat blind of eyes, maimed and hearing\nnaught of her calling, in the plain beyond the mountains.\n\n\nHOW THE GODS OF THE K\u00c2\u00b4K\u00c2 COUNSELLED THE DUCK.\n\n\"Yea, him know we well!\" replied the gods. \"Of our sacred breath\nbreathed his father and his mother when days were new and of us shall\nbe numbered they, when time is full. Lo! therefore because changed\nviolently of his grief and sore hardships whilst yet but _k\u2018ya\u00edyuna_,\nhe hath become _\u2018hl\u00edmna_, and yet unchanging, since finished so; yea,\nand unceasing, as one of ourselves, thus shall he remain. True also is\nthis, of his brother and sister who dwell with their uncouth offspring\nin the mountain hard by. Go upward, now, and with thy tinkling shells\nentice these children to the lake shore. Loudly will they talk of\nthe marvel as in their wilder moments they ever talk of anything new\nto hap. And they will give no peace to the old ones until these come\ndown also to see thee! Thou wearest the sacred shells and strands of\nK\u2018y\u00e4k\u00b4lu wherewith he was ever wont to count his talks in other days\nwhen days were new to men. When these they see, lo! instant grave will\nbecome they and listen to thy words, for they will know the things they\nwatched him wear and coveted when they were still little, all in the\ndays that were new to men. Bid them make forthwith of poles and reeds,\na litter, and bear it away, the father of them all with his children\n(nay not the sister-mother, to sore hurt the love of a brother eldest\nfor a sister youngest, wherefore so pitiably he mourneth even now) to\nwhere, in the far plain, K\u2018y\u00e4k\u00b4lu sits so mourning. Bid them greet him,\nand bring him hence. They may not enter, but they may point the way and\ntell him how, fearlessly, to win into our presence, for as one even\nof ourselves is he become; yea, and they also, save that they stayed\nthemselves for the ages, midway betwixt the living and the dead, by\ntheir own rash acts did they stay themselves so, wherefore it is become\ntheir office to point the way of the again living to the newly dead,\nfor aye. Tell the grandchild, thy father withal, K\u2018y\u00e4k\u00b4lu, to mourn not\nany longer, neither tarry, but to get him straightway hither, that he\nmay learn from us of his people of the meanings of past times, and of\nhow it shall be in times to come.\"\n\n\nHOW BY BEHEST OF THE DUCK THE K\u00c2\u00b4YEM\u00c4SHI SOUGHT K\u2018Y\u00c4K\u00b4LU TO CONVEY HIM\nTO THE LAKE OF THE DEAD.\n\nEven so did the Duck, as bidden, even so did the K\u00e2\u00b4yem\u00e4shi, one and\nall, as it had been said they would do as the Duck bade them, and\nere the morning came, they with a litter went, singing a quaint and\npleasant song, adown the northern plain, bearing their litter. And\nwhen they found the K\u2018y\u00e4k\u00b4lu, lo! he looked upon them in the starlight\nand wept; but their father, he who had been the glorious S\u00edweluhsiwa,\nhis youngest brother, stood over him and chanted the soothing yet sad\ndirge-rite, and he, too, wept and bowed his head; but presently he\nlifted his face and, as a gleeful child, his children joining, cajoled\nthe silent K\u2018y\u00e4k\u00b4lu to sit him down in the great soft litter they did\nbear for him.\n\n\nHOW THE K\u00c2\u00b4YEM\u00c4SHI BORE K\u2018Y\u00c4K\u00b4LU TO THE COUNCIL OF THE GODS.\n\nThen lifting it on their shoulders, they bore it lightly, singing\nloudly as they went, to the shores of the deep black lake, where\ngleamed from the middle the lights of the dead.\n\nUprose at this point, the S\u00e1lamopia T\u00e9m\u2018hlanahna or of all the six\nregions, led by the leader of them all and taking K\u2018y\u00e4k\u00b4lu on their\nshoulders, they in turn bore him out over the water to the magic ladder\nof rushes and canes which reared itself high out of the water; and\nK\u2018y\u00e4k\u00b4lu, scattering sacred prayer-meal before him, stepped down the\nway, slowly, like a blind man, descending a skyhole. No sooner had he\ntaken four steps than the ladder lowered into the deep; and lo! his\nlight was instant darkened.\n\nBut when the S\u00e1lamopia of the regions entered the central sitting place\nof the K\u00e2\u00b4k\u00e2 with K\u2018y\u00e4k\u00b4lu, Sh\u00falawitsi lifted his brand on high and\nswinging it, lighted the fires anew, so that K\u2018y\u00e4k\u00b4lu saw again with\nfulness of sight and so that they shone on all the gods and soul-beings\ntherein assembled, revealing them. Yea, and through the windows and\ndoorways of all the six chambers encircling, and at each portal, the\nS\u00e1lamopia of the region it pertained and led unto took his station.\nAnd P\u00e1utiwa, and his warriors the bluehorned Sa\u00eda\u2018hliawe, and the tall\nSh\u00e1alako-kwe, yea, and all the god-priests of the regions six, those\nwho are told of without omission in the speech of K\u2018y\u00e4k\u00b4lu and in other\nspeeches of our ancient talk, bade K\u2018y\u00e4k\u00b4lu welcome, saying, \"Comest\nthou, son?\" \"Yea,\" he replied. \"Verily then,\" said P\u00e1utiwa--\n\n Sit thee down with us,\n That of much we may tell thee,\n For far thou hast wandered\n And changed art become.\n As a woman with children\n Is loved for her power\n Of keeping unbroken\n The life-line of kinsfolk,\n So shalt thou, tireless hearer,\n Of all sounds with meaning,\n Be cherished amongst us\n And worshipped of mortals\n For keeping unbroken\n The Tale of Creation,\n Yea, all we shall tell thee\n Of past days and future.\n\nSo said P\u00e1utiwa, cloud-sender and sun-priest of souls, and his brothers\nyounger of the regions all, joined in so saying.\n\nThen K\u2018y\u00e4k\u00b4lu sat him down and bowed his head, and calling to the Duck,\nwho had guided him, stretched forth his hand and upon it she settled,\nas upon a wave-crest or a wood bough.\n\n\nTHE COUNCIL OF THE K\u00c2\u00b4K\u00c2, AND THE INSTRUCTION OF K\u2018Y\u00c4K\u00b4LU BY THE GODS.\n\nThe gods sent forth their runners, the S\u00e1lamopia and the timid,\nfleet-footed H\u00e9hea, to summon all beings, and then, gathering\nthemselves in a sacred song-circle, called in from the several chambers\ndancers in semblance of the K\u00e2\u00b4kokshi, or Dance of Good. And with\nthese came, behold! the little ones who had sunk beneath the waters,\nwell and beautiful and all seeming wonderfully clad in cotton mantles\nand precious neck jewels. And these played, sad only with the sadness\nof their mothers, but resting therefrom when in dreams, above, these\nrested.\n\nAnd when the dancers paused, the gods turned to K\u2018y\u00e4k\u00b4lu and said: \"Lo!\nwe begin, given thou be ready.\"\n\nAnd K\u2018y\u00e4k\u00b4lu said: \"It is well; I am ready; yea, even my heart\nlisteneth,\" and in cadence to their speech following, he moved the Duck\nwith her tinkling, talking shells, as a master of song moves his baton,\nor a dancer his rattle, and in solemn, ceaseless tone, as in singing\nyet with speech more steady, the gods, one by one, told to K\u2018y\u00e4k\u00b4lu\nthe things each best knew, whereof he so wondrously speaks when come\namongst us for the welfare of our little children, bringing them the\nsacred breath of the K\u00e2\u00b4k\u00e2 itself, and to their elders these same\nspeeches of the gods.\n\nWhen, after long time, they had done, they further charged him with a\nmessage of comfort to the mourning mothers, and with commandments and\ninstructions to men and the beings.\n\nThen they brought forth the sacred cigarette, and the master\npriest-gods smoked in relationship with K\u2018y\u00e4k\u00b4lu to all the six\nregions, and, rising, he was led in turn to the portal of each chamber,\nfirst to the northern, then to the western, southern, eastern, upper,\nand lower, and he placed his fingers on the sill of each, that in\naftertimes he should know, though but dim of sight, or in the dark, the\nplaces of worship (which men built then but poorly) from others, and in\nsuch alone, and to chosen few who hold the rites of the K\u00e2\u00b4k\u00e2, should\ntherein tell and do the customs and words of the gods and tell of other\nsuch like precious ancient things.\n\nThen the S\u00e1lamopia lifted the ladder and guided upward K\u2018y\u00e4k\u00b4lu and\nthe Duck, showing them safely to the shore of the lake. When the old\nones (K\u00e2\u00b4yem\u00e4shi) heard the shells of the Duck tinkling, forth they\ncame, bringing their litter and singing boisterously, for much they\nloved K\u2018y\u00e4k\u00b4lu as the light of the rising sun fell upon him, as a raven\nloves bright shells or chips of glistening stone.\n\n\nTHE INSTRUCTION OF THE K\u00c2\u00b4YEM\u00c4SHI BY K\u2018Y\u00c4K\u00b4LU.\n\nAnd when they had come to the side of K\u2018y\u00e4k\u00b4lu, instant they became\ngrave, for he bade them hearken to the words of the gods, and their\ninstructions.\n\n\"Ye shall attend me, for know that ye are to be the guardians of the\nK\u00e2\u00b4k\u00e2 and tellers of its meanings, and givers of enjoyment to the\nchildren of men, even as ye gave the enjoyment of comfort unto me, when\nye sought me in the plain of my sorrows. Ye shall bear me to the people\nyonder, for I have tidings for them, and instructions the to which ye\nshall bear witness in aftertimes when I am not by. Ye shall cherish the\nK\u00e2\u00b4k\u00e2; yea, and all other precious customs, for thereunto as unto life\nmortal, yet unceasing, became fitted thy father, my brother younger;\nand thereunto were ye born, ye and thy sister elder, man-woman of the\nK\u00e2\u00b4k\u00e2, as unto the councils thereof am I become slave yet master.\nBut my sister, thy mother, shall abide by the place she hath made,\nmaintaining it, as woman ever maintaineth the hearth she hath made, all\nthe days of men.\"\n\n\nHOW THE K\u00c2\u00b4YEM\u00c4SHI BORE K\u2018Y\u00c4K\u00b4LU TO HIS PEOPLE.\n\nThis said K\u2018y\u00e4k\u00b4lu as he sat him down on the litter, and obediently the\nK\u00e2\u00b4yem\u00e4shi lifted it upon their shoulders and bore it away, along the\ntrail eastward, down which westward we go after death and fulfilment.\nAnd as they journeyed through the plain, calling loudly to one another,\nthe little people of the Marmot villages ran out and stood up, looking\nat them and calling to one another, which so amused and pleased the\nK\u00e2\u00b4yem\u00e4shi that they became proud of their master and uncle, K\u2018y\u00e4k\u00b4lu,\nand sang all the way thereafter of the audience they had at every\nprairie-dog village, of Marmot youths and Marmot maidens; and thus\nthey were singing gleefully as they neared the camp of the people,\ninsomuch that none were frightened, but all wondered who were those\npleasant, strange people coming, and what one of precious consideration\nguided of the far-journeying Duck they were bearing aloft on their\nlitter. Thus, ever since, they sing, as they bring in K\u2018y\u00e4k\u00b4lu from the\nwestern plain, along the river-trail of the dead, and thus happily and\nexpectantly we await their coming, our little ones wonderingly as did\nthe first men of those days.\n\n\nTHE RETURN OF K\u2018Y\u00c4K\u00b4LU, AND HIS SACRED INSTRUCTIONS TO THE PEOPLE.\n\nSpeedily the fathers of the people recognized their lost K\u2018y\u00e4k\u00b4lu (led\nand prompted as they were of the Twain), and preciously they housed\nhim, as we preciously and secretly receive with the cigarette of\nrelationship a returning relative, and purify him and ourselves ere he\nspeak, that he may not bring evil or we receive it, perchance, with the\nbreath of his strange words.\n\nThus the fathers of the people did to K\u2018y\u00e4k\u00b4lu and the ancient ones,\nreceiving them into secret council. And as one who returns famished\nis not given to eat save sparingly at first of the flour of drink\n(_\u00f3k\u2018y\u00e4slu_), so with this only was K\u2018y\u00e4k\u00b4lu regaled; but his bearers\nwere laden speedily with gifts of food and garments which, forsooth,\nthey would not wear save in disorderly ways. Then K\u2018y\u00e4k\u00b4lu spake a\nmessage of comfort to the mourners, telling them how, below the waters\ninto which their little ones had sunken, they were dwelling in peace\namongst the gods, and how all men and mothers would follow them thither\nin other part in the fulness of each one's time.\n\nAnd then, holding in his hand the Duck, the guide to his blindness,\nhe spake in measured motion and tone, to the sound of the shells\non the neck of the Duck, the words of creation, _K\u2018y\u00e4k\u00b4lu M\u00f3sonan\nCh\u00efm\u00b4mik\u2018yanak\u2018ya p\u00e9nane_, and of his wanderings, and the speeches of\ngods and beings as they had been told him, and the directions of the\nsacred customs, all did he tell ceaselessly as is still his wont from\nmid-day to mid-day to each one of the six councils, that no part be\nforgotten.\n\nThus did our people first learn of their lost messengers, all save\ntwo of them, \u00c1nahoho \u00e1chi, and of their lost children in the City of\nGhosts; yea, of the spirit beings and man, animal, and of the souls of\nancient men dead beforetime; yea, and yet more learned they--that all\nwould gather there even those who had fled away in fear of the waters,\nin the fulness of time.\n\n\nTHE ENJOINING OF THE K\u2018Y\u00c4K\u00b4LU \u00c1MOSI, AND THE DEPARTURE OF K\u2018Y\u00c4K\u00b4LU AND\nTHE OLD-ONES.\n\nAnd when K\u2018y\u00e4k\u00b4lu had done speaking, he and the ancient ones breathed\ninto the nostrils of those who had listened, and into the mouths of\nfour chosen from amongst them (small of stature like as he was) he\nspat, that their tongues might speak unfailingly the words he had\nuttered. And these became the K\u2018y\u00e4k\u00b4lu \u00c1mosi, whose office we still\nkeep amongst us. Then the ancient ones lifted him upon the litter, and\nloudly joking about their gifts and bidding men call them ever with the\nK\u00e2\u00b4k\u00e2 that they might receive more _h\u00e1ha_, they sang of how the young\nwomen and maidens would wait for them as for lovers, bringing them the\nwater of guests to drink, and amid laughter they bore K\u2018y\u00e4k\u00b4lu back\nwhence they had come, to the mountain and city of the K\u00e2\u00b4k\u00e2 (K\u00e2\u00b4\u2018hluai\ny\u00e1lane).