Before the beginning of the new-making, Áwonawílona (the Maker and Container of All, the All-father Father), solely had being. There was nothing else whatsoever throughout the great space of the ages save everywhere black darkness in it, and everywhere void desolation.
In the beginning of the new-made, Áwonawílona conceived within himself and thought outward in space, whereby mists of increase, steams potent of growth, were evolved and uplifted. Thus, by means of his innate knowledge, the All-container made himself in person and form of the Sun whom we hold to be our father and who thus came to exist and appear. With his appearance came the brightening of the spaces with light, and with the brightening of the spaces the great mist-clouds were thickened together and fell, whereby was evolved water in water; yea, and the world-holding sea.
With his substance of flesh (yépnane) outdrawn from the surface of his person, the Sun-father formed the seed-stuff of twain worlds, impregnating therewith the great waters, and lo! in the heat of his light these waters of the sea grew green and scums (k’yanashótsiyallawe) rose upon them, waxing wide and weighty until, behold! they became Áwitelin Tsíta, the "Four-fold Containing Mother-earth," and Ápoyan Tä´chu, the "All-covering Father-sky."
From the lying together of these twain upon the great world-waters, so vitalizing, terrestrial life was conceived; whence began all beings of earth, men and the creatures, in the Four-fold womb of the World (Áwiten Téhu‘hlnakwi).
Thereupon the Earth-mother repulsed the Sky-father, growing big and sinking deep into the embrace of the waters below, thus separating from the Sky-father in the embrace of the waters above. As a woman forebodes evil for her first-born ere born, even so did the Earth-mother forebode, long withholding from birth her myriad progeny and meantime seeking counsel with the Sky-father. "How," said they to one another, "shall our children, when brought forth, know one place from another, even by the white light of the Sun-father?"
Now like all the surpassing beings (píkwaiyin áhâi) the Earth-mother and the Sky-father were ‘hlímna (changeable), even as smoke in the wind; transmutable at thought, manifesting themselves in any form at will, like as dancers may by mask-making.
Thus, as a man and woman, spake they, one to the other. "Behold!" said the Earth-mother as a great terraced bowl appeared at hand and within it water, "this is as upon me the homes of my tiny children shall be. On the rim of each world-country they wander in, terraced mountains shall stand, making in one region many, whereby country shall be known from country, and within each, place from place. Behold, again!" said she as she spat on the water and rapidly smote and stirred it with her fingers. Foam formed, gathering about the terraced rim, mounting higher and higher. "Yea," said she, "and from my bosom they shall draw nourishment, for in such as this shall they find the substance of life whence we were ourselves sustained, for see!" Then with her warm breath she blew across the terraces; white flecks of the foam broke away, and, floating over above the water, were shattered by the cold breath of the Sky-father attending, and forthwith shed downward abundantly fine mist and spray! "Even so, shall white clouds float up from the great waters at the borders of the world, and clustering about the mountain terraces of the horizons be borne aloft and abroad by the breaths of the surpassing of soul-beings, and of the children, and shall hardened and broken be by thy cold, shedding downward, in rain-spray, the water of life, even into the hollow places of my lap! For therein chiefly shall nestle our children mankind and creature-kind, for warmth in thy coldness."
Lo! even the trees on high mountains near the clouds and the Sky-father crouch low toward the Earth-mother for warmth and protection! Warm is the Earth-mother, cold the Sky-father, even as woman is the warm, man the cold being!
"Even so!" said the Sky-father; "Yet not alone shalt thou helpful be unto our children, for behold!" and he spread his hand abroad with the palm downward and into all the wrinkles and crevices thereof he set the semblance of shining yellow corn-grains; in the dark of the early world-dawn they gleamed like sparks of fire, and moved as his hand was moved over the bowl, shining up from and also moving in the depths of the water therein. "See!" said he, pointing to the seven grains clasped by his thumb and four fingers, "by such shall our children be guided; for behold, when the Sun-father is not nigh, and thy terraces are as the dark itself (being all hidden therein), then shall our children be guided by lights—like to these lights of all the six regions turning round the midmost one—as in and around the midmost place, where these our children shall abide, lie all the other regions of space! Yea! and even as these grains gleam up from the water, so shall seed-grains like to them, yet numberless, spring up from thy bosom when touched by my waters, to nourish our children." Thus and in other ways many devised they for their offspring.
