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
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.
THE UNRIPENESS AND INSTABILITY OF THE WORLD WHEN STILL YOUNG.
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.
THE HARDENING OF THE WORLD, AND THE FIRST SETTLEMENT OF MEN.
Public-domain text, read in full here on John Shaqi.
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