Outlines of Zuñi Creation Myths — Chronicle
Ordered by section. These myths keep no calendar: the text gives no year for any event, so none is dated — no anchor, no chronology; a date is never inferred. Events are listed in the order of the sections, and time expressions are copied onto the events as written. Every event links back to one sentence of the original.
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169 events · no calendar year read from the text
Undated
Section 1 · The Genesis of the Worlds, or the Beginning of Newness · In the beginning of the new-made
Áwonawílona Sun-father
In the beginning of the new-made, Áwonawílona conceived within himself and thought outward in space, whereby mists of increase, steams potent of growth, were evolved and uplifted. Thus, by means of his innate knowledge, the All-container made himself in person and form of the Sun whom we hold to be our father and who thus came to exist and appear. With his appearance came the brightening of the spaces with light
Section 1 · The Genesis of the Worlds, or the Beginning of Newness
Sun-father Earth-mother Sky-father
With his substance of flesh (yépnane) outdrawn from the surface of his person, the Sun-father formed the seed-stuff of twain worlds, impregnating therewith the great waters, and lo! in the heat of his light these waters of the sea grew green and scums (k’yanashótsiyallawe) rose upon them, waxing wide and weighty until, behold! they became Áwitelin Tsíta, the "Four-fold Containing Mother-earth," and Ápoyan Tä´chu, the "All-covering Father-sky."
Section 2 · The Genesis of Men and the Creatures
From the lying together of these twain upon the great world-waters, so vitalizing, terrestrial life was conceived; whence began all beings of earth, men and the creatures, in the Four-fold womb of the World (Áwiten Téhu‘hlnakwi).
Section 2 · The Genesis of Men and the Creatures · Thereupon
Thereupon the Earth-mother repulsed the Sky-father, growing big and sinking deep into the embrace of the waters below, thus separating from the Sky-father in the embrace of the waters above.
Section 2 · The Genesis of Men and the Creatures
As a woman forebodes evil for her first-born ere born, even so did the Earth-mother forebode, long withholding from birth her myriad progeny and meantime seeking counsel with the Sky-father.
Section 2 · The Genesis of Men and the Creatures
Behold! said the Earth-mother as a great terraced bowl appeared at hand and within it water, this is as upon me the homes of my tiny children shall be.
Section 2 · The Genesis of Men and the Creatures
Then with her warm breath she blew across the terraces; white flecks of the foam broke away, and, floating over above the water, were shattered by the cold breath of the Sky-father attending, and forthwith shed downward abundantly fine mist and spray!
Section 2 · The Genesis of Men and the Creatures
Yet not alone shalt thou helpful be unto our children, for behold! and he spread his hand abroad with the palm downward and into all the wrinkles and crevices thereof he set the semblance of shining yellow corn-grains;
Section 4 · The Forthcoming from Earth of the Foremost of Men
Póshaiyaŋk‘ya
who arose from the nethermost sea, and pitying men still, won upward, gaining by virtue of his (innate) wisdom-knowledge issuance from that first world-womb through ways so dark and narrow that those who, seeing somewhat, crowded after, could not follow, so eager were they and so mightily did they strive with one another! Alone, then, he fared upward from one womb (cave) to another out into the great breadth of daylight.
Section 4 · The Forthcoming from Earth of the Foremost of Men
Póshaiyaŋk‘ya
And alone fared he forth dayward, seeking the Sun-father and supplicating him to deliver mankind and the creatures there below.
Section 5 · The Birth from the Sea of the Twain Deliverers of Men
With his beam he impregnated and with his heat incubated the Foam-cap, whereupon she gave birth to Úanam Achi Píahkoa, the Beloved Twain who descended; first, Úanam Éhkona, the Beloved Preceder, then Úanam Yáluna, the Beloved Follower
Section 5 · The Birth from the Sea of the Twain Deliverers of Men
To them the Sun-father imparted, still retaining, control-thought and his own knowledge-wisdom, even as to the offspring of wise parents their knowingness is imparted and as to his right hand and his left hand a skillful man gives craft freely surrendering not his knowledge. He gave them, of himself and their mother the Foam-cap, the great cloud-bow, and for arrows the thunderbolts of the four quarters (twain to either), and for buckler the fog-making shield, which (spun of the floating clouds and spray and woven, as of cotton we spin and weave) supports as on wind, yet hides (as a shadow hides) its bearer, defending also. And of men and all creatures he gave them the fathership and dominion
Section 5 · The Birth from the Sea of the Twain Deliverers of Men
Well instructed of the Sun-father, they lifted the Sky-father with their great cloud-bow into the vault of the high zenith, that the earth might become warm and thus fitter for their children, men and the creatures.
Section 5 · The Birth from the Sea of the Twain Deliverers of Men · 📍 [[Mountain of Generation]]
With their magic knives of the thunderbolt they spread open the uncleft depths of the mountain, and still on their cloud-shield--even as a spider in her web descendeth--so descended they unerringly, into the dark of the under-world.
Section 5 · The Birth from the Sea of the Twain Deliverers of Men
There they abode with men and the creatures, attending them, coming to know them, and becoming known of them as masters and fathers, thus seeking the ways for leading them forth.
Section 6 · The Birth and Delivery of Men and the Creatures
Therewith the two formed a great ladder whereon men and the creatures might ascend to the second cave-floor
Section 6 · The Birth and Delivery of Men and the Creatures · 📍 [[K’ólin tehuli]]
Up this ladder, into the second cave-world, men and the beings crowded, following closely the Two Little but Mighty Ones. Yet many fell back and, lost in the darkness, peopled the under-world, whence they were delivered in after-time amid terrible earth shakings, becoming the monsters and fearfully strange beings of olden time.
