MYTHS[379][8] (continued 2)

When, after long time, they had done, they further charged him with a message of comfort to the mourning mothers, and with commandments and instructions to men and the beings.

Then they brought forth the sacred cigarette, and the master priest-gods smoked in relationship with K‘yäk´lu to all the six regions, and, rising, 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, that in aftertimes he should know, though but dim of sight, or in the dark, the places of worship (which men built then but poorly) from others, and in such alone, and to chosen few who hold the rites of the Kâ´kâ, should therein tell and do the customs and words of the gods and tell of other such like precious ancient things.

Then the Sálamopia lifted the ladder and guided upward K‘yäk´lu and the Duck, showing them safely to the shore of the lake. When [413] the old ones (Kâ´yemäshi) heard the shells of the Duck tinkling, forth they came, bringing their litter and singing boisterously, for much they loved K‘yäk´lu as the light of the rising sun fell upon him, as a raven loves bright shells or chips of glistening stone.

THE INSTRUCTION OF THE K´YEMÄSHI BY K‘YÄK´LU.

And when they had come to the side of K‘yäk´lu, instant they became grave, for he bade them hearken to the words of the gods, and their instructions.

"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, for thereunto as unto life mortal, yet unceasing, became fitted thy father, my brother younger; and thereunto were ye born, ye and thy sister elder, man-woman of the Kâ´kâ, as unto the councils thereof am I become slave yet master. But my sister, thy mother, shall abide by the place she hath made, maintaining it, as woman ever maintaineth the hearth she hath made, all the days of men."

HOW THE K´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. And as they journeyed through the plain, calling loudly to one another, the little people of the Marmot villages ran out and stood up, looking at them and calling to one another, which so amused and pleased the Kâ´yemäshi that they became proud of their master and uncle, K‘yäk´lu, and sang all the way thereafter of the audience they had at every prairie-dog village, of Marmot youths and Marmot maidens; and thus they were singing gleefully as they neared the camp of the people, insomuch that none were frightened, but all wondered who were those pleasant, strange people coming, and what one of precious consideration guided of the far-journeying Duck they were bearing aloft on their litter. Thus, ever since, they sing, as they bring in K‘yäk´lu from the western plain, along the river-trail of the dead, and thus happily and expectantly we await their coming, our little ones wonderingly as did the first men of those days.

THE RETURN OF K‘YÄK´LU, AND HIS SACRED INSTRUCTIONS TO THE PEOPLE.

Speedily the fathers of the people recognized their lost K‘yäk´lu (led and prompted as they were of the Twain), and preciously they housed [414] him, as we preciously and secretly receive with the cigarette of relationship a returning relative, and purify him and ourselves ere he speak, that he may not bring evil or we receive it, perchance, with the breath of his strange words.

Thus the fathers of the people did to K‘yäk´lu and the ancient ones, receiving them into secret council. And as one who returns famished is not given to eat save sparingly at first of the flour of drink (ók‘yäslu), so with this only was K‘yäk´lu regaled; but his bearers were laden speedily with gifts of food and garments which, forsooth, they would not wear save in disorderly ways. 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.

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.

Thus did our people first learn of their lost messengers, all save two of them, Ánahoho áchi, and of their lost children in the City of Ghosts; yea, of the spirit beings and man, animal, and of the souls of ancient men dead beforetime; yea, and yet more learned they—that all would gather there even those who had fled away in fear of the waters, in the fulness of time.

THE ENJOINING OF THE K‘YÄK´LU ÁMOSI, AND THE DEPARTURE OF K‘YÄK´LU AND THE OLD-ONES.

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. 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).

THE COMING OF THE BROTHERS ÁNAHOHO AND THE RUNNERS OF THE K´KÂ.

Now, when they had departed, there came from the west, behold! two strangers seeming, guided by the Sálamopia, and all the fleet runners [415] of the Kâ´kâ then first seen of men and feared as by children now, for they were fierce and scourged people from their pathways to make room for those they guided. For know that these were the two brothers Ánahoho who had returned to the desolate cities of their people. Therein had they sought in vain for the living in the blackened houses. 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 and held their noses in grief, and all black as were their hands with soot, lo! thus became their faces, flat and masked with the black hand-mark of dismay, and as they held their faces they cried dismally and long.

THE DISPATCHING OF THE SOULS OF THINGS TO THE SOULS OF THE DEAD.

No sooner did they come into the village of our fathers than they began turning over the things from which the people had fled, and casting them down where the Sálamopia stamped them into the earth or otherwise destroyed them that their likes might go the way of the dead for the dead and the Kâ´kâ. And when the people saw this, they brought forth vessels and baskets and other things without stint, all of which, as though all were chimneys, the Twain Ánahoho took up, and peering into them lifted their faces and cried their dreary mournful cry, casting these things straightway to the ground. 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.

THE RENEWAL OF THE GREAT JOURNEYING AND OF THE SEARCH FOR THE MIDDLE.

Long sojourned the people in the town on the sunrise slope of the mountain of Kâ´‘hluëlawan, and what though the earth in time began to groan warningly anew, loath were they to leave the place of the Kâ´kâ and the lake of their dead. 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. Not without murmuring among themselves did the people obey; but after they had fared forward a certain distance they came to a place of fair seeming and great promise, so much so, indeed, that it was said, "Let us tarry in this favored spot, for perchance it may be the place of the Middle."

And so they builded for themselves there greater houses than ever they had builded, and more perfect withal, for they were still great and strong in numbers and wittier than of old, albeit yet unperfected as men; and the place wherein they so builded was Hán‘hlipíŋk‘ya, "The Place of Sacred Stealing," so named in after time for reasons we wot of.

[416] Long did the people abide therein, prosperously; but with waxing ever wiser and stronger their condition changed, so that little suited to it—with their tails and beast clothing—were our wonderful, magical, yet rude, ugly fathers. Being beast-like, they were sore inconvenienced both at home and abroad, in the chase or at war; for now and again they still in their wanderings met older nations of men and man-beings, with whom they needs must strive, so they thought, forsooth, thereby gaining naught save great danger with increase of anger and stubbornness. Thus, not any longer in fear only of the gods and great monsters, but in fear now of the wars they themselves provoked, contending the world with their own kind and with man-beings, changed yet otherwise were they. Of the elders of all their folk-kins the gods therefore called a council.

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:

Thereafter more and more goodly of favor became the people, for they dwelt long in Hán‘hlipíŋk‘ya, where, lo! that this might be so, their useless parts had in sacred theft been stolen, as it were, from them, and they gained great strength, and in the fulness thereof they sought more often than ever to war with all strangers (whereby they became still more changed in spirit), the which the Two Beloved watched amain, nor said they aught!

But there came a day when the people grew vain and waxed insolent, saying, "Look now, we are perfect of parts and surely have attained to the Middle place or unto one equal thereunto. Go to, let us build greatly and lay up store, nor wearily wander again even though the earth tremble and the Twain bid us forth. Think ye we shall not be strong and defy even the Fearful?" cried the Men of the Knife, the stout warriors of the Twain. But what of all that? This! Even whilst they were wont to speak in this brave fashion the mountains trembled often, and although afar sounding, much did it abate these boastings!

THE ORIGIN OF THE TWIN GODS OF WAR AND OF THE PRIESTHOOD OF THE BOW.

