How the People of the Middle, the Macaw people and their children,
journeyed straightway eastward, led by Áhaiyuta and the fathers of all
the people, this we tell in the mid-coming speech of our sacred ancient
discourse, and in other speeches thereof. How, now, after time, they
settled at Kwákina, where the Brotherhood of Fire (Mákekwe) had its
place of ancient origin in wondrous wise--told of by themselves--and
where originated their great dance drama of the Mountain Sheep, and the
power of entrance into fire, and even of contention with sorcery itself.
And at each place in which the people stopped, building greatly, they
learned or did some of the things for which those who be custodians
of our olden customs amongst the Tík‘yaápapakwe (Sacred Brotherhoods)
are still marvelous in their knowledge and practice. But after our
father ancients had builded in Kwákina, lo! when the world rumbled and
the shells sounded, the noise thereof was not great, and therefore no
longer did they arise as a whole people, for seeking yet still the
Middle, but always many abode longer, some living through the dangers
which followed, and becoming the fathers of "Those who dwell round
about the Middle." Still, for long the warnings sounded and the leaders
would be summoning the people to seek the "very midmost place wherein
the tabernacle of the sacred seed-contents might be placed at rest
safely for all time, and where might dwell in peace those who kept it."
THE SETTLEMENT OF ZUÑI-LAND, AND THE BUILDING OF THE SEVEN GREAT TOWNS
THEREIN.
It was in this way that first after Kwákina, Háwik’uh was built, and
thereafter, round about Zuñi, each (at first lesser because of the
people left behind each time) of all the others of the six towns of all
the regions the Midmost (Shíwina ‘Hlúella Úlapna).
First, then, Kwákina, then Háwik’uh, K‘yánawe, Hámpasawan, K‘yäkime and
Mátsaki. And in what manner the people dwelt in each of these, how they
talked and consorted wondrously with beasts and gods alike is told in
the _télapnawe_ (tales of the olden time passing) of our ancients,
alike in the "lies of the grandfathers" and in the "strands" of their
solemn sayings. But always, at each place, were those abiding who
believed, despite the warnings, that they had found the Middle, least
wise for themselves, contending the which, they continued in the place
of their choice, those of the Northern (sept) in the first place, those
of the West next, and so, those of the South, East, Upper and Lower
regions. Whilst still the main people of the Macaw and the other Middle
kinties, sought unweariedly until they thought at last that in Mátsaki
they had found indeed the place of the Middle.
THE REUNION OF THE PEOPLE OF THE MIDDLE WITH THE SUMMER AND SEED
PEOPLES.
Whilst in this persuasion they still tarried there, lo! again, after
long wanderings through many valleys, the peoples of Corn and the Seed
found them there, through seeing of their smoke, and in the near valley
to the eastward found they as well the peoples of the Corn and the
Seed, dwelling in their great round towns, the smoke whereof wanderers
had also erstwhile been. So they said to them, "Ye are our younger
brothers! At Mátsaki, here at the Middle, let us dwell in peace as one
people, others of our kinds around about us, yet with us!"
Thereby Mátsaki greatly increased; but the warnings yet still sounded
anon and the gods and master-priests of the people could not rest.
THE GREAT COUNCIL OF MEN AND THE BEINGS FOR THE DETERMINATION OF THE
TRUE MIDDLE.
Nay, they called a great council of men and the beings, beasts, birds
and insects of all kinds _‘hlímna_; these were gathered in the council.
After long deliberation it was said:
"Where is K‘yanäs´tïpe, the Water-skate? Lo! legs has he of great
extension, six in number. Mayhap he can feel forth with them to the
uttermost of all the six regions, thereby pointing out the very
Middle." And K‘yanäs´tïpe, being summoned, appeared in semblance,
growing greater; for lo! it was the Sun-father himself (K‘yanäs´tïpe
through _‘hlímna_ being). And he answered their questions ere he was
bespoken, saying, "Yea, that can I do." And he lifted himself to the
zenith, and extended his finger-feet six to all of the six regions, so
that they touched to the north, the great waters; and to the west, and
the south, and the east, the great waters; and to the northeast, the
waters above; and to the southwest, the waters below.
But to the north, his finger-foot grew cold, so he drew it in; and to
the west, the waters being nearer, touched his finger-foot thither
extended, so he drew that in also. But to the south and east far
reached his other finger-feet. Then gradually he settled downward and
called out, "Where my heart and navel rest, beneath them mark ye the
spot and there build ye a town of the midmost, for there shall be the
midmost place of the earth-mother, even the navel; albeit not the
center, because of the nearness of cold in the north and the nearness
of waters in the west." And when he descended (squatting), his belly
rested over the middle of the plain and valley of Zuñi; and when he
drew in his finger-legs, lo! there were the trail-roads leading out and
in like stays of a spider's net, into and forth from the place he had
covered.
THE ESTABLISHMENT OF THE FATHERS AND THEIR TABERNACLE AT HÁLONAWAN OR
THE ERRING-PLACE OF THE MIDDLE.
Then the fathers of the people built in that spot, and rested thereat
their tabernacle of sacred treasures. But K‘yanäs´tïpe had swerved in
lowering, and their town was reared a little south of the very midmost
place. Nevertheless, no longer in after time sounded the warnings.
Hence, because of their great good fortune (_hálowilin_) in thus
finding the stable middle of the world, the priest-fathers of the
people called this midmost town the Abiding place of Happy Fortune
(Hálonawan).
THE FLOODING OF THE TOWNS, AND THE BUILDING OF THE CITY OF SEED ON THE
MOUNTAIN.
Yet, because they had erred even so little, and because the first
priest of after times did evil, lo! the river to the southward ran
full, and breaking from its pathway cut in twain the great town,
burying houses and men in the mud of its impetuosity. Whence, those who
perished not and those of the flooded towns rounded about fled to the
top of the Mountain of Thunder, they with all their Seed people and
things, whence the villages they built there were named Tâaiyá‘hltona
‘Hlúelawa, or the "Towns-all-above of-the-seed-all."
THE STAYING OF THE FLOOD BY SACRIFICE OF THE YOUTH AND MAIDEN, AND THE
ESTABLISHMENT OF HÁLONA ÍTIWANA ON THE TRUE MIDDLE.
But when by the sacrifice of the youth priest and maiden priestess (as
told in other speech) the waters had been made to abate and the land
became good to walk upon, all the people descended, calling that high
mountain place, which ever after hath echoed thunder, Tâaiyálane, or
the Mountain of Thunder. When all the towns were rebuilded, then on the
northern side of the river they builded anew the Town of the Middle,
calling it Hálona Ítiwana (Halona the Midmost); but the desolated part
they called Hálonawan, because they had erred there (_hálowak‘ya_),
though even so little.