them came spirit, and could dwell in everything upon the earth. All spirit was like that of people. Rock, trees, plants; animals, birds, fish; places, directions, the bodies and acts of the sky; the live and the dead; things found or things made—all had the same spirit and behaved in the same ways as men and women. Some spirit was good and some bad, and accordingly had to be propitiated or guarded against. And sometimes spirit would leave its visible form and be gone. If it was bad spirit, people could rejoice; if good, they must mourn at having lost favor with the powers of their lives.
* With many variants, like all proper names in the myths.
Everything in the world was part of the same living force, whether thought, action, object or creature. Of all this the earth was the center, and all things existed in order to help people to live upon it. And the center of the earth—earth’s navel—was in the center of each group of people and their own city. All things reached out in widening circles of awareness from the very point of the self, individual, and the group, collective. From the center, then, of person and place, reached the six directions, each with its animal deity: north, with the mountain lion; west, with the bear; south, with the badger; east, with the wolf; the zenith, with the eagle; and the nadir, with the shrew. North and west produced the snow; south and east the rain. So the reach of Pueblo belief went across the earth, and into the depths underground and into the heights of the sky, and all tied to the place of emergence which was imitated with a stone-lined pit in the center of each ceremonial chamber, and sometimes out in the open in the very center of the town placita itself. All forces interacted to make life; and of these, none was greater in effect, sacredness and poetry than the sky, with its heroes, goddesses, and ancestors.
“Our Father Sun,” they said. Some said that even the sun had ancestors—two mothers, who before the people came from the underworld saw that people must have light in order to see. The mothers fashioned the sun out of a white shell, a pink abalone shell, a turquoise and a red stone. They carried him to the east and in the morning climbed a high mountain. They dropped the sun behind the mountain; and presently he began to rise, taking his way over trails that ran above the waters of the sky, toward the evening. He set toward the lake which lay between the world and the underworld. He went down through the lake and when it was night on the earth he shone dimly below in the underworld. In the morning again he arose and again the people saw him with joy. What they saw was not the sun himself but a large mask that covered his whole body. By his light everyone saw that the world was large and beautiful. The sun saw and knew, like any other person. And others said that he walked through the sky dressed in white deerskin which flashed with countless beads. His face, hidden by a mask, was beautiful. They said he was the father of the twin boys, Masewi and Oyoyewi, the young gods of war, who protected the people by killing their enemies. The concept of evil, menace, hugeness of danger was defeated by the dream of small, immature mortals—the very cast of hope in people who first imagined their survival and triumph, then willed it, and then achieved it through the spirit which towered to victory over threatening forces. Power and strength came from the sun, as they could plainly see in the daily life all about them. “Our Father Sun” governed the overworld.
But when he went down through the sacred lake at evening the world was dark. He needed a companion god in the sky at night. So they said that the two mothers who made the sun also made the moon, taking a dark stone, different kinds of yellow stone, turquoise and a red stone, and placed it in the sky, where it followed by night the same trails which the sun followed by day. The moon was a mystery, and some said it was a man, others a woman.
Because the moon travelled slowly, not always giving light, the stars were needed, and were made out of crystal which sparkled and shone. At morning a great star shone into the dawn, and at evening another flashed slowly in the west even before the daylight was all gone at the place where the sun went below. They were clear in the heavens, along with many others, hanging near in power and beauty when the night was clear and dark, making at least some things certain and pure in a world where evil spirit could bring about change among people and things, and cause fear.
When clouds came, they brought rain, which blessed the earth and made things grow. Who loved the people and blessed them? The dead ancestors, who once were people, and who came back as clouds to do good for those whose life they already knew, with its constant hope, need and prayer for rain. Clouds were prayed to. The prayers took many forms. Feathers were used to imitate clouds and were put on top of headdresses and sacred masks. Visible prayers were put together out of little sticks decorated with feathers. These could be set about and left as invocations from earth to sky. The dead who departed to life in the clouds were in some places prepared with white paint on the forehead, and feathers and cotton placed in the hair, so that cloud would go to cloud and come back bringing rain.
Lightning, they said, was born of mischief by Masewi and Oyoyewi. The twin war godlings once came to an empty kiva in a village of another world. While all the people were elsewhere the boys stole bows and arrows from the kiva wall and tried to escape unnoticed; but they were seen, their theft discovered, and they were chased by outraged people. Just where they had come from their own world to the other one, and as they were about to be taken, the adventurers were picked up by a whirlwind and thrust back into their own world, where they went home. On the way, Masewi sent an arrow high up to the sky. It made a grand noise. The womenfolk saw it and fainted. The boys shot many more arrows. These were the first bolts of lightning known by the people. Some days later here came rainclouds, bringing the arrows back and delivering rain with many flashes and noises. Arrows fell. The twins were glad their arrows came back to them. Sky arrows were holy to hunters, who prayed to lightning when they got ready to hunt. Thunder was made by an old goddess. They said medicine men could send for thunder and receive it at any time. The wind had a divinity, too, sometimes man, sometimes woman. There was an aged god of the rainbow. When the war twins wanted to visit their father the sun, they walked on the rainbow which quickly took them to him in mid-sky.
The Pueblos said, then, recognizing the exchange of influences and acts between earth and sky, that the Old Man of the Sky was the husband of the Old Woman of the Earth. All things came from their union, just as the child came from the union of man and woman. Mankind and the animals, the earth and the sky with all their elements, all had the same kind of life; and a person must be in harmony with the life in all things. The way to find it was in religion. Prayer and observances were part of all daily life. Bound upon the earth with other living things, the Pueblos said that the same life belonged in everything, and that life was either male or female. Everything they believed came within the frame of those two ideas.
Prayer took many forms.
Sometimes it was only the person who prayed; and sometimes the whole family, or fraternity, or town. Prayers were always visible, a stuff was used, in an act, to make plain the desire locked in the heart. Of all prayer substances, the most common was meal, ground once, from white corn. It had life in it, it came from something that once grew, it fed life in people, its seed made more life in the ground. The Pueblo person took it in his hand and breathed upon it as he prayed. “Eat” he said to it, and then he sprinkled it into the air, or over the ground, or upon the person, place, thing, or animal he wanted to bless. At sunrise he would go out and sprinkle meal and say a prayer. When holy men, or hunters, or warriors went by his house before or after doing their work, he would come to his wall, breathe upon meal, and sprinkle it before their steps. His fingers were bunched at his lips holding the pinch of meal. In breathing upon it he gave his living essence to it. His inward prayer made an arc of spirit from him to all godliness; and his arm when he swept it widely to sprinkle the meal had a noble reach in it; for a gesture can always be bigger than the little member which makes it.
Sometimes pollen from flowers was used and spread in prayer in just the same way.
Another form of prayer, one which lasted longer, and could be left to bear testimony and intercede by itself, was the prayer stick. It was used in every group ceremonial in some pueblos,