Well aware of this temper of the people, changed also in spirit became the Twain Beloved. "Verily a time hath come," said they, "and this is the time." Forthwith they called the fathers to council [418] 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:

Then the Twain gave directions:

Lo! dwarfed and hideous-disguised were the two gods Áhaiyuta and Mátsailema, erst Uanamachi Píahkoa or the Beloved Twain who Descended—strong now with the full strength of evil; and armed as warriors of old, with long bows and black stone-tipped arrows of cane-wood in quivers of long-tailed skins of catamounts; whizzing slings, and death-singing slung-stones in fiber-pockets; spears with dart dealing fling-slats, and blood-drinking broad-knives of gray stone in fore-pouches of fur-skin; short face-pulping war-clubs stuck aslant in their girdles, and on their backs targets of cotton close plaited with yucca. Yea, and on their trunks, were casings of scorched rawhide, horn-like in hardness, and on their heads wore they helmets of strength like to the thick neck-hide of male elks, whereof they were fashioned.

Lo! and of Chance and Fate were they the Masters of fore-deeming; for they carried the word-painted arrows of destiny (shóliweátsinapa), like the regions of men, four in number. And they carried the shuttle-cocks of divination (hápochiwe), like the regions of men, four in number. And they carried the tubes of hidden things (íyankolotómawe), like the regions of men, four in number. And the revealing-balls thereof, (íyankolote tsemak‘ya móliwe), like the regions of men, four in number. Yea, and they bore with these other things—the feather-bow and plume-arrow of far-finding, tipped with the shell of heart-searching; and the race-sticks of swift journeys and way-winning (mótikwawe) two of them, the right and the left, the pursuer and the pursued of men in contention. All of these things wherewith to divine men's chance, and play games of hazard, wagering the fate of whole nations in mere pastime, had they with them.

Twain Children of terror and magic were they, and 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.

Some, like the drummer and singers, had stiffened been, to stone; nor heard they the shrill death-cries than which in the night time naught is more dread-thrilling. Nay, years come and go, and sitting or lying where stricken the hunter sees them still. But others had endured in flesh, and they were awakened. Then the priests led them back to rebuild their wrecked houses, and the Twain again assembling their warriors, said to them—

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 [424] secret which the Twain gods were teaching unto the first Priests of the Bow.

THE DOWNFALL OF HÁN‘HLIPIŊK‘YA, AND THE SEARCH ANEW FOR THE MIDDLE.

Thus wise were the Priests of the Bow established by teaching of the Twain, whose breaths of destruction each one of them breathed in due part; whom none might gainsay; nay, not even the fathers whose speakers they were, and with whom none might contend; nay, not even sorcerers, whose scourgers they were—nor yet the Fearful!

And so, when on a dark night thereafter the world groaned and the shells sounded warning, all together the Twain and these their new warriors sought the priest-fathers of the people, bidding them take in hand for carrying, their tabernacles of precious possessions. 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! But those who loved sleeping or who murmured like children were left to their evil; they were choked by the black fumes, or buried in the walls of their houses, which fell when presently the earth heaved with dire fumes, fire and thunder. Their bones are still digged by the gopher and marmot.

Thus, from country to country journeyed the people, their fathers the priests and the keepers of the mysteries, with the women and children in their midst, while before them, from valley to valley, the Bow-priests swept danger away.

THE WARS WITH THE BLACK PEOPLE OF THE HIGH BUILDINGS AND WITH THE ANCIENT WOMAN OF THE K‘YÁKWEINA AND OTHER K´KÂKWE.

At last the people neared, in the midst of plains to the eastward, great towns built in the heights (héshotayálawa). But in these times the thoughts of their warriors were always those of the eagle or mountain-lion or other fierce creatures of prey. Of those they met it was "Lo, now! If I can but seize him and utterly overthrow him and eat of his substance, feeding therewith also my kind!" Thus, only, thought they.

Great were the fields and possessions of this people, for they knew how to command and carry the waters, bringing new soil; and this too without hail or rain. So, our ancients, hungry with long wandering for new food, were the more greedy, and gave them battle. Now as these people of the highlands and cliffs were of the elder nations of men and were allied to the Ákâkâ-kwe (the Man-soul Dance-gods) themselves, these our people, ere they had done, were well nigh finished of fighting. For it was here that the K‘yákweina Ók‘yätsiki, or Ancient Woman of the K‘yákweina, who carried her heart in her rattle and was deathless [425] of wounds in the body, led the enemy, crying out shrilly; all of which, yea and more, beyond the words of a sitting, is told in other speeches of our ancient talks, those of the Kâ´kâ. Thus, it fell out ill for the fighting of our impetuous ancients; for, moreover, thunder raged and confused their warriors, rain descended and blinded them, stretching their bow-strings of sinew, and quenching the flight of their arrows as the flight of bees is quenched by the sprinkling-plume of the honey hunter. But the strong ‘Hléetokwe devised bow-strings of yucca, and 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; so that after certain days the enemy in the mountain town were overmastered. And because our people found in that great town some survivors hidden deep in the cellars thereof, and plucked them forth as rats are pulled from a hollow cedar, and found them blackened by the fumes of their own war-magic, yet comely and wiser than the common lot of men withal, they spared them and called them the Kwínikwa-kwe (Black people), and received them into their kin of the Black Corn.

THE ADOPTION OF THE BLACK PEOPLE, AND THE DIVISION OF THE CLANS TO SEARCH FOR THE MIDDLE.

Now for once even the Warriors of the Bow were fully surfeited of fighting, and paused to rest. Thus, warm hands of brothers elder and younger were clasped with the vanquished; and in time (for at first these people were wild of tongue) speech was held with them, whereby our fathers gained much knowledge, even of their own powers and possessions, from these Black people, in like manner as they had gained knowledge from the People of the Dew, whence in like manner also they grew wiser in the ways of living, and loved more to cherish their corn and corn virgins that they might have life and abundance rather than cause death and hunger. Yet were their journeyings not ended. Again, and anon, the shell sounded warning.

When, therefore, the Twain Little Ones, Áhaiyuta and Mátsailema, again bade the people arise to seek the Middle, they divided them into great companies, that they might fare the better (being fewer in numbers together) as well as be the better content with thinking that, thus scattered, they would the sooner find the place they had for so long sought. So, again the Winter people were bidden to go northward, that in their strength they might overcome evils and obstacles and with their bows strung with slackless fiber of the yucca, contend, winning their way with the enemy in cold weather or warm, and in rain and dryness alike. 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.

Also, to the southward, as before, journeyed the Seed people and the kinties of Corn and others of the Summer people, they and with them [426] the Black people, wise and possessed of the magic of the under-fire, having dealings also with Kâ´kâ-kwe and with the wonderful Chúa-kwe—a people like themselves, of corn, and called therefore People of Corn grains,—they and their Kâ´kâ, the K‘yámak‘ya-kwe, or Snail Beings of the South (those who waged war with men and their Kâ´kâ in after times), for these reasons they, the Summer people, led the people of Corn and Seed and these alien people.

And as before, the people of the Middle—yea, and those of the Seed and Dew who especially cherished the chúetone and the Maidens of Corn—sought the Middle through the midmost way, led of Áhaiyuta, the elder, and his Priests of the Bow.

THE NORTHWARD EASTERN JOURNEY OF THE WINTER CLANS.

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), where their villages may be seen in mounds to this day, and the marks of the rites of their fathers and of their kin-names on the rocks thereabout.

