Chapter VI: Part 6

"Yea, him know we well!" replied the gods. "Of our sacred breath breathed his father and his mother when days were new and of us shall be numbered they, when time is full. 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. True also is this, of his brother and sister who dwell with their uncouth offspring in the mountain hard by. Go upward, now, and with thy tinkling shells entice these children to the lake shore. Loudly will they talk of the marvel as in their wilder moments they ever talk of anything new to hap. And they will give no peace to the old ones until these come down also to see thee! Thou wearest the sacred shells and strands of K‘yäk´lu wherewith he was ever wont to count his talks in other days when days were new to men. When these they see, lo! instant grave will become they and listen to thy words, for they will know the things they watched him wear and coveted when they were still little, all in the days that were new to men. Bid them make forthwith of poles and reeds, a litter, and bear it away, the father of them all with his children (nay not the sister-mother, to sore hurt the love of a brother eldest for a sister youngest, wherefore so pitiably he mourneth even now) to where, in the far plain, K‘yäk´lu sits so mourning. Bid them greet him, and bring him hence. They may not enter, but they may point the way and tell him how, fearlessly, to win into our presence, for as one even of ourselves is he become; yea, and they also, save that they stayed themselves for the ages, midway betwixt the living and the dead, by their own rash acts did they stay themselves so, wherefore it is become their office to point the way of the again living to the newly dead, for aye. 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."

HOW BY BEHEST OF THE DUCK THE K´YEMÄSHI SOUGHT K‘YÄK´LU TO CONVEY HIM TO THE LAKE OF THE DEAD.

Even so did the Duck, as bidden, even so did the Kâ´yemäshi, one and all, as it had been said they would do as the Duck bade them, and ere the morning came, they with a litter went, singing a quaint and pleasant song, adown the northern plain, bearing their litter. And when they found the K‘yäk´lu, lo! he looked upon them in the starlight and wept; but their father, he who had been the glorious Síweluhsiwa, his youngest brother, stood over him and chanted the soothing yet sad dirge-rite, and he, too, wept and bowed his head; 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.

HOW THE K´YEMÄSHI BORE K‘YÄK´LU TO THE COUNCIL OF THE GODS.

Then lifting it on their shoulders, they bore it lightly, singing loudly as they went, to the shores of the deep black lake, where gleamed from the middle the lights of the dead.

Uprose at this point, the Sálamopia Tém‘hlanahna or of all the six regions, led by the leader of them all and taking K‘yäk´lu on their shoulders, they in turn bore him out over the water to the magic ladder of rushes and canes which reared itself high out of the water; and K‘yäk´lu, scattering sacred prayer-meal before him, stepped down the way, slowly, like a blind man, descending a skyhole. No sooner had he taken four steps than the ladder lowered into the deep; and lo! his light was instant darkened.

But when the Sálamopia of the regions entered the central sitting place of the Kâ´kâ with K‘yäk´lu, Shúlawitsi lifted his brand on high and swinging it, lighted the fires anew, so that K‘yäk´lu saw again with fulness of sight and so that they shone on all the gods and soul-beings therein assembled, revealing them. Yea, and through the windows and doorways of all the six chambers encircling, and at each portal, the Sálamopia of the region it pertained and led unto took his station. And Páutiwa, and his warriors the bluehorned Saía‘hliawe, and the tall Sháalako-kwe, yea, and all the god-priests of the regions six, those who are told of without omission in the speech of K‘yäk´lu and in other speeches of our ancient talk, bade K‘yäk´lu welcome, saying, "Comest thou, son?" "Yea," he replied. "Verily then," said Páutiwa--

Sit thee down with us,
That of much we may tell thee,
For far thou hast wandered
And changed art become.
As a woman with children
Is loved for her power
Of keeping unbroken
The life-line of kinsfolk,
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.

So said Páutiwa, cloud-sender and sun-priest of souls, and his brothers younger of the regions all, joined in so saying.