Anon in the nethermost of the four cave-wombs of the world, the seed of men and the creatures took form and increased; even as within eggs in warm places worms speedily appear, which growing, presently burst their shells and become as may happen, birds, tadpoles or serpents, so did men and all creatures grow manifoldly and multiply in many kinds. Thus the lowermost womb or cave-world, which was Ánosin téhuli (the womb of sooty depth or of growth-generation, because it was the place of first formation and black as a chimney at night time, foul too, as the internals of the belly), thus did it become overfilled with being. Everywhere were unfinished creatures, crawling like reptiles one over another in filth and black darkness, crowding thickly together and treading each other, one spitting on another or doing other indecency, insomuch that loud became their murmurings and lamentations, until many among them sought to escape, growing wiser and more manlike.
Then came among men and the beings, it is said, the wisest of wise men and the foremost, the all-sacred master, Póshaiyaŋk‘ya, he who appeared in the waters below, even as did the Sun-father in the wastes above, and who arose from the nethermost sea, and pitying men still, won upward, gaining by virtue of his (innate) wisdom-knowledge issuance from that first world-womb through ways so dark and narrow that those who, seeing somewhat, crowded after, could not follow, so eager were they and so mightily did they strive with one another! Alone, then, he fared upward from one womb (cave) to another out into the great breadth of daylight. There, the earth lay, like a vast island in the midst of the great waters, wet and unstable. And alone fared he forth dayward, seeking the Sun-father and supplicating him to deliver mankind and the creatures there below.
Then did the Sun-father take counsel within himself, and casting his glance downward espied, on the great waters, a Foam-cap near to the Earth-mother. With his beam he impregnated and with his heat incubated the Foam-cap, whereupon she gave birth to Úanam Achi Píahkoa, the Beloved Twain who descended; first, Úanam Éhkona, the Beloved Preceder, then Úanam Yáluna, the Beloved Follower, Twin brothers of Light, yet Elder and Younger, the Right and the Left, like to question and answer in deciding and doing. To them the Sun-father imparted, still retaining, control-thought and his own knowledge-wisdom, even as to the offspring of wise parents their knowingness is imparted and as to his right hand and his left hand a skillful man gives craft freely surrendering not his knowledge. He gave them, of himself and their mother the Foam-cap, the great cloud-bow, and for arrows the thunderbolts of the four quarters (twain to either), and for buckler the fog-making shield, which (spun of the floating clouds and spray and woven, as of cotton we spin and weave) supports as on wind, yet hides (as a shadow hides) its bearer, defending also. And of men and all creatures he gave them the fathership and dominion, also as a man gives over the control of his work to the management of his hands. Well instructed of the Sun-father, they lifted the Sky-father with their great cloud-bow into the vault of the high zenith, that the earth might become warm and thus fitter for their children, men and the creatures. Then along the trail of the sun-seeking Póshaiyaŋk‘ya, they sped backward swiftly on their floating fog-shield, westward to the Mountain of Generation. With their magic knives of the thunderbolt they spread open the uncleft depths of the mountain, and still on their cloud-shield—even as a spider in her web descendeth—so descended they unerringly, into the dark of the under-world. There they abode with men and the creatures, attending them, coming to know them, and becoming known of them as masters and fathers, thus seeking the ways for leading them forth.
Now there were growing things in the depths, like grasses and crawling vines. So now the Beloved Twain breathed on the stems of these grasses (growing tall, as grass is wont to do toward the light, under the opening they had cleft and whereby they had descended), causing them to increase vastly and rapidly by grasping and walking round and round them, twisting them upward until lo! they reach forth even into the light. And where successively they grasped the stems ridges were formed and thumb-marks whence sprang branching leaf-stems. Therewith the two formed a great ladder whereon men and the creatures might ascend to the second cave-floor, and thus not be violently ejected in after-time by the throes of the Earth-mother, and thereby be made demoniac and deformed.
Up this ladder, into the second cave-world, men and the beings crowded, following closely the Two Little but Mighty Ones. Yet many fell back and, lost in the darkness, peopled the under-world, whence they were delivered in after-time amid terrible earth shakings, becoming the monsters and fearfully strange beings of olden time. Lo! in this second womb it was dark as is the night of a stormy season, but larger of space and higher than had been the first, because it was nearer the navel of the Earth-mother, hence named K’ólin tehuli (the Umbilical-womb, or the Place of Gestation). Here again men and the beings increased and the clamor of their complainings grew loud and beseeching. Again the Two, augmenting the growth of the great ladder, guided them upward, this time not all at once, but in successive bands to become in time the fathers of the six kinds of men (the yellow, the tawny gray, the red, the white, the mingled, and the black races), and with them the gods and creatures of them all. Yet this time also, as before, multitudes were lost or left behind. The third great cave-world, whereunto men and the creatures had now ascended, being larger than the second and higher, was lighter, like a valley in starlight, and named Áwisho tehuli—the Vaginal-womb, or the Place of Sex-generation or Gestation. For here the various peoples and beings began to multiply apart in kind one from another; and as the nations and tribes of men and the creatures thus waxed numerous as before, here, too, it became overfilled. As before, generations of nations now were led out successively (yet many lost, also as hitherto) into the next and last world-cave, Tépahaian tehuli, the Ultimate-uncoverable, or the Womb of Parturition.
