NO. 6 SMITHSONIAN EXPLORATIONS, I9I4 75 



Nuko n se, the " black stone man of the north," and Tsa n oki Kivi, 

 the " white fog woman of the east," to send their breath to make 

 cold the waters of the rain makers and convert them into snow and 

 ice. Summer winds are the breath of the gods. 



While the moon is feminine with many Indians, the Tewa believe 

 the moon to be masculine and brother to the sun. In fact, these 

 divine ones, according to Tewa philosophy, are the gods of war, 

 born of a virgin and conceived through the embrace of the rays of 

 the ancient Sun Father while the maiden slept on the banks of the 

 lake Aga'channe. Pregnant as she was, the maiden tossed in a 

 canoe for many days upon the angry waters during the great flood 

 that covered the earth. Finally the bark landed near the site of 

 Santa Fe, where the maiden gave birth to twin sons. When the 

 divine ones learned of their father they determined to find him. 

 The earth was dark in the day and in the night, but the little fellows 

 were guided by Kosa, star people who emitted bright light from 

 their bodies. The father was found in a lake deep under the earth. 

 The aged Sun Father recognized his children and wept for joy at 

 meeting them. He said to them: "The earth is now dark, but it 

 should have light and warmth. I will make you boys the sun and 

 moon to pass over the earth with the burning shields of crystal." He 

 designated the younger one to be the sun and the elder to be the 

 moon. The divine ones were happy to remain with their Sun Father 

 and to perform the duties assigned to them. The present sun 

 and moon bear the names of their predecessors, Tansedo, " sun 

 old man," and Po'sedo, " moon old man." They are still elder and 

 younger brother warriors, and are appealed to as such by the elder 

 and younger brother Bow Priests, who are the earthly representa- 

 tives of these gods. The ancient Sun and Moon remain in their 

 house below, while the divine ones do duty in the world above. 



Preparatory ceremonies for the coming of spring begin at sunset 

 of February 9th in San Ildefonso and close at sunrise the morning 

 of the 13th. The first three nights the party disbands at midnight, 

 provided there are no serious interruptions in rehearsing the ancient 

 songs. This must be learned from the director of the Squash frater- 

 nity, who knows the ancient prayers and songs by heart. The first 

 three nights the party in the kiva consists of the rain priest of the 

 Sun people, his four male and two female associates, younger brother 

 Bow priest, and the director of the Po"kuni, native Squash fraternity. 

 The Bow Priest is present as guardian of its altar, and the director 

 of the fraternity as the sage of San Ildefonso. The e'he alt; r is 

 erected by the rain priest of the Sun people. On completion of the 



