MINDELEFF. ] CREATION MYTHS. U7 
in the roof overhead and mankind climbed to a higher plane. A dim 
light appeared in this stage and vegetation was produced. Another 
magic growth of cane afforded the means of rising to a still higher 
plane on which the light was brighter; vegetation was reproduced and 
the animal kingdom was created. The final ascent to this present, or 
fourth plane, was effected by similar magic growths and was led by 
mythic twins, according to some of the myths, by climbing a great pine 
tree, in others by climbing the cane, Phragmites communis, the alternate 
leaves of which afforded steps as of a ladder, and in still others it is 
said to have been a rush, through the interior of which the people 
passed up to the surface. The twins sang as they pulled the people 
out, and when their song was ended no more were allowed to come; 
and hence, many more were left below than were permitted to come 
above; but the outlet through which mankind came has never been 
closed, and Myu‘ingwa sends through it the germs of all living things. 
It is still symbolized by the peculiar construction of the hatchway of 
the kiva and in the designs on the sand altars in these underground 
chambers, by the unconnected circle painted on pottery and by devices 
on basketry and other textile fabrics. 
All the people that were permitted to come to the surface were col- 
lected and the different families of men were arranged together. This 
was done under the direction of twins, who are called Pekonghoya, the 
younger one being distinguished by the term Balingahoya, the Echo. 
They were assisted by their grandmother, Kohkyang wuhti, the Spider 
woman, and these appear in varying guises in many of the myths and 
legends. They instructed the people in divers modes of life to dwell on 
mountain or on plain, to build lodges, or huts, or windbreaks. They 
distributed appropriate gifts among them and assigned each a pathway, 
and so the various families of mankind were dispersed over the earth’s 
surface. 
The Hopituh,' after being taught to build stone houses, were also 
divided, and the different divisions took separate paths. The legends 
indicate a long period of extensive migrations in separate communities; 
the groups came to Tusayan at different times and from different di- 
rections, but the people of all the villages concur in designating the 
Snake people as the first oceupants of the region. The eldest member 
of that nyumu tells a curious legend of their migration from which the 
following is quoted: 
At the general dispersal my people lived in snake skins, each family occupying a 
separate snake skin bag, and all were hung on the end of a rainbow, which swung 
around until the end touched Nayajo Mountain, where the bags dropped from it; 
and wherever a bag dropped, there was their house. After they arranged their bags 
they came out from them as men and women, and they then built a stone house which 
had five sides. [The story here relates the adventures of a mythic Snake Youth, 
who brought back a strange woman who gave birth to rattlesnakes; these bit the 
people and compelled them to migrate.] A brilliant star arose in the southeast, 
! The term by which the Tusayan Indians proper designate themselves. This term does not include 
the inhabitants of the village of Tewa or Hano, who are called Hanomuh. 
8 ETH 
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