Here it was light like the dawning, and men began to perceive and to learn variously according to their natures, wherefore the Twain taught them to seek first of all our Sun-father, who would, they said, reveal to them wisdom and knowledge of the ways of life—wherein also they were instructing them as we do little children. Yet like the other cave-worlds, this too became, after long time, filled with progeny; and finally, at periods, the Two led forth the nations of men and the kinds of being, into this great upper world, which is called Ték’ohaian úlahnane, or the World of Disseminated Light and Knowledge or Seeing.
Eight years made the span of four days and four nights when the world was new. It was while yet such days and nights continued that men were led forth, first in the night, that it might be well. For even when they saw the great star (móyächun ‘hlána), which since then is spoken of as the lying star (mókwanosona), they thought it the Sun himself, so burned it their eyeballs! Men and the creatures were nearer alike then than now: black were our fathers the late born of creation, like the caves from which they came forth; cold and scaly their skins like those of mud-creatures; goggled their eyes like those of an owl; membranous their ears like those of cave-bats; webbed their feet like those of walkers in wet and soft places; and according as they were elder or younger, they had tails, longer or shorter. They crouched when they walked, often indeed, crawling along the ground like toads, lizards and newts; like infants who still fear to walk straight, they crouched, as before-time they had in their cave-worlds, that they might not stumble and fall, or come to hurt in the uncertain light thereof. And when the morning star rose they blinked excessively as they beheld its brightness and cried out with many mouth-motionings that surely now the Father was coming; but it was only the elder of the Bright Ones, gone before with elder nations and with his shield of flame, heralding from afar (as we herald with wet shell scales or crystals) the approach of the Sun-father! And when, low down in the east the Sun-father himself appeared, what though shrouded in the midst of the great world waters, they were so blinded and heated by his light and glory that they cried out to one another in anguish and fell down wallowing and covering their eyes with their bare hands and arms. Yet ever anew they looked afresh to the light and anew struggled toward the sun as moths and other night creatures seek the light of a camp fire; yea, and what though burned, seek ever anew that light!
Thus ere long they became used to the light, and to this high world they had entered. Wherefore, when they arose and no longer walked bended, lo! it was then that they first looked full upon one another and in horror of their filthier parts, strove to hide these, even from one another, with girdles of bark and rushes; and when by thus walking only upon their hinder feet the same became bruised and sore, they sought to protect them with plaited soles (sandals) of yucca fiber.
It was thus, by much devising of ways, that men began to grow knowing in many things, and were instructed by what they saw, and so became wiser and better able to receive the words and gifts of their fathers and elder brothers, the gods, Twain and others, and priests. For already masters-to-be were amongst them. Even in the dark of the under-worlds such had come to be; as had, indeed, the various kinds of creatures-to-be, so these. And according to their natures they had found and cherished things, and had been granted gifts by the gods; but as yet they knew not the meaning of their own powers and possessions, even as children know not the meanings and right uses of the precious or needful things given them; nay nor yet the functions of their very parts! Now in the light of the Sun-father, persons became known from persons, and these things from other things; and thus the people came to know their many fathers among men, to know them by themselves or by the possessions they had.
Now the first and most perfect of all these fathers among men after Póshaiyaŋk‘ya was Yanáuluha, who brought up from the under-world water of the inner ocean, and seeds of life-production and growing things; in gourds he brought these up, and also things containing the "of-doing-powers."
He who was named Yanáuluha carried ever in his hand a staff which now in the daylight appeared plumed and covered with feathers of beautiful colors—yellow, blue-green, and red, white, black, and varied. Attached to it were shells and other potent contents of the under-world. When the people saw all these things and the beautiful baton, and heard the song-like tinkle of the sacred shells, they stretched forth their hands like little children and cried out, asking many questions.
Yanáuluha, and other priests (shiwanáteuna) having been made wise by teaching of the masters of life (god-beings) with self-magic-knowing (yam tsépan ánikwanan), replied: "It is a staff of extension, wherewith to test the hearts and understandings of children." Then he balanced it in his hand and struck with it a hard place and blew upon it. Amid the plumes appeared four round things, seeds of moving beings, mere eggs were they, two blue like the sky or turkis; two dun-red like the flesh of the Earth-mother.