Then K‘yäk´lu sat him down and bowed his head, and calling to the Duck, who had guided him, stretched forth his hand and upon it she settled, as upon a wave-crest or a wood bough.

THE COUNCIL OF THE K´KÂ, AND THE INSTRUCTION OF K‘YÄK´LU BY THE GODS.

The gods sent forth their runners, the Sálamopia and the timid, fleet-footed Héhea, to summon all beings, and then, gathering themselves in a sacred song-circle, called in from the several chambers dancers in semblance of the Kâ´kokshi, or Dance of Good. And with these came, behold! the little ones who had sunk beneath the waters, well and beautiful and all seeming wonderfully clad in cotton mantles and precious neck jewels. And these played, sad only with the sadness of their mothers, but resting therefrom when in dreams, above, these rested.

And when the dancers paused, the gods turned to K‘yäk´lu and said: "Lo! we begin, given thou be ready."

And K‘yäk´lu said: "It is well; I am ready; yea, even my heart listeneth," and in cadence to their speech following, he moved the Duck with her tinkling, talking shells, as a master of song moves his baton, or a dancer his rattle, and in solemn, ceaseless tone, as in singing yet with speech more steady, the gods, one by one, told to K‘yäk´lu the things each best knew, whereof he so wondrously speaks when come amongst us for the welfare of our little children, bringing them the sacred breath of the Kâ´kâ itself, and to their elders these same speeches of the gods.

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 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 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 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.

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:

Men now, shall ye be,
Like the men of first nations,
Like the perfect Corn Maidens;
Walking straight in the pathways
And full in the sunlight;
Clothed in garments, and tailless
(That ye straight sit in council
And stand the more seemly).
And your feet shall be webless,
And hands void of talons,
Yet full-furnished, for fighting.

Then ranged were the clans
In processions like dancers;
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,
There were many who cried
(Little heeding the foremost
Who recked now, no longer
The pain they had suffered),
And these, in their folly,
Shrinking farther and farther
Fled away, in their terror,
Crazed, and chattering loudly,
Climbing trees and high places,
And bereft of their senses
Wandered far (seeking safety,
Sleeping ever in tree-tops)
To the south Summer-country.
Seen again by far walkers--
"Long of tail and long handed
Like wizened man-children,
Wild, and noisy of mouthing,
Their kind still abide there,
Eating raw things like creatures--"
Say the words of the ancients.
"Thus wise fared it ever
With those who feared greatly
The words of the fathers,
Yet feared not their warnings!"
Say the words of the ancients.

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 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:

Lo! long have ye dwelt here
At rest from far journeys.
Sooth! ye stronger have waxed,
And like cubs of the puma
Grown lusty, seek living
Apart from your fathers!
Ye have changed, O, ye children!
Ye have changed been, to men!
Whilst far from the Middle,
The world's stable Middle,
Still ye boast to have found it,
And ye think upon warfare!
Nay, proven ye shall be
And it shall be tested!
Thus far have we led ye
In peace, and with counsel
Of wisdom controlled ye.
But we too have changed been,
By wounding our children
With weapons of magic.
Thus, of blood we have tasted the hunger,
Henceforth by the power of war,
And the hazard of omens and chance,
Shall we open the ways for our people
And guide them in search of the Middle!
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.
Come forth, ye War-men, of the Knife,
Carve plume-wands of death and the spaces,
Bring out the great drum of the regions!
Come forth, master-priest of the north,
Thou first in the kin of the Bear,
Bring out the seed stuff of the hail-tempests!
Come forth, master-priest of the west,
Thou first in the kin of Coyotes,
Bring out the seed stuff of beast-slaying!
Come forth, master-priest of the south,
Thou first in the kin of the Badger,
Bring out the shell trumpets of fire!
Come forth, master-priest of the east,
Thou first in the kin of the Turkey,
Bring out the great crystal of light.
Come forth, master-priest of the high,
Thou first in the kin of the Eagle,
Lay before us the streaked stone of lightning!
Come forth, master-priest of below,
Thou first in the kin of the Serpent,
Lay out the black stone of earth thunder.
Sit aloof, O, ye priests of the Middle,
Ye first in the kin of All People,
Watch well o'er your seed-things and children!
Speak wisely to these our new children;
Henceforth they shall be your first speakers,
And the peace-making shields of your people,
Through wasting the blood of all foemen
And feeding the soil with its substance!
Thus much.

