360 ISLETA, NEW MEXICO [eth. ann.47 



In the account of the solstice ceremonial where the emergence 

 myth is recited there is a reference to the mountains *- which figured 

 at the emergence. 



Sfopjnng places. — In the north they were at K'oaaikorikori (spruce ?). 

 Traveling southward down the Rio Grande Valley they built small 

 houses.''^ AH the Pueblo peoples came out together, but each people 

 had their own ceremonies. At Kaipe'ai (the lake at Taos) ^* the 

 peoples separated. The people who were to go to Shiaw'iba stopped 

 at Pafu'tara, Sgwdai, Paburei, Pahumpeai, Tobeai, To'wira, Paw'i'afea 

 (pond red). When they reached Shiaw'iba, they began to work. 

 Before this, during their early migrations, they did not have to work. 

 They got food through the power of icma'paru. Water they could 

 get from any rock. After the Mexicans came in, the religion began 

 to break down, "to stop." 



The other peoples remained at: To'wieai, Taos; Shamnu, Picuris; 

 Pawiai, San Juan; Piruhu, Santa Clara; San Ildefonso (Indian name 

 forgotten); Pala, Cochiti; Towiai, San Domingo; Patox, San Felipe; 

 Yiemai, Jemez; Tornaba, Zia; W'eroe, Sant Ana; Kokweai, Laguna;^^ 

 Sarai, Zuni;^* Toiawe, Acoma; Bok'yage, Hopi." 



I. TALE FRAGMENTS 



Nato'ai, long ago, they were living under the earth at Wimdaa, 

 and following the customs. Older sister (tutude, i. e., chief of Town 

 Fathers) and younger sister (bachude, i. e., chief of Laguna Fathers) 

 were together, but each had a separate ceremony. In some way 

 W^ide had to send us up into this world. For four days they were 

 getting ready. Shifun kabede (Black Eyes chief) and shure' kabede 

 (shure', chief) had to come out first. They had those kyapio. They 

 were the ones to dig up the earth with their horns. (That is why 

 they use horns.) When they made a gate (an exit) up to the earth 

 all had to come up with then- own ceremonies. In some way they 

 separated when they were going up: shifim kyapio came out from 

 Shipapunai, and shure' kyapio came out from Kailiripe'ai.*** 



The Mother (keide) thought that nobody would remember her after 

 they had come up into this world. So she asked for somebody to 

 remember her; she asked Wffiide. So Wseide had shaxo kabede (witch 

 chief) born with us, come up with us, through whom we would 

 remember ierna'paru (the Mother). Shaxo kabede would make us 

 remember keide or iema'paru in this world. That is why there are 



" Compare Jeinez, Parsons, 16; 137. 

 " Compare Jemez, Parsons, 16: 138. 



" Towilpienau is the name of the mountain where lies this sacred lake. 

 *5 Also called Berkwi, rainbow. 

 '6 The people, Saran. 

 " The people, the Muki, Buhkin. 



*s For ceremonial division at time of the emergence see Jemez, Parsons, 16: 138; Tewa, Parsons, 17; 14-15; 

 Cochiti, Dumarest, 192. 