Again the people cried out with wonder and ecstasy, and again asked they questions, many.
"These be," said he who was named Yanáuluha, "the seed of living things; both the cherishers and annoyancers, of summer time; choose ye without greed which ye will have for to follow! For from one twain shall issue beings of beautiful plumage, colored like the verdure and fruitage of summer; and whither they fly and ye follow, shall be everlastingly manifest summer, and without toil, the pain whereof ye ken not, fields full fertile of food shall flourish there. And from the other twain shall issue beings evil, uncolored, black, piebald with white; and whither these two shall fly and ye follow, shall strive winter with summer; fields furnished only by labor such as ye wot not of shall ye find there, and contended for between their offspring and yours shall be the food-fruits thereof."
"The blue! the blue!" cried the people, and those who were most hasty and strongest strove for the blue eggs, leaving the other eggs for those who had waited. "See," said they as they carried them with much gentleness and laid them, as one would the new-born, in soft sand on the sunny side of a cliff, watching them day by day, "precious of color are these; surely then, of precious things they must be the seed!" And "Yea verily!" said they when the eggs cracked and worms issued, presently becoming birds with open eyes and with pinfeathers under their skins, "Verily we chose with understanding, for see! yellow and blue, red and green are their dresses, even seen through their skins!" So they fed the pair freely of the food that men favor—thus alas! cherishing their appetites for food of all kinds! But when their feathers appeared they were black with white bandings; for ravens were they! And they flew away mocking our fathers and croaking coarse laughs!
And the other eggs held by those who had waited and by their father Yanáuluha, became gorgeous macaws and were wafted by him with a toss of his wand to the far southward summer-land. As father, yet child of the macaw, he chose as the symbol and name of himself and as father of these his more deliberate children—those who had waited—the macaw and the kindred of the macaw, the Múla-kwe; whilst those who had chosen the ravens became the Raven-people, or the Kâ´kâ-kwe.
Thus first was our nation divided into the People of Winter and the People of Summer. Of the Winter those who chose the raven, who were many and strong; and of the Summer those who cherished the macaw, who were fewer and less lusty, yet of prudent understanding because more deliberate. Hence, Yanáuluha their father, being wise, saw readily the light and ways of the Sun-father, and being made partaker of his breath, thus became among men as the Sun-father is among the little moons of the sky; and speaker to and of the Sun-father himself, keeper and dispenser of precious things and commandments, Pékwi Shíwani Éhkona (and Earliest Priest of the Sun). He and his sisters became also the seed of all priests who pertain to the Midmost clan-line of the priest-fathers of the people themselves "masters of the house of houses." By him also, and his seed, were established and made good the priests-keepers of things.
The Twain Beloved and priest fathers gathered in council for the naming and selection of man-groups and creature-kinds (tánawe), spaces, and things. Thus determined they that the creatures and things of summer and the southern space pertained to the Southern people, or Children of the Producing Earth-mother; and those of winter and northern space, to the Winter people, or Children of the Forcing or Quickening Sky-father.
Of the Children of Summer, some loved and understood most the Sun, hence became the fathers of the Sun people (Yä´tok’ya-kwe). Some loved more the water, and became the Toad people (Ták‘ya-kwe), Turtle people (Étâa-kwe), or Frog people (Ták‘yaiuna-kwe), who so much love the water. Others, again loved the seeds of earth and became the People of Seed (Tâatém‘hlanah-kwe), such as those of the First-growing grass (Pétâa-kwe, now Aíyaho-kwe), and of the Tobacco (Ána-kwe). Yet still others loved the warmth and became the Fire or Badger people (Tónashi-kwe). According, then, to their natures and inclinations or their gifts from below or of the Masters of Life, they chose or were chosen for their totems.
Thus, too, it was with the People of Winter or the North. They chose, or were chosen and named, according to their resemblances or aptitudes; some as the Bear people (Aíŋshi-kwe), Coyote people (Súski-kwe), or Deer people (Shóhoita-kwe); others as the Crane people (Kâ´lokta-kwe), Turkey people (Tóna-kwe) or Grouse people (Póyi-kwe). In this wise it came to pass that the Áshiwe were divided of old in such wise as are their children today, into ánotiwe (clans or kinties) of brothers and sisters who may not marry one another, but from one to another of kin. Yea, and as the Earth-mother had increased and kept within herself all beings, cherishing them apart from their father even after they came forth, so were these our mothers and sisters made the keepers of the kin-names and of the seed thereof, nor may the children of each be cherished by any others of kin.