And they became far wanderers toward the north, building towns wheresoever they paused, some high among the cliffs, others in the plains. And how they reached at last the "Sacred City of the Mists Enfolded" (Shípapulima, at the Hot Springs in Colorado), the Middle of the world of Sacred Brotherhoods (Tík‘yaawa Ítiwana), and were taught of Póshaiyaŋk‘ya ere he descended again; and how they returned also, thus building everywhere they tarried, along the River of Great Water-flowing, (Rio Grande del Norte) even back to the mountains of Zuñiland (Shíwina yálawan) and settled finally at the Place of Planting (Tâ´iya or Las Nutrias)—all this and more is told in the speeches they themselves hold of our ancient discourse.

THE SOUTHWARD EASTERN JOURNEY OF THE SUMMER CLANS.

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, as may be seen to this day, and the marks of their rites also are on the rocks whithersoever they traveled. Far south they fared until they came to the great valley of Shóhkoniman (home, or place of nativity, of the Flute-canes) beneath the Mountain of Flutes (Shóhko yálana—La Sierra Escudilla), whence they turned them eastward.

How they builded thereafter, wheresoever long they remained, not single towns, but for each sept of their kinties a town by itself, and the names of these clan-towns, and the wars they fought contending with the Kâ´kâ, and how finally they reached the Mountain of Space-speaking Markings (Yála Tétsinapa), then turned them back westward [427] and sat them down at last with other people of the way, in the upper valley of Zuñiland (Shíwina Téu‘hlkwaina), building Héshotatsína (The Town of Speech-markings) and many other towns, all of them round and divided into parts, ere they rejoined the people of the Middle, when that they too had come nigh over the heart of the world—all this and much else is told in the speeches they themselves hold of our ancient discourse.

THE EASTWARD MIDDLE JOURNEY OF THE PEOPLE OF THE MIDDLE.

How the People of the Middle, the Macaw people and their children, journeyed straightway eastward, led by Áhaiyuta and the fathers of all the people, this we tell in the mid-coming speech of our sacred ancient discourse, and in other speeches thereof. How, now, after time, they settled at Kwákina, where the Brotherhood of Fire (Mákekwe) had its place of ancient origin in wondrous wise—told of by themselves—and where originated their great dance drama of the Mountain Sheep, and the power of entrance into fire, and even of contention with sorcery itself.

And at each place in which the people stopped, building greatly, they learned or did some of the things for which those who be custodians of our olden customs amongst the Tík‘yaápapakwe (Sacred Brotherhoods) are still marvelous in their knowledge and practice. But after our father ancients had builded in Kwákina, lo! when the world rumbled and the shells sounded, the noise thereof was not great, and therefore no longer did they arise as a whole people, for seeking yet still the Middle, but always many abode longer, some living through the dangers which followed, and becoming the fathers of "Those who dwell round about the Middle." Still, for long the warnings sounded and the leaders would be summoning the people to seek the "very midmost place wherein the tabernacle of the sacred seed-contents might be placed at rest safely for all time, and where might dwell in peace those who kept it."

THE SETTLEMENT OF ZUÑI-LAND, AND THE BUILDING OF THE SEVEN GREAT TOWNS THEREIN.

It was in this way that first after Kwákina, Háwik’uh was built, and thereafter, round about Zuñi, each (at first lesser because of the people left behind each time) of all the others of the six towns of all the regions the Midmost (Shíwina ‘Hlúella Úlapna).

First, then, Kwákina, then Háwik’uh, K‘yánawe, Hámpasawan, K‘yäkime and Mátsaki. And in what manner the people dwelt in each of these, how they talked and consorted wondrously with beasts and gods alike is told in the télapnawe (tales of the olden time passing) of our ancients, alike in the "lies of the grandfathers" and in the "strands" of their solemn sayings. But always, at each place, were [428] those abiding who believed, despite the warnings, that they had found the Middle, least wise for themselves, contending the which, they continued in the place of their choice, those of the Northern (sept) in the first place, those of the West next, and so, those of the South, East, Upper and Lower regions. Whilst still the main people of the Macaw and the other Middle kinties, sought unweariedly until they thought at last that in Mátsaki they had found indeed the place of the Middle.

THE REUNION OF THE PEOPLE OF THE MIDDLE WITH THE SUMMER AND SEED PEOPLES.

Whilst in this persuasion they still tarried there, lo! again, after long wanderings through many valleys, the peoples of Corn and the Seed found them there, through seeing of their smoke, and in the near valley to the eastward found they as well the peoples of the Corn and the Seed, dwelling in their great round towns, the smoke whereof wanderers had also erstwhile been. So they said to them, "Ye are our younger brothers! At Mátsaki, here at the Middle, let us dwell in peace as one people, others of our kinds around about us, yet with us!"

Thereby Mátsaki greatly increased; but the warnings yet still sounded anon and the gods and master-priests of the people could not rest.

THE GREAT COUNCIL OF MEN AND THE BEINGS FOR THE DETERMINATION OF THE TRUE MIDDLE.

Nay, they called a great council of men and the beings, beasts, birds and insects of all kinds ‘hlímna; these were gathered in the council.

After long deliberation it was said:

"Where is K‘yanäs´tïpe, the Water-skate? Lo! legs has he of great extension, six in number. Mayhap he can feel forth with them to the uttermost of all the six regions, thereby pointing out the very Middle." And K‘yanäs´tïpe, being summoned, appeared in semblance, growing greater; for lo! it was the Sun-father himself (K‘yanäs´tïpe through ‘hlímna being). And he answered their questions ere he was bespoken, saying, "Yea, that can I do." 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.

But to the north, his finger-foot grew cold, so he drew it in; and to the west, the waters being nearer, touched his finger-foot thither extended, so he drew that in also. But to the south and east far reached his other finger-feet. 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." And when he descended (squatting), his belly [429] rested over the middle of the plain and valley of Zuñi; and when he drew in his finger-legs, lo! there were the trail-roads leading out and in like stays of a spider's net, into and forth from the place he had covered.

THE ESTABLISHMENT OF THE FATHERS AND THEIR TABERNACLE AT HÁLONAWAN OR THE ERRING-PLACE OF THE MIDDLE.

Then the fathers of the people built in that spot, and rested thereat their tabernacle of sacred treasures. But K‘yanäs´tïpe had swerved in lowering, and their town was reared a little south of the very midmost place. Nevertheless, no longer in after time sounded the warnings. Hence, because of their great good fortune (hálowilin) in thus finding the stable middle of the world, the priest-fathers of the people called this midmost town the Abiding place of Happy Fortune (Hálonawan).

THE FLOODING OF THE TOWNS, AND THE BUILDING OF THE CITY OF SEED ON THE MOUNTAIN.

Yet, because they had erred even so little, and because the first priest of after times did evil, lo! the river to the southward ran full, and breaking from its pathway cut in twain the great town, burying houses and men in the mud of its impetuosity. Whence, those who perished not and those of the flooded towns rounded about fled to the top of the Mountain of Thunder, they with all their Seed people and things, whence the villages they built there were named Tâaiyá‘hltona ‘Hlúelawa, or the "Towns-all-above of-the-seed-all."

THE STAYING OF THE FLOOD BY SACRIFICE OF THE YOUTH AND MAIDEN, AND THE ESTABLISHMENT OF HÁLONA ÍTIWANA ON THE TRUE MIDDLE.