\n\n\nTHE COMING OF THE BROTHERS \u00c1NAHOHO AND THE RUNNERS OF THE K\u00c2\u00b4K\u00c2.\n\nNow, when they had departed, there came from the west, behold! two\nstrangers seeming, guided by the S\u00e1lamopia, and all the fleet runners\nof the K\u00e2\u00b4k\u00e2 then first seen of men and feared as by children now,\nfor they were fierce and scourged people from their pathways to make\nroom for those they guided. For know that these were the two brothers\n\u00c1nahoho who had returned to the desolate cities of their people.\nTherein had they sought in vain for the living in the blackened houses.\nThey even tore down the chimneys and peered in, seeking for their\nbrother K\u2018y\u00e4k\u00b4lu, and when they found him not they smote their faces\nand held their noses in grief, and all black as were their hands with\nsoot, lo! thus became their faces, flat and masked with the black\nhand-mark of dismay, and as they held their faces they cried dismally\nand long.\n\n\nTHE DISPATCHING OF THE SOULS OF THINGS TO THE SOULS OF THE DEAD.\n\nNo sooner did they come into the village of our fathers than they began\nturning over the things from which the people had fled, and casting\nthem down where the S\u00e1lamopia stamped them into the earth or otherwise\ndestroyed them that their likes might go the way of the dead for the\ndead and the K\u00e2\u00b4k\u00e2. And when the people saw this, they brought forth\nvessels and baskets and other things without stint, all of which, as\nthough all were chimneys, the Twain \u00c1nahoho took up, and peering into\nthem lifted their faces and cried their dreary mournful cry, casting\nthese things straightway to the ground. Thus to this day they follow\ntheir brother, seeking ever, finding never, sending after their brother\nthe souls of men's possessions that all may be well in the after time,\nin the after time of each age of man.\n\n\nTHE RENEWAL OF THE GREAT JOURNEYING AND OF THE SEARCH FOR THE MIDDLE.\n\nLong sojourned the people in the town on the sunrise slope of the\nmountain of K\u00e2\u00b4\u2018hlu\u00eblawan, and what though the earth in time began to\ngroan warningly anew, loath were they to leave the place of the K\u00e2\u00b4k\u00e2\nand the lake of their dead. But the rumbling grew louder apace, and\nat last the Twain Beloved called, and bade the people arise, and all\ntogether--now that their multitudes were in part diminished--follow\nthem eastward, seeking once more the place of the Middle. Not without\nmurmuring among themselves did the people obey; but after they had\nfared forward a certain distance they came to a place of fair seeming\nand great promise, so much so, indeed, that it was said, \"Let us tarry\nin this favored spot, for perchance it may be the place of the Middle.\"\n\nAnd so they builded for themselves there greater houses than ever they\nhad builded, and more perfect withal, for they were still great and\nstrong in numbers and wittier than of old, albeit yet unperfected as\nmen; and the place wherein they so builded was H\u00e1n\u2018hlip\u00ed\u014bk\u2018ya, \"The\nPlace of Sacred Stealing,\" so named in after time for reasons we wot\nof.\n\nLong did the people abide therein, prosperously; but with waxing ever\nwiser and stronger their condition changed, so that little suited to\nit--with their tails and beast clothing--were our wonderful, magical,\nyet rude, ugly fathers. Being beast-like, they were sore inconvenienced\nboth at home and abroad, in the chase or at war; for now and again they\nstill in their wanderings met older nations of men and man-beings, with\nwhom they needs must strive, so they thought, forsooth, thereby gaining\nnaught save great danger with increase of anger and stubbornness. Thus,\nnot any longer in fear only of the gods and great monsters, but in fear\nnow of the wars they themselves provoked, contending the world with\ntheir own kind and with man-beings, changed yet otherwise were they. Of\nthe elders of all their folk-kins the gods therefore called a council.\n\n\nTHE WARNING-SPEECH OF THE GODS, AND THE UNTAILING OF MEN.\n\n\"Changed, verily and yet more changed shall ye be, oh our children!\"\ncried the Twain gods in such fashion and voice that none failed of\nheeding in all that great council:\n\n Men now, shall ye be,\n Like the men of first nations,\n Like the perfect Corn Maidens;\n Walking straight in the pathways\n And full in the sunlight;\n Clothed in garments, and tailless\n (That ye straight sit in council\n And stand the more seemly).\n And your feet shall be webless,\n And hands void of talons,\n Yet full-furnished, for fighting.\n\n Then ranged were the clans\n In processions like dancers;\n First, the fronts of their faces\n Were shorn of their forelocks\n By the Twain with their weapons,\n And fires of the lightning,\n That the Sun on his journeys\n Might know them, his children,\n And warn them of shame.\n Again in processions,\n Their talons were severed\n And webbed fingers slitted;\n And again in processions\n Their webbed toes were parted\n With the knives of the lightnings.\n Then sore was the wounding\n And loud cried the foolish;\n But the Gods bade them \"bear it\"\n That they and their children\n \"Be fitter as men.\"\n When lastly the people\n Were ranged in procession\n And their tails were razed sharply,\n There were many who cried\n (Little heeding the foremost\n Who recked now, no longer\n The pain they had suffered),\n And these, in their folly,\n Shrinking farther and farther\n Fled away, in their terror,\n Crazed, and chattering loudly,\n Climbing trees and high places,\n And bereft of their senses\n Wandered far (seeking safety,\n Sleeping ever in tree-tops)\n To the south Summer-country.\n Seen again by far walkers--\n \"Long of tail and long handed\n Like wizened man-children,\n Wild, and noisy of mouthing,\n Their kind still abide there,\n Eating raw things like creatures--\"\n Say the words of the ancients.\n \"Thus wise fared it ever\n With those who feared greatly\n The words of the fathers,\n Yet feared not their warnings!\"\n Say the words of the ancients.\n\nThereafter more and more goodly of favor became the people, for they\ndwelt long in H\u00e1n\u2018hlip\u00ed\u014bk\u2018ya, where, lo! that this might be so, their\nuseless parts had in sacred theft been stolen, as it were, from them,\nand they gained great strength, and in the fulness thereof they sought\nmore often than ever to war with all strangers (whereby they became\nstill more changed in spirit), the which the Two Beloved watched amain,\nnor said they aught!\n\nBut there came a day when the people grew vain and waxed insolent,\nsaying, \"Look now, we are perfect of parts and surely have attained\nto the Middle place or unto one equal thereunto. Go to, let us build\ngreatly and lay up store, nor wearily wander again even though the\nearth tremble and the Twain bid us forth. Think ye we shall not be\nstrong and defy even the Fearful?\" cried the Men of the Knife, the\nstout warriors of the Twain. But what of all that? This! Even whilst\nthey were wont to speak in this brave fashion the mountains trembled\noften, and although afar sounding, much did it abate these boastings!\n\n\nTHE ORIGIN OF THE TWIN GODS OF WAR AND OF THE PRIESTHOOD OF THE BOW.\n\nWell aware of this temper of the people, changed also in spirit became\nthe Twain Beloved. \"Verily a time hath come,\" said they, \"and this is\nthe time.\" Forthwith they called the fathers to council again, as many\nof them as there were of the Midmost and of all the folk kins, they and\nthe Men of the Knife--brave of mouth yet weak of danger--called they\ntogether, and thus spake unto them:\n\n Lo! long have ye dwelt here\n At rest from far journeys.\n Sooth! ye stronger have waxed,\n And like cubs of the puma\n Grown lusty, seek living\n Apart from your fathers!\n Ye have changed, O, ye children!\n Ye have changed been, to men!\n Whilst far from the Middle,\n The world's stable Middle,\n Still ye boast to have found it,\n And ye think upon warfare!\n Nay, proven ye shall be\n And it shall be tested!\n Thus far have we led ye\n In peace, and with counsel\n Of wisdom controlled ye.\n But we too have changed been,\n By wounding our children\n With weapons of magic.\n Thus, of blood we have tasted the hunger,\n Henceforth by the power of war,\n And the hazard of omens and chance,\n Shall we open the ways for our people\n And guide them in search of the Middle!\n And our names shall be known as the Twain\n Who hold the high places of earth--\n \u00c1haiyuta, the elder and main;\n M\u00e1tsailema, the younger of birth.\n Come forth, ye War-men, of the Knife,\n Carve plume-wands of death and the spaces,\n Bring out the great drum of the regions!\n Come forth, master-priest of the north,\n Thou first in the kin of the Bear,\n Bring out the seed stuff of the hail-tempests!\n Come forth, master-priest of the west,\n Thou first in the kin of Coyotes,\n Bring out the seed stuff of beast-slaying!\n Come forth, master-priest of the south,\n Thou first in the kin of the Badger,\n Bring out the shell trumpets of fire!\n Come forth, master-priest of the east,\n Thou first in the kin of the Turkey,\n Bring out the great crystal of light.\n Come forth, master-priest of the high,\n Thou first in the kin of the Eagle,\n Lay before us the streaked stone of lightning!\n Come forth, master-priest of below,\n Thou first in the kin of the Serpent,\n Lay out the black stone of earth thunder.\n Sit aloof, O, ye priests of the Middle,\n Ye first in the kin of All People,\n Watch well o'er your seed-things and children!\n Speak wisely to these our new children;\n Henceforth they shall be your first speakers,\n And the peace-making shields of your people,\n Through wasting the blood of all foemen\n And feeding the soil with its substance!\n Thus much.\n\nThen the Twain gave directions:\n\n They named the eight days for preparing.\n The people returned to their houses,\n The priests to their fastings and labors,\n The Twain to their high mountain-places.\n And when the eight days had been counted\n And all had been done as commanded,\n Around the deep pool in the valley,\n That leads from the walled H\u00e1n\u2018hlipi\u014bk\u2018ya\n The sacred seed-contents were gathered.\n And full in their midst the great drum jar\n Was placed by the summoned clan-fathers.\n Then each took his place in the circle,\n And the Twain Gods still further instructed\n The kin-priests, and knife-bearing warriors.\n Soft they chanted the sacred song-measure,\n The magic and dread Sh\u00f3mit\u00e2k\u2018ya,\n And whispered the seven fell names!\n Then they painted the round mark of thunder\n And the wavering trail of the lightning\n Around the great drum, in the middle,\n And on the hooped drum-stick of thunder.\n And over the drum-head, with prayer-dust\n They marked out the cross of the quarters,\n As on the cloud-shield they had leveled\n Fire-bolts to the four earthly regions.\n With black of shell-corpse-scales that glitters,\n They painted the eyes of the leaders;\n With blood of their own tinged their cheeks;\n With pollen of sleep sealed their lips.\n With blood of their own thus they painted\n The cheeks of the warriors assembled;\n With black of shell-corpse-scales that glimmers\n They shaded their eyelids and eyebrows,\n That their lives might endure through the trial\n And their eyes not be blighted by lightning.\n And the nostrils of each they did breathe in,\n That their own wind might mingle with man-wind,\n Give power to men's voices in battle\n And strengthen men's wills with endurance.\n Then said they to the drummer and singers:\n\n \"Lo, now! Ye shall sing our dread song-line.\n Like beetles that fall in hot ashes\n Ye shall perish, ye singers and drummer.\n But lo! in the lightnings and wind-storms\n Your beings shall join the beloved.\n Your breaths, too, shall strengthen the warrior\n And give power to the voice of the warrior,\n Bringing peace to the Seed-priests and women.\n And ye shall be foremost forever\n Of our Chosen, _the Priests of the Bow_.\n Lo! The people shall see that we dread not\n The coming of fire-blasts and thunder\n With our name-fathers, fiercer than any--\n The Storm gods of all the six regions:\n H\u00e4\u2018hl\u00b4tunk\u2018ya, Wind God of the North;\n \u00da-heponolo, Wind of the West;\n \u00d3loma, Wind God of the South;\n Tsail\u00fahtsanok\u2018ya--of the East;\n Sa\u00fashuluma, Wind from Above;\n Sa\u00edshiwani, Blast from Below;\n Un\u00e1hsinte, Whirlwind of All!\n By their breaths and fell power\n We shall changed be, in being;\n Made black and mis-shapen;\n Made stronger with fierceness;\n Made swifter with hurling;\n Made crafty with turning;\n Plunged deep in the waters,\n And renewed of their vigor;\n Clad anew with their foam-dress!\n Yea, the power of the weapons\n The Sun-father gave us\n And the Foam-mother made us,\n That ye be led upward,\n Shall multiplied be\n In the means of destruction\n For the hands of our children,\n Ye Priests of the Bow,\n That men be kept living!\n But to rock, age-enduring,\n Grouped in song for our chosen,\n O, drummer and singers!\n Ye shall changed be forever!\n The foot-rests of eagles\n And signs of our order!\"\n\n The fathers in thought bowed their faces,\n And secretly prayed, in their hearts.\n The people who watched them, held breath,\n And covered their mouths with their robes.\n In dread of the powers of magic\n And in woe for the doom of their fathers.\n The gods, to the right and the left\n Took their stand by the side of the waters,\n As erst they had stood by the cloud-shield,\n Their weapons of magic between them,\n The plumes of the warriors placed duly\n In lines, to the eastward before them;\n The warriors made ready for travel,\n Apart from, but circling around them.\n Then the Twain gave the word of beginning!\n The master of words raised his song-staff,\n On its shoulder the plume-wand of man-folk;\n The drum-master lifted his sound-hoop,\n In its circle the symbol of thunder,\n On its handle, the red sign of lightning;\n Six times did they lift up in silence\n The song-staff and hoop of the drum,\n Then struck, with the might of their sinews.