old man came to his senses, and raising himself up, tried to look around, but, forsooth, he could not see.
“What in the world has happened? What a fearful pain I have in my temples!” said he. “What is the matter? Is it night?”
Then gradually his situation came to him. He uttered a groan of pain and sorrow, and, putting out his hand, felt the wall and raised himself by it. Then he crept along, feeling his way to the window, not yet quite certain whether he had been dreaming all this and it was still night, or whether he had really lost everything and been bereft of his eyes by those midgets. When he put his hand into the window, however, he felt the warm sunlight streaming in, and knew that it was still day, and that it was all true.
In feeling there he chanced to touch a little package of pitch which had been laid in the window. He felt it all over with both hands, but could not quite tell what it was. Then he put it against his cheek, but was still uncertain; then he rubbed it, and smelt of it. “Pitch! pitch! as I live!” said he. “I have often lighted this when it was dark, and been able to see. Now, maybe, if I light it this time, I shall be able to see again.” He felt his way all round the room to the fireplace, and after burning his fingers two or three times in feeling for coals, he found a sliver and held it in the coals and ashes until he heard it begin to sputter and crackle. Then he lighted the pitch with it. Eyeless though he was, the fumes from this medicine of the woodlands restored to him a kind of vision. “Good!” cried the old fellow, “I see again!” But when he looked around, he saw nothing as it had been formerly; and his thoughts reverted to the great City of the Gods (Kothluellakwin); and, as it were, he could see the way thither. So he turned toward his door, and with a sigh gave up his old place of abode, relinquished all thought of his possessions, gave up his former bad inclinations, and turned westward toward the City of the Gods and Souls.
As he went along holding his light before him and following it, he sang a mournful song. The Birds, hearing this song, flocked around him, and as he went on singing, exclaimed to one another: “Ha! ha! the old wretch; he has lost his eyes! Served him right! Let’s put out his light for him.”
Now, before that time, strange as it may seem, the Eagles and even the Crows were as white as the foam on warring waters. The Eagles were so strong that they thrust the other birds away, and began to pounce down at Mítsina’s light, trying to blow it out with their wings. Thluh! thluh! they would flap into the light; but still it would not go out; and they only singed their feathers and blackened their wings and tails with smoke. In looking at one another they saw what a sad plight they were in. “Good gracious, brothers!” exclaimed some of them to the others, “we have made a fine mess of our white plumage!” And they gave it up.
Then the Crows rushed in and flapped against the light, but they could not put it out; and although they grew blacker and blacker, they would not give it up. So they became as black as crows are now; and ever since then eagles have been speckled with brown and black, and crows have been black, even to the tips of their beaks. And whenever in the Sacred Drama Dance of our people old Mítsina appears, he sings the doleful song and carries the light of pitch pine. He goes naked, with the exception of a wretched old cloth at his loins; and he wears a mask with deep holes for eyes, blood streaming from them.
Thus shortens my story.
How the Twins of War and Chance, Áhaiyúta and Mátsailéma, Fared with the Unborn-Made Men of the Underworld26
Translator’s Introduction
Heretofore I have withheld from publication such single examples of Zuni folklore as the following, in order that the completer series might be brought forth in the form of an unbroken collection, with ample introductory as well as supplementary chapters, essential to the proper understanding by ourselves of the many distinctively Zuni meanings and conceptions involved in the various allusions with which any one of them teems. Yet, to avoid encumbering the present example with any but the briefest of notes, I must ask leave to refer the reader to the more general yet detailed chapters I have already written in the main, and with which, I have reason to hope, I will ere long be able to present the tales in question. Meanwhile, I would refer likewise to the essay I have recently prepared for the Thirteenth Annual Report of the Bureau of American Ethnology, on Zuni Creation Myths in their relation to primitive dance and other dramaturgic ceremonies.
Ever one of my chief storytellers was Waíhusiwa—of the priestly kin of Zuni. He had already told me somewhat more than fifty of the folk tales, long and short, of his people, when one night I asked him for “only one more story of the grandfathers.” Wishing to evade me, he replied with more show than sincerity:
“There is a North, and of it I have told you té-la-pʻ-na-we.27 There is a West; of it also I have told you té-la-pʻ-na-we. There are the South and East; of them likewise have I told you té-la-pʻ-na-we. Even of the Above have I not but lately told you of the youth who made love to his eagle and dwelt apace in the Sky-world? And of the great World-embracing Waters?