But when by the sacrifice of the youth priest and maiden priestess (as told in other speech) the waters had been made to abate and the land became good to walk upon, all the people descended, calling that high mountain place, which ever after hath echoed thunder, Tâaiyálane, or the Mountain of Thunder. When all the towns were rebuilded, then on the northern side of the river they builded anew the Town of the Middle, calling it Hálona Ítiwana (Halona the Midmost); but the desolated part they called Hálonawan, because they had erred there (hálowak‘ya), though even so little.

THE CUSTOM OF TESTING THE MIDDLE IN THE MIDDLE TIME.

Now at last never more did the world rumble; yet the fathers of the people questioned in their hearts, fearing further misfortune to their children, if so be they still erred in the resting place of the sacred mysteries whatsoever. So, when the sun had reached the middle between winter and summer, they devised an ordinance and custom whereby this might be tested. They brought out the things of lightning and the [430] earthquake; even the keepers of the great navel-shell were summoned as having canny and magic skill. And as now we do in observing the custom of the Middle-arriving, all the people fasting, all the fires close kept, so then, for ten days they made ready, and on the last night the shell was laid by the sacred fire in Héin Kíwitsina of the North, and watched all the night through, by its keepers and the fathers foremost, and the Priests of the Bow. Meanwhile the incantations of dread meaning, taught of the Twain in Hán‘hlipiŋk‘ya, were chanted, yet the world only rumbled deeply and afar down, but it trembled not, neither did the Seven Fell Ones breathe destruction—only storms. Then, said the fathers, "O, thanks! In peace-expecting mood may we kindle afresh the fires of our hearths for the year that is dawning." And they sent forth new fire to all houses, causing the old to be cast out as is seen and known to us all in the custom of this day of the Middle-arriving!

So, happily abode the people, they and their brothers round about them at the Middle, for surely now the sacred things were resting over the stable middle of the world, and were the foundations of Hálona Ítiwana or the Midmost place of Favor (or fortune).

THE CHERISHING OF THE CORN MAIDENS AND THEIR CUSTOM AS OF OLD.

Now when thus, after long ages of wandering, the tabernacles of the precious seed-things were resting over the Middle at Zuñi (they, the fathers of the people and also the Corn tribes and their other children), then, as in the olden time, 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. 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.

THE MURMURING OF THE FOOLISH ANENT THE CUSTOM OF THE CORN MAIDENS.

And whereas this was well, yet, forsooth! there were not wanting those who grew weary of the custom at last, and said that it was not as in the olden time it had been. Then, said they, the fathers of the people had performed their custom, and the fathers of the people of Dew theirs, the one awaiting the other, as it were, and both joining in the sight of the people all. Others said that the music was not as that of the olden time; that better far was that which of nights they sometimes heard (oftener toward morning) as they wandered up and down the trail by the river; wonderful music this, as of liquid voices in caverns or the echo of women's laughter in water-vases. And this music, they said, was timed with a deep-toned drum, and seemed to come forth from the very bowels of the Mountain of Thunder. Lo! [431] they were awed thereby, and bethought that the music was, mayhap, that of the ghosts of ancient men who had dwelt above in the times of the high waters; but it was far more beautiful, at least, than the music of the ‘Hláhekwe singers when danced the Corn maidens.

Others said yea, and lingering near they had seen, as the daylight increased, white clouds roll upward from the grotto in Thunder mountain like to the mists that leave behind them the dew itself, and as the sun rose, lo! within them even as they faded, the bright garments of the Rainbow-women might sometimes be seen fluttering, and the broidery and paintings of these dancers of the mists were more beautiful than the costumes of even the Maidens of Corn.

THE COUNCIL OF THE FATHERS THAT THE PERFECTION OF THE CUSTOM BE ACCOMPLISHED.

Then were the fathers of the People-priests of the House of Houses sore displeased at these murmurings of their children, and bade them to be hushed; yet they pondered, and bethought themselves how to still these foolish children yet more completely, so that the precious Mothers of Corn be not made sad by their plaints.

"What is this ye tell us?" said they. "These things be to the simple as the wind and other movings, speechless; but to us, they be signs, even as erst the warnings of the under-world were signs to our fathers the beloved, and ourselves, that we seek still further the Middle, so are these things signs to us. Stay, therefore, thy feet with patience, while we devise that ye be made content and happy." Then to one another they said, "It may well be Paíyatuma, the liquid voices his flute and the flutes of his players that they tell of. Come now, we will await the time of our custom, and then learn if perchance our hearts guess aright."

THE OBSERVANCE OF THE ‘HLÁHEKWE CUSTOM, OR DANCE OF THE CORN MAIDENS.

Now when the time of ripening corn was near, the fathers ordered preparation for the ‘Hláhekwe, or dance of the Corn maidens.

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, and 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. For in these days the people and the kinties of Seed no longer came as strangers to the abode of other people, hence builded not their bower in the plain, but in the plaza of their own town. And the Kâ´yemäshi diligently collected cedar-boughs and rafter-poles [432] from the hills beyond the plains. With these, as they had been commanded in olden time by K‘yäk´lu, they builded the great bower. They helped also the chosen men of the Badger and Water kinties to bring the hemlock trees from the southern canyon, and danced, singing gravely for the nonce, as these called forth the growth thereof in sacred smoke of the spaces, and 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.

Then came the Sun-priest and the Priests of the House of Houses, with the tabernacles of sacred seed-substances, the múetone, the k‘yáetone and the chúetone, and with world-terraced bowls of sacred favor (prayer-meal). These, they bore into the plaza in solemn procession, followed by the matrons of the Seed and Water clans, with the trays of new seed and their offerings of plumed wands to the spaces; and even as today, in every particular, so then the Priest of the Sun and his younger brothers of the House laid out the sacred reclining terrace and roadway of prayer, leading down from it through the middle, and duly placed the sacred things in order upon and before it. As today it is done even in the same order, so then the priests took their places at the rear of the terrace and altar of sacred things, and the matrons theirs by their trays of new seed, those of the Seed kins southwardly to the right, those of the Water kins northwardly to the left beside the reclining terrace and down the sacred roadway guided and placed, each in order, by the chosen leaders of the dance, and watched over by the Priests of the Bow.

Thus, when the singers came and sat them down in the southern side, as today, so then, the father of the people gave the word for beginning, and spake the issuing-forth rites. But then, not as now, there were singers only to the south, yea, and dancers only of them, whence the complainings of the people had been voiced.

As the darkness deepened the master-priest said, "Lo, now! as in the olden time let kindled be a fire, beyond the dancers (ótakwe) in front of the bower. Mayhap by its light yet other singers and dancers will come, as in the olden time came Paíyatuma and his people, for the perfection of the corn. If so be, those who murmur will be content with the completeness of our custom."

Then those whose office it was to keep the shell and fire, generated with their hands the heat thereof, and the youths round about merrily attended them with fuel, and in the brightening light the dance went on.

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, then the fathers summoned before them the two Master-priests of the Bow. [433] "Ye have heard," said they in low-sounding speech, "the complainings of these children and their tales of strange sights and sounds at the grotto under Thunder mountain. Go forth, therefore, and test the truth of all this. If so be ye too hear the music, approach the cavern and send greeting before ye. It were no wonder if ye behold Paíyatuma and his maidens other seven, and his singers and players of flutes. They will deem ye well arrived, and maychance will deign to throw the light of their favor upon us and give us help of their custom, thereby adding to the contentment and welfare of our children among men, and to the completeness of our own observances."