\n The sound shook the valley with thunder\n And above and below echoed thunder;\n The meal on the drum-head was lifted\n And danced as a rain-cloud around them.\n Then the water below moved and bubbled,\n And mists like a cold breath ascended;\n As wind in a vase the song sounded;\n Black cloud-steps rose up from the quarters\n And darkened the day with their shadows.\n When the first name was named by the singers,\n The world rocked with earthquake and thunder\n And the roar of swift storms in the northland.\n H\u00e4\u2018hl\u00b4tunk\u2018ya, with dire eyes and staring--\n Gleaming yellow as firelight in winter--\n And teeth with rage gnashing, and yellow\n As shucks of the corn-plant grown aged--\n Tumbled down from the north with his hail-balls,\n And, mingling with mud the deep water,\n In a voice like the sound of a torrent,\n Bellowed loud to the Twain and the singers:\n\n \"Why call ye, small worms of the waters\n And spawn of the earth and four quarters,\n Ye disturbers of thought, lacking shame;\n Why call ye the words of my name?\"\n \"Thy feet stay with patience, grandfather;\n We are small, but we joy in thy fury,\n Whence we yearn for thy counsel and spirit;\n For we long to smite foes from the pathways\n As thou canst the trees from the highlands.\"\n \"Being so, it is well,\" said the ancient.\n\n Lo! the seed-stuff of hail, bound with treasure,\n Gleamed with ice from the breath of his answer.\n\n When they named the next name of the song strand,\n _\u00daheponolo_ rolled from the westland\n In sand-blasts and dust-clouds like mountains,\n And stayed fast their feet with his driftings;\n And [etc.].\n When they named the third name of the song strand,\n _\u00d3loma_ swirled up from the southland\n Like a fire draught, and crackled the pool-rim;\n And [etc.].\n When they named the fourth name of the song strand,\n _Tsa\u00edluh\u2018tsanok\u2018ya_ shrieking shrilly,\n Shot the mountains and valleys with dawn-frost;\n And [etc.].\n When they named the fifth name of the song strand,\n _Saush\u00falima_ streamed from the zenith,\n And deluged the vale with swift water;\n And [etc.].\n When they named the sixth name of the song strand,\n _Saish\u00edwani_ ripped the earth open;\n Ghosts, corpses, and demons of blackness\n Writhed forth in hot flames from the chasm,\n And hurled the gods into the water!\n Black smoke rose and strangled the people,\n Who fell, like the stricken of lightning!\n It stiffened the drummer and singers\n Whose song ceased to sound, when, all weakly,\n They named the last name of the song strand--\n Nor moved, when replied _\u00danahsinte_,\n Whirling in (twisting trees as the spinner\n Twists fiber of yucca), and rescued\n The Twain from the hot, surging waters,\n Dried the foam in their hair to war-bonnets,\n Caught his brothers the Wind Gods in order\n And hurled them, each one to his mountain\n (In the north, in the west, and the southward;\n In the east, and the upper, and under);\n And rising, uplifted the smoke-clouds.\n Lo! the world was alight with the sunshine,\n And bending above was the Rainbow!\n\n But the drummer and singers were sitting,\n Lifted up by the power of the ancients;\n Close enwrapped in the dust swept around them,\n Made stark by the roar of the death-sounds,\n Fixed in death by the shock of the lightnings,\n Burned hard by the frost-mingled fire-draughts;\n Still sat they, their drum in the middle,\n As they sit evermore, in that valley.\n\nLo! dwarfed and hideous-disguised were the two gods \u00c1haiyuta\nand M\u00e1tsailema, erst Uanamachi P\u00edahkoa or the Beloved Twain who\nDescended--strong now with the full strength of evil; and armed as\nwarriors of old, with long bows and black stone-tipped arrows of\ncane-wood in quivers of long-tailed skins of catamounts; whizzing\nslings, and death-singing slung-stones in fiber-pockets; spears with\ndart dealing fling-slats, and blood-drinking broad-knives of gray stone\nin fore-pouches of fur-skin; short face-pulping war-clubs stuck aslant\nin their girdles, and on their backs targets of cotton close plaited\nwith yucca. Yea, and on their trunks, were casings of scorched rawhide,\nhorn-like in hardness, and on their heads wore they helmets of strength\nlike to the thick neck-hide of male elks, whereof they were fashioned.\n\n Small were they Twain,\n Small and misshapen;\n Strong were they Twain,\n Strong and hard favored;\n Enduringly thoughtful were they Twain,\n Enduring of will;\n Unyieldingly thoughtful were they Twain,\n Unyielding of will;\n Swiftly thoughtful were they Twain,\n Swift of wile;\n Heartless minded were they Twain,\n Wrathful of heart;\n Strong were they of spirit,\n Strong were they of breath,\n Evil were they and bad,\n Evil, both, and bad.\n\nLo! and of Chance and Fate were they the Masters of fore-deeming; for\nthey carried the word-painted arrows of destiny (_sh\u00f3liwe\u00e1tsinapa_),\nlike the regions of men, four in number. And they carried the\nshuttle-cocks of divination (_h\u00e1pochiwe_), like the regions of\nmen, four in number. And they carried the tubes of hidden things\n(_\u00edyankolot\u00f3mawe_), like the regions of men, four in number. And the\nrevealing-balls thereof, (_\u00edyankolote tsemak\u2018ya m\u00f3liwe_), like the\nregions of men, four in number. Yea, and they bore with these other\nthings--the feather-bow and plume-arrow of far-finding, tipped with\nthe shell of heart-searching; and the race-sticks of swift journeys\nand way-winning (_m\u00f3tikwawe_) two of them, the right and the left,\nthe pursuer and the pursued of men in contention. All of these things\nwherewith to divine men's chance, and play games of hazard, wagering\nthe fate of whole nations in mere pastime, had they with them.\n\nTwain Children of terror and magic were they, and when they called with\nthe voice of destruction the smitten warriors of these Twain Children\nstirred and uprose, breathing battle-cries as echoes answer cries in\ndeep canyons, and swiftly they roused those who still lived, of the\ndeep-slumbering people.\n\nSome, like the drummer and singers, had stiffened been, to stone; nor\nheard they the shrill death-cries than which in the night time naught\nis more dread-thrilling. Nay, years come and go, and sitting or lying\nwhere stricken the hunter sees them still. But others had endured\nin flesh, and they were awakened. Then the priests led them back to\nrebuild their wrecked houses, and the Twain again assembling their\nwarriors, said to them--\n\n Know ye our chosen:\n Lo! not long shall we tarry;\n Prepare as for journeys;\n Season wood for thy bow-strings\n And face-breaking war-clubs;\n Plait shields like to our shields,\n And fashion strong garments--\n For in such hard apparel\n Shall consist thy adornment;\n Attend to our teaching\n At night, in close places,\n For in such shall consist\n Thy strength of straight thinking\n In all tangled places!\n\nNight after night the war-drum sounded, deep in the caves of the\nvalley, and with it the tones of the words--all potent--forbidden and\nsecret which the Twain gods were teaching unto the first Priests of the\nBow.\n\n\nTHE DOWNFALL OF H\u00c1N\u2018HLIPI\u014aK\u2018YA, AND THE SEARCH ANEW FOR THE MIDDLE.\n\nThus wise were the Priests of the Bow established by teaching of the\nTwain, whose breaths of destruction each one of them breathed in due\npart; whom none might gainsay; nay, not even the fathers whose speakers\nthey were, and with whom none might contend; nay, not even sorcerers,\nwhose scourgers they were--nor yet the Fearful!\n\nAnd so, when on a dark night thereafter the world groaned and the\nshells sounded warning, all together the Twain and these their new\nwarriors sought the priest-fathers of the people, bidding them take\nin hand for carrying, their tabernacles of precious possessions.\nAnd swiftly and sternly too they wakened all sleepers, old ones and\nyoung, and those who obeyed them were gathered in clan-lines and led\noff to safety, for \u00c1haiyuta, the elder, and his warriors journeyed\nbefore them, and M\u00e1tsailema, the younger, and his warriors followed\nbehind--shields of the people, makers and destroyers of pathways! But\nthose who loved sleeping or who murmured like children were left to\ntheir evil; they were choked by the black fumes, or buried in the walls\nof their houses, which fell when presently the earth heaved with dire\nfumes, fire and thunder. Their bones are still digged by the gopher and\nmarmot.\n\nThus, from country to country journeyed the people, their fathers\nthe priests and the keepers of the mysteries, with the women and\nchildren in their midst, while before them, from valley to valley, the\nBow-priests swept danger away.\n\n\nTHE WARS WITH THE BLACK PEOPLE OF THE HIGH BUILDINGS AND WITH THE\nANCIENT WOMAN OF THE K\u2018Y\u00c1KWEINA AND OTHER K\u00c2\u00b4K\u00c2KWE.\n\nAt last the people neared, in the midst of plains to the eastward,\ngreat towns built in the heights (_h\u00e9shotay\u00e1lawa_). But in these times\nthe thoughts of their warriors were always those of the eagle or\nmountain-lion or other fierce creatures of prey. Of those they met it\nwas \"Lo, now! If I can but seize him and utterly overthrow him and eat\nof his substance, feeding therewith also my kind!\" Thus, only, thought\nthey.\n\nGreat were the fields and possessions of this people, for they knew\nhow to command and carry the waters, bringing new soil; and this too\nwithout hail or rain. So, our ancients, hungry with long wandering for\nnew food, were the more greedy, and gave them battle. Now as these\npeople of the highlands and cliffs were of the elder nations of men\nand were allied to the \u00c1k\u00e2k\u00e2-kwe (the Man-soul Dance-gods) themselves,\nthese our people, ere they had done, were well nigh finished of\nfighting. For it was here that the K\u2018y\u00e1kweina \u00d3k\u2018y\u00e4tsiki, or Ancient\nWoman of the K\u2018y\u00e1kweina, who carried her heart in her rattle and was\ndeathless of wounds in the body, led the enemy, crying out shrilly;\nall of which, yea and more, beyond the words of a sitting, is told\nin other speeches of our ancient talks, those of the K\u00e2\u00b4k\u00e2. Thus,\nit fell out ill for the fighting of our impetuous ancients; for,\nmoreover, thunder raged and confused their warriors, rain descended\nand blinded them, stretching their bow-strings of sinew, and quenching\nthe flight of their arrows as the flight of bees is quenched by the\nsprinkling-plume of the honey hunter. But the strong \u2018Hl\u00e9etokwe devised\nbow-strings of yucca, and the Two Little Ones sought counsel of the\nSun-father, who revealed the life-secret of the Demoness and the magic\npower over the under-fires (_k\u00f3line_) of the dwellers in the mountains\nand cliffs; so that after certain days the enemy in the mountain town\nwere overmastered. And because our people found in that great town some\nsurvivors hidden deep in the cellars thereof, and plucked them forth as\nrats are pulled from a hollow cedar, and found them blackened by the\nfumes of their own war-magic, yet comely and wiser than the common lot\nof men withal, they spared them and called them the Kw\u00ednikwa-kwe (Black\npeople), and received them into their kin of the Black Corn.\n\n\nTHE ADOPTION OF THE BLACK PEOPLE, AND THE DIVISION OF THE CLANS TO\nSEARCH FOR THE MIDDLE.\n\nNow for once even the Warriors of the Bow were fully surfeited of\nfighting, and paused to rest. Thus, warm hands of brothers elder and\nyounger were clasped with the vanquished; and in time (for at first\nthese people were wild of tongue) speech was held with them, whereby\nour fathers gained much knowledge, even of their own powers and\npossessions, from these Black people, in like manner as they had gained\nknowledge from the People of the Dew, whence in like manner also they\ngrew wiser in the ways of living, and loved more to cherish their corn\nand corn virgins that they might have life and abundance rather than\ncause death and hunger. Yet were their journeyings not ended. Again,\nand anon, the shell sounded warning.\n\nWhen, therefore, the Twain Little Ones, \u00c1haiyuta and M\u00e1tsailema, again\nbade the people arise to seek the Middle, they divided them into great\ncompanies, that they might fare the better (being fewer in numbers\ntogether) as well as be the better content with thinking that, thus\nscattered, they would the sooner find the place they had for so long\nsought. So, again the Winter people were bidden to go northward, that\nin their strength they might overcome evils and obstacles and with\ntheir bows strung with slackless fiber of the yucca, contend, winning\ntheir way with the enemy in cold weather or warm, and in rain and\ndryness alike. With them, as aforetime, they carried their precious\n_m\u00faetone_, and with them journeyed M\u00e1tsailema and the Warriors of the\nKnife, they and chosen Priests of the Bow.\n\nAlso, to the southward, as before, journeyed the Seed people and the\nkinties of Corn and others of the Summer people, they and with them\nthe Black people, wise and possessed of the magic of the under-fire,\nhaving dealings also with K\u00e2\u00b4k\u00e2-kwe and with the wonderful Ch\u00faa-kwe--a\npeople like themselves, of corn, and called therefore People of Corn\ngrains,--they and their K\u00e2\u00b4k\u00e2, the K\u2018y\u00e1mak\u2018ya-kwe, or Snail Beings of\nthe South (those who waged war with men and _their_ K\u00e2\u00b4k\u00e2 in after\ntimes), for these reasons they, the Summer people, led the people of\nCorn and Seed and these alien people.\n\nAnd as before, the people of the Middle--yea, and those of the Seed\nand Dew who especially cherished the _ch\u00faetone_ and the Maidens of\nCorn--sought the Middle through the midmost way, led of \u00c1haiyuta, the\nelder, and his Priests of the Bow.\n\n\nTHE NORTHWARD EASTERN JOURNEY OF THE WINTER CLANS.\n\nThe People of Winter, those led by the \u2018Hl\u00e9eto-kwe, and M\u00e1tsailema,\nfought their way fiercely into the valley of the Snow-water river\n(\u00dak\u2018yawane--Rio Puerco del Poniente), settling first at the mud-issuing\nsprings of that valley (H\u00e9kwainaukwin), where their villages may be\nseen in mounds to this day, and the marks of the rites of their fathers\nand of their kin-names on the rocks thereabout.