Myths and Legends of California and the Old Southwest Part 10

Then the wise Pekwinna, the Speaker of the Sun, took two plumes and the banded wing-tips of the turkey, and approaching Paiyatuma stroked him with the tips of the feathers and then laid the feathers upon his lips....

Then Paiyatuma became aged and grand and straight, as is a tall tree shorn by lightning. He said to the father:

"Thou are wise of thought and good of heart. Therefore I will summon from Summer-land the beautiful Maidens that ye may look upon them once more and make offering of plumes in sacrifice for them, but they are lost as dwellers amongst ye."

Then he told them of the song lines and the sacred speeches and of the offering of the sacred plume wands, and then turned him about and sped away so fleetly that none saw him.

Beyond the first valley of the high plain to the southward Paiyatuma planted the four plume wands. First he planted the yellow, bending over it and watching it. When it ceased to flutter, the soft down on it leaned northward but moved not. Then he set the blue wand and watched it; then the white wand. The eagle down on them leaned to right and left and still northward, yet moved not. Then farther on he planted the red wand, and bending low, without breathing, watched it closely. The soft down plumes began to wave as though blown by the breath of some small creature. Backward and forward, northward and southward they swayed, as if in time to the breath of one resting.

"'T is the breath of my Maidens in Summer-land, for the plumes of the southland sway soft to their gentle breathing. So shall it ever be. When I set the down of my mists on the plains and scatter my bright beads in the northland(7), summer shall go thither from afar, borne on the breath of the Seed Maidens. Where they breathe, warmth, showers, and fertility shall follow with the birds of Summer-land, and the b.u.t.terflies, northward over the world."

Then Paiyatuma arose and sped by the magic of his knowledge into the countries of Summer-land,--fled swiftly and silently as the soft breath he sought for, bearing his painted flute before him. And when he paused to rest, he played on his painted flute and the b.u.t.terflies and birds sought him. So he sent them to seek the Maidens, following swiftly, and long before he found them he greeted them with the music of his songsound, even as the People of the Seed now greet them in the song of the dancers.

When the Maidens heard his music and saw his tall form in their great fields of corn, they plucked ears, each of her own kind, and with them filled their colored trays and over all spread embroidered mantles,--embroidered in all the bright colors and with the creature-songs of Summer-land. So they sallied forth to meet him and welcome him. Then he greeted them, each with the touch of his hands and the breath of his flute, and bade them follow him to the northland home of their deserted children.

So by the magic of their knowledge they sped back as the stars speed over the world at night time, toward the home of our ancients. Only at night and dawn they journeyed, as the dead do, and the stars also. So they came at evening in the full of the last moon to the Place of the Middle, bearing their trays of seed.

Glorious was Paiyatuma, as he walked into the courts of the dancers in the dusk of the evening and stood with folded arms at the foot of the bow-fringed ladder of priestly council, he and his follower Shutsukya.

He was tall and beautiful and banded with his own mists, and carried the banded wings of the turkeys with which he had winged his flight from afar, leading the Maidens, and followed as by his own shadow by the black being of the corn-soot, Shutsukya, who cries with the voice of the frost wind when the corn has grown aged and the harvest is taken away.

And surpa.s.singly beautiful were the Maidens clothed in the white cotton and embroidered garments of Summer-land.

Then after long praying and chanting by the priests, the fathers of the people, and those of the Seed and Water, and the keepers of sacred things, the Maiden-mother of the North advanced to the foot of the ladder. She lifted from her head the beautiful tray of yellow corn and Paiyatama took it. He pointed it to the regions, each in turn, and the Priest of the North came and received the tray of sacred seed.

Then the Maiden of the West advanced and gave up her tray of blue corn.

So each in turn the Maidens gave up their trays of precious seed. The Maiden of the South, the red seed; the Maiden of the East, the white seed; then the Maiden with the black seed, and lastly, the tray of all-color seed which the Priestess of Seed-and-All herself received.

And now, behold! The Maidens stood as before, she of the North at the northern end, but with her face southward far looking; she of the West, next, and lo! so all of them, with the seventh and last, looking southward. And standing thus, the darkness of the night fell around them. As shadows in deep night, so these Maidens of the Seed of Corn, the beloved and beautiful, were seen no more of men. And Paiyatuma stood alone, for Shutsukya walked now behind the Maidens, whistling shrilly, as the frost wind whistles when the corn is gathered away, among the lone canes and dry leaves of a gleaned field.

(7) Dew drops.

Hasjelti and Hostjoghon Navajo (New Mexico)

Hasjelti was the son of the white corn, and Hostjoghon the son of the yellow corn. They were born on the mountains where the fogs meet. These two became the great song-makers of the world.

To the mountain where they were born (Henry Mountain, Utah), they gave two songs and two prayers. Then they went to Sierra Blanca (Colorado) and made two songs and prayers and dressed the mountain in clothing of white sh.e.l.l with two eagle plumes upon its head. They visited San Mateo Mountain (New Mexico) and gave to it two songs and prayers, and dressed it in turquoise, even to leggings and moccasins, and placed two eagle plumes upon its head. Then they went to San Francisco Mountain (Arizona) and made two songs and prayers and dressed that mountain in abalone sh.e.l.ls with two eagle plumes upon its head. They then visited Ute Mountain and gave to it two songs and prayers and dressed it in black beads. Then they returned to their own mountain where the fogs meet and said, "We two have made all these songs."

Other brothers were born of the white corn and yellow corn, and two brothers were placed on each mountain. They are the spirits of the mountains and to them the clouds come first. All the brothers together made game, the deer and elk and buffalo, and so game was created.

Navajos pray for rain and snow to Hasjelti and Hostjoghon. They stand upon the mountain tops and call the clouds to gather around them.

Hasjelti prays to the sun, for the Navajos.

"Father, give me the light of your mind that my mind may be strong. Give me your strength, that my arm may be strong. Give me your rays, that corn and other vegetation may grow."

The most important prayers are addressed to Hasjelti and the most valuable gifts made to him. He talks to the Navajos through the birds, and for this reason the choicest feathers and plumes are placed in the cigarettes and attached to the prayer sticks offered to him.

The Song-Hunter Navajo (New Mexico)

A man sat thinking. "Let me see. My songs are too short. I want more songs. Where shall I go to find them?"

Hasjelti appeared and perceiving his thoughts, said, "I know where you can get more songs."

"Well, I want to get more. So I will follow you."

They went to a certain point in a box canon in the Big Colorado River and here they found four G.o.ds, the Hostjobokon, at work, hewing cottonwood logs.

Hasjelti said, "This will not do. Cottonwood becomes water-soaked. You must use pine instead of cottonwood."

The Hostjobokon began boring the pine with flint, but Hasjelti said, "That is slow work." He commanded a whirlwind to hollow the log. A cross, joining at the exact middle of each log, a solid one and the hollow one, was formed. The arms of the cross were equal.

The song-hunter entered the hollow log and Hasjelti closed the end with a cloud so that water would not enter when the logs were launched upon the great waters. The logs floated off. The Hostjobokon, accompanied by their wives, rode upon the logs, one couple sitting upon each arm.

Hasjelti, Hostjoghon, and the two Naaskiddi walked upon the banks to keep the logs off sh.o.r.e. Hasjelti carried a squirrel skin filled with tobacco, with which to supply the G.o.ds on their journey. Hostjoghon carried a staff ornamented with eagle and turkey plumes and a gaming ring with two humming birds tied to it with white cotton cord. The two Naaskiddi carried staffs of lightning. The Naaskiddi had clouds upon their backs in which the seeds of all corn and gra.s.ses were carried.

After floating a long distance down the river, they came to waters that had a sh.o.r.e on one side only. Here they landed. Here they found a people like themselves. When these people learned of the Song-hunter, they gave him many songs and they painted pictures on a cotton blanket and said,

"These pictures must go with the songs. If we give this blanket to you, you will lose it. We will give you white earth and black coals which you will grind together to make black paint, and we will give you white sand, yellow sand, and red sand. For the blue paint you will take white sand and black coals with a very little red and yellow sand. These will give you blue."

And so the Navajo people make blue, even to this day.

The Song-hunter remained with these people until the corn was ripe.

There he learned to eat corn and he carried some back with him to the Navajos, who had not seen corn before, and he taught them how to raise it and how to eat it.

When he wished to return home, the logs would not float upstream. Four sunbeams attached themselves to the logs, one to each cross arm, and so drew the Song-hunter back to the box canon from which he had started.

When he reached that point, he separated the logs. He placed the end of the solid log into the hollow end of the other and planted this great pole in the river. It may be seen there to-day by the venturesome. In early days many went there to pray and make offerings.

Sand Painting of the Song-Hunter Navajo (Explanatory of frontispiece)

The black cross bars denote pine logs; the white lines the froth of the water; the yellow, vegetable debris gathered by the logs; the blue and red lines, sunbeams. The blue spot in the centre of the cross denotes water. There are four Hostjobokon, with their wives, the Hostjoboard.

Each couple sits upon one of the cross arms of the logs. The G.o.ds carry in their right hands a rattle, and in their left sprigs of pinon; the G.o.ddesses carry pinon sprigs in both hands.

Hasjelti is to the east of the painting. He carries a squirrel skin filled with tobacco. His s.h.i.+rt is white cotton and very elastic. The leggings are of white deerskin, fringed, and his head is ornamented with an eagle's tail; at the tip of each plume there is a fluffy feather from the breast of the eagle. The projection on the right of the throat is a fox skin.

Hostjoghon is at the west. His s.h.i.+rt is invisible, the dark being the dark of the body. His staff is colored black from a charred plant. Two strips of beaver skin tipped with six quills of the porcupine are attached to the right of the throat. The four colored stars on the body are bead ornaments. The top of the staff is ornamented with a turkey's tail. Eagle and turkey plumes are alternately attached to the staff.

The Naaskiddi are north and south of the painting. They carry staffs of lightning ornamented with eagle plumes and sunbeams. Their bodies are nude except the loin skirt. The hunch upon the back is a black cloud and the three groups of white lines indicate corn and other seeds. Five eagle plumes are attached to the cloud-back, since eagles live among the clouds. The body is surrounded by sunlight. The lines of blue and red which border the cloud-back denote sunbeams penetrating storm clouds.

The black circle zig-zagged with white around the head is a cloud basket filled with corn and seeds of gra.s.s. On each side of the head are five feathers of the red-shafted flicker.

The Rainbow G.o.ddess, upon which these G.o.ds often travel, partly encircles and completes the picture.

These sand pictures are drawn upon common yellow sand, brought in blankets and laid in squares about three inches thick and four feet in diameter. The colors used in decoration were yellow, red, and white, secured from sand stones, black from charcoal, and a grayish blue made from white sand and charcoal mixed with a very small quant.i.ty of yellow and red sands.