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.

THE FINDING OF PAÍYATUMA, AND HIS CUSTOM OF THE FLUTE.

When, up the trail of the river, they had some time passed Mátsaki, they heard the sound of a drum and strains of song now and then echoing down from Thunder mountain. Then they knew that the sounds came from the Cavern of the Rainbow, and so hastened forward; and as they neared the entrance, mists enshrouded them, and they knew now also that verily Paíyatuma was there. Then they called to know if there were gathering within. The singing ceased, and they were bidden to enter and sit. As they did so, Paíyatuma came forward to them and said:

"Ye come well. I have commanded the singers to cease and the players to draw breath from their flutes, that we might hearken to the messages ye bear, since for naught never stranger visits the place of a stranger."

"True," replied the two, "our fathers have sent us to seek and greet ye, it having been declared by our children that thy song-sounds and the customs thereof so far surpass our own, even those of our beloved Maidens, makers of the seed of seeds."

"Ah, well!" replied he, "thus ever is it with men, children, verily! Athirst ever are they for that which is not or which they have not. Yet it is well that ye come, and it shall be as ye wish. Sit ye yet longer, watch and listen."

To the left, grouped around a great world-bowl, clad in broidered cotton vestment, were a splendid band of players, long flutes in their hands and the adornments of god-priests on their faces and persons. In their midst, too, was a drummer and also a bearer of the song-staff; aged, they, and dignified with years.

Paíyatuma scattered a line of pollen on the floor, and folding his arms strode to the rear of the cavern, then turned him about and with straightened mien (tsámo‘hlanishi), advanced again. 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 [434] 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.

"These be the sisters of our Maidens of Corn, of the House of the Stars, seen these too, as they, so these more faintly, as, when above are seen the stars of the House of Seven, others seven are seen below in the waters. Like in form of gesture is their dance custom, but fertile not of the seed, but of the water of life wherewith the seed is quickened," said Paíyatuma.

He lifted his flute, then took his place in the line of the dancers, as the yä´poto does in the line of the Corn dance. The drum sounded until the cavern shook as with thunder. The flutes sang and sighed as the wind in a wooded canyon whilst still the storm is distant. White mists floated up from the wands of the maidens and mingled with the breath of the flutes over the terraced world-bowl, above which sported the butterflies of Summerland, about the dress of the Rainbow in the strange blue light of the night.

Awed and entranced with the beauty of it were the Priests of the Bow, insomuch that when they arose to go they feared to speak their further message. But Paíyatuma, smiling, gave them his breath with his hands and said, "Go ye the way before, telling the fathers of our custom, and straightway we will follow."

THE PREPARATIONS FOR THE COMING OF PAÍYATUMA AND HIS PEOPLE OF THE FLUTE.

Then silently the Priests of the Bow returned as they had come, and entering the dance-court and bower, bowed low and breathed over the hands of the fathers and by them being breathed and smoked in turn, told of what they had seen and listened to in the Cave of the Rainbow. But the watchers had grown weary, and only the fathers heard and understood. While the people nodded their heads all drowsily, some sleeping, the leaders arose as their father ancients had arisen on that night of the birth of Corn in the olden time, and carried the sacred gourds aside and placed them around a great world-bowl wherein was water, and over them in secret (as in the olden time those fathers-ancients had done with the prayer-wands and grass seeds, so now) they performed rites, and said mystic prayer-words. And in the bowl they put dew of honey and sacred honey-dust of corn-pollen, and the ancient stones—ancient of water whence water increases. Then, to the left and northward side they placed the bowl and with it a great drum jar, and spread blankets as for singers other than those already sitting on the southern side.

After that they sat them down again, and then the Priests of the Bow signed their guardian younger brothers to bestir the people assembled [435] that they might sit the more seemly for the coming, mayhap, of precious strangers.

THE COMING OF PAÍYATUMA AND HIS DANCE OF THE FLUTE.

Ere long, the sound of music was heard, coming from up the river, and soon came Paíyatuma followed by his Flute people and singers and maidens of the Flute dance. Uprose the fathers and all the watching people, greeting the God of Dawn with outstretched hands and offerings of prayer-meal, and words of thanks and welcome. Then the singers took their places and sounded their drum, flutes, and song of clear waters, while the Maidens of the Dew danced their custom of the Flute dance. Greatly marveled the people when from the wands they bore forth came white clouds, and fine cool mists descended.

THE SACRILEGE OF THE YOUTHS OF THE DANCE, AND THE FLEETING OF THE MAIDENS OF CORN.

Now when the dance was ended and the Dew maidens, with Paíyatuma, had retired within the bower, forth came the beautiful and ever young Mothers of Corn. And when the players of the flutes saw them, they were enamored of their beauty, and gazed upon them so intently that fain were the maidens to let fall their hair and cast down their eyes. Yet the youths grew not less bold of eye. Then, yea and with jealousy now, bolder grew the youths mortal, who led the dance and attended the dancers, and lo! as the morning neared and the dancers of the flute came forth again, 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.

Meanwhile the people, eagerly watching the new dance, gave little heed to aught else. For behold! the waters rose in the terraced bowl and flowed out toward the dancers, yea, and the mists increased greatly, shrouding the watchers and the dancers alike, until within them the Maidens of Corn, all white their garments, became invisible! Then sadly and noiselessly they stole in amongst the people and laid their corn-wands down amongst the trays, and passing the seed-corn over their persons, placed it back in the trays, and laid their white broidered garments thereupon as mothers lay soft kilting over their babes. 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!

As the day dawned the dancers of the flutes completed their custom, the players, waving their flutes over the people assembled, followed Paíyatuma as he strode, wordless, forth from the midst of the people.

THE MOURNING FOR LOSS OF THE MAIDENS OF CORN.

The call was voiced, and the song of the Maidens of Corn sounded as when the others had retired before; the drum was beaten and the rattles [436] were shaken—but all in vain. No maidens came forth from the bower. Then eagerly the leaders sought all through the bower. Naught found they save the precious wands and the garments all softly laid thereupon, of their beloved Maidens of the Seed. Deep was their grief and all silent were the people. Then spake the fathers: "Look ye now; ye have watched ill, ye matrons and elders, and therein grievously have ye sinned, wherefore lost be our beloved maidens, mothers of the Seed of Seed, for some amongst our children have dared to hold them less than precious, and look upon them as upon maidens of the people they look! Wherefore arise, and brush away from thy persons and spit forth from thy mouths the evil of this night, that the day find ye not shame-darkened, and further ill befall ye not than the grievous loss of our beautiful maidens; for the rash forwardness of our youths, and the negligence ye have proven guilty of in failing to watch all things well are sore, and are punished full meetly as was warned us aforetime by this our grievous loss!"

Then said they to one another, "We must seek (but how?) the maidens; and we must summon them forth from their hiding with solemn promise, if only that we may look upon them once more and see that they go forth at least content with those who have not wrought this evil, and content with us, not wroth; and that they be not thus wroth or sad hearted, and therefore withhold not from us their sacred breaths of blessing, lacking which the corn seed, life of flesh, can not flourish. But who shall seek them for us? They left no trail behind and far must have instant journeyed, being now of other-being—as may be seen by their cast-off garments, left here with us. O, woe! woe the day when we heeded not well their preciousness! If woe to us, woe indeed to our murmuring children who know not what they want, and lightly consider too many of the things they have, therein lightly holding them!"