\n\nAnd they became far wanderers toward the north, building towns\nwheresoever they paused, some high among the cliffs, others in the\nplains. And how they reached at last the \"Sacred City of the Mists\nEnfolded\" (Sh\u00edpapulima, at the Hot Springs in Colorado), the Middle\nof the world of Sacred Brotherhoods (T\u00edk\u2018yaawa \u00cdtiwana), and were\ntaught of P\u00f3shaiya\u014bk\u2018ya ere he descended again; and how they returned\nalso, thus building everywhere they tarried, along the River of Great\nWater-flowing, (Rio Grande del Norte) even back to the mountains of\nZu\u00f1iland (Sh\u00edwina y\u00e1lawan) and settled finally at the Place of Planting\n(T\u00e2\u00b4iya or Las Nutrias)--all this and more is told in the speeches they\nthemselves hold of our ancient discourse.\n\n\nTHE SOUTHWARD EASTERN JOURNEY OF THE SUMMER CLANS.\n\nThe people of Corn and the Seeds, guided by the Kw\u00ednikwakwe, fared\nfor long peacefully, southward along the valley of the River of Red\nFlowing Waters, building them towns of beauty and greatness, as may be\nseen to this day, and the marks of their rites also are on the rocks\nwhithersoever they traveled. Far south they fared until they came to\nthe great valley of Sh\u00f3hkoniman (home, or place of nativity, of the\nFlute-canes) beneath the Mountain of Flutes (Sh\u00f3hko y\u00e1lana--La Sierra\nEscudilla), whence they turned them eastward.\n\nHow they builded thereafter, wheresoever long they remained, not single\ntowns, but for each sept of their kinties a town by itself, and the\nnames of these clan-towns, and the wars they fought contending with\nthe K\u00e2\u00b4k\u00e2, and how finally they reached the Mountain of Space-speaking\nMarkings (Y\u00e1la T\u00e9tsinapa), then turned them back westward and sat\nthem down at last with other people of the way, in the upper valley of\nZu\u00f1iland (Sh\u00edwina T\u00e9u\u2018hlkwaina), building H\u00e9shotats\u00edna (The Town of\nSpeech-markings) and many other towns, all of them round and divided\ninto parts, ere they rejoined the people of the Middle, when that they\ntoo had come nigh over the heart of the world--all this and much else\nis told in the speeches they themselves hold of our ancient discourse.\n\n\nTHE EASTWARD MIDDLE JOURNEY OF THE PEOPLE OF THE MIDDLE.\n\nHow the People of the Middle, the Macaw people and their children,\njourneyed straightway eastward, led by \u00c1haiyuta and the fathers of all\nthe people, this we tell in the mid-coming speech of our sacred ancient\ndiscourse, and in other speeches thereof. How, now, after time, they\nsettled at Kw\u00e1kina, where the Brotherhood of Fire (M\u00e1kekwe) had its\nplace of ancient origin in wondrous wise--told of by themselves--and\nwhere originated their great dance drama of the Mountain Sheep, and the\npower of entrance into fire, and even of contention with sorcery itself.\n\nAnd at each place in which the people stopped, building greatly, they\nlearned or did some of the things for which those who be custodians\nof our olden customs amongst the T\u00edk\u2018ya\u00e1papakwe (Sacred Brotherhoods)\nare still marvelous in their knowledge and practice. But after our\nfather ancients had builded in Kw\u00e1kina, lo! when the world rumbled and\nthe shells sounded, the noise thereof was not great, and therefore no\nlonger did they arise as a whole people, for seeking yet still the\nMiddle, but always many abode longer, some living through the dangers\nwhich followed, and becoming the fathers of \"Those who dwell round\nabout the Middle.\" Still, for long the warnings sounded and the leaders\nwould be summoning the people to seek the \"very midmost place wherein\nthe tabernacle of the sacred seed-contents might be placed at rest\nsafely for all time, and where might dwell in peace those who kept it.\"\n\n\nTHE SETTLEMENT OF ZU\u00d1I-LAND, AND THE BUILDING OF THE SEVEN GREAT TOWNS\nTHEREIN.\n\nIt was in this way that first after Kw\u00e1kina, H\u00e1wik\u2019uh was built, and\nthereafter, round about Zu\u00f1i, each (at first lesser because of the\npeople left behind each time) of all the others of the six towns of all\nthe regions the Midmost (Sh\u00edwina \u2018Hl\u00faella \u00dalapna).\n\nFirst, then, Kw\u00e1kina, then H\u00e1wik\u2019uh, K\u2018y\u00e1nawe, H\u00e1mpasawan, K\u2018y\u00e4kime and\nM\u00e1tsaki. And in what manner the people dwelt in each of these, how they\ntalked and consorted wondrously with beasts and gods alike is told in\nthe _t\u00e9lapnawe_ (tales of the olden time passing) of our ancients,\nalike in the \"lies of the grandfathers\" and in the \"strands\" of their\nsolemn sayings. But always, at each place, were those abiding who\nbelieved, despite the warnings, that they had found the Middle, least\nwise for themselves, contending the which, they continued in the place\nof their choice, those of the Northern (sept) in the first place, those\nof the West next, and so, those of the South, East, Upper and Lower\nregions. Whilst still the main people of the Macaw and the other Middle\nkinties, sought unweariedly until they thought at last that in M\u00e1tsaki\nthey had found indeed the place of the Middle.\n\n\nTHE REUNION OF THE PEOPLE OF THE MIDDLE WITH THE SUMMER AND SEED\nPEOPLES.\n\nWhilst in this persuasion they still tarried there, lo! again, after\nlong wanderings through many valleys, the peoples of Corn and the Seed\nfound them there, through seeing of their smoke, and in the near valley\nto the eastward found they as well the peoples of the Corn and the\nSeed, dwelling in their great round towns, the smoke whereof wanderers\nhad also erstwhile been. So they said to them, \"Ye are our younger\nbrothers! At M\u00e1tsaki, here at the Middle, let us dwell in peace as one\npeople, others of our kinds around about us, yet with us!\"\n\nThereby M\u00e1tsaki greatly increased; but the warnings yet still sounded\nanon and the gods and master-priests of the people could not rest.\n\n\nTHE GREAT COUNCIL OF MEN AND THE BEINGS FOR THE DETERMINATION OF THE\nTRUE MIDDLE.\n\nNay, they called a great council of men and the beings, beasts, birds\nand insects of all kinds _\u2018hl\u00edmna_; these were gathered in the council.\n\nAfter long deliberation it was said:\n\n\"Where is K\u2018yan\u00e4s\u00b4t\u00efpe, the Water-skate? Lo! legs has he of great\nextension, six in number. Mayhap he can feel forth with them to the\nuttermost of all the six regions, thereby pointing out the very\nMiddle.\" And K\u2018yan\u00e4s\u00b4t\u00efpe, being summoned, appeared in semblance,\ngrowing greater; for lo! it was the Sun-father himself (K\u2018yan\u00e4s\u00b4t\u00efpe\nthrough _\u2018hl\u00edmna_ being). And he answered their questions ere he was\nbespoken, saying, \"Yea, that can I do.\" And he lifted himself to the\nzenith, and extended his finger-feet six to all of the six regions, so\nthat they touched to the north, the great waters; and to the west, and\nthe south, and the east, the great waters; and to the northeast, the\nwaters above; and to the southwest, the waters below.\n\nBut to the north, his finger-foot grew cold, so he drew it in; and to\nthe west, the waters being nearer, touched his finger-foot thither\nextended, so he drew that in also. But to the south and east far\nreached his other finger-feet. Then gradually he settled downward and\ncalled out, \"Where my heart and navel rest, beneath them mark ye the\nspot and there build ye a town of the midmost, for there shall be the\nmidmost place of the earth-mother, even the navel; albeit not the\ncenter, because of the nearness of cold in the north and the nearness\nof waters in the west.\" And when he descended (squatting), his belly\nrested over the middle of the plain and valley of Zu\u00f1i; and when he\ndrew in his finger-legs, lo! there were the trail-roads leading out and\nin like stays of a spider's net, into and forth from the place he had\ncovered.\n\n\nTHE ESTABLISHMENT OF THE FATHERS AND THEIR TABERNACLE AT H\u00c1LONAWAN OR\nTHE ERRING-PLACE OF THE MIDDLE.\n\nThen the fathers of the people built in that spot, and rested thereat\ntheir tabernacle of sacred treasures. But K\u2018yan\u00e4s\u00b4t\u00efpe had swerved in\nlowering, and their town was reared a little south of the very midmost\nplace. Nevertheless, no longer in after time sounded the warnings.\nHence, because of their great good fortune (_h\u00e1lowilin_) in thus\nfinding the stable middle of the world, the priest-fathers of the\npeople called this midmost town the Abiding place of Happy Fortune\n(H\u00e1lonawan).\n\n\nTHE FLOODING OF THE TOWNS, AND THE BUILDING OF THE CITY OF SEED ON THE\nMOUNTAIN.\n\nYet, because they had erred even so little, and because the first\npriest of after times did evil, lo! the river to the southward ran\nfull, and breaking from its pathway cut in twain the great town,\nburying houses and men in the mud of its impetuosity. Whence, those who\nperished not and those of the flooded towns rounded about fled to the\ntop of the Mountain of Thunder, they with all their Seed people and\nthings, whence the villages they built there were named T\u00e2aiy\u00e1\u2018hltona\n\u2018Hl\u00faelawa, or the \"Towns-all-above of-the-seed-all.\"\n\n\nTHE STAYING OF THE FLOOD BY SACRIFICE OF THE YOUTH AND MAIDEN, AND THE\nESTABLISHMENT OF H\u00c1LONA \u00cdTIWANA ON THE TRUE MIDDLE.\n\nBut when by the sacrifice of the youth priest and maiden priestess (as\ntold in other speech) the waters had been made to abate and the land\nbecame good to walk upon, all the people descended, calling that high\nmountain place, which ever after hath echoed thunder, T\u00e2aiy\u00e1lane, or\nthe Mountain of Thunder. When all the towns were rebuilded, then on the\nnorthern side of the river they builded anew the Town of the Middle,\ncalling it H\u00e1lona \u00cdtiwana (Halona the Midmost); but the desolated part\nthey called H\u00e1lonawan, because they had erred there (_h\u00e1lowak\u2018ya_),\nthough even so little.\n\n\nTHE CUSTOM OF TESTING THE MIDDLE IN THE MIDDLE TIME.\n\nNow at last never more did the world rumble; yet the fathers of the\npeople questioned in their hearts, fearing further misfortune to their\nchildren, if so be they still erred in the resting place of the sacred\nmysteries whatsoever. So, when the sun had reached the middle between\nwinter and summer, they devised an ordinance and custom whereby this\nmight be tested. They brought out the things of lightning and the\nearthquake; even the keepers of the great navel-shell were summoned as\nhaving canny and magic skill. And as now we do in observing the custom\nof the Middle-arriving, all the people fasting, all the fires close\nkept, so then, for ten days they made ready, and on the last night the\nshell was laid by the sacred fire in H\u00e9in K\u00edwitsina of the North, and\nwatched all the night through, by its keepers and the fathers foremost,\nand the Priests of the Bow. Meanwhile the incantations of dread\nmeaning, taught of the Twain in H\u00e1n\u2018hlipi\u014bk\u2018ya, were chanted, yet the\nworld only rumbled deeply and afar down, but it trembled not, neither\ndid the Seven Fell Ones breathe destruction--only storms. Then, said\nthe fathers, \"O, thanks! In peace-expecting mood may we kindle afresh\nthe fires of our hearths for the year that is dawning.\" And they sent\nforth new fire to all houses, causing the old to be cast out as is seen\nand known to us all in the custom of this day of the Middle-arriving!\n\nSo, happily abode the people, they and their brothers round about them\nat the Middle, for surely now the sacred things were resting over the\nstable middle of the world, and were the foundations of H\u00e1lona \u00cdtiwana\nor the Midmost place of Favor (or fortune).\n\n\nTHE CHERISHING OF THE CORN MAIDENS AND THEIR CUSTOM AS OF OLD.\n\nNow when thus, after long ages of wandering, the tabernacles of the\nprecious seed-things were resting over the Middle at Zu\u00f1i (they,\nthe fathers of the people and also the Corn tribes and their other\nchildren), then, as in the olden time, men turned their hearts rather\nto the cherishing of their corn and Corn maidens than to the wasting\nof lives in war with strange men and the \u00c1k\u00e2k\u00e2. Again they loved,\ncheerfully too, the custom of the beautiful Corn maidens, and this,\nyear after year, they practiced that the seed of seeds might ever be\nrenewed and its abundance be maintained.\n\n\nTHE MURMURING OF THE FOOLISH ANENT THE CUSTOM OF THE CORN MAIDENS.\n\nAnd whereas this was well, yet, forsooth! there were not wanting those\nwho grew weary of the custom at last, and said that it was not as in\nthe olden time it had been. Then, said they, the fathers of the people\nhad performed their custom, and the fathers of the people of Dew\ntheirs, the one awaiting the other, as it were, and both joining in the\nsight of the people all. Others said that the music was not as that of\nthe olden time; that better far was that which of nights they sometimes\nheard (oftener toward morning) as they wandered up and down the trail\nby the river; wonderful music this, as of liquid voices in caverns or\nthe echo of women's laughter in water-vases. And this music, they said,\nwas timed with a deep-toned drum, and seemed to come forth from the\nvery bowels of the Mountain of Thunder. Lo! they were awed thereby,\nand bethought that the music was, mayhap, that of the ghosts of ancient\nmen who had dwelt above in the times of the high waters; but it was far\nmore beautiful, at least, than the music of the \u2018Hl\u00e1hekwe singers when\ndanced the Corn maidens.\n\nOthers said yea, and lingering near they had seen, as the daylight\nincreased, white clouds roll upward from the grotto in Thunder mountain\nlike to the mists that leave behind them the dew itself, and as the sun\nrose, lo! within them even as they faded, the bright garments of the\nRainbow-women might sometimes be seen fluttering, and the broidery and\npaintings of these dancers of the mists were more beautiful than the\ncostumes of even the Maidens of Corn.\n\n\nTHE COUNCIL OF THE FATHERS THAT THE PERFECTION OF THE CUSTOM BE\nACCOMPLISHED.