![]() ![]() There will be laughing and talking." And in the morning the house was full of people, all laughing and talking. He said, "In the morning there will be much noise in this house. Those with knobs on the ends were to be men, the smooth ones women, the small ones children. He built a house, and in it he laid sticks of mountain mahogany. ![]() Afterward he changed them into their present forms and created real human beings. He made all the birds and beasts, which in those times were persons. ![]() With lightning he split the mountains, and streams issued forth. He laid buzzard feathers and eagle feathers on the ground, and they became mountains. Yet Taikó-mol had the feathers of various birds. In the ocean were fish and other creatures, but on the earth was nothing. The earth was flat and barren, without vegetation and rivers. He shook the earth to see if it was solid, and he still makes this test, causing earthquakes. Then he went along the edge and lined it with whale hide, so that the ocean could not wash away the earth. Then he stretched them out until they were continuous lines crossing the world in the center. ![]() He made four lílkae, and planted one in the north and the others in the south, west, and east. I think we had better try it that way." So now he talked to himself, and he made a new plan. Taikó-mol was constantly talking to himself: "I think we had better do it this way. Again he did this, and again the water prevailed. He made a rope and laid it from north to south, and he walked along it, revolving his hands one about the other and behind him the earth was heaped up along the rope. He walked on the water as if it were land. He stood on the foam, which still revolved. He had wing feathers of the eagle on his head. After a time there issued from the foam a person in human form. The foam moved round and round continually, and from it came a voice. The name of the Yuki Creator, Taikó-mol, means, literally, "Solitude Walker." The implement he uses is the lilkae, or "stone crook," four of which he arranges to form a cross, or, more precisely, a swastika. Comes the resurrection of space and time. New winds and a new space in time come into being. The winds move on to the following time-space. As soon as the season that was has ended, the trumpet-vine tree bears flowers. The primal wind in which our Father lived returns with the yearly return of the primal time-space, with the yearly recurrence of the time-space that was. But at first he lived in the primal winds. He made the cradle of darkness.Īs he grew, the true Ñamandu Father, the First Being, created his future paradise. He brought the screech owl to rest and made darkness. The true Ñamandu Father, the First Being, lived in the primal winds. The thoughts within his sacred being, these were his sun. He was lit by the reflection of his own inner self. It was Hummingbird who nourished Ñamanduí with the fruits of paradise.Īs he was growing, before he had created his future paradise, he himself, Our Ñamandu Father, the First Being, did not see darkness, though the sun did not yet exist. Before he had thought of his future earth-dwelling, before he had thought of his future sky-his future world as it came to be in the beginning-Humming-bird came and refreshed his mouth. Among the flowers of the sacred headdress hovered the first bird, the Hummingbird.Īs he grew, creating his sacred body, our First Father lived in the primal winds. Upon his sacred high head with its headdress of feathers were flowers like drops of dew. The reflection of his sacred thoughts, his all-hearing, the sacred palm of his hand with its staff of authority, the sacred palms of his branched hands tipped with flowers, these were created by Ñamanduí as he grew from within the original darkness. The sacred soles of his feet and his small round standing-place, these he created as he grew from within the original darkness. Our First Father, the absolute, grew from within the original darkness. The earth is supposed to have issued from the thoughts of a first Father, who gives his ideas substance by saying them out loud or by singing them. Indian mythology deals with the problem of ultimate origins by treating the Creation as a process of growing awareness or as a deliberate act of the imagination. Drawn by John White in 1585-6, engraved by Theodore De Bry circa 1590 (Picture Collection, New York Public Library) ![]()
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