THE SEEKING OF THE MAIDENS OF CORN BY THE EAGLE.

Again, therefore, called they forth the two master-priests, and said: "Who, now, think ye, should journey to seek our precious maidens? Bethink ye, strong of will, who amongst the beings is even as ye are, strong of will and good of eyes?

"There is our great elder brother and father, the Eagle, he of the side floating down (sulahaiyan látane) and the terraced tail-fan (áwi‘hluiyan k‘yátine); surely he is enduring of will and surpassing of sight."

"Yea, most surely," said the fathers. "Go ye forth and beseech him."

Then northward fared the twain swiftly to Twin mountain, where dwelt with his mate and his young, in a grotto high up among the crags, the Eagle of the White Bonnet.

And when they climbed the mountain and spake in at the entrance of the grotto, behold! only the eaglets were there, who, frightened, [437] screamed lustily, striving to hide themselves in the dark recesses to the rearward, "O, pull not our feathers, ye of hurtful touch, but wait, when we are older we will drop them e'en from the clouds for you!"

"Hush!" said the warriors, "wait ye in peace, for we seek not ye but thy father!"

But from afar came at once, a frown on his brow, the old Eagle. "Why disturb ye my pin-featherlings?" cried he.

"Behold, father and elder brother, we come seeking only the light of thy favor. Listen!"

Then they told him of the lost Corn maidens, and prayed him to seek them, that messages of conciliation might be sent them or given.

"Being so, be it well with thy wishes. Go ye before contentedly," answered the Eagle, smoothing his feathers.

Forthwith the warriors returned to the council of the fathers, relating how that their message had been well received, and the eagle leapt forth and winged his way high into the sky—high, high, until he circled among the clouds, small seeming and swift, as seed-down in a whirlwind. 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. Then he flew lower, returning, and the people heard the roar of his wings almost ere the warriors were rested, and arose eagerly to receive his tidings. As he alighted, the fathers said, "Enter thou and sit, oh brother, and say to us what thou hast to say;" and they offered him the cigarette of the space-relations.

When they had puffed to the regions and purified his breath with smoke, and blown smoke over the sacred things, then the Eagle spake: "Far have I journeyed, scanning all the regions. Neither blue bird nor wood-rat can hide from my seeing," said he, snapping his beak and looking aslant. "Neither of them, unless they hide under bushes; yet have I failed to see aught of the maidens ye seek for. 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."

Then the Eagle, scarce awaiting the thanks of the fathers, spread his wings and flew away to Twin mountain, and the Warrior Priests of the Bow, sought again fleetly over the plain to the westward for his younger brother, the Falcon.

THE SEEKING OF THE MAIDENS OF CORN BY THE FALCON.

They found him sitting on an ant hill; nor would he have paused but for their cries of peaceful import, for, said he, as they approached him, "If ye have snare-strings I will be off like the flight of an arrow well plumed of our feathers!"

"Nay, now!" said the twain. "Thy elder brother hath bidden us seek thee." Thereupon they told him what had passed, and how that the Eagle had failed to find their maidens so white and beautiful.

[438] "Failed, say ye? Of course he failed! For he clambers aloft to the clouds and thinks, forsooth, that he can see under every bush and into every shadow, as sees the Sun-father who sees not with eyes! Go ye before," said the Falcon; and ere they had turned toward the town, he had spread his sharp wings and was skimming off over the tops of the trees and bushes as though verily seeking for field mice or birds' nests. And the warriors returned to tell the fathers and await his coming; but after he had sought far over the world to the north and the west, the east and the south, he too returned and was received as had been the Eagle; but when he had settled on the edge of a tray, before the altar, as on the ant hills he settles today, and had smoked and been smoked as had been the Eagle, 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. "They are hidden more closely than ever sparrow hid," said he, gripping the cover of the tray on which he perched as though it were real feathers and blood, and ruffling his crest. Then he, too, flew away to his hills in the west.

"Alas! alas! our beautiful maiden mothers!" cried the matrons. "Lost, lost as the dead are they!" "Yea," said others, "where, how indeed, shall we seek them now? For the far-seeing Eagle and the close-searching Falcon alike have failed to find them."

THE SEEKING OF THE MAIDENS OF CORN BY THE RAVEN.

"Stay your feet with patience," said the fathers. For some amongst them heard a Raven who was wandering about the edge of the town at break of day seeking food in the dirt and refuse, and they bethought themselves. "Look, now! There is Heavy-nose, whose beak never fails to find the substance of seed itself, however so little or well hidden it be. Surely he well must know then, of the maiden-mothers thereof. Let us call him." So they bade the warrior-priests go forth once more. Forth to the river side went the priests. "We carry no pricking quills," said they, raising their hands all weaponless, "and, O, Black-banded father, we seek your aid; for look now, the mother-maidens of seed whose substance is the food alike of thy people and our people, have fled away whither neither our grandfather the Eagle, nor yet his younger brother the Falcon, can trace them; and we pray thee to aid us or give us counsel of guidance."

"Ka! ka!" cried the Raven. "Nay, now; much too hungry am I to go abroad fasting on business for ye and thy kind. Ye are stingy! Here have I been since ever perching time, striving to win a throatful, but ye pick thy bones and lick thy bowls too clean for the like of that, be sure!"

"But come in then, thou poor grandfather. Surely we will give thee food to eat; yea, and a cigarette to smoke with all due observance!"

"Say ye so?" said the Raven, ruffling his collar and opening his mouth so wide with a lusty kwa-la-ka, that well he might have swallowed his [439] own head. "Go ye before, then," said he, and he followed them closely into the court of dancers.

Not ill to look upon was he, for upon his shoulders were bands of cotton, white, and his back was blue and gleaming as the tresses of a maiden dancer in sunlight. When the warriors had spoken to the fathers, the master priest of them, rising, came forward and greeted the Raven, bidding him sit and smoke.

"Ha! there is corn in this, else why the stalk thereof?" said the Raven as, taking the cane cigarette of the far-spaces, he noticed the joint thereof. Therefore, forthwith, as he had seen the master do, so did he, only more greedily. He sucked in such a throatful of the smoke, fire and all, that it well nigh strangled him, and he coughed and grew giddy and sick to such a pass that the smoke, all hot and stinging, went through every part of him, and filled all his feathers, making even his brown eyes bluer and blacker in rings! It is not to be wondered at, this blueness of flesh, blackness of dress and tearfulness, yea and skinniness, of eye which we see in his kindred today. Nay, nor is it matter of wonder, either, that for all that, they are as greedy of corn-food as ever, for look now—no sooner had the old Raven recovered than he espied one of the ears of corn half hidden under the mantle-covers of the trays. 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!"

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;" whereupon he flew away again kawkling.

THE BESEECHING OF PAÍYATUMA, AND HIS REVERSAL OF THE PEOPLE'S EVIL.

"Truly now, truly," said the elders to one another; "but how shall we find, and how prevail on our father Paíyatuma to aid us, when so grievous is ours the fault? Which same, moreover, he warned us of in the old time."

Of a sudden, for the sun was rising, they heard Paíyatuma in his daylight mood and ‘hlímnan. Thoughtless and loud, uncouth of mouth, was he, as he took his way along the outskirts of the village. Joking was he, as today joke fearlessly of the fearful, his children the Néwe-kwe, for all his words and deeds were reversals (íyatï‘hlna pénawe) of themselves and of his sacred being. Thus, when quickly the warrior priests were sped to meet him, and had given to him their greetings and messages, he sat him down on a heap of vile refuse, saying that he was about to make festival thereof, and could in no wise be [440] disturbed. "Why come ye not?" said he, "cowards and followers of the people?"