\n\nThen were the fathers of the People-priests of the House of Houses sore\ndispleased at these murmurings of their children, and bade them to be\nhushed; yet they pondered, and bethought themselves how to still these\nfoolish children yet more completely, so that the precious Mothers of\nCorn be not made sad by their plaints.\n\n\"What is this ye tell us?\" said they. \"These things be to the simple\nas the wind and other movings, speechless; but to us, they be signs,\neven as erst the warnings of the under-world were signs to our fathers\nthe beloved, and ourselves, that we seek still further the Middle, so\nare these things signs to us. Stay, therefore, thy feet with patience,\nwhile we devise that ye be made content and happy.\" Then to one another\nthey said, \"It may well be Pa\u00edyatuma, the liquid voices his flute and\nthe flutes of his players that they tell of. Come now, we will await\nthe time of our custom, and then learn if perchance our hearts guess\naright.\"\n\n\nTHE OBSERVANCE OF THE \u2018HL\u00c1HEKWE CUSTOM, OR DANCE OF THE CORN MAIDENS.\n\nNow when the time of ripening corn was near, the fathers ordered\npreparation for the \u2018Hl\u00e1hekwe, or dance of the Corn maidens.\n\nWhen the days of preparing had been well nigh numbered, the old ones,\neven the K\u00e2\u00b4yem\u00e4shi themselves who had come with the K\u00e2\u00b4k\u00e2 (subject now\nto the prayerful breaths of the priest-fathers of the people) in the\nspring and summer times of the K\u00e2\u00b4k\u2019okshi dances, came forth yet again\nfrom the west, and with fun and much noise of mouth, made--as for his\nsister their father had first made--a bower of cedar. But this bower\nthey built, not in the open plain, but in the great court of the town\nwhere the dances and customs of the K\u00e2\u00b4k\u00e2 were held. For in these days\nthe people and the kinties of Seed no longer came as strangers to the\nabode of other people, hence builded not their bower in the plain, but\nin the plaza of their own town. And the K\u00e2\u00b4yem\u00e4shi diligently collected\ncedar-boughs and rafter-poles from the hills beyond the plains. With\nthese, as they had been commanded in olden time by K\u2018y\u00e4k\u00b4lu, they\nbuilded the great bower. They helped also the chosen men of the Badger\nand Water kinties to bring the hemlock trees from the southern canyon,\nand danced, singing gravely for the nonce, as these called forth the\ngrowth thereof in sacred smoke of the spaces, and then, as the night\nfell, laden with offerings from the people, and whitened with the favor\nof their prayer-meal, they returned whither the K\u00e2\u00b4k\u00e2 and the souls of\nmen ever return, westward along the river to the mountains of the Dance\nof Good and the Waters of the Dead.\n\nThen came the Sun-priest and the Priests of the House of Houses,\nwith the tabernacles of sacred seed-substances, the _m\u00faetone_, the\n_k\u2018y\u00e1etone_ and the _ch\u00faetone_, and with world-terraced bowls of\nsacred favor (prayer-meal). These, they bore into the plaza in solemn\nprocession, followed by the matrons of the Seed and Water clans, with\nthe trays of new seed and their offerings of plumed wands to the\nspaces; and even as today, in every particular, so then the Priest\nof the Sun and his younger brothers of the House laid out the sacred\nreclining terrace and roadway of prayer, leading down from it through\nthe middle, and duly placed the sacred things in order upon and before\nit. As today it is done even in the same order, so then the priests\ntook their places at the rear of the terrace and altar of sacred\nthings, and the matrons theirs by their trays of new seed, those of the\nSeed kins southwardly to the right, those of the Water kins northwardly\nto the left beside the reclining terrace and down the sacred roadway\nguided and placed, each in order, by the chosen leaders of the dance,\nand watched over by the Priests of the Bow.\n\nThus, when the singers came and sat them down in the southern side, as\ntoday, so then, the father of the people gave the word for beginning,\nand spake the issuing-forth rites. But then, not as now, there were\nsingers only to the south, yea, and dancers only of them, whence the\ncomplainings of the people had been voiced.\n\nAs the darkness deepened the master-priest said, \"Lo, now! as in the\nolden time let kindled be a fire, beyond the dancers (_\u00f3takwe_) in\nfront of the bower. Mayhap by its light yet other singers and dancers\nwill come, as in the olden time came Pa\u00edyatuma and his people, for the\nperfection of the corn. If so be, those who murmur will be content with\nthe completeness of our custom.\"\n\nThen those whose office it was to keep the shell and fire, generated\nwith their hands the heat thereof, and the youths round about merrily\nattended them with fuel, and in the brightening light the dance went on.\n\n\nTHE SENDING OF THE TWAIN PRIESTS OF THE BOW, THAT THEY BESPEAK THE AID\nOF PA\u00cdYATUMA AND HIS FLUTE PEOPLE.\n\nWhen the House of the Seven Stars had risen high in the sky, then the\nfathers summoned before them the two Master-priests of the Bow. \"Ye\nhave heard,\" said they in low-sounding speech, \"the complainings of\nthese children and their tales of strange sights and sounds at the\ngrotto under Thunder mountain. Go forth, therefore, and test the truth\nof all this. If so be ye too hear the music, approach the cavern and\nsend greeting before ye. It were no wonder if ye behold Pa\u00edyatuma and\nhis maidens other seven, and his singers and players of flutes. They\nwill deem ye well arrived, and maychance will deign to throw the light\nof their favor upon us and give us help of their custom, thereby adding\nto the contentment and welfare of our children among men, and to the\ncompleteness of our own observances.\"\n\nThen with their hands the Fathers of the House extended their breaths,\nwhich breathing, the Priests of the Bow went forth, one following the\nother.\n\n\nTHE FINDING OF PA\u00cdYATUMA, AND HIS CUSTOM OF THE FLUTE.\n\nWhen, up the trail of the river, they had some time passed M\u00e1tsaki,\nthey heard the sound of a drum and strains of song now and then echoing\ndown from Thunder mountain. Then they knew that the sounds came from\nthe Cavern of the Rainbow, and so hastened forward; and as they neared\nthe entrance, mists enshrouded them, and they knew now also that verily\nPa\u00edyatuma was there. Then they called to know if there were gathering\nwithin. The singing ceased, and they were bidden to enter and sit. As\nthey did so, Pa\u00edyatuma came forward to them and said:\n\n\"Ye come well. I have commanded the singers to cease and the players to\ndraw breath from their flutes, that we might hearken to the messages ye\nbear, since for naught never stranger visits the place of a stranger.\"\n\n\"True,\" replied the two, \"our fathers have sent us to seek and greet\nye, it having been declared by our children that thy song-sounds and\nthe customs thereof so far surpass our own, even those of our beloved\nMaidens, makers of the seed of seeds.\"\n\n\"Ah, well!\" replied he, \"thus ever is it with men, children, verily!\nAthirst ever are they for that which is not or which they have not. Yet\nit is well that ye come, and it shall be as ye wish. Sit ye yet longer,\nwatch and listen.\"\n\nTo the left, grouped around a great world-bowl, clad in broidered\ncotton vestment, were a splendid band of players, long flutes in their\nhands and the adornments of god-priests on their faces and persons. In\ntheir midst, too, was a drummer and also a bearer of the song-staff;\naged, they, and dignified with years.\n\nPa\u00edyatuma scattered a line of pollen on the floor, and folding his\narms strode to the rear of the cavern, then turned him about and with\nstraightened mien (_ts\u00e1mo\u2018hlanishi_), advanced again. Following him,\nlo, and behold! came seven maidens beauteous like to the Maidens of\nCorn, but taller and fainter of form. Like to them also in costume,\nyet differing somewhat in the hue of the mantles they wore. And in\ntheir hands they carried, not tablets of the sun, moon, and each her\nstar with cross symbol of the Corn priests above them, but, verily,\nwands of cottonwood from the branchlets and buds of which tiny clouds\nflowed forth.\n\n\"These be the sisters of our Maidens of Corn, of the House of the\nStars, seen these too, as they, so these more faintly, as, when above\nare seen the stars of the House of Seven, others seven are seen below\nin the waters. Like in form of gesture is their dance custom, but\nfertile not of the seed, but of the water of life wherewith the seed is\nquickened,\" said Pa\u00edyatuma.\n\nHe lifted his flute, then took his place in the line of the dancers,\nas the _y\u00e4\u00b4poto_ does in the line of the Corn dance. The drum sounded\nuntil the cavern shook as with thunder. The flutes sang and sighed as\nthe wind in a wooded canyon whilst still the storm is distant. White\nmists floated up from the wands of the maidens and mingled with the\nbreath of the flutes over the terraced world-bowl, above which sported\nthe butterflies of Summerland, about the dress of the Rainbow in the\nstrange blue light of the night.\n\nAwed and entranced with the beauty of it were the Priests of the Bow,\ninsomuch that when they arose to go they feared to speak their further\nmessage. But Pa\u00edyatuma, smiling, gave them his breath with his hands\nand said, \"Go ye the way before, telling the fathers of our custom, and\nstraightway we will follow.\"\n\n\nTHE PREPARATIONS FOR THE COMING OF PA\u00cdYATUMA AND HIS PEOPLE OF THE\nFLUTE.\n\nThen silently the Priests of the Bow returned as they had come, and\nentering the dance-court and bower, bowed low and breathed over\nthe hands of the fathers and by them being breathed and smoked in\nturn, told of what they had seen and listened to in the Cave of the\nRainbow. But the watchers had grown weary, and only the fathers heard\nand understood. While the people nodded their heads all drowsily,\nsome sleeping, the leaders arose as their father ancients had arisen\non that night of the birth of Corn in the olden time, and carried the\nsacred gourds aside and placed them around a great world-bowl wherein\nwas water, and over them in secret (as in the olden time those\nfathers-ancients had done with the prayer-wands and grass seeds, so\nnow) they performed rites, and said mystic prayer-words. And in the\nbowl they put dew of honey and sacred honey-dust of corn-pollen, and\nthe ancient stones--ancient of water whence water increases. Then, to\nthe left and northward side they placed the bowl and with it a great\ndrum jar, and spread blankets as for singers other than those already\nsitting on the southern side.\n\nAfter that they sat them down again, and then the Priests of the Bow\nsigned their guardian younger brothers to bestir the people assembled\nthat they might sit the more seemly for the coming, mayhap, of precious\nstrangers.\n\n\nTHE COMING OF PA\u00cdYATUMA AND HIS DANCE OF THE FLUTE.\n\nEre long, the sound of music was heard, coming from up the river,\nand soon came Pa\u00edyatuma followed by his Flute people and singers and\nmaidens of the Flute dance. Uprose the fathers and all the watching\npeople, greeting the God of Dawn with outstretched hands and offerings\nof prayer-meal, and words of thanks and welcome. Then the singers took\ntheir places and sounded their drum, flutes, and song of clear waters,\nwhile the Maidens of the Dew danced their custom of the Flute dance.\nGreatly marveled the people when from the wands they bore forth came\nwhite clouds, and fine cool mists descended.\n\n\nTHE SACRILEGE OF THE YOUTHS OF THE DANCE, AND THE FLEETING OF THE\nMAIDENS OF CORN.\n\nNow when the dance was ended and the Dew maidens, with Pa\u00edyatuma, had\nretired within the bower, forth came the beautiful and ever young\nMothers of Corn. And when the players of the flutes saw them, they\nwere enamored of their beauty, and gazed upon them so intently that\nfain were the maidens to let fall their hair and cast down their eyes.\nYet the youths grew not less bold of eye. Then, yea and with jealousy\nnow, bolder grew the youths mortal, who led the dance and attended the\ndancers, and lo! as the morning neared and the dancers of the flute\ncame forth again, these, impassioned and in rivalry, sought all too\nfreely the presence of the Mother-maidens, no longer holding them so\nprecious as in olden time, but e'en plucking at their white garments.\n\nMeanwhile the people, eagerly watching the new dance, gave little heed\nto aught else. For behold! the waters rose in the terraced bowl and\nflowed out toward the dancers, yea, and the mists increased greatly,\nshrouding the watchers and the dancers alike, until within them the\nMaidens of Corn, all white their garments, became invisible! Then\nsadly and noiselessly they stole in amongst the people and laid their\ncorn-wands down amongst the trays, and passing the seed-corn over their\npersons, placed it back in the trays, and laid their white broidered\ngarments thereupon as mothers lay soft kilting over their babes.\nBehold! having thus by their wonderful knowledge now placed within\nthe corn the substance of their flesh, then even as the mists became\nthey, and with the mists drifting, fled away, verily, to the far south\nSummerland!\n\nAs the day dawned the dancers of the flutes completed their custom,\nthe players, waving their flutes over the people assembled, followed\nPa\u00edyatuma as he strode, wordless, forth from the midst of the people.\n\n\nTHE MOURNING FOR LOSS OF THE MAIDENS OF CORN.\n\nThe call was voiced, and the song of the Maidens of Corn sounded\nas when the others had retired before; the drum was beaten and the\nrattles were shaken--but all in vain. No maidens came forth from the\nbower. Then eagerly the leaders sought all through the bower. Naught\nfound they save the precious wands and the garments all softly laid\nthereupon, of their beloved Maidens of the Seed. Deep was their grief\nand all silent were the people. Then spake the fathers: \"Look ye now;\nye have watched ill, ye matrons and elders, and therein grievously\nhave ye sinned, wherefore lost be our beloved maidens, mothers of the\nSeed of Seed, for some amongst our children have dared to hold them\nless than precious, and look upon them as upon maidens of the people\nthey look! Wherefore arise, and brush away from thy persons and spit\nforth from thy mouths the evil of this night, that the day find ye not\nshame-darkened, and further ill befall ye not than the grievous loss of\nour beautiful maidens; for the rash forwardness of our youths, and the\nnegligence ye have proven guilty of in failing to watch all things well\nare sore, and are punished full meetly as was warned us aforetime by\nthis our grievous loss!