Now the Beloved Foremost Ones (Úan Éhkon Áteona) of these clans were prepared by instruction of the gods and the fathers of the house of houses and by being breathed of them (púak‘yanapk‘ya), whereby they became áshiwani or priests also, but only the priests of possession, master keepers of sacred things and mysteries (tíkitlapon ámosi), each according to his nature of kinship. It was thus that the warmth-wanting (ték‘yä‘hlna shema) Badger-people were given the great shell (tsúlikéinan ‘hlana), the heart or navel of which is potent or sensitive of fire, as of the earthquake and the inner fire is the coiled navel of the Earth-mother. On the sunny sides of hills burrow the badgers, finding and dwelling amongst the dry roots whence is fire. Thus the "Two Badgers" were made keepers of the sacred heart-shell (súti k’ili achi), makers and wardens of fire. So, too, were the Bear, Crane, and Grouse people given the múetone, or the contained seed-substance of hail, snow and new soil (for the bear sleeps, no longer guarding when winter comes, and with the returning crane, in the wake of the duck, comes winter in the trail of the white growing grouse). So, to the Toad and other water people, descended to them from Yanáuluha the k‘yáetone, or the contained seed-substance of water; and to the Átâa-kwe, or All-seed-people, especially to the First-growing-grass people and the Tobacco people, was given of him also, the chúetone, or the contained seed-substance of corn grains.
Now when the foremost ones of more than one of these kin clans possessed a contained or sacred seed-substance, they banded together, forming a society for the better use and keeping of its medicine and its secret (forbidden) mysteries, and for the guidance and care thereby of their especial children. Thus, leading ones of the Bear people, Crane people, and Grouse people became the ‘Hléetâ-kwe, or Bearers of the Ice-wands as they are sometimes called, whose prayers and powers bring winter, yet ward off its evils to the flesh and fearsomeness to the soul. But at first, only four were the bands of priest-keepers of the mysteries: Shíwana-kwe, or the Priesthood of Priest people; Sániak‘ya-kwe, or the Priesthood of the Hunt, who were of the Coyote, Eagle, and Deer kin, Keepers of the Seed-substance of Game; Áchiak‘ya-kwe, or the Great Knife people, makers and defenders of pathways for the people; and Néwe-kwe, keepers of magic medicines and knowledge invincible of poison and other evil, whose first great father was Paíyatuma, God of Dew and the Dawn, himself. Out of these and of other clans were formed in later days by wisdom of the Father of Medicines and Rites (the great Póshaiyaŋk‘ya, when he returned, all as is told in other talk of our olden speech) all other societies, both that of the Middle, and the Twain for each of all the other six regions (tem‘halatékwiwe,) the Tabooed and Sacred Thirteen. But when all was new, men did not know the meanings of their possessions, or even of the commandments (haítoshnawe); even as children know not the prayers (téusupénawe). These they must first be taught, that in later days, when there is need therefor, they may know them and not be poor.
As it was with men and the creatures, so with the world; it was young and unripe (k‘yaíyuna). Unstable its surface was, like that of a marsh; dank, even the high places, like the floor of a cavern, so that seeds dropped on it sprang forth, and even the substance of offal became growing things.
Earthquakes shook the world and rent it. Beings of sorcery, demons and monsters of the under-world fled forth. Creatures turned fierce, becoming beasts of prey, wherefore others turned timid, becoming their quarry; wretchedness and hunger abounded, black magic, war, and contention entered when fear did into the hearts of men and the creatures. Yea, fear was everywhere among them, wherefore, everywhere the people, hugging in dread their precious possessions, became wanderers they, living on the seeds of grasses, eaters of dead and slain things! Yet still, they were guided by the Two Beloved, ever in the direction of the east, told and taught that they must seek, in the light and under the pathway of the Sun, the middle of the world, over which alone could they find the earth stable, or rest them and bide them in peace.
When the tremblings grew stilled for a time, the people were bidden to gather and pause at the First of Sitting-places, which was named K’éyatiwankwi (Place of upturning or elevation). Yet still poor and defenseless and unskilled were the children of men, still moist and ever-anon unstable the world they abode in. Still also, great demons and monsters of prey fled violently forth in times of earthquake (ánukwaík‘yanak‘ya) and menaced all wanderers and timid creatures. Therefore the Beloved Twain took counsel one with the other and with the Sun-father, and instructed by him, the elder said to the younger, "Brother, behold!