"Nay, but we are Priests of the Bow, the twain who lead them, father, and we do come."

"Nay, but ye do not come!"

"Yea, verily we do come, and to seek thy favor, asking that ye accompany us to the council of the elders," said the two priests.

"Still I say ye nay, and that ye are children, all; and that if ye did come, ye could not summon me, and that if ye did summon me, go would I not, forsooth, to a council of little children; nay, not I!" said he, rising and preparing forthwith to follow them, as it were, but immediately taking the lead, and striding rudely into the presence of the fathers whom he greeted noisily and with laughter like one distraught, and without dignity or shame.

"My poor little children," said he to the aged priests and the white haired matrons, "good the night to ye all" (albeit in full dawning); "ye fare happily, I see, which perplexes me with sorrow."

"Comest thou, father?" said the chief priest; "pity thou our shame and sorrow."

"Father yourself; nay, not I!"

"Father," said the chief priest once more, "verily we are guilty, but lo! yet the more sad from much seeking in vain for our maidens the mothers of seed; and we have summoned thee to beseech the light of thy wisdom and favor, earnestly, O, father, notwithstanding our fault which thou thyself warned us in olden time to beware, yet do we beseech thee!"

"Ha! how good that I find ye so happy, guileless, arrogant and so little needing of my counsel and helping."

"But we beseech the light of thy favor, O, father, and aid in the finding of our beautiful maidens."

"Oh that is all, is it? But why find that which is not lost, or summon those who will not come? Even if they were lost and would come, look now! I would not go to seek them. And if I went to seek them I could not find them, and if I found them and called them they would not hearken and follow, and even if they would I should bid them bide in Summerland if they were there, and tell them ye cared naught for their presence, having too preciously cherished them."

"Lo, now!" said he, looking down and at the fathers; "I see that thine old ones, those whom ye follow, are all wise, while ye have been foolish and negligent, not preparing sacredly the plumes of the spaces, nor setting them in order before the uplifted terrace, nor yet here behind the winding lines of the seed trays and the walkers by them," said he as he stooped to pluck up the very plumes he had said were not there and withal in front of the reclining terrace and the straight rows of patient sitters. One—the yellow, that of the north—he took, and breathed thereon. "Evil, all evil and ill made," quoth he, shaking his [441] head over its sacred completeness and beauty. Then he took up another, that of the west, then the red of the south and the white of the east. And gathering them in his arms he said, turning to go, "Now verily we approach."

As he thus turned to go, Pékwina the master, Speaker of the Sun, who, all wise, well knew the meaning of these lying speeches, arose, and taking two plumes, the banded wing-tip feathers of the turkey, the right and the left, shifted them as he advanced toward Paíyatuma, taking the left one in his right hand and the right one in his left hand. And nearing Paíyatuma he stroked him with the tips of the feathers, upward, breathing from them each time. Four times he stroked him, and then laid the feathers on his lips. And Paíyatuma spat upon them and breathed upon them, and all the people spat by his sign of command, uprising. Then the master-priest took the right feather in his right hand and the left feather in his left, and casting abroad the lying spittle, himself spat lightly and blew upon the feathers, and with them stroked the lips, then the person, of Paíyatuma, this time downward, breathing upon them. 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. Then placing the plume wands in the hands of the father, he took the banded plumes from him and breathed in from them, and out on the hands of the father, and folding his arms held upright in each hand the feather pertaining thereto. Then he spake:

"Thanks this day, thou father of the people. Thou art wise of thought and good of heart, divining that my evil of speech and act were but the assumption of the evils in thy children who, had they not turned false to good and fickle of their duties commanded, had else been followers of thee as are the fawns unerringly followers of the deer in the mountains and plains; and whose falsity, therefore lyingly, as it were, I did take unto myself and spit forth that they might be turned unto thee yet again and set straight in the paths of right commandment. 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.

"Thanks this day; and therefore, in that ye, O, ye fathers, have kept thine hearts steadfastly right and straight of inclination, therefore will we show unto ye the light of our favor.

"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; for lost are they as dwellers amongst ye, even as I warned ye aforetime they would be, if not held precious of person.

"Disperse, therefore, from this thy custom when ye shall have completed as is due and meet the song-lines and sacred speeches, and the [442] making ready thereby of the offerings of sacred plume-wands (télikinawe) and sacred water (k‘yáline). Choose then, four youths, so young that they have neither known nor sinned aught of the flesh, and being of the Seed and Water kinties are meet to bear to the Shrine of the Middle, called Hépatinane, these offerings of good meaning and influence to the Earth-mother, the Maidens of Corn, and the Beloved of the Ancient Spaces. Them four ye shall accompany, ye fathers of the people, they in thy midst, bearing the things precious, the elder Master-priest of the Bow leading, and the other following, the elder before, the younger behind. Ye shall walk about the shrine four times, once for each region and the breath and season thereof, and set within the shrine and round about it with perfect speech and in order, as ye would regulate the plantings of grains, these signs of thine hearts and of the custom ye cherish. Rest ye contentedly thereafter until, with the final moon's full growing, ye await our return-coming. Ye and the others, fathers of this custom of the seed, shall then await us as for far-coming runners bearing messages of import, wait ye thus in the sacred gathering place of the north, which is the first, and which ye call Héin Kíwitsinan. There shall ye bide our coming in good and perfect council, that ye receive perfectly the perfected seed of seeds."

Again the father bent low, and Paíyatuma breathed upon him, and saying "Thus much it is finished ere I depart," turned him about and sped away so fleetly that none saw him when they went forth to see.

THE SEEKING OF THE MAIDENS OF CORN BY PAÍYATUMA.

Beyond the first valley of the high plain to the southward, he set the four plume-wands in this wise: First, the yellow, he planted upright, and over it leaned, looking at it intently. And when it had ceased to flutter, lo! the eagle down on it leaned northward, but moved not. Then he thus set the blue wand and watched it, and the white wand; but the eagle down on them leaned to right and left and still northward, yet moved not thereafter.

Then farther on he planted the red wand, and breathing not, long watched it closely, bending low. Soon the soft down-plumes began to wave as though blown by the breath of some small creature; backward and forward, northward and southward they swayed, as if in time to the breath of one resting.

"Ha! 'tis the breath of my maidens in Summerland!" quoth Paíyatuma, "for the plume of the southland sways, soft though, to their gentle breathing. Lo! thus it is and thus shall it ever be when I set the down of my mists on the plains, and scatter my bright beads in the northland; summer shall go thither from afar, borne on the breaths of the Seed maidens, and where they breathe, warmth, health, showers and fertility shall follow with the birds of Summerland and the butterflies, northward over the world." This he said as he uprose and sped, by the magic of his knowledge how, all swiftly, far southward [443] into the countries of Summerland; yea, swiftly and all silently as the soft breath he sought for, bearing his painted flute before him. And when he paused as though to rest, he played on his painted flute, and quickly butterflies and birds sought the dew of his breathings therefrom.

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.

THE FINDING OF THE MAIDENS OF CORN IN SUMMERLAND.