\"\n\nThen said they to one another, \"We must seek (but how?) the maidens;\nand we must summon them forth from their hiding with solemn promise, if\nonly that we may look upon them once more and see that they go forth at\nleast content with those who have not wrought this evil, and content\nwith us, not wroth; and that they be not thus wroth or sad hearted,\nand therefore withhold not from us their sacred breaths of blessing,\nlacking which the corn seed, life of flesh, can not flourish. But who\nshall seek them for us? They left no trail behind and far must have\ninstant journeyed, being now of other-being--as may be seen by their\ncast-off garments, left here with us. O, woe! woe the day when we\nheeded not well their preciousness! If woe to us, woe indeed to our\nmurmuring children who know not what they want, and lightly consider\ntoo many of the things they have, therein lightly holding them!\"\n\n\nTHE SEEKING OF THE MAIDENS OF CORN BY THE EAGLE.\n\nAgain, therefore, called they forth the two master-priests, and said:\n\"Who, now, think ye, should journey to seek our precious maidens?\nBethink ye, strong of will, who amongst the beings is even as ye are,\nstrong of will and good of eyes?\n\n\"There is our great elder brother and father, the Eagle, he of the\nside floating down (_sulahaiyan l\u00e1tane_) and the terraced tail-fan\n(_\u00e1wi\u2018hluiyan k\u2018y\u00e1tine_); surely he is enduring of will and surpassing\nof sight.\"\n\n\"Yea, most surely,\" said the fathers. \"Go ye forth and beseech him.\"\n\nThen northward fared the twain swiftly to Twin mountain, where dwelt\nwith his mate and his young, in a grotto high up among the crags, the\nEagle of the White Bonnet.\n\nAnd when they climbed the mountain and spake in at the entrance of\nthe grotto, behold! only the eaglets were there, who, frightened,\nscreamed lustily, striving to hide themselves in the dark recesses to\nthe rearward, \"O, pull not our feathers, ye of hurtful touch, but wait,\nwhen we are older we will drop them e'en from the clouds for you!\"\n\n\"Hush!\" said the warriors, \"wait ye in peace, for we seek not ye but\nthy father!\"\n\nBut from afar came at once, a frown on his brow, the old Eagle. \"Why\ndisturb ye my pin-featherlings?\" cried he.\n\n\"Behold, father and elder brother, we come seeking only the light of\nthy favor. Listen!\"\n\nThen they told him of the lost Corn maidens, and prayed him to seek\nthem, that messages of conciliation might be sent them or given.\n\n\"Being so, be it well with thy wishes. Go ye before contentedly,\"\nanswered the Eagle, smoothing his feathers.\n\nForthwith the warriors returned to the council of the fathers, relating\nhow that their message had been well received, and the eagle leapt\nforth and winged his way high into the sky--high, high, until he\ncircled among the clouds, small seeming and swift, as seed-down in a\nwhirlwind. And all through the heights he circled and sailed, to the\nnorth, the west, the south and the east. Yet nowhere saw he trace\nof the Maidens. Then he flew lower, returning, and the people heard\nthe roar of his wings almost ere the warriors were rested, and arose\neagerly to receive his tidings. As he alighted, the fathers said,\n\"Enter thou and sit, oh brother, and say to us what thou hast to say;\"\nand they offered him the cigarette of the space-relations.\n\nWhen they had puffed to the regions and purified his breath with smoke,\nand blown smoke over the sacred things, then the Eagle spake: \"Far have\nI journeyed, scanning all the regions. Neither blue bird nor wood-rat\ncan hide from my seeing,\" said he, snapping his beak and looking\naslant. \"Neither of them, unless they hide under bushes; yet have I\nfailed to see aught of the maidens ye seek for. Send you, therefore,\nfor my younger brother the Falcon; strong of flight is he, yet not\nso potently strong as I, and nearer the ground he takes his way ere\nsunrise.\"\n\nThen the Eagle, scarce awaiting the thanks of the fathers, spread\nhis wings and flew away to Twin mountain, and the Warrior Priests of\nthe Bow, sought again fleetly over the plain to the westward for his\nyounger brother, the Falcon.\n\n\nTHE SEEKING OF THE MAIDENS OF CORN BY THE FALCON.\n\nThey found him sitting on an ant hill; nor would he have paused but for\ntheir cries of peaceful import, for, said he, as they approached him,\n\"If ye have snare-strings I will be off like the flight of an arrow\nwell plumed of our feathers!\"\n\n\"Nay, now!\" said the twain. \"Thy elder brother hath bidden us seek\nthee.\" Thereupon they told him what had passed, and how that the Eagle\nhad failed to find their maidens so white and beautiful.\n\n\"Failed, say ye? Of course he failed! For he clambers aloft to the\nclouds and thinks, forsooth, that he can see under every bush and into\nevery shadow, as sees the Sun-father who sees not with eyes! Go ye\nbefore,\" said the Falcon; and ere they had turned toward the town, he\nhad spread his sharp wings and was skimming off over the tops of the\ntrees and bushes as though verily seeking for field mice or birds'\nnests. And the warriors returned to tell the fathers and await his\ncoming; but after he had sought far over the world to the north and the\nwest, the east and the south, he too returned and was received as had\nbeen the Eagle; but when he had settled on the edge of a tray, before\nthe altar, as on the ant hills he settles today, and had smoked and\nbeen smoked as had been the Eagle, he told the sorrowing fathers and\nmothers that he had looked behind every copse and cliff-shadow, but\nof the maidens had found no trace. \"They are hidden more closely than\never sparrow hid,\" said he, gripping the cover of the tray on which he\nperched as though it were real feathers and blood, and ruffling his\ncrest. Then he, too, flew away to his hills in the west.\n\n\"Alas! alas! our beautiful maiden mothers!\" cried the matrons.\n\"Lost, lost as the dead are they!\" \"Yea,\" said others, \"where, how\nindeed, shall we seek them now? For the far-seeing Eagle and the\nclose-searching Falcon alike have failed to find them.\"\n\n\nTHE SEEKING OF THE MAIDENS OF CORN BY THE RAVEN.\n\n\"Stay your feet with patience,\" said the fathers. For some amongst them\nheard a Raven who was wandering about the edge of the town at break of\nday seeking food in the dirt and refuse, and they bethought themselves.\n\"Look, now! There is Heavy-nose, whose beak never fails to find the\nsubstance of seed itself, however so little or well hidden it be.\nSurely he well must know then, of the maiden-mothers thereof. Let us\ncall him.\" So they bade the warrior-priests go forth once more. Forth\nto the river side went the priests. \"We carry no pricking quills,\" said\nthey, raising their hands all weaponless, \"and, O, Black-banded father,\nwe seek your aid; for look now, the mother-maidens of seed whose\nsubstance is the food alike of thy people and our people, have fled\naway whither neither our grandfather the Eagle, nor yet his younger\nbrother the Falcon, can trace them; and we pray thee to aid us or give\nus counsel of guidance.\"\n\n\"_Ka! ka!_\" cried the Raven. \"Nay, now; much too hungry am I to go\nabroad fasting on business for ye and thy kind. Ye are stingy! Here\nhave I been since ever perching time, striving to win a throatful, but\nye pick thy bones and lick thy bowls too clean for the like of that, be\nsure!\"\n\n\"But come in then, thou poor grandfather. Surely we will give thee food\nto eat; yea, and a cigarette to smoke with all due observance!\"\n\n\"Say ye so?\" said the Raven, ruffling his collar and opening his mouth\nso wide with a lusty _kwa-la-ka_, that well he might have swallowed\nhis own head. \"Go ye before, then,\" said he, and he followed them\nclosely into the court of dancers.\n\nNot ill to look upon was he, for upon his shoulders were bands of\ncotton, white, and his back was blue and gleaming as the tresses of a\nmaiden dancer in sunlight. When the warriors had spoken to the fathers,\nthe master priest of them, rising, came forward and greeted the Raven,\nbidding him sit and smoke.\n\n\"Ha! there is corn in this, else why the stalk thereof?\" said the Raven\nas, taking the cane cigarette of the far-spaces, he noticed the joint\nthereof. Therefore, forthwith, as he had seen the master do, so did he,\nonly more greedily. He sucked in such a throatful of the smoke, fire\nand all, that it well nigh strangled him, and he coughed and grew giddy\nand sick to such a pass that the smoke, all hot and stinging, went\nthrough every part of him, and filled all his feathers, making even\nhis brown eyes bluer and blacker in rings! It is not to be wondered\nat, this blueness of flesh, blackness of dress and tearfulness, yea\nand skinniness, of eye which we see in his kindred today. Nay, nor is\nit matter of wonder, either, that for all that, they are as greedy\nof corn-food as ever, for look now--no sooner had the old Raven\nrecovered than he espied one of the ears of corn half hidden under the\nmantle-covers of the trays. He leapt from his sitting place laughing\n(as they always do when they find anything, these ravens), then\ncatching up the ear of corn, he made off with it over the heads of the\npeople and the tops of the houses, saying, \"Ha! ha! in this wise and in\nno other meseems will ye find thy Seed maidens!\"\n\nNevertheless, after some absence, he came back, saying, \"A sharp eye\nhave I for the flesh of the maidens, but of their breathing-beings,\nwho might see them, ye dolts, save by help of the Father of Dawn Mist\nhimself, whose breath makes others of breath seen as itself;\" whereupon\nhe flew away again kawkling.\n\n\nTHE BESEECHING OF PA\u00cdYATUMA, AND HIS REVERSAL OF THE PEOPLE'S EVIL.\n\n\"Truly now, truly,\" said the elders to one another; \"but how shall\nwe find, and how prevail on our father Pa\u00edyatuma to aid us, when so\ngrievous is ours the fault? Which same, moreover, he warned us of in\nthe old time.\"\n\nOf a sudden, for the sun was rising, they heard Pa\u00edyatuma in his\ndaylight mood and _\u2018hl\u00edmnan_. Thoughtless and loud, uncouth of mouth,\nwas he, as he took his way along the outskirts of the village. Joking\nwas he, as today joke fearlessly of the fearful, his children the\nN\u00e9we-kwe, for all his words and deeds were reversals (_\u00edyat\u00ef\u2018hlna\np\u00e9nawe_) of themselves and of his sacred being. Thus, when quickly\nthe warrior priests were sped to meet him, and had given to him their\ngreetings and messages, he sat him down on a heap of vile refuse,\nsaying that he was about to make festival thereof, and could in no wise\nbe disturbed. \"Why come ye not?\" said he, \"cowards and followers of\nthe people?\"\n\n\"Nay, but we are Priests of the Bow, the twain who lead them, father,\nand we do come.\"\n\n\"Nay, but ye do not come!\"\n\n\"Yea, verily we do come, and to seek thy favor, asking that ye\naccompany us to the council of the elders,\" said the two priests.\n\n\"Still I say ye nay, and that ye are children, all; and that if ye did\ncome, ye could not summon me, and that if ye did summon me, go would\nI not, forsooth, to a council of little children; nay, not I!\" said\nhe, rising and preparing forthwith to follow them, as it were, but\nimmediately taking the lead, and striding rudely into the presence\nof the fathers whom he greeted noisily and with laughter like one\ndistraught, and without dignity or shame.\n\n\"My poor little children,\" said he to the aged priests and the white\nhaired matrons, \"good the night to ye all\" (albeit in full dawning);\n\"ye fare happily, I see, which perplexes me with sorrow.\"\n\n\"Comest thou, father?\" said the chief priest; \"pity thou our shame and\nsorrow.\"\n\n\"Father yourself; nay, not I!\"\n\n\"Father,\" said the chief priest once more, \"verily we are guilty, but\nlo! yet the more sad from much seeking in vain for our maidens the\nmothers of seed; and we have summoned thee to beseech the light of thy\nwisdom and favor, earnestly, O, father, notwithstanding our fault which\nthou thyself warned us in olden time to beware, yet do we beseech thee!\"\n\n\"Ha! how good that I find ye so happy, guileless, arrogant and so\nlittle needing of my counsel and helping.\"\n\n\"But we beseech the light of thy favor, O, father, and aid in the\nfinding of our beautiful maidens.\"\n\n\"Oh that is all, is it? But why find that which is not lost, or summon\nthose who will not come? Even if they were lost and would come, look\nnow! I would not go to seek them. And if I went to seek them I could\nnot find them, and if I found them and called them they would not\nhearken and follow, and even if they would I should bid them bide in\nSummerland if they were there, and tell them ye cared naught for their\npresence, having too preciously cherished them.\"\n\n\"Lo, now!\" said he, looking down and at the fathers; \"I see that thine\nold ones, those whom ye follow, are all wise, while ye have been\nfoolish and negligent, not preparing sacredly the plumes of the spaces,\nnor setting them in order before the uplifted terrace, nor yet here\nbehind the winding lines of the seed trays and the walkers by them,\"\nsaid he as he stooped to pluck up the very plumes he had said were not\nthere and withal in front of the reclining terrace and the straight\nrows of patient sitters. One--the yellow, that of the north--he took,\nand breathed thereon. \"Evil, all evil and ill made,\" quoth he, shaking\nhis head over its sacred completeness and beauty. Then he took up\nanother, that of the west, then the red of the south and the white of\nthe east. And gathering them in his arms he said, turning to go, \"Now\nverily we approach.