"It were well," said the younger, ever eager, and forthwith they made ready as they had between themselves devised. Then said the elder to the younger,
Dread was the din and stir. The heights staggered and the mountains reeled, the plains boomed and crackled under the floods and fires, and the high hollow-places, hugged of men and the creatures, were black and awful, so that these grew crazed with panic and strove alike to escape or to hide more deeply. But ere-while they grew deafened and deadened, forgetful and asleep! A tree lighted of lightning burns not long! Presently thick rain fell, quenching the fires; and waters washed the face of the world, cutting deep trails from the heights downward, and scattering abroad the wrecks and corpses of stricken things and beings, or burying them deeply. Lo! they are seen in the mountains to this day; and in the trails of those fierce waters cool rivers now run, and where monsters perished lime of their bones (áluwe—calcareous nodules in malpais or volcanic tuff) we find, and use in food stuff! Gigantic were they, for their forms little and great were often burned or shriveled and contorted into stone. Seen are these, also, along the depths of the world. Where they huddled together and were blasted thus, their blood gushed forth and flowed deeply, here in rivers, there in floods; but it was charred and blistered and blackened by the fires, into the black rocks of the lower mesas (ápkwina, lava or malpais). There were vast plains of dust, ashes and cinders, reddened as is the mud of a hearth-place. There were great banks of clay and soil burned to hardness—as clay is when baked in the kiln-mound,—blackened, bleached or stained yellow, gray, red, or white, streaked and banded, bended or twisted. Worn and broken by the heavings of the under-world and by the waters and breaths of the ages, they are the mountain-terraces of the Earth-mother, "dividing country from country!" Yet many were the places behind and between these—dark canyons, deep valleys, sunken plains—unharmed by the fires, where they swerved or rolled higher—as, close to the track of a forest-fire, green grow trees and grasses, and even flowers continue to bloom. Therein, and in the land sheltered by the shield, tarried the people, awakened, as from fearful dreams. Dry and more stable was the world now, less fearsome its lone places; since, changed to rock were so many monsters of prey (some shriveled to the size of insects; made precious as amulets for the hunter and warrior, as told in other talks of our ancient speech).
But ever and anon the earth trembled anew in that time, and the people troubled.
"Thus, being, it is not well," said the Two. "Let us again seek the Middle." So, they led their myriads far eastward and tarried them at Tésak‘ya Yäla (Place of nude mountains).
Yet soon again the world rumbled, and again they led the way into a country and place called Támëlan K‘yaíyawan (Where tree boles stand in the midst of the waters). There the people abode for long, saying (poor people!) "This is the Middle!" Therefore they built homes. At times they met people who had gone before, thus learning much of ways in war, for in the fierceness that had entered their hearts with fear, they deemed it not well, neither liked they to look upon strangers peacefully. And many strange things also were learned and happened there, that are told in other speeches of the ancient talk.
Having fought and grown strong, lo! when at last the earth groaned and the conches sounded warning, and the Twain bade them forth, forsooth! they murmured much, and many (foredoomed!), turned headstrong and were left to perish miserably in their own houses as do rats in falling trees, or flies in forbidden food!
But the greater company went obediently forward, until at last they neared Shípololon K‘yaía (Steam mist in the midst of the waters). Behold! they saw as they journeyed, the smoke of men's hearth-fires and a great assemblage of houses scattered over the hills before them! And when they came closer they met dwellers in those places, nor looked peacefully upon them—having erstwhile in their last standing-place, had touch of war—but challenged them rudely, to know, forsooth, who they were and why there.
"We are the People of Seed," said these strangers, replying to our fathers of old, "born elder brothers of ye, and led of the gods!"
"Nay," contended our fathers, "verily, we are led of the gods and of us are the Seed people and the substance of seed whereof our wise elders carry the potencies." Whereupon they grew yet more angry, so dark were they of understanding!
The people who called themselves "Of the Seed"—who were none others than the "Drinkers of the Dew of Grasses"—bade them pause. "Behold!" said they, "we have powers above yours, yet without your aid we can not exert them; even as the mothers of men may not be fertile save of the fathers. Ye are our younger brothers, for verily so are your People of Seed, and more precious than they know, are they and their sacred keepings, ye—unwittingly, alack!—so boast of; even as we are more wise than ye are and in ourselves quickening withal, for ye are, like virgins, unthinking, yet fertile. Now go to! Let us look peacefully upon one another. Do ye, therefore, try first your powers with the sacred things ye carry according as ye have been instructed or may best devise; then will we according to our knowledge of these things and our own practices try our powers with them also, showing forth our customs unto you."