Then the Twain gave directions:

They named the eight days for preparing.
The people returned to their houses,
The priests to their fastings and labors,
The Twain to their high mountain-places.
And when the eight days had been counted
And all had been done as commanded,
Around the deep pool in the valley,
That leads from the walled Hán‘hlipiŋk‘ya
The sacred seed-contents were gathered.
And full in their midst the great drum jar
Was placed by the summoned clan-fathers.
Then each took his place in the circle,
And the Twain Gods still further instructed
The kin-priests, and knife-bearing warriors.
Soft they chanted the sacred song-measure,
The magic and dread Shómitâk‘ya,
And whispered the seven fell names!
Then they painted the round mark of thunder
And the wavering trail of the lightning
Around the great drum, in the middle,
And on the hooped drum-stick of thunder.
And over the drum-head, with prayer-dust
They marked out the cross of the quarters,
As on the cloud-shield they had leveled
Fire-bolts to the four earthly regions.
With black of shell-corpse-scales that glitters,
They painted the eyes of the leaders;
With blood of their own tinged their cheeks;
With pollen of sleep sealed their lips.
With blood of their own thus they painted
The cheeks of the warriors assembled;
With black of shell-corpse-scales that glimmers
They shaded their eyelids and eyebrows,
That their lives might endure through the trial
And their eyes not be blighted by lightning.
And the nostrils of each they did breathe in,
That their own wind might mingle with man-wind,
Give power to men's voices in battle
And strengthen men's wills with endurance.
Then said they to the drummer and singers:

"Lo, now! Ye shall sing our dread song-line.
Like beetles that fall in hot ashes
Ye shall perish, ye singers and drummer.
But lo! in the lightnings and wind-storms
Your beings shall join the beloved.
Your breaths, too, shall strengthen the warrior
And give power to the voice of the warrior,
Bringing peace to the Seed-priests and women.
And ye shall be foremost forever
Of our Chosen, _the Priests of the Bow_.
Lo! The people shall see that we dread not
The coming of fire-blasts and thunder
With our name-fathers, fiercer than any--
The Storm gods of all the six regions:
Hä‘hl´tunk‘ya, Wind God of the North;
Ú-heponolo, Wind of the West;
Óloma, Wind God of the South;
Tsailúhtsanok‘ya--of the East;
Saúshuluma, Wind from Above;
Saíshiwani, Blast from Below;
Unáhsinte, Whirlwind of All!
By their breaths and fell power
We shall changed be, in being;
Made black and mis-shapen;
Made stronger with fierceness;
Made swifter with hurling;
Made crafty with turning;
Plunged deep in the waters,
And renewed of their vigor;
Clad anew with their foam-dress!
Yea, the power of the weapons
The Sun-father gave us
And the Foam-mother made us,
That ye be led upward,
Shall multiplied be
In the means of destruction
For the hands of our children,
Ye Priests of the Bow,
That men be kept living!
But to rock, age-enduring,
Grouped in song for our chosen,
O, drummer and singers!
Ye shall changed be forever!
The foot-rests of eagles
And signs of our order!"