\"\n\nAs he thus turned to go, P\u00e9kwina the master, Speaker of the Sun, who,\nall wise, well knew the meaning of these lying speeches, arose, and\ntaking two plumes, the banded wing-tip feathers of the turkey, the\nright and the left, shifted them as he advanced toward Pa\u00edyatuma,\ntaking the left one in his right hand and the right one in his left\nhand. And nearing Pa\u00edyatuma he stroked him with the tips of the\nfeathers, upward, breathing from them each time. Four times he stroked\nhim, and then laid the feathers on his lips. And Pa\u00edyatuma spat upon\nthem and breathed upon them, and all the people spat by his sign of\ncommand, uprising. Then the master-priest took the right feather in\nhis right hand and the left feather in his left, and casting abroad\nthe lying spittle, himself spat lightly and blew upon the feathers,\nand with them stroked the lips, then the person, of Pa\u00edyatuma, this\ntime downward, breathing upon them. And this he did four times, and the\nface of Pa\u00edyatuma grew grave, and he lifted himself upward; and when he\nhad so uplifted himself, lo! he was aged and grand and straight, as is\na tall tree shorn by lightnings. Then placing the plume wands in the\nhands of the father, he took the banded plumes from him and breathed\nin from them, and out on the hands of the father, and folding his arms\nheld upright in each hand the feather pertaining thereto. Then he spake:\n\n\"Thanks this day, thou father of the people. Thou art wise of thought\nand good of heart, divining that my evil of speech and act were but\nthe assumption of the evils in thy children who, had they not turned\nfalse to good and fickle of their duties commanded, had else been\nfollowers of thee as are the fawns unerringly followers of the deer in\nthe mountains and plains; and whose falsity, therefore lyingly, as it\nwere, I did take unto myself and spit forth that they might be turned\nunto thee yet again and set straight in the paths of right commandment.\nFrom out of me, haply, thou hast now withdrawn the breath of reversal,\nand from out of me the speech of lying, even as thy children have spat\nforth, by my will and example, their wronging of commandments.\n\n\"Thanks this day; and therefore, in that ye, O, ye fathers, have kept\nthine hearts steadfastly right and straight of inclination, therefore\nwill we show unto ye the light of our favor.\n\n\"Verily I will summon from Summerland, for there methinks they bide,\nonce more the beautiful maidens, that ye look once more upon them and\nmake offering in plumes of sacrifice meet for them, and that they\nconsummate the seedfulness of the seed of seeds, presenting them all\nperfected, to ye; for lost are they as dwellers amongst ye, even as I\nwarned ye aforetime they would be, if not held precious of person.\n\n\"Disperse, therefore, from this thy custom when ye shall have completed\nas is due and meet the song-lines and sacred speeches, and the making\nready thereby of the offerings of sacred plume-wands (_t\u00e9likinawe_)\nand sacred water (_k\u2018y\u00e1line_). Choose then, four youths, so young that\nthey have neither known nor sinned aught of the flesh, and being of the\nSeed and Water kinties are meet to bear to the Shrine of the Middle,\ncalled H\u00e9patinane, these offerings of good meaning and influence to\nthe Earth-mother, the Maidens of Corn, and the Beloved of the Ancient\nSpaces. Them four ye shall accompany, ye fathers of the people, they\nin thy midst, bearing the things precious, the elder Master-priest of\nthe Bow leading, and the other following, the elder before, the younger\nbehind. Ye shall walk about the shrine four times, once for each region\nand the breath and season thereof, and set within the shrine and round\nabout it with perfect speech and in order, as ye would regulate the\nplantings of grains, these signs of thine hearts and of the custom ye\ncherish. Rest ye contentedly thereafter until, with the final moon's\nfull growing, ye await our return-coming. Ye and the others, fathers of\nthis custom of the seed, shall then await us as for far-coming runners\nbearing messages of import, wait ye thus in the sacred gathering place\nof the north, which is the first, and which ye call H\u00e9in K\u00edwitsinan.\nThere shall ye bide our coming in good and perfect council, that ye\nreceive perfectly the perfected seed of seeds.\"\n\nAgain the father bent low, and Pa\u00edyatuma breathed upon him, and saying\n\"Thus much it is finished ere I depart,\" turned him about and sped away\nso fleetly that none saw him when they went forth to see.\n\n\nTHE SEEKING OF THE MAIDENS OF CORN BY PA\u00cdYATUMA.\n\nBeyond the first valley of the high plain to the southward, he set the\nfour plume-wands in this wise: First, the yellow, he planted upright,\nand over it leaned, looking at it intently. And when it had ceased to\nflutter, lo! the eagle down on it leaned northward, but moved not. Then\nhe thus set the blue wand and watched it, and the white wand; but the\neagle down on them leaned to right and left and still northward, yet\nmoved not thereafter.\n\nThen farther on he planted the red wand, and breathing not, long\nwatched it closely, bending low. Soon the soft down-plumes began to\nwave as though blown by the breath of some small creature; backward\nand forward, northward and southward they swayed, as if in time to the\nbreath of one resting.\n\n\"Ha! 'tis the breath of my maidens in Summerland!\" quoth Pa\u00edyatuma,\n\"for the plume of the southland sways, soft though, to their gentle\nbreathing. Lo! thus it is and thus shall it ever be when I set the\ndown of my mists on the plains, and scatter my bright beads in the\nnorthland; summer shall go thither from afar, borne on the breaths\nof the Seed maidens, and where they breathe, warmth, health, showers\nand fertility shall follow with the birds of Summerland and the\nbutterflies, northward over the world.\" This he said as he uprose and\nsped, by the magic of his knowledge how, all swiftly, far southward\ninto the countries of Summerland; yea, swiftly and all silently as\nthe soft breath he sought for, bearing his painted flute before him.\nAnd when he paused as though to rest, he played on his painted flute,\nand quickly butterflies and birds sought the dew of his breathings\ntherefrom.\n\nThem he sent forth to seek the Maidens, following swiftly, and long ere\nhe found them he greeted them, with the music of his song-sound, as the\nPeople of Seed now greet them in the song of their dances.\n\n\nTHE FINDING OF THE MAIDENS OF CORN IN SUMMERLAND.\n\nAnd when the Maidens heard his music and saw his tall form advancing\nthrough their great fields of ready quickened corn, they plucked ears\nthereof, each of her kind, and with them filled their colored trays and\nover all spread broidered mantles--broidered in all bright colors and\nwith the creature-signs of Summerland. From eldest to youngest they\nsallied forth to meet and to welcome him, still in their great fields\nof corn! Then he greeted them, each with the touch of his hands and the\nbreath of his flute, and bade them prepare to follow him erewhile to\nthe northland home of their deserted children.\n\n\nTHE RETURN OF THE MAIDENS OF CORN WITH PA\u00cdYATUMA.\n\nLo! when the time had come, by the magic of their knowledge how, they\nlightened themselves of all weariableness or lingerfulness, and in\ntheir foster-father's lead, his swift lead, sped back as the stars\nspeed over the world at night time toward the home of our ancients. Yet\nat night and dawn only journeyed they, as the dead do and the stars\nalso. Thus journeying and resting by the way, that the appointed days\nmight be numbered, they came at evening in the full of the last moon to\nthe place of the Middle, bearing as at first their trays of seed, each\nher own kind.\n\n\nTHE PRESENTATION OF THE PERFECTED SEED TO THE FATHERS OF MEN, AND THE\nPASSING OF THE MAIDENS OF SEED.\n\nNo longer a clown speaking and doing reversals of meanings--as do his\nchildren (followers) the N\u00e9wekwe, today,--was Pa\u00edyatuma, as he walked\ninto the court of the dancers ere the dusk of the evening, and stood\nwith folded arms at the foot of the bow-fringed ladder of priestly\ncouncil, he and his attendant follower (_\u00e1nsetone_) Sh\u00fatsuk\u2018ya, brother\nof Kw\u00e9lele! Nay, he was tall and beautiful, and banded with his own\nmists, and as wings carried upright in his hands, under his folded\narms, banded also, the wing-plumes right and left, of the turkey,\nwherewithal he had winged his way from afar leading the Maidens and\nfollowed as by his own shadow, by the black being of corn-soot, who\ncries with the voice of the frost-wind when the corn has grown aged and\nthe harvest is taken away--Sh\u00fatsuk\u2018ya.\n\nAnd again, surpassingly beautiful were the Maidens clothed in the white\ncotton and broidered garments of Summerland, even as far walkers have\nsaid are appareled our lost others! And each in her place stood the\nMaidens.\n\nShrill now whistled Sh\u00fatsuk\u2018ya, so that all the people around,\nonlooking, started and shuddered. Then upward from the place of\ngathering came the chief priest, bearing a vessel of sacred meal--for\nbelow were gathered within, waiting (all the night and day) the fathers\nof the people and those of the Seed and Water and the keepers of the\nsacred things, praying and chanting--and when he saw Pa\u00edyatuma, him he\nwelcomed, scattering the sacred meal which contains the substance of\nthe life not of daylight, down the ladder-rungs, and thence leading\nfrom the sky-hole along the four sides of the roof terrace of the\nK\u00edwitsinan leftwardly, and then rightwardly into the entrance place of\nthe descending ladder where stood high its bow-fringed standards. And\nas the priest retired down the descending ladder, Pa\u00edyatuma stepped\neasily forward and up the sanctified road-way on the ascending ladder\n(thus, of sacred substance made for him), followed by Sh\u00fatsuk\u2018ya, him\nonly. Then walking to the line-mark of each region, prayed he, standing\nstraight, consecrating it; and when each consecration was uttered,\nSh\u00fatsuk\u2018ya touched him with his wands and shrilly whistled once.\n\nThen when the words were all said, Sh\u00fatsuk\u2018ya shrilly whistled again,\nfour times, each time touching Pa\u00edyatuma with the wands four times as\nhe turned him about, and then signed him to come forward to the outer\nascending ladder below the which waited the Maidens watching.\n\nThen Pa\u00edyatuma reached down, and the Maiden-mother of the North, who\nwas first, advanced to the foot of the ladder and lifted from off her\nhead the beautiful tray of yellow corn, and this, Pa\u00edyatuma taking,\npresented to the regions, each in succession, praying the while, at the\nmark of each on the sacred line, and being signaled unto, each time,\nby the four-times repeated whistle of Sh\u00fatsuk\u2018ya. Thus, the Priest\nof the North, made aware when the number of presentations was fully\naccomplished, came upward and received from the hands of Pa\u00edyatuma the\ntray of most sacred seed and breathed deeply therefrom, saying thanks\nand bearing it below.\n\nNow was the Maiden of the North, by retiring to the end of the line\nof her sisters, to the south stationed; and the Maiden of the West\nwas thus become first, and she advanced as her elder sister had, when\nPa\u00edyatuma turned forward, and gave up her tray of the blue corn which\nthus also as before, when the presentations were fully accomplished,\nthe Master-priest of the West received, and breathed from deeply and\nfor it said thanks, and bore it below; and so, each in turn, the\nMaidens gave up their trays of precious seed; the Maiden of the South,\nthe red, which the Master-priest of the South received; the Maiden of\nthe East, the white, which the Master-priest of the East received;\nand so, the tray many-colored and the tray black, and last, yet first\nat last, the tray of all-color seed, which the Priestess of Seed and\nAll, herself received. And now, behold! the Maidens stood as before,\nshe of the North at the northern end, but with her face southward far\nlooking, she of the West next, and lo! the seventh, last, southward,\nand standing thus, the darkness of the night fell around them; and\nas shadows in deep night, so these Maidens of the Seed of Corn, the\nbeloved and beautiful, were seen no more of men.\n\n\nTHE INSTRUCTIONS OF PA\u00cdYATUMA FOR THE ORDINANCES AND CUSTOMS OF THE\nCORN PERFECTING.\n\nAnd Pa\u00edyatuma stood alone, at last, for Sh\u00fatsuk\u2018ya walked now behind\nthe Maidens, whistling shrilly (as the frost-wind whistles when the\ncorn is gathered away) among the lone canes and dry leaves of a gleaned\nfield. And Pa\u00edyatuma descended the ladder, and stood in the fire-light\nwith folded arms, in the midst of the fathers. And he spake unto them:\n\n\"Behold! with my lost Maidens, mothers to ye, I have returned; and\nfinding ye gathered in good and perfect council according to my\ncommandments and the approval of thy wisdom, I have restored unto ye\nwith mine own hands, that which they else could not have given ye, the\nflesh of each made perfect in generative seed. This ye shall cherish,\napart in kind, for all time, as the seed of all thy seed, and in so far\nas ye cherish it, verily it shall be multiplied!\n\n\"As ye have done in the days now measured, so also ye shall do in the\ndays to come; ye shall keep the beautiful custom of the Mother-maidens\nof Corn, all in due season, preparing therefor strenuously. Dance in\nit, shall thy maidens, chosen of the Seed kinties; thus, as it were, ye\nshall again see the beautiful Mothers of Seed and as it were also, they\nshall renew the seed of each season, and therein shall ye gain in them\nagain the preciousness of the Mother-maidens, yet lose them even thus\ngained, each year; choosing, therefore, each season newly, the Maidens\nof the Seed, that these who be lost as maidens be replaced as maidens\nin the replacing of the Mother-maidens.