At last, after much wrangling and council, the people agreed to this. And they set apart the time, eight days (as now days are numbered) wherein to make their preparations, which was well; for therefrom resulted to them great gain, yea, and the winning of these stranger villagers, and by wise and peaceful acts rather than by war and the impetuosity of right hands. In the borders of the plain in the midst of cedars (fuel furnishers of the food-maturing fire, these!) and under the shade of Hemlocks (Tree-goddesses of the food-growing water, these!) they encamped. And at the foot of the Hemlocks, facing the sunlight, they builded them of cedar boughs a great bower: like to it, only lesser, are those whence we watch and foster the ripening of our corn; for from their bower thus fashioned, our fathers and mothers, the priests and priest-matrons of old, watched and labored for the first birth of corn, and in this wondrous wise, as young parents watch for the birth of their children, though not knowing of what kind or favor they will be, nevertheless expectantly of heart; and as we now watch the fulfilment of our harvests.
So, the seed-priests and master-keepers of the possessions, and their fathers (those of the house of houses) fasted and intently contemplated their sacred substances to divine the means thereof. And it seemed good to them to cut wands of the spaces, painting them significantly and pluming them in various ways with the feathers of the cloud and summer sun-loving birds (Ólowik‘ya Wówe Pékwi Áshiwani), thinking thereby to waft the breath of their prayers and incantations (taught of the Surpassing Ones all in the new time of the world) and to show forth their meanings even so far as unto the ancient sitting spaces of those who first taught them.
When all else was prepared, they made a shrine around their múetone (or medicine seed of hail and soil) their k‘yáetone (or medicine seed of the water and rain) and their chúetone (or medicine seed of grains). And around these, and reaching out toward the Sun before them, they set their plumed wands of message. For the plain was dry and barren, and they wanted fresh soil by the hail torrents, moisture by the rain, and growth of seed-substance, that they might the better exhibit their powers to these strangers; if perchance, in response to their labors and beseechings, these things would be vouchsafed them. Therefore, that the meaning of their beseechings might be the more plain and sure of favor, certain ones of the sage priests, sought out and placed the largest and most beautifully colored grass seeds they could find among the stores of their way-farings, in the gourd with the chúetone, and then cut from branches of the easy growing cottonwood and willow, gleaned from the ways of water, goodly wands which they plumed and painted, like in color to each kind of seed they had selected; yellow, green, red, white, black, speckled, and mottled; one for each side of the sacred gourd, one to be laid upon it, one to be laid under it, and one to be placed within it; and as soon as finished, thus they disposed the wands.
Now when night came, these master-priests took the chúetone—all secretly, whilst the others were drowsy—and carried it, with the plumed wands they had made, out into the plain, in front of the bower. There they breathed into these things the prayers and over them softly intoned the incantations which had been taught them in the new time of the world. Then they placed the chúetone on the ground of the plain and on each side of it, by the light of the seven great stars which were at that time rising bright above them, they planted one of the plumed wands with the seeds of its color; first, the brightest, yellow with the yellow grass seeds, on the north; then the blue with the green grass seeds, on the west; then the red with the red seeds, to the south, and the white with the white seeds to the east; but the other three plumed wands they could not plant, one above, the other below, and the last within the gourd; so looking at the stars they saw how that they were set, four of them as though around a gourd like their own, and three others as though along its handle! "Há! Chukwé!" said they. "'Tis a sign, mayhap, of the Sky-father!" whereupon they set each of the others in a line, the black one with its seeds of black, nearest to the sacred gourd below the handle; the speckled one with its spotted seeds next, on the other side of the handle, and the mottled one with its dappled seeds far out at the end of the handle, that it might (being of the colors of all the others) point out each of them, as it were, and lead them all!
And when, on the morrow, the watchers saw the plumes standing there all beautiful in the plain, and asked who planted them, and for what, the priests replied, "Verily they were planted in the night, while ye heedlessly drowsed, by the seven stars." Thereat the people, mistaking their meaning, exclaimed, "Behold! the seed wands of the stars themselves!" and they joyed in the omen that their prayers had been heard so far. And lo! during the eight days and nights there arose thick mists, hail and rain descended until torrents poured down from the mountains bringing new soil and spreading it evenly over the plain. And when on the morning of the ninth day the clouds rolled away, "Eluu!" shouted our fathers of the Seed kin to the stranger people; "Water and new soil bring we, where erst was barren hardness; yea, even grasses, tall and plumed as were our wands, and spiked with seed, for the grass seed had sprouted and the new wands taken root and grown, and now had long feathery blades and tall, tasseled stems, waving in the wind."
"Yea, verily!" cried the People of the First-growing-grass kin (Aik‘yaho-kwe), chief of the clans of Seed, "we are the People of the Seed!"