The fathers in thought bowed their faces,
And secretly prayed, in their hearts.
The people who watched them, held breath,
And covered their mouths with their robes.
In dread of the powers of magic
And in woe for the doom of their fathers.
The gods, to the right and the left
Took their stand by the side of the waters,
As erst they had stood by the cloud-shield,
Their weapons of magic between them,
The plumes of the warriors placed duly
In lines, to the eastward before them;
The warriors made ready for travel,
Apart from, but circling around them.
Then the Twain gave the word of beginning!
The master of words raised his song-staff,
On its shoulder the plume-wand of man-folk;
The drum-master lifted his sound-hoop,
In its circle the symbol of thunder,
On its handle, the red sign of lightning;
Six times did they lift up in silence
The song-staff and hoop of the drum,
Then struck, with the might of their sinews.
The sound shook the valley with thunder
And above and below echoed thunder;
The meal on the drum-head was lifted
And danced as a rain-cloud around them.
Then the water below moved and bubbled,
And mists like a cold breath ascended;
As wind in a vase the song sounded;
Black cloud-steps rose up from the quarters
And darkened the day with their shadows.
When the first name was named by the singers,
The world rocked with earthquake and thunder
And the roar of swift storms in the northland.
Hä‘hl´tunk‘ya, with dire eyes and staring--
Gleaming yellow as firelight in winter--
And teeth with rage gnashing, and yellow
As shucks of the corn-plant grown aged--
Tumbled down from the north with his hail-balls,
And, mingling with mud the deep water,
In a voice like the sound of a torrent,
Bellowed loud to the Twain and the singers:

"Why call ye, small worms of the waters
And spawn of the earth and four quarters,
Ye disturbers of thought, lacking shame;
Why call ye the words of my name?"
"Thy feet stay with patience, grandfather;
We are small, but we joy in thy fury,
Whence we yearn for thy counsel and spirit;
For we long to smite foes from the pathways
As thou canst the trees from the highlands."
"Being so, it is well," said the ancient.

Lo! the seed-stuff of hail, bound with treasure,
Gleamed with ice from the breath of his answer.

When they named the next name of the song strand,
_Úheponolo_ rolled from the westland
In sand-blasts and dust-clouds like mountains,
And stayed fast their feet with his driftings;
And [etc.].
When they named the third name of the song strand,
_Óloma_ swirled up from the southland
Like a fire draught, and crackled the pool-rim;
And [etc.].
When they named the fourth name of the song strand,
_Tsaíluh‘tsanok‘ya_ shrieking shrilly,
Shot the mountains and valleys with dawn-frost;
And [etc.].
When they named the fifth name of the song strand,
_Saushúlima_ streamed from the zenith,
And deluged the vale with swift water;
And [etc.].
When they named the sixth name of the song strand,
_Saishíwani_ ripped the earth open;
Ghosts, corpses, and demons of blackness
Writhed forth in hot flames from the chasm,
And hurled the gods into the water!
Black smoke rose and strangled the people,
Who fell, like the stricken of lightning!
It stiffened the drummer and singers
Whose song ceased to sound, when, all weakly,
They named the last name of the song strand--
Nor moved, when replied _Únahsinte_,
Whirling in (twisting trees as the spinner
Twists fiber of yucca), and rescued
The Twain from the hot, surging waters,
Dried the foam in their hair to war-bonnets,
Caught his brothers the Wind Gods in order
And hurled them, each one to his mountain
(In the north, in the west, and the southward;
In the east, and the upper, and under);
And rising, uplifted the smoke-clouds.
Lo! the world was alight with the sunshine,
And bending above was the Rainbow!

But the drummer and singers were sitting,
Lifted up by the power of the ancients;
Close enwrapped in the dust swept around them,
Made stark by the roar of the death-sounds,
Fixed in death by the shock of the lightnings,
Burned hard by the frost-mingled fire-draughts;
Still sat they, their drum in the middle,
As they sit evermore, in that valley.

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.

Small were they Twain,
Small and misshapen;
Strong were they Twain,
Strong and hard favored;
Enduringly thoughtful were they Twain,
Enduring of will;
Unyieldingly thoughtful were they Twain,
Unyielding of will;
Swiftly thoughtful were they Twain,
Swift of wile;
Heartless minded were they Twain,
Wrathful of heart;
Strong were they of spirit,
Strong were they of breath,
Evil were they and bad,
Evil, both, and bad.

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--

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!

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.

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 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 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 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 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 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 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.