\n\n\"And ye shall keep, after each custom of the Corn Maidens, the flute\ncustom of the Water Maidens, and after, in due season, the custom of\nthis day also, the which I have shown unto ye. Having danced first with\nthy maidens of the Seed kin for the ripening of the corn, ye shall next\ndance with thy maidens and youth of the Water kin for the fertilizing\nof the seed, and after, in the full of the last moon thy Maidens of\nCorn shall bring the seed unto ye of the house, as ye have seen, that\nit be perfected; and they shall lead others maidens of other kins--not\nseven, but many times seven in number--who shall bring seed and the\nfood thereof (for multiplied many times seven shall be the seed!) unto\nye and thy younger brothers, that the seed be finished as the substance\nof flesh. Amongst my followers, also, some shall represent me and my\nattendant Sh\u00fatsuk\u2018ya _\u2018hl\u00edmna_ of us; and they shall choose maidens of\nthe Water kin _\u2018hl\u00edmna_ of the Flute maidens for the flute custom, and\nafter, shall lead Maidens of the Seed _\u2018hl\u00edmna_ of the Mother-maidens,\nas we have this day led the Mother-maidens themselves unto thy\npresence; and as I have this day elevated, offered to the spaces and\ngiven ye from them, the seed, each kind, so shall they, in after time,\ngive ye the seed, that ye sanctify it, ye and the good K\u00e2\u00b4k\u00e2, for the\npeople and the plantings of the spring time to come.\n\n\"For look ye, and hearken! Ye loved the custom of the Maidens, whence\nverily ye had life; yet amongst ye some held not preciously their\npersons, hence them ye shall see no more save in the persons of\nthine own maidens _\u2018hl\u00edmna_ of them, or in dreams or visions like\nthereto. For, lo! they have departed, since the children of men\nwould seek to change the sustaining blessedness of their flesh into\nsuffering humanity which sustains not but is sustained, and they would\nperish--even as the maidenhood of thy daughters must perish--and in\nthe loving of men and the cherishing of men's children, lo! they, even\nthey, would forget the cherishing of their beautiful seed-growing!\n\n\"Lo! as a mother of her own being and blood gives life and sustenance\nto her offspring, so have these given unto ye--for ye are their\nchildren--the means of life and sustenance. The Mother-maidens are\ngone, but lo! the seed of each is with ye! From the beginning of the\nnewly come sun each year, ye shall treasure their gifts throughout the\nMoon Nameless, the Moon of the Sacred Fire and the Earth-whitening, the\nMoon of the Snow-broken Boughs, the Moon of the Snowless Pathways, the\nMoon of the Greater Sand-driving Storms, and the Moon of the Lesser\nSand-driving Storms, shall ye treasure these gifts, with them, making\nperfect, by means of sacred observances of thy rites and the rites of\nthe K\u00e2\u00b4k\u00e2, the Seed of Seeds. Then in the new soil which the winter\nwinds, hail, snow and water have brought unto ye the possessors of\nthe _m\u00faetone_, ye shall bury in perfect order as I instruct ye, these\ngifts, their flesh, as ye bury the flesh of the dead. And as the flesh\nof the finished dead decays, so shall this flesh decay; but as from the\nflesh of the finished dead, the other-being (soul) in the night light\nof the K\u00e2\u00b4k\u00e2 springs forth, so from this flesh shall spring forth in\nthe day light of the Sun-father, new being, like to the first, yet in\nsevenfold amplitude.\n\n\"Of this food shall ye ever eat and be bereft of hunger. Behold!\nbeautiful and perfect were the Maidens, and as this their flesh,\nderived from them in beauty and by beautiful custom is perfect and\nbeautiful, so shall it confer on those nourished of it, perfection of\nperson, and beauty, like to that of those from whom it was derived,\nso long as like them their customs are those of Maidens.\"\n\n\nTHE FINAL INSTRUCTIONS OF PA\u00cdYATUMA, AND HIS PASSING.\n\n\"And now will I teach ye the customs and song of the planting,\" said\nPa\u00edyatuma; and then first he sat him down and smoked the cigarette of\nrelationship with the fathers of the Seed and Water kinties, and all\nnight long until the dawn the songs sounded and the sacred instructions\nof the seed (_t\u00e2\u00b4a t\u00e9usu ha\u00edtosh nawe_) sounded.\n\nAnd in the gray mists of the morning Pa\u00edyatuma was hidden--and is seen\nno more of men.\n\n\n\n\nINDEX.\n\n\n ALBIZU, TOMAS DE, Zu\u00f1i attacked by, 328\n ALONA identified with H\u00e1lona, 327\n ALVARADO, H. DE, Zu\u00f1i ruins visited by, 344\n \u00c1NAHOHO of Zu\u00f1i mythology, 414\n \u00c1NOSIN T\u00c9HULI of Zu\u00f1i mythology, 381\n APACHE-NAVAJO, H\u00e1wik\u2019uh destroyed by, 329\n \u00c1POYAN T\u00c4\u00b4CHU of Zu\u00f1i mythology, 379\n AQUICO identified with H\u00e1wik\u2019uh, 326\n ARCHITECTURAL terms of the Zu\u00f1i, 356\n ARCHITECTURE of cliff dwellings, 344\n , Zu\u00f1i, Evolution of, 363\n ART remains of cliff and cave dwellers, 351\n ARVIDE, MARTIN DE, killed by the Zu\u00f1i, 327, 328\n \u00c1SHIWI, a Zu\u00f1i synonym, 367\n AVILA Y AYALA, PADRE DE, missionary at Zu\u00f1i, 329\n \u00c1WISHO TEHULI of Zu\u00f1i mythology, 383\n \u00c1WITELIN TS\u00cdTA of Zu\u00f1i mythology, 379\n \u00c1WITEN T\u00c9HU\u2018HLNAKWI of Zu\u00f1i mythology, 379\n \u00c1WONAW\u00cdLONA of Zu\u00f1i mythology, 379\n\n BAIRD, SPENCER F., Acknowledgment to, 378\n BAL, JUAN DE, missionary at H\u00e1lona, 329\n , killed by the Zu\u00f1i, 330\n BANDELIER, A. F., on southwestern cliff dwellings, 347\n BAPTISM, how received by the Zu\u00f1i, 327, 333, 335\n BAPTISMAL record of Zu\u00f1i, 333\n BARK clothing, 358\n BENAVIDES, A. DE, Southwestern missions founded by, 327\n BLACK PEOPLE of Zu\u00f1i tradition, 343, 424\n\n CANYON DE CHELLY, Cliff dwellings in, 348\n CAQUIMA identified with K\u2018y\u00e4kime, 326\n CARDINAL directions of the Zu\u00f1i, 355\n CASA GRANDE, Masonry of, 360\n CASTA\u00d1EDA, P. DE, Zu\u00f1i cremation mentioned by, 366\n CEREMONIALS, Zu\u00f1i, Character of, 375\n , Orientation in, 370\n CHAMUSCADO, F., Expedition of, 326\n CHILDREN, Care of, in war times, 350\n CHURCH at Zu\u00f1i, Desecration of, 337\n , how regarded by the natives, 335, 337\n , when built, 332, 333\n CIBOLA identified with Zu\u00f1i country, 325, 367\n , Settlement of cities of, 427\n CLANS of the Zu\u00f1i, 368, 372, 386\n , Relation of, to natural phenomena, 370\n CLIFF DWELLINGS, Nomenclature of, 359\n and Zu\u00f1i ruins compared, 344\n built by Zu\u00f1i ancestors, 343\n , why constructed, 347\n CLOTHING of ancient southwesterners, 358\n COLOR divisions of the Zu\u00f1i, 369\n CONCRETIONS used as fetiches, 359, 366\n CORN maidens, Zu\u00f1i ceremonial of, 430, 435, 442, 443\n people of Zu\u00f1i tradition, 348\n perfecting ceremony, 445\n , Zu\u00f1i origin of, 391\n regard for, 376\n CORONADO, F. V. DE, Conquest of Cibola by, 326\n COSMOLOGY of the Zu\u00f1i, 370, 379, 388\n CREMATION among Yuman and Piman tribes, 366\n formerly practiced by the Zu\u00f1i, 336\n CUZCO, the center of Inca dominion, 325\n\n DEATH, Zu\u00f1i mythic origin of, 404\n DEW PEOPLE of Zu\u00f1i tradition, 343, 390\n DOORWAYS in cliff dwellings, 347\n DRAMA, Zu\u00f1i, defined, 375\n DUCK, The, in Zu\u00f1i mythology, 407\n DWELLINGS in Colorado valley, 357\n of the ancient Zu\u00f1i, 361\n\n EAGLE, The, in Zu\u00f1i mythology, 436\n EARTHQUAKE influence in Zu\u00f1i ceremony, 373\n EL MORO, Spanish inscriptions at, 326\n ESPEJO, A. DE, Visit of, to Zu\u00f1i, 327\n ESTEVANICO, Cibola visited by, 326\n\n FALCON in Zu\u00f1i mythology, 437\n FEAST, Ceremonial, at Zu\u00f1i, 327\n of the dead at Zu\u00f1i, 338\n FETICHES, Concretions used as, 366\n of the ancient Zu\u00f1i, 359\n FIBER clothing and sandals, 358\n FLOOD in Zu\u00f1i mythology, 429\n FLUTE people of Zu\u00f1i mythology, 432\n\n GALDO, JUAN, missionary at Zu\u00f1i, 329\n GENESIS of the Zu\u00f1i, 379\n GOVERNMENT, Former, of the Zu\u00f1i, 325\n GRANARIES of the Havasupai, 350\n Tarahum\u00e1ri, 350\n\n HAIRDRESSING of the ancient Zu\u00f1i, 358\n H\u00c1LONA, a town of Cibola, 327, 332\n , Destruction of church at, 330\n , Mission established at, 327, 329\n H\u00c1LONAWAN, Settlement of, 429\n H\u00c1N\u00b4HLIPI\u014aK'YA in Zu\u00f1i mythology, 424\n HAVASUPAI granary pockets, 350\n H\u00c1WIK\u2019UH, a Cibola town, 326\n , Abandonment of, 329\n , Mission established at, 327\n HEMENWAY, MARY, EXPEDITION, Excavations by, 351\n HERDING, how conducted by the Zu\u00f1i, 340\n HUNT, Ceremonial, at Zu\u00f1i, 327\n\n INCA government, 325\n INDUSTRIES, Zu\u00f1i, how affected by Spanish intercourse, 340\n INSCRIPTION ROCK, New Mexico, 326\n\n K\u00c2\u00b4\u2018HLU\u00cbLANE of Zu\u00f1i mythology, 408\n K\u00c2\u00b4K\u00c2, Abode of the, 404\n , Explanation of the, 375\n of the Zu\u00f1i, 366\n , Origin of the, 401\n K\u00c2\u00b4K\u00c2KWE, Zu\u00f1i dance dramatists, 327\n K\u00c2\u00b4YEM\u00c4SHI of Zu\u00f1i mythology, 366, 410\n KERES, Absorption of, by the Zu\u00f1i, 342, 343\n KINSHIP terms, Origin of, 372\n KIVA, Archeologic evidence furnished by, 348\n in cliff dwellings, 346, 348\n K\u2018\u00d3LIN TEHULI of Zu\u00f1i mythology, 381\n K\u2018Y\u00c4KIME, a town of Cibola, 326\n K\u2018Y\u00c4K\u00b4LU of Zu\u00f1i mythology, 406\n\n LAS TUSAS cave dwellings, 350\n LETRADO, FRANCISCO DE, missionary at Zu\u00f1i, 327\n , Death of, by Indians, 328\n LINGUISTIC affinity of the Zu\u00f1i, 342, 355, 359\n LOS MUERTOS, Masonry of ruins of, 360\n LUMHOLTZ, CARL, on Mexican cave-dwellings, 349\n\n MACAW, Zu\u00f1i mythic origin of, 384\n MCGEE, W. J., Acknowledgment to, 378\n M\u00c1TSAKI, a town of Cibola, 326\n , Zu\u00f1i cremation observed at, 366\n MENDOZA, A. DE, Niza's report to, 326\n MEXICANS, how regarded by the Zu\u00f1i, 338\n MIDDLE-OF-THE-WORLD, Ceremonial testing of the, 429\n , Zu\u00f1i determination of, 428\n search for, 390, 398, 415\n symbolism of the, 373\n MIDDLE PEOPLE of Zu\u00f1i mythology, 427\n MOHAVE, Houses of the, 358\n MORTUARY customs of the Zu\u00f1i, 336, 359, 365\n MUZAQUE identified with M\u00e1tsaki, 326\n MYTHO-SOCIOLOGIC organization, of the Zu\u00f1i, 367\n\n NAMES of sacred societies, Symbolism of, 371\n the Zu\u00f1i, native and Spanish, 333\n NEW MEXICO reconquered, 331\n NIZA, MARCOS DE, Cibola visited by, 326, 342\n\n O\u00d1ATE, JUAN DE, Visit of, to Zu\u00f1i, 327\n ORIENTATION in Zu\u00f1i ceremonials, 370\n\n PADILLA, JUAN DE, an early southwestern missionary, 326\n , Zu\u00f1i ruins visited by, 344\n PA\u00cdYATUMA of Zu\u00f1i mythology, 432, 439, 446\n PEACHES in Zu\u00f1i, Source of, 332\n PEREA, E., Southwestern, missionaries brought by, 327\n PESCADO springs poisoned by the Zu\u00f1i, 331\n PHILOSOPHY of the Zu\u00f1i, 361\n POISONING of springs by the Zu\u00f1i, 331\n POP\u00c9, leader in pueblo rebellion, 329\n POPULATION of the Zu\u00f1i, 367\n P\u00d3SHAIYA\u014aK\u2018YA of Zu\u00f1i mythology, 381\n POWELL, J. W., Acknowledgment to, 378\n , on kinship terms, 372\n PRIESTS, Zu\u00f1i, Origin of, 384, 417\n PRIESTS-OF-THE-BOW in Zu\u00f1i mythology, 432\n , Traditions of, 330\n PUEBLO rebellion of 1680, 329\n\n QUIVIRA searched for by Coronado, 326\n\n RAINBOW-WORM in Zu\u00f1i mythology, 408\n RAVEN in Zu\u00f1i mythology, 384, 438\n RELIGION, Zu\u00f1i, how affected by Spanish intercourse, 333, 338\n RELIGIOUS terms of the Zu\u00f1i explained, 374\n RUINS, Ancient Zu\u00f1i, described, 344\n\n SALT supply of the ancient Zu\u00f1i, 353\n trade of ancient pueblos, 354\n in South America, 354\n SANDAL of fiber, 358\n SCALP-DANCE, Significance of, 328\n SEED PEOPLE of Zu\u00f1i mythology, 428\n SEPULCHERS in San Juan cliff ruins, 348\n SHELL necklaces and gorgets, 358\n SHIELDS of the ancient Zu\u00f1i, 358\n SH\u00cdWONA, Zu\u00f1i name for their range, 326\n SILVERSMITHING among the Zu\u00f1i, 339, 340\n SOCIETIES, Sacred, of the Zu\u00f1i, 371\n , Zu\u00f1i, Origin of, 387\n S\u00d3NOLI \u2018HL\u00da\u00cbLAWE occupied by the Zu\u00f1i, 332\n SPANISH influence on the Zu\u00f1i, 331-341, 366\n and Zu\u00f1i history, 326\n STEP-LOG, Zu\u00f1i etymology of, 361\n of Yuman tribes, 357\n STORAGE room in cliff dwellings, 345, 350\n SUMMER clans of the Zu\u00f1i, 426, 428\n , Zu\u00f1i mythic origin of, 384\n SYMBOLISM of names of sacred societies, 371\n\n TARAHUM\u00c1RI cave dwellings, 349\n T\u00c9K\u2019OHAIAN \u00daLAHNANE of Zu\u00f1i mythology, 383\n T\u00c9PAHAIAN TEHULI of Zu\u00f1i mythology, 383\n TEPEHUANI cave dwellings, 349\n THUNDER MOUNTAIN, Settlement of the Zu\u00f1i on, 326, 330, 429\n TIME-RECKONING by the Zu\u00f1i, 446\n TOTEM CLANS, Myth regarding naming of, 386\n TSEGI. _See_ Canyon de Chelly.\n\n \u00daANAM \u00c9HKONA of Zu\u00f1i mythology, 381\n Y\u00c1LUNA of Zu\u00f1i mythology, 381\n UNTAILING of men in Zu\u00f1i mythology, 416\n\n VETANCURT, A. DE, Chronicles of, cited, 330\n\n WALLS, Curved, in ancient ruins, 346\n WAR, Zu\u00f1i origin of, 390\n GODS, Zu\u00f1i origin of, 417\n WEAPONS of the ancient Zu\u00f1i, 358\n WINTER clans of the Zu\u00f1i, 426\n , Zu\u00f1i mythic origin of, 384\n\n YUMAN and Zu\u00f1i affinity, 355\n\n ZIPIAS, Account of the, 328\n ZU\u00d1I, History of, 341\n , Spanish history of, 326\n\n\n\n\nTRANSCRIBER'S CORRECTIONS:\n\n\n page original text correction\n 324 the peoples' evil the people's evil\n 360 (other rooms or) an inclosure. (other rooms or) an inclosure.\"\n 385 the food-fruits thereof. the food-fruits thereof.\"\n 393 stems, waving in the wind. stems, waving in the wind.\"\n 397 Thus, of the substance \"Thus, of the substance\n 403 the precious _k\u2018\u00e1etone_. the precious _k\u2018y\u00e1etone_.\n 412 Then the S\u00e1\u00b4lamopia lifted Then the S\u00e1lamopia lifted\n 415 the mountain of K\u00e2\u00b4\u2018hluelawan the mountain of K\u00e2\u00b4\u2018hlu\u00eblawan\n 426 were taught of P\u00f3shaia\u014bk\u2018ya were taught of P\u00f3shaiya\u014bk\u2018ya\n 430 of the Twain in H\u00e1nthlipi\u014bk\u2018ya of the Twain in H\u00e1n\u2018hlipi\u014bk\u2018ya\n 434 in turn, old of what they had in turn, told of what they had\n 437 his way ere sunrise. his way ere sunrise.\"\n 446 Of this food shall ye \"Of this food shall ye","title":"Outlines of Zu\u00f1i Creation Myths: Thirteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1891-1892, Government Printing Office, Washington, 1896, pages 321-448","tradition":"myth-cosmogony","translated_text":null,"word_count":63056}