But the strangers, heeding not their boastings, replied, "Yea, verily, enough! It is well! Truly water and new soil ye have brought, and grasses growing great therefrom, yet ye have not brought forth new life therefor of the flesh of men or the seed of seeds! Come now, let us labor together, in order that what ye have begun may be perfected. New soil and the seed of its production, the seed of water, yea even the substance of seed itself we had not, yet of the seed of seed we are verily the people, and our maidens are the mothers thereof, as ye shall see."
Then they, too, set apart eight days, during which to prepare for their custom, and they further said, "That we may be perfect in the plenishing and generation of the seed of seeds, send us forth, O, ye comers, a youth of the kin of Water and of those who hold possession of the precious k‘yáetone, which give unto us likewise, that we join it to the chúetone ye have placed in the midst of the growing plants, according to our understanding of its meaning and relation. And let the youth be goodly and perfect and whole of seed."
Therefore the fathers of the people chose forth, it is said, Yápotuluha, of the clans of Water, foster child of the great Sun-priest Yanáuluha, and named of him. And into his hand they gave the k‘yáetone and certain of their wands of worship, and sent him to the strangers glorious to look upon. Now there were in the village of the stranger Seed people seven maidens, sisters of one another, virgins of one house, and foster children of Paíyatuma (the God of Dew) himself. And they were surpassingly beautiful, insomuch so that they were likened to the seven bright stars and are sung of in the songs of the Seed people and told of in their stories. They, too, were chosen and breathed upon by all the fathers and matrons of the Seed, and with the youth Yápotuluha, instructed in the precious rites and incantations of their custom. And during all the time of preparation rain fell as before, only gently and warm, and on the eighth day the matrons and fathers led the maidens and youth, all beautifully arrayed, down into the plain before the bower where watched the people and grew the grasses. And there they danced and were breathed of the sacred medicine seeds. All through the night backward and forward danced they to the song line of the elders, and in accordance therewith by the side of the growing plants, motioning them upward with their magic wands and plumes, as we, with implements of husbandry, encourage the growth upward of the corn plants today. As time went on, the matron of the dance led the youth and the first maiden apart, and they grasped, one on either side, the first plants, dancing around them, gently drawing them upward as they went, even as the Two Beloved had caused to grow the canes of the under-world. So also did the youth and each maiden in turn grasp the other plants in their turn, until all had grown to the tallness of themselves and were jointed where they had grasped them; yea, and leaved as with waving plumes of the macaw himself. And now, in the night, the keepers of the great shells (of the Badger kin), brought forth fire with their hands from roots, and kindled it in front of the bower toward the east, that its heat might take the place of the Sun and its light shine brightly on the dancers, making their acts verily alive; and as the dawn approached, the youth and first maiden were led apart as before by the Mother-making matron, and together embraced the first of the full grown plants, and so, in turn, the youth and each of the other maidens embraced the other plants.
And as they embraced the first plant, the fire flamed brightly, with the first catching and flush of the wood, and yellow was its light; and as they embraced the second plant, the flames were burning smokily with the fuller grasping of the wood, and blue was the light; and as they were embracing the third plant, the fire reached its fullness of mastery over the wood, and red was its light; and as they were embracing the fourth plant, the fire was fumeless and triumphant over the wood, and white was its light; and as they were embracing the fifth plant, the fire gave up its breath in clouds of sparks, and streaked, of many colors, was its light; and as they were embracing the sixth plant, the fire swooned and slept, giving more heat, as 'twere, than light, thus somber was the light, yet, as they were embracing the seventh plant, it wakened afresh, did the fire, in the wind of the morning, and glowed as does the late fire of the wanderer, with a light of all the colors.
Now, when the day dawned, lo! where the mid-persons of the youth and the maidens had touched most unitedly and warmly the plants, new parts appeared to the beholders, showing, through their coverings, many colors, soft hair shrouding them, as if to make precious their beauty.
Whilst the people still gazed at these, wondering, out from the Eastland came Paíyatuma and Ténatsali of the All-colored flowers (God of the Seasons), followed by Kwélele with his flame-potent fire-wand. Paíyatuma touched the plants with the refreshing breath of his flute; Ténatsali with the flesh-renewing breath of his flowers; Kwélele, with the ripening breath of his torch, whereby the new parts were hardened, some to fruitfulness; others, being too closely touched, burned to the very heat of generative warmth, unfruitful in itself, but fruitful making! Then, as Paíyatuma waved his flute, lo! following Ténatsali, the maidens and the attendant Kwélele went forth and disappeared in the mist of the morning. As they vanished, Paíyatuma turned to where, full in the light of the rising sun, stood the seven plants. Lithe and tall stood he there beside them like a far journeyer, and said to the awed watchers: