In the beginning of the New-making, the ancient fathers lived
successively in four caves in the Four fold-containing-earth. The first
was of sooty blackness, black as a chimney at night time; the second,
dark as the night in the stormy season; the third, like a valley in
starlight; the fourth, with a light like the dawning. Then they came up
in the night-shine into the World of Knowing and Seeing.
So runs the Zuni myth, and it typifies well the mental development,
insight, and beauty of speech of the Indian tribes along the Pacific
Coast, from those of Alaska in the far-away Northland, with half of life
spent in actual darkness and more than half in the struggle for
existence against the cold and the storms loosed by fatal curiosity from
the bear's bag of bitter, icy winds, to the exquisite imagery of the
Zunis and other desert tribes, on their sunny plains in the Southland.
It was in the night-shine of this southern land, with its clear, dry air
and brilliant stars, that the Indians, looking up at the heavens above
them, told the story of the bag of stars of Utset, the First Mother, who
gave to the scarab beetle, when the floods came, the bag of Star People,
sending him first into the world above. It was a long climb to the world
above and the tired little fellow, once safe, sat down by the sack.
After a while he cut a tiny hole in the bag, just to see what was in it,
but the Star People flew out and filled the heavens everywhere. Yet he
saved a few stars by grasping the neck of the sack, and sat there,
frightened and sad, when Utset, the First Mother, asked what he had done
with the beautiful Star People.
The Sky-father himself, in those early years of the New-making, spread
out his hand with the palm downward, and into all the wrinkles of his
hand set the semblance of shining yellow corn-grains, gleaming like
sparks of fire in the dark of the early World-dawn. "See," said
Sky-father to Earth-mother, "our children shall be guided by these when
the Sun-father is not near and thy mountain terraces are as darkness
itself. Then shall our children be guided by light." So Sky-father
created the stars. Then he said, "And even as these grains gleam upward
from the water, so shall seed grain like them spring up from the earth
when touched by water, to nourish our children." And he created the
golden Seed-stuff of the corn.
It is around the beautiful Corn Maidens that perhaps the most delicate
of all imagery clings, Maidens offended when the dancers sought their
presence all too freely, no longer holding them so precious as in the
olden time, so that, in white garments, they became invisible in the
thickening white mists. Then sadly and noiselessly they stole in amongst
the people and laid their corn wands down amongst the trays, and laid
their white broidered garments thereon, as mothers lay soft kilting over
their babes. Even as the mists became they, and with the mists drifting,
fled away, to the south Summer-land.
They began the search for the Corn Maidens, found at last only by
Paiyatuma, the god of dawn, from whose flute came wonderful music, as of
liquid voices in caverns, or the echo of women's laughter in water
vases, heard only by men of nights as they wandered up and down the
river trail.
When he paused to rest on his journey, playing on his painted flute,
butterflies and birds sought him, and he sent them before to seek the
Maidens, even before they could hear the music of his song-sound. And
the Maidens filled their colored trays with seed-corn from their fields,
and over all spread broidered mantles, broidered with the bright colors
and the creature signs of the Summer-land, and thus following him,
journeyed only at night and dawn, as the dead do, and the stars also.
Back to the Seed People they came, but only to give to the ancients the
precious seed, and this having been given, the darkness of 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. But Shutsuka
walked behind the Maidens, whistling shrilly as they sped southward,
even as the frost wind whistles when the corn is gathered away, among
the lone canes and the dry leaves of a gleaned field.
The myths of California, in general, are of the same type as those given
in a preceding volume on the myths of the Pacific Northwest. Indeed many
of the myths of Northern Californian tribes are so obviously the same as
those of the Modocs and Klamath Indians that they have not been
repeated. Coyote and Fox reign supreme, as they do along the entire
coast, though the birds of the air take a greater part in the creation
of things. These stories are quaint and whimsical, but they lack the
beauty of the myths of the desert tribes. There is nothing in all
Californian myths, so far as I have studied them, which in any way
compares with the one of the Corn Maidens, referred to above, or the Sia
myths of the Cloud People. In the compilation of this volume, the same
idea has governed as in the two preceding volumes, simply the preparation
of a volume of the quainter, purer myths, suitable for general reading,
authentic, and with illustrations of the country portrayed, but with no
pretensions to being a purely scientific piece of work. Scientific
people know well the government documents and reports of learned
societies which contain myths of all kinds, good, bad, and indifferent.
But the volumes of this series are intended for popular use. Changes
have been made only in abridgments of long conversations and of
ceremonial details which detracted from the myth as a myth, even though
of great ethnological importance.
Especial credit is due in this volume to the work of the ethnologists
whose work has appeared in the publications of the Smithsonian
Institution, and the U. S. Geographical and Geological Surveys West of
the Rocky Mountains: to Mrs. Mathilda Cox Stevenson for the Sia myths,
and to the late James Stevenson for the Navajo myths and sand painting;
to the late Frank Hamilton Cushing for the Zuni myths, to the late Frank
Russell for the Pima myths, to the late Stephen Powers for the
Californian myths, and also to James Mooney and Cosmos Mindeleff. The
recent publications of the University of California on the myths of the
tribes of that State have not been included.
Thanks are also due to the Smithsonian Institution for the illustrations
accredited to them, to the Carnegie Institution of Washington for
illustrations from the Desert Botanical Laboratory at Tucson, Arizona,
and to Mr. Ferdinard Ellerman of the Mount Wilson Observatory and to
others.