Section 6 · The Birth and Delivery of Men and the Creatures · 📍 [[K’ólin tehuli]]
Again the Two, augmenting the growth of the great ladder, guided them upward, this time not all at once, but in successive bands to become in time the fathers of the six kinds of men (the yellow, the tawny gray, the red, the white, the mingled, and the black races), and with them the gods and creatures of them all.
Section 6 · The Birth and Delivery of Men and the Creatures · 📍 [[Tépahaian tehuli]]
wherefore the Twain taught them to seek first of all our Sun-father, who would, they said, reveal to them wisdom and knowledge of the ways of life
Section 6 · The Birth and Delivery of Men and the Creatures · 📍 [[Ték’ohaian úlahnane]] · finally, at periods
and finally, at periods, the Two led forth the nations of men and the kinds of being, into this great upper world
Section 7 · The Condition of Men When First into the World of Daylight Born · first in the night
men
men were led forth, first in the night, that it might be well.
Section 7 · The Condition of Men When First into the World of Daylight Born · ere long
men
Thus ere long they became used to the light, and to this high world they had entered.
Section 7 · The Condition of Men When First into the World of Daylight Born
men
when they arose and no longer walked bended
Section 7 · The Condition of Men When First into the World of Daylight Born
men
strove to hide these, even from one another, with girdles of bark and rushes
Section 7 · The Condition of Men When First into the World of Daylight Born
men
they sought to protect them with plaited soles (sandals) of yucca fiber.
Section 8 · The Origin of Priests and of Knowledge · 📍 [[under-world water of the inner ocean]]
Yanáuluha, who brought up from the under-world water of the inner ocean, and seeds of life-production and growing things; in gourds he brought these up, and also things containing the "of-doing-powers."
Section 9 · The Origin of the Raven and the Macaw, Totems of Winter and Summer
Then he balanced it in his hand and struck with it a hard place and blew upon it. Amid the plumes appeared four round things, seeds of moving beings, mere eggs were they, two blue like the sky or turkis; two dun-red like the flesh of the Earth-mother.
Section 9 · The Origin of the Raven and the Macaw, Totems of Winter and Summer
ravens
But when their feathers appeared they were black with white bandings; for ravens were they! And they flew away mocking our fathers and croaking coarse laughs!
Section 9 · The Origin of the Raven and the Macaw, Totems of Winter and Summer
And the other eggs held by those who had waited and by their father Yanáuluha, became gorgeous macaws and were wafted by him with a toss of his wand to the far southward summer-land.
Section 9 · The Origin of the Raven and the Macaw, Totems of Winter and Summer
Hence, Yanáuluha their father, being wise, saw readily the light and ways of the Sun-father, and being made partaker of his breath, thus became among men as the Sun-father is among the little moons of the sky; and speaker to and of the Sun-father himself, keeper and dispenser of precious things and commandments, Pékwi Shíwani Éhkona (and Earliest Priest of the Sun).
Section 9 · The Origin of the Raven and the Macaw, Totems of Winter and Summer
He and his sisters became also the seed of all priests who pertain to the Midmost clan-line of the priest-fathers of the people themselves "masters of the house of houses."
Section 9 · The Origin of the Raven and the Macaw, Totems of Winter and Summer
By him also, and his seed, were established and made good the priests-keepers of things.
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things
Thus determined they that the creatures and things of summer and the southern space pertained to the Southern people, or Children of the Producing Earth-mother; and those of winter and northern space, to the Winter people, or Children of the Forcing or Quickening Sky-father.
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things · of old
the Áshiwe
In this wise it came to pass that the Áshiwe were divided of old in such wise as are their children today, into ánotiwe (clans or kinties) of brothers and sisters who may not marry one another, but from one to another of kin.
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things
the mothers and sisters
Yea, and as the Earth-mother had increased and kept within herself all beings, cherishing them apart from their father even after they came forth, so were these our mothers and sisters made the keepers of the kin-names and of the seed thereof
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things
the Beloved Foremost Ones
Now the Beloved Foremost Ones (Úan Éhkon Áteona) of these clans were prepared by instruction of the gods and the fathers of the house of houses and by being breathed of them (púak‘yanapk‘ya), whereby they became áshiwani or priests also
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things
the Two Badgers
Thus the "Two Badgers" were made keepers of the sacred heart-shell (súti k’ili achi), makers and wardens of fire.
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things
So, to the Toad and other water people, descended to them from Yanáuluha the k‘yáetone, or the contained seed-substance of water
Section 10 · The Origin and Naming of Totem-Clans and Creature Kinds, and the Division and Naming of Spaces and Things
and to the Átâa-kwe, or All-seed-people, especially to the First-growing-grass people and the Tobacco people, was given of him also, the chúetone, or the contained seed-substance of corn grains.
Section 11 · The Origin of the Councils of Secrecy or Sacred Brotherhoods
the foremost ones of more than one of these kin clans
they banded together, forming a society for the better use and keeping of its medicine and its secret (forbidden) mysteries, and for the guidance and care thereby of their especial children.