And when the Maidens heard his music and saw his tall form advancing through their great fields of ready quickened corn, they plucked ears thereof, each of her kind, and with them filled their colored trays and over all spread broidered mantles—broidered in all bright colors and with the creature-signs of Summerland. From eldest to youngest they sallied forth to meet and to welcome him, still in their great fields of corn! Then he greeted them, each with the touch of his hands and the breath of his flute, and bade them prepare to follow him erewhile to the northland home of their deserted children.

THE RETURN OF THE MAIDENS OF CORN WITH PAÍYATUMA.

Lo! when the time had come, by the magic of their knowledge how, they lightened themselves of all weariableness or lingerfulness, and in their foster-father's lead, his swift lead, sped back as the stars speed over the world at night time toward the home of our ancients. Yet at night and dawn only journeyed they, as the dead do and the stars also. Thus journeying and resting by the way, that the appointed days might be numbered, 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.

THE PRESENTATION OF THE PERFECTED SEED TO THE FATHERS OF MEN, AND THE PASSING OF THE MAIDENS OF SEED.

No longer a clown speaking and doing reversals of meanings—as do his children (followers) the Néwekwe, today,—was Paíyatuma, as he walked into the court of the dancers ere the dusk of the evening, and stood with folded arms at the foot of the bow-fringed ladder of priestly council, he and his attendant follower (ánsetone) Shútsuk‘ya, brother of Kwélele! Nay, he was tall and beautiful, and banded with his own mists, and as wings carried upright in his hands, under his folded arms, banded also, the wing-plumes right and left, of the turkey, wherewithal he had winged his way from afar leading the Maidens and followed as by his own shadow, by the black being of corn-soot, who cries with the voice of the frost-wind when the corn has grown aged and the harvest is taken away—Shútsuk‘ya.

And again, surpassingly beautiful were the Maidens clothed in the white cotton and broidered garments of Summerland, even as far [444] walkers have said are appareled our lost others! And each in her place stood the Maidens.

Shrill now whistled Shútsuk‘ya, so that all the people around, onlooking, started and shuddered. Then upward from the place of gathering came the chief priest, bearing a vessel of sacred meal—for below were gathered within, waiting (all the night and day) the fathers of the people and those of the Seed and Water and the keepers of the sacred things, praying and chanting—and when he saw Paíyatuma, him he welcomed, scattering the sacred meal which contains the substance of the life not of daylight, down the ladder-rungs, and thence leading from the sky-hole along the four sides of the roof terrace of the Kíwitsinan leftwardly, and then rightwardly into the entrance place of the descending ladder where stood high its bow-fringed standards. And as the priest retired down the descending ladder, Paíyatuma stepped easily forward and up the sanctified road-way on the ascending ladder (thus, of sacred substance made for him), followed by Shútsuk‘ya, him only. 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.

Then when the words were all said, Shútsuk‘ya shrilly whistled again, four times, each time touching Paíyatuma with the wands four times as he turned him about, and then signed him to come forward to the outer ascending ladder below the which waited the Maidens watching.

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 [445] of all-color seed, which the Priestess of Seed and All, herself received. And now, behold! the Maidens stood as before, she of the North at the northern end, but with her face southward far looking, she of the West next, and lo! the seventh, last, southward, and standing thus, the darkness of the night fell around them; and as shadows in deep night, so these Maidens of the Seed of Corn, the beloved and beautiful, were seen no more of men.

THE INSTRUCTIONS OF PAÍYATUMA FOR THE ORDINANCES AND CUSTOMS OF THE CORN PERFECTING.

And Paíyatuma stood alone, at last, for Shútsuk‘ya walked now behind the Maidens, whistling shrilly (as the frost-wind whistles when the corn is gathered away) among the lone canes and dry leaves of a gleaned field. And Paíyatuma descended the ladder, and stood in the fire-light with folded arms, in the midst of the fathers. And he spake unto them:

"Behold! with my lost Maidens, mothers to ye, I have returned; and finding ye gathered in good and perfect council according to my commandments and the approval of thy wisdom, 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. This ye shall cherish, apart in kind, for all time, as the seed of all thy seed, and in so far as ye cherish it, verily it shall be multiplied!

"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. Dance in it, shall thy maidens, chosen of the Seed kinties; thus, as it were, ye shall again see the beautiful Mothers of Seed and as it were also, they shall renew the seed of each season, and therein shall ye gain in them again the preciousness of the Mother-maidens, yet lose them even thus gained, each year; choosing, therefore, each season newly, the Maidens of the Seed, that these who be lost as maidens be replaced as maidens in the replacing of the Mother-maidens.

"And ye shall keep, after each custom of the Corn Maidens, the flute custom of the Water Maidens, and after, in due season, the custom of this day also, the which I have shown unto ye. Having danced first with thy maidens of the Seed kin for the ripening of the corn, ye shall next dance with thy maidens and youth of the Water kin for the fertilizing of the seed, and after, in the full of the last moon thy Maidens of Corn shall bring the seed unto ye of the house, as ye have seen, that it be perfected; and they shall lead others maidens of other kins—not seven, but many times seven in number—who shall bring seed and the food thereof (for multiplied many times seven shall be the seed!) unto ye and thy younger brothers, that the seed be finished as the substance of flesh. Amongst my followers, also, some shall represent me and my attendant Shútsuk‘ya ‘hlímna of us; and they shall choose [446] maidens of the Water kin ‘hlímna of the Flute maidens for the flute custom, and after, shall lead Maidens of the Seed ‘hlímna of the Mother-maidens, as we have this day led the Mother-maidens themselves unto thy presence; and as I have this day elevated, offered to the spaces and given ye from them, the seed, each kind, so shall they, in after time, give ye the seed, that ye sanctify it, ye and the good Kâ´kâ, for the people and the plantings of the spring time to come.

"For look ye, and hearken! Ye loved the custom of the Maidens, whence verily ye had life; yet amongst ye some held not preciously their persons, hence them ye shall see no more save in the persons of thine own maidens ‘hlímna of them, or in dreams or visions like thereto. For, lo! they have departed, since the children of men would seek to change the sustaining blessedness of their flesh into suffering humanity which sustains not but is sustained, and they would perish—even as the maidenhood of thy daughters must perish—and in the loving of men and the cherishing of men's children, lo! they, even they, would forget the cherishing of their beautiful seed-growing!

"Lo! as a mother of her own being and blood gives life and sustenance to her offspring, so have these given unto ye—for ye are their children—the means of life and sustenance. The Mother-maidens are gone, but lo! the seed of each is with ye! From the beginning of the newly come sun each year, ye shall treasure their gifts throughout the Moon Nameless, the Moon of the Sacred Fire and the Earth-whitening, the Moon of the Snow-broken Boughs, the Moon of the Snowless Pathways, the Moon of the Greater Sand-driving Storms, and the Moon of the Lesser Sand-driving Storms, shall ye treasure these gifts, with them, making perfect, by means of sacred observances of thy rites and the rites of the Kâ´kâ, the Seed of Seeds. Then in the new soil which the winter winds, hail, snow and water have brought unto ye the possessors of the múetone, ye shall bury in perfect order as I instruct ye, these gifts, their flesh, as ye bury the flesh of the dead. And as the flesh of the finished dead decays, so shall this flesh decay; but as from the flesh of the finished dead, the other-being (soul) in the night light of the Kâ´kâ springs forth, so from this flesh shall spring forth in the day light of the Sun-father, new being, like to the first, yet in sevenfold amplitude.