Outlines of Zuñi Creation Myths: Thirteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1891-1892, Government Printing Office, Washington, 1896, pages 321-448 — John Shaqi
Outlines of Zuñi Creation Myths: Thirteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1891-1892, Government Printing Office, Washington, 1896, pages 321-448Cushing, Frank Hamilton
History
Outlines of Zuñi Creation Myths: Thirteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1891-1892, Government Printing Office, Washington, 1896, pages 321-448
Cushing, Frank Hamilton
Zuni mythology
Then at last Diego de Vargas, the reconquistador of New Mexico,
approached Zuñiland with his force of foot soldiers and horsemen. The
Zuñis, learning this, poisoned the waters of their springs at Pescado
and near the entrance to the valley with yucca juice and cactus spines,
and, they say, "with the death-magic of corpse shells; so that the
horses and men, drinking there, were undone or died of bloating and
bowel sickness." In this latter statement the historians of Vargas
and the Zuñi traditions agree. But the captain-general could not have
stormed the Rock of Cibola. With the weakened force remaining at his
command his efforts were doubly futile. Therefore, where now the new
peach orchards of the Zuñis grow on the sunlit sand slopes, 800 feet
below the northern crest of the mesa their fathers so well defended in
those days, Vargas camped his army, with intent to besiege the heathen
renegades, and to harass and pick off such stragglers as came within
the range of his arquebuses.
Now, however, the good friar whom the Indians called Kwan Tátchui
Lók‘yana ("Juan Gray-robed-father-of-us"), was called to council by
the elders, and given a well-scraped piece of deerskin, whitened with
prayer meal, and some bits of cinder, wherewith to make markings of
meaning to his countrymen. And he was bidden to mark thereon that the
Zuñis were good to those who, like him, were good to them and meddled
not; nor would they harm any who did not harm their women and children
and their elders. And that if such these captains and their warriors
would but choose and promise to be, they would descend from their
mountain, nor stretch their bowstrings more. But when they told their
gray father that he could now join his people if that by so doing he
might stay their anger, and told him so to mark it, the priest, so the
legend runs, "dissembled and did not tell that he was there, only that
the fathers of the Áshiwi were good now;" for he willed, it would seem,
to abide with them all the rest of his days, which, alas, were but few.
Then the hide was tied to a slingstone and taken to the edge of the
mesa, and cast down into the midst of the watchful enemy by the arm of
a strong warrior. And when the bearded foemen below saw it fall, they
took it up and curiously questioned it with their eyes, and finding
its answers perfect and its import good, they instant bore it to their
war captain, and in token of his consent, they waved it aloft. So was
speech held and peace forthwith established between them.
Public-domain text, read in full here on John Shaqi.
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