Section 11 · The Origin of the Councils of Secrecy or Sacred Brotherhoods · at first
leading ones of the Bear people, Crane people, and Grouse people
Thus, leading ones of the Bear people, Crane people, and Grouse people became the ‘Hléetâ-kwe
Section 11 · The Origin of the Councils of Secrecy or Sacred Brotherhoods · in later days
Póshaiyaŋk‘ya
Out of these and of other clans were formed in later days by wisdom of the Father of Medicines and Rites (the great Póshaiyaŋk‘ya, when he returned, all as is told in other talk of our olden speech) all other societies
Section 12 · The Unripeness and Instability of the World When Still Young
Beings of sorcery demons monsters of the under-world
Beings of sorcery, demons and monsters of the under-world fled forth.
Section 12 · The Unripeness and Instability of the World When Still Young
Yet still, they were guided by the Two Beloved, ever in the direction of the east, told and taught that they must seek, in the light and under the pathway of the Sun, the middle of the world, over which alone could they find the earth stable, or rest them and bide them in peace.
Section 13 · The Hardening of the World, and the First Settlement of Men · 📍 [[K’éyatiwankwi]]
‘Hluáa they let fly at the firebolts, their arrows! Deep bellowed the earth, heaving upward and downward.
Section 14 · The Beginning of the Search for the Middle of the World, and the Second Tarrying of Men · 📍 [[Tésak‘ya Yäla]]
So, they led their myriads far eastward and tarried them at Tésak‘ya Yäla (Place of nude mountains).
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 2
Therefore the fathers of the people chose forth, it is said, Yápotuluha, of the clans of Water, foster child of the great Sun-priest Yanáuluha, and named of him. And into his hand they gave the k‘yáetone and certain of their wands of worship, and sent him to the strangers glorious to look upon.
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 2
They, too, were chosen and breathed upon by all the fathers and matrons of the Seed, and with the youth Yápotuluha, instructed in the precious rites and incantations of their custom.
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 2 · during all the time of preparation
As time went on, the matron of the dance led the youth and the first maiden apart, and they grasped, one on either side, the first plants, dancing around them, gently drawing them upward as they went, even as the Two Beloved had caused to grow the canes of the under-world.
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 3 · when the day dawned
Now, when the day dawned, lo! where the mid-persons of the youth and the maidens had touched most unitedly and warmly the plants, new parts appeared to the beholders, showing, through their coverings, many colors, soft hair shrouding them, as if to make precious their beauty.
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 3
Paíyatuma touched the plants with the refreshing breath of his flute; Ténatsali with the flesh-renewing breath of his flowers; Kwélele, with the ripening breath of his torch, whereby the new parts were hardened, some to fruitfulness; others, being too closely touched, burned to the very heat of generative warmth, unfruitful in itself, but fruitful making!
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 3 · the morning
Paíyatuma Ténatsali the seven maidens Kwélele
Then, as Paíyatuma waved his flute, lo! following Ténatsali, the maidens and the attendant Kwélele went forth and disappeared in the mist of the morning. As they vanished, Paíyatuma turned to where, full in the light of the rising sun, stood the seven plants. Lithe and tall stood he there beside them like a far journeyer, and said to the awed watchers:
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 3
But the seed that ye see growing from them, Is the gift of my seven bright maidens, The stars of the house of my children!
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 3
the stranger people
"Thanks this day," together said the fathers and their people, as they looked upon the plants before them, then at the stranger people. "Verily, ye are our elder brothers, and as children and sisters, yea as our very mothers, will we cherish thy maidens and the substance of their flesh!"
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 3
the ancient of the People of Dew
First, yet last of them all Is the plant of the Middle-- With its seven-fold kernels And hues of the embers-- Is the corn of all regions, The Í-to-pa-nah-na-kwe!
Section 17 · The Generation of the Seed of Seeds, or the Origin of Corn · Part 4
the People of the Dew
Thus, happily were our fathers joined to the People of the Dew, and the many houses on the hills were now builded together in the plain where first grew the corn plants abundantly;
Section 18 · The Renewal of the Search for the Middle
Murmuring sore when the Twain Beloved came and called them again, yet carrying whatsoever they could with them (more preciously than all things else save their little ones, the seed of corn!), they and the people they had dwelt with journeyed on, seeking safety.
Section 19 · The Choosing of Seekers for Signs of the Middle
Long the people waited. But at last it was said, "Lost is our K‘yäk´lu! For wise of words was he, but not wise of ways!"
Section 19 · The Choosing of Seekers for Signs of the Middle · again
Again, when it was inquired, Kâ´wimosa the priest, bethought him, and cried, "Here!" and again were made ready duly and sent forth messengers, this time southward, the next younger brothers of K‘yäk´lu (Ánahohoátchi); for, said the father, they will guide one another if ye send twain.
Section 19 · The Choosing of Seekers for Signs of the Middle · then
And of these, also, much is told in other talks of our ancient speech; but then, they too, lingered by the way.
Section 19 · The Choosing of Seekers for Signs of the Middle · this time
Kâ´wimosa Síweluhsiwa Síwiluhsitsa
Once more a council was called, and again, when it was inquired, Kâ´wimosa cried, "Here!" and this time the youngest son, who was named Síweluhsiwa, because he was a long-haired youth of great beauty; and the daughter, who was named Síwiluhsitsa, because she was a long-tressed maiden of beautiful person; they also were summoned and made ready duly and sent eastward.
Section 20 · The Change-Making Sin of the Brother and Sister
Crazed was he, yea, and bideless of act; and the sister, thus awakened, fled from him in loud affright, and then, in shame and hot anger turning, upbraided him fiercely.
Section 20 · The Change-Making Sin of the Brother and Sister
And thus the mountain was sundered in twain and waters welled up in the midway.
Section 20 · The Change-Making Sin of the Brother and Sister · Thenceforth
Into the nether mountain the pair fled--not apart--but together, distraught. Ceaselessly echoed their gibberish and cries across the wide water and from one mountain side to the other. Thenceforth, together they dwelt in the caves of the place they had chosen, forgetful of the faces of men and recking naught of their own ugly condition!
Section 21 · The Birth of the Old-Ones or Ancients of the Kâ´kâ · In time
Síweluhsiwa Síwiluhsitsa the Kâ´yemäshi
In time there were born to these twain, twelve children.
Section 21 · The Birth of the Old-Ones or Ancients of the Kâ´kâ
For their parents, being changed to hideousness, abode together witlessly and consorted idly or in passion not quickened of favor to the eye or the heart.
Section 21 · The Birth of the Old-Ones or Ancients of the Kâ´kâ
the Kâ´yemäshi Pékwina Pí‘hlan Shíwani Éshotsi Muíyapona Pótsoki Ná‘hläshi Ítseposa K‘yä´lutsi Tsa‘hläshi
Silly were they, yet wise as the gods and high priests; for as simpletons and the crazed speak from the things seen of the instant, uttering belike wise words and prophecy, so spake they, and became the attendants and fosterers, yet the sages and interpreters, of the ancient of dance-dramas or the Kâ´kâ.
Section 22 · The Renewal of the Great Journey, and the Sundering of the Tribes of Men · in these days
the Twain their Warrior-leaders of the Knife
the Twain Beloved and their Warrior-leaders of the Knife summoned the tribes forth to journey again.
Section 22 · The Renewal of the Great Journey, and the Sundering of the Tribes of Men
the people
the people had grown so vast of number that no longer could they journey together; but in great companies they traveled
Section 22 · The Renewal of the Great Journey, and the Sundering of the Tribes of Men
the clans
through the mingling of the clans from one to another in the strands of marriage.
Section 23 · The Origin of Death by Dying, and the Abode of Souls and the Kâ´kâ
the little ones the mothers
Thus, multitudes of them fell into the swift waters, wailing shrilly and plaintively, as even still it may be said they are heard to cry at night time in those lone waters. For, no sooner did they fall below the surges than they floated and swam away, still crying--changed verily, now, even in bodily form; for, according to their several totems, some became like to the lizard (mík‘yaiya‘hli), chameleon (sémaiyak‘ya), and newt (téwashi); others like to the frog (ták‘aiyuna), toad (ták‘ya), and turtle (étâwa).
Section 23 · The Origin of Death by Dying, and the Abode of Souls and the Kâ´kâ · 📍 [[Hápanawan]]
the little ones the undying ancients
Now, when the little ones sank, still sank, seeing naught, the lights of the spirit dancers began to break upon them, and they became, as be the ancients, ‘hlímna, and were numbered with them.
Section 23 · The Origin of Death by Dying, and the Abode of Souls and the Kâ´kâ · in that olden time
the little ones others
for whither they led, in that olden time, others, fain to seek them (insomuch that they died), followed; and yet others followed these;
Section 25 · The Saving of the Father-Clans
the Twain the people
came the Beloved Twain, and with voices strong-sounding and sure, bade them cease from their clamor and terror
Section 25 · The Saving of the Father-Clans
the people
Thus passed they all safely over, and--even as had been said--as they won their way up from the waters and sat them down to rest on the farther shore below the mountains, lo! the little ones grew warm and right again.
Section 27 · The Straying of K‘yäk´lu, and His Plaint to the Water-Fowl · 📍 [[the north land]] · all this time
all alone had been journeying afar in the north land of cold and white desolateness.
Section 27 · The Straying of K‘yäk´lu, and His Plaint to the Water-Fowl
and he died of heart and thence became transformed (í‘hlimnakna) lastingly as are the gods.
Section 28 · How the Duck, Hearing, Was Fain to Guide K‘yäk´lu
And so the K‘yäk´lu placed his talking shells on the neck of the Duck, and in her beak placed the singing shells, which ever in his speakings and listenings K‘yäk´lu had been wont to wear at his girdle; and albeit painfully and lamely, yet he did follow the sound she made with these shells
Section 29 · How the Rainbow-Worm Bore K‘yäk´lu to the Plain of Kâ´‘hluëlane
Give me plumes of the spaces, grandchildren, That related I be to the regions, That uplifted I be to the cloud-heights, That my footsteps be countries and countries; So I bear ye full swift on my shoulders To the place of thy people and country.
Section 29 · How the Rainbow-Worm Bore K‘yäk´lu to the Plain of Kâ´‘hluëlane
K‘yäk´lu, breathing on the plumes, approached him and fastened them to his heart side.
Section 29 · How the Rainbow-Worm Bore K‘yäk´lu to the Plain of Kâ´‘hluëlane · 📍 [[Kâ´‘hluëlane]] · while yet it was light
And there in the plain to the north of Kâ´‘hluëlane, K‘yäk´lu descended even ere the sun was fully entered, and while yet it was light, the Rainbow betook himself swiftly back.
Section 29 · How the Rainbow-Worm Bore K‘yäk´lu to the Plain of Kâ´‘hluëlane
the Rainbow betook himself swiftly back.
Section 29 · How the Rainbow-Worm Bore K‘yäk´lu to the Plain of Kâ´‘hluëlane · 📍 [[the plain to the north of Kâ´‘hluëlane]]
But alas! K‘yäk´lu was weary and lame. He could not journey farther, but sat himself down to rest and ponder the way.
Section 30 · The Tarrying of K‘yäk´lu in the Plain, and His Dismay · 📍 [[the plain]]
K‘yäk´lu Síweluhsiwa Síwiluhsitsa
forthwith knowing from the talk of the Kâ´yemäshi who they were and what had chanced to their parents, his own brother and sister, and all the evils that had befallen his people by the sin and change-makings of these two.
Section 32 · How the Gods of the Kâ´kâ Counselled the Duck
Lo! therefore because changed violently of his grief and sore hardships whilst yet but k‘yaíyuna, he hath become ‘hlímna, and yet unchanging, since finished so; yea, and unceasing, as one of ourselves, thus shall he remain.
Section 32 · How the Gods of the Kâ´kâ Counselled the Duck
Tell the grandchild, thy father withal, K‘yäk´lu, to mourn not any longer, neither tarry, but to get him straightway hither, that he may learn from us of his people of the meanings of past times, and of how it shall be in times to come.
Section 33 · How by Behest of the Duck the Kâ´yemäshi Sought K‘yäk´lu to Convey Him to the Lake of the Dead · ere the morning came
the Kâ´yemäshi K‘yäk´lu Síweluhsiwa
but presently he lifted his face and, as a gleeful child, his children joining, cajoled the silent K‘yäk´lu to sit him down in the great soft litter they did bear for him.
Section 34 · How the Kâ´yemäshi Bore K‘yäk´lu to the Council of the Gods
So shalt thou, tireless hearer, Of all sounds with meaning, Be cherished amongst us And worshipped of mortals For keeping unbroken The Tale of Creation, Yea, all we shall tell thee Of past days and future.
Section 35 · The Council of the Kâ´kâ, and the Instruction of K‘yäk´lu by the Gods · after long time
they further charged him with a message of comfort to the mourning mothers, and with commandments and instructions to men and the beings.
Section 35 · The Council of the Kâ´kâ, and the Instruction of K‘yäk´lu by the Gods
he was led in turn to the portal of each chamber, first to the northern, then to the western, southern, eastern, upper, and lower, and he placed his fingers on the sill of each
Section 36 · The Instruction of the Kâ´yemäshi by K‘yäk´lu
Ye shall attend me, for know that ye are to be the guardians of the Kâ´kâ and tellers of its meanings, and givers of enjoyment to the children of men, even as ye gave the enjoyment of comfort unto me, when ye sought me in the plain of my sorrows. Ye shall bear me to the people yonder, for I have tidings for them, and instructions the to which ye shall bear witness in aftertimes when I am not by. Ye shall cherish the Kâ´kâ; yea, and all other precious customs
Section 37 · How the Kâ´yemäshi Bore K‘yäk´lu to His People
This said K‘yäk´lu as he sat him down on the litter, and obediently the Kâ´yemäshi lifted it upon their shoulders and bore it away, along the trail eastward, down which westward we go after death and fulfilment.
Section 38 · The Return of K‘yäk´lu, and His Sacred Instructions to the People
Then K‘yäk´lu spake a message of comfort to the mourners, telling them how, below the waters into which their little ones had sunken, they were dwelling in peace amongst the gods, and how all men and mothers would follow them thither in other part in the fulness of each one's time.
Section 38 · The Return of K‘yäk´lu, and His Sacred Instructions to the People · from mid-day to mid-day
And then, holding in his hand the Duck, the guide to his blindness, he spake in measured motion and tone, to the sound of the shells on the neck of the Duck, the words of creation, K‘yäk´lu Mósonan Chïm´mik‘yanak‘ya pénane, and of his wanderings, and the speeches of gods and beings as they had been told him, and the directions of the sacred customs, all did he tell ceaselessly as is still his wont from mid-day to mid-day to each one of the six councils, that no part be forgotten.
Section 39 · The Enjoining of the K‘yäk´lu Ámosi, and the Departure of K‘yäk´lu and the Old-Ones
K‘yäk´lu the ancient ones four chosen from amongst them
And when K‘yäk´lu had done speaking, he and the ancient ones breathed into the nostrils of those who had listened, and into the mouths of four chosen from amongst them (small of stature like as he was) he spat, that their tongues might speak unfailingly the words he had uttered. And these became the K‘yäk´lu Ámosi, whose office we still keep amongst us.
Section 39 · The Enjoining of the K‘yäk´lu Ámosi, and the Departure of K‘yäk´lu and the Old-Ones · 📍 [[Kâ´‘hluai yálane]]
K‘yäk´lu the ancient ones
Then the ancient ones lifted him upon the litter, and loudly joking about their gifts and bidding men call them ever with the Kâ´kâ that they might receive more háha, they sang of how the young women and maidens would wait for them as for lovers, bringing them the water of guests to drink, and amid laughter they bore K‘yäk´lu back whence they had come, to the mountain and city of the Kâ´kâ (Kâ´‘hluai yálane).
Section 40 · The Coming of the Brothers Ánahoho and the Runners of the Kâ´kâ
For know that these were the two brothers Ánahoho who had returned to the desolate cities of their people.
Section 40 · The Coming of the Brothers Ánahoho and the Runners of the Kâ´kâ
They even tore down the chimneys and peered in, seeking for their brother K‘yäk´lu, and when they found him not they smote their faces
Section 40 · The Coming of the Brothers Ánahoho and the Runners of the Kâ´kâ
and all black as were their hands with soot, lo! thus became their faces, flat and masked with the black hand-mark of dismay
Section 41 · The Dispatching of the Souls of Things to the Souls of the Dead · 📍 [[the village of our fathers]]
Thus to this day they follow their brother, seeking ever, finding never, sending after their brother the souls of men's possessions that all may be well in the after time, in the after time of each age of man.
Section 42 · The Renewal of the Great Journeying and of the Search for the Middle
But the rumbling grew louder apace, and at last the Twain Beloved called, and bade the people arise, and all together--now that their multitudes were in part diminished--follow them eastward, seeking once more the place of the Middle.
Section 43 · The Warning-Speech of the Gods, and the Untailing of Men
Changed, verily and yet more changed shall ye be, oh our children!" cried the Twain gods in such fashion and voice that none failed of heeding in all that great council:
Section 43 · The Warning-Speech of the Gods, and the Untailing of Men
First, the fronts of their faces Were shorn of their forelocks By the Twain with their weapons, And fires of the lightning, That the Sun on his journeys Might know them, his children, And warn them of shame. Again in processions, Their talons were severed And webbed fingers slitted; And again in processions Their webbed toes were parted With the knives of the lightnings. Then sore was the wounding And loud cried the foolish; But the Gods bade them "bear it" That they and their children "Be fitter as men." When lastly the people Were ranged in procession And their tails were razed sharply,
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 1 · Forthwith
Forthwith they called the fathers to council again, as many of them as there were of the Midmost and of all the folk kins, they and the Men of the Knife--brave of mouth yet weak of danger--called they together, and thus spake unto them:
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 1
And our names shall be known as the Twain Who hold the high places of earth-- Áhaiyuta, the elder and main; Mátsailema, the younger of birth.
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 1 · Then
Then the Twain gave directions: They named the eight days for preparing.
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 1 · 📍 [[the deep pool in the valley]] · when the eight days had been counted
And the Twain Gods still further instructed The kin-priests, and knife-bearing warriors.
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 1
Yea, the power of the weapons The Sun-father gave us And the Foam-mother made us,
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 3
when they called with the voice of destruction the smitten warriors of these Twain Children stirred and uprose, breathing battle-cries as echoes answer cries in deep canyons, and swiftly they roused those who still lived, of the deep-slumbering people.
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 3
Then the priests led them back to rebuild their wrecked houses, and the Twain again assembling their warriors, said to them-- Know ye our chosen: Lo! not long shall we tarry; Prepare as for journeys; Season wood for thy bow-strings And face-breaking war-clubs; Plait shields like to our shields, And fashion strong garments-- For in such hard apparel Shall consist thy adornment; Attend to our teaching At night, in close places, For in such shall consist Thy strength of straight thinking In all tangled places!
Section 44 · The Origin of the Twin Gods of War and of the Priesthood of the Bow · Part 3 · Night after night
Night after night the war-drum sounded, deep in the caves of the valley, and with it the tones of the words--all potent--forbidden and secret which the Twain gods were teaching unto the first Priests of the Bow.
Section 45 · The Downfall of Hán‘hlipiŋk‘ya, and the Search Anew for the Middle · on a dark night thereafter
And swiftly and sternly too they wakened all sleepers, old ones and young, and those who obeyed them were gathered in clan-lines and led off to safety, for Áhaiyuta, the elder, and his warriors journeyed before them, and Mátsailema, the younger, and his warriors followed behind--shields of the people, makers and destroyers of pathways!
Section 46 · The Wars with the Black People of the High Buildings and with the Ancient Woman of the K‘yákweina and Other Kâ´kâkwe
the Two Little Ones sought counsel of the Sun-father, who revealed the life-secret of the Demoness and the magic power over the under-fires (kóline) of the dwellers in the mountains and cliffs
Section 47 · The Adoption of the Black People, and the Division of the Clans to Search for the Middle · Again
When, therefore, the Twain Little Ones, Áhaiyuta and Mátsailema, again bade the people arise to seek the Middle, they divided them into great companies
Section 47 · The Adoption of the Black People, and the Division of the Clans to Search for the Middle
With them, as aforetime, they carried their precious múetone, and with them journeyed Mátsailema and the Warriors of the Knife, they and chosen Priests of the Bow.
Section 47 · The Adoption of the Black People, and the Division of the Clans to Search for the Middle
sought the Middle through the midmost way, led of Áhaiyuta, the elder, and his Priests of the Bow.
Section 48 · The Northward Eastern Journey of the Winter Clans · 📍 [[the valley of the Snow-water river]]
The People of Winter Mátsailema
The People of Winter, those led by the ‘Hléeto-kwe, and Mátsailema, fought their way fiercely into the valley of the Snow-water river (Úk‘yawane--Rio Puerco del Poniente), settling first at the mud-issuing springs of that valley (Hékwainaukwin)
Section 49 · The Southward Eastern Journey of the Summer Clans · 📍 [[the valley of the River of Red Flowing Waters]]
Kwínikwakwe
The people of Corn and the Seeds, guided by the Kwínikwakwe, fared for long peacefully, southward along the valley of the River of Red Flowing Waters, building them towns of beauty and greatness
Section 50 · The Eastward Middle Journey of the People of the Middle
journeyed straightway eastward, led by Áhaiyuta and the fathers of all the people
Section 53 · The Great Council of Men and the Beings for the Determination of the True Middle · 📍 [[Zuñi]]
K‘yanäs´tïpe
And he lifted himself to the zenith, and extended his finger-feet six to all of the six regions, so that they touched to the north, the great waters; and to the west, and the south, and the east, the great waters; and to the northeast, the waters above; and to the southwest, the waters below.
Section 53 · The Great Council of Men and the Beings for the Determination of the True Middle · 📍 [[Zuñi]]
K‘yanäs´tïpe
Then gradually he settled downward and called out, "Where my heart and navel rest, beneath them mark ye the spot and there build ye a town of the midmost, for there shall be the midmost place of the earth-mother, even the navel; albeit not the center, because of the nearness of cold in the north and the nearness of waters in the west."
Section 56 · The Staying of the Flood by Sacrifice of the Youth and Maiden, and the Establishment of Hálona Ítiwana on the True Middle
the youth priest maiden priestess
by the sacrifice of the youth priest and maiden priestess (as told in other speech) the waters had been made to abate
Section 57 · The Custom of Testing the Middle in the Middle Time · 📍 [[Hán‘hlipiŋk‘ya]]
the incantations of dread meaning, taught of the Twain in Hán‘hlipiŋk‘ya, were chanted
Section 58 · The Cherishing of the Corn Maidens and Their Custom as of Old · 📍 [[Zuñi]] · after long ages of wandering
men
men turned their hearts rather to the cherishing of their corn and Corn maidens than to the wasting of lives in war with strange men and the Ákâkâ.
Section 58 · The Cherishing of the Corn Maidens and Their Custom as of Old · 📍 [[Zuñi]] · year after year
men
Again they loved, cheerfully too, the custom of the beautiful Corn maidens, and this, year after year, they practiced that the seed of seeds might ever be renewed and its abundance be maintained.
Section 60 · The Council of the Fathers that the Perfection of the Custom Be Accomplished
It may well be Paíyatuma, the liquid voices his flute and the flutes of his players that they tell of.
Section 61 · The Observance of the ‘Hláhekwe Custom, or Dance of the Corn Maidens · when the time of ripening corn was near
Now when the time of ripening corn was near, the fathers ordered preparation for the ‘Hláhekwe, or dance of the Corn maidens.
Section 61 · The Observance of the ‘Hláhekwe Custom, or Dance of the Corn Maidens · When the days of preparing had been well nigh numbered
When the days of preparing had been well nigh numbered, the old ones, even the Kâ´yemäshi themselves who had come with the Kâ´kâ (subject now to the prayerful breaths of the priest-fathers of the people) in the spring and summer times of the Kâ´k’okshi dances, came forth yet again from the west
Section 61 · The Observance of the ‘Hláhekwe Custom, or Dance of the Corn Maidens
with fun and much noise of mouth, made--as for his sister their father had first made--a bower of cedar. But this bower they built, not in the open plain, but in the great court of the town where the dances and customs of the Kâ´kâ were held.
Section 61 · The Observance of the ‘Hláhekwe Custom, or Dance of the Corn Maidens
With these, as they had been commanded in olden time by K‘yäk´lu, they builded the great bower.
Section 61 · The Observance of the ‘Hláhekwe Custom, or Dance of the Corn Maidens · as the night fell
then, as the night fell, laden with offerings from the people, and whitened with the favor of their prayer-meal, they returned whither the Kâ´kâ and the souls of men ever return, westward along the river to the mountains of the Dance of Good and the Waters of the Dead.
Section 62 · The Sending of the Twain Priests of the Bow, that They Bespeak the Aid of Paíyatuma and His Flute People · When the House of the Seven Stars had risen high in the sky
the Fathers of the House the Priests of the Bow
Then with their hands the Fathers of the House extended their breaths, which breathing, the Priests of the Bow went forth, one following the other.
Section 63 · The Finding of Paíyatuma, and His Custom of the Flute · 📍 [[Cavern of the Rainbow]]
Paíyatuma the Maidens of the Dew
Following him, lo, and behold! came seven maidens beauteous like to the Maidens of Corn, but taller and fainter of form. Like to them also in costume, yet differing somewhat in the hue of the mantles they wore. And in their hands they carried, not tablets of the sun, moon, and each her star with cross symbol of the Corn priests above them, but, verily, wands of cottonwood from the branchlets and buds of which tiny clouds flowed forth.
Section 65 · The Coming of Paíyatuma and His Dance of the Flute
Paíyatuma the Maidens of the Dew
soon came Paíyatuma followed by his Flute people and singers and maidens of the Flute dance.
Section 66 · The Sacrilege of the Youths of the Dance, and the Fleeting of the Maidens of Corn · as the morning neared
the youths mortal the Maidens of Corn
these, impassioned and in rivalry, sought all too freely the presence of the Mother-maidens, no longer holding them so precious as in olden time, but e'en plucking at their white garments.
Section 66 · The Sacrilege of the Youths of the Dance, and the Fleeting of the Maidens of Corn
Behold! having thus by their wonderful knowledge now placed within the corn the substance of their flesh, then even as the mists became they, and with the mists drifting, fled away, verily, to the far south Summerland!
Section 67 · The Mourning for Loss of the Maidens of Corn · 📍 [[the bower]]
Naught found they save the precious wands and the garments all softly laid thereupon, of their beloved Maidens of the Seed.
Section 68 · The Seeking of the Maidens of Corn by the Eagle · 📍 [[Twin mountain]]
Being so, be it well with thy wishes. Go ye before contentedly," answered the Eagle, smoothing his feathers.
Section 68 · The Seeking of the Maidens of Corn by the Eagle
And all through the heights he circled and sailed, to the north, the west, the south and the east. Yet nowhere saw he trace of the Maidens.
Section 68 · The Seeking of the Maidens of Corn by the Eagle
Send you, therefore, for my younger brother the Falcon; strong of flight is he, yet not so potently strong as I, and nearer the ground he takes his way ere sunrise.
Section 69 · The Seeking of the Maidens of Corn by the Falcon
Thy elder brother hath bidden us seek thee.
Section 69 · The Seeking of the Maidens of Corn by the Falcon
he told the sorrowing fathers and mothers that he had looked behind every copse and cliff-shadow, but of the maidens had found no trace.
Section 70 · The Seeking of the Maidens of Corn by the Raven · 📍 [[the court of dancers]] · after some absence
[[Raven]]
Nevertheless, after some absence, he came back, saying, "A sharp eye have I for the flesh of the maidens, but of their breathing-beings, who might see them, ye dolts, save by help of the Father of Dawn Mist himself, whose breath makes others of breath seen as itself;"
Section 70 · The Seeking of the Maidens of Corn by the Raven · 📍 [[the court of dancers]]
[[Raven]]
He leapt from his sitting place laughing (as they always do when they find anything, these ravens), then catching up the ear of corn, he made off with it over the heads of the people and the tops of the houses, saying, "Ha! ha! in this wise and in no other meseems will ye find thy Seed maidens!"
Section 71 · The Beseeching of Paíyatuma, and His Reversal of the People's Evil
Pékwina the master Paíyatuma
And this he did four times, and the face of Paíyatuma grew grave, and he lifted himself upward; and when he had so uplifted himself, lo! he was aged and grand and straight, as is a tall tree shorn by lightnings.
Section 71 · The Beseeching of Paíyatuma, and His Reversal of the People's Evil
From out of me, haply, thou hast now withdrawn the breath of reversal, and from out of me the speech of lying, even as thy children have spat forth, by my will and example, their wronging of commandments.
Section 71 · The Beseeching of Paíyatuma, and His Reversal of the People's Evil · 📍 [[Summerland]]
Verily I will summon from Summerland, for there methinks they bide, once more the beautiful maidens, that ye look once more upon them and make offering in plumes of sacrifice meet for them, and that they consummate the seedfulness of the seed of seeds, presenting them all perfected, to ye;
Section 72 · The Seeking of the Maidens of Corn by Paíyatuma · 📍 [[Summerland]]
Them he sent forth to seek the Maidens, following swiftly, and long ere he found them he greeted them, with the music of his song-sound, as the People of Seed now greet them in the song of their dances.
Section 72 · The Seeking of the Maidens of Corn by Paíyatuma
long ere he found them he greeted them, with the music of his song-sound
Section 73 · The Finding of the Maidens of Corn in Summerland · 📍 [[Summerland]]
they plucked ears thereof, each of her kind, and with them filled their colored trays
Section 73 · The Finding of the Maidens of Corn in Summerland · 📍 [[Summerland]]
From eldest to youngest they sallied forth to meet and to welcome him, still in their great fields of corn!
Section 73 · The Finding of the Maidens of Corn in Summerland
bade them prepare to follow him erewhile to the northland home of their deserted children.
Section 74 · The Return of the Maidens of Corn with Paíyatuma · at evening in the full of the last moon
they came at evening in the full of the last moon to the place of the Middle, bearing as at first their trays of seed, each her own kind.
Section 75 · The Presentation of the Perfected Seed to the Fathers of Men, and the Passing of the Maidens of Seed · ere the dusk of the evening
Then walking to the line-mark of each region, prayed he, standing straight, consecrating it; and when each consecration was uttered, Shútsuk‘ya touched him with his wands and shrilly whistled once.
Section 75 · The Presentation of the Perfected Seed to the Fathers of Men, and the Passing of the Maidens of Seed
Paíyatuma the Maiden-mother of the North the Maiden of the West the Maiden of the South the Maiden of the East
Then Paíyatuma reached down, and the Maiden-mother of the North, who was first, advanced to the foot of the ladder and lifted from off her head the beautiful tray of yellow corn, and this, Paíyatuma taking, presented to the regions, each in succession, praying the while, at the mark of each on the sacred line, and being signaled unto, each time, by the four-times repeated whistle of Shútsuk‘ya. Thus, the Priest of the North, made aware when the number of presentations was fully accomplished, came upward and received from the hands of Paíyatuma the tray of most sacred seed and breathed deeply therefrom, saying thanks and bearing it below. Now was the Maiden of the North, by retiring to the end of the line of her sisters, to the south stationed; and the Maiden of the West was thus become first, and she advanced as her elder sister had, when Paíyatuma turned forward, and gave up her tray of the blue corn which thus also as before, when the presentations were fully accomplished, the Master-priest of the West received, and breathed from deeply and for it said thanks, and bore it below; and so, each in turn, the Maidens gave up their trays of precious seed; the Maiden of the South, the red, which the Master-priest of the South received; the Maiden of the East, the white, which the Master-priest of the East received; and so, the tray many-colored and the tray black, and last, yet first at last, the tray of all-color seed, which the Priestess of Seed and All, herself received.
Section 76 · The Instructions of Paíyatuma for the Ordinances and Customs of the Corn Perfecting
with my lost Maidens, mothers to ye, I have returned;
Section 76 · The Instructions of Paíyatuma for the Ordinances and Customs of the Corn Perfecting
I have restored unto ye with mine own hands, that which they else could not have given ye, the flesh of each made perfect in generative seed.
Section 76 · The Instructions of Paíyatuma for the Ordinances and Customs of the Corn Perfecting
As ye have done in the days now measured, so also ye shall do in the days to come; ye shall keep the beautiful custom of the Mother-maidens of Corn, all in due season, preparing therefor strenuously.
Section 77 · The Final Instructions of Paíyatuma, and His Passing · in the gray mists of the morning
And in the gray mists of the morning Paíyatuma was hidden--and is seen no more of men.