"The blue! the blue!" cried the people, and those who were most hasty and strongest strove for the blue eggs, leaving the other eggs for those who had waited. "See," said they as they carried them with much gentleness and laid them, as one would the new-born, in soft sand on the sunny side of a cliff, watching them day by day, "precious of color are these; surely then, of precious things they must be the seed!" And "Yea verily!" said they when the eggs cracked and worms issued, presently becoming birds with open eyes and with pinfeathers under their skins, "Verily we chose with understanding, for see! yellow and blue, red and green are their dresses, even seen through their skins!" So they fed the pair freely of the food that men favor—thus alas! cherishing their appetites for food of all kinds! But when their feathers appeared they were black with white bandings; for ravens were they! And they flew away mocking our fathers and croaking coarse laughs!
And the other eggs held by those who had waited and by their father Yanáuluha, became gorgeous macaws and were wafted by him with a toss of his wand to the far southward summer-land. As father, yet child of the macaw, he chose as the symbol and name of himself and as father of these his more deliberate children—those who had waited—the macaw and the kindred of the macaw, the Múla-kwe; whilst those who had chosen the ravens became the Raven-people, or the Kâ´kâ-kwe.
Thus first was our nation divided into the People of Winter and the People of Summer. Of the Winter those who chose the raven, who were many and strong; and of the Summer those who cherished the macaw, who were fewer and less lusty, yet of prudent understanding because more deliberate. Hence, Yanáuluha their father, being wise, saw readily the light and ways of the Sun-father, and being made partaker of his breath, thus became among men as the Sun-father is among the little moons of the sky; and speaker to and of the Sun-father himself, keeper and dispenser of precious things and commandments, Pékwi Shíwani Éhkona (and Earliest Priest of the Sun). He and his sisters became also the seed of all priests who pertain to the Midmost clan-line of the priest-fathers of the people themselves "masters of the house of houses." By him also, and his seed, were established and made good the priests-keepers of things.
THE ORIGIN AND NAMING OF TOTEM-CLANS AND CREATURE KINDS, AND THE DIVISION AND NAMING OF SPACES AND THINGS.
The Twain Beloved and priest fathers gathered in council for the naming and selection of man-groups and creature-kinds (tánawe), spaces, and things. Thus determined they that the creatures and things of summer and the southern space pertained to the Southern people, or Children of the Producing Earth-mother; and those of winter and northern space, to the Winter people, or Children of the Forcing or Quickening Sky-father.
Of the Children of Summer, some loved and understood most the Sun, hence became the fathers of the Sun people (Yä´tok’ya-kwe). Some loved more the water, and became the Toad people (Ták‘ya-kwe), Turtle people (Étâa-kwe), or Frog people (Ták‘yaiuna-kwe), who so much love the water. Others, again loved the seeds of earth and became the People of Seed (Tâatém‘hlanah-kwe), such as those of the First-growing grass (Pétâa-kwe, now Aíyaho-kwe), and of the Tobacco (Ána-kwe). Yet still others loved the warmth and became the Fire or Badger people (Tónashi-kwe). According, then, to their natures and inclinations or their gifts from below or of the Masters of Life, they chose or were chosen for their totems.
Thus, too, it was with the People of Winter or the North. They chose, or were chosen and named, according to their resemblances or aptitudes; some as the Bear people (Aíŋshi-kwe), Coyote people (Súski-kwe), or Deer people (Shóhoita-kwe); others as the Crane people (Kâ´lokta-kwe), Turkey people (Tóna-kwe) or Grouse people (Póyi-kwe). In this wise it came to pass that the Áshiwe were divided of old in such wise as are their children today, into ánotiwe (clans or kinties) of brothers and sisters who may not marry one another, but from one to another of kin. Yea, and as the Earth-mother had increased and kept within herself all beings, cherishing them apart from their father even after they came forth, so were these our mothers and sisters made the keepers of the kin-names and of the seed thereof, nor may the children of each be cherished by any others of kin.
Now the Beloved Foremost Ones (Úan Éhkon Áteona) of these clans were prepared by instruction of the gods and the fathers of the house of houses and by being breathed of them (púak‘yanapk‘ya), whereby they became áshiwani or priests also, but only the priests of possession, master keepers of sacred things and mysteries (tíkitlapon ámosi), each according to his nature of kinship. It was thus that the warmth-wanting (ték‘yä‘hlna shema) Badger-people were given the great shell (tsúlikéinan ‘hlana), the heart or navel of which is potent or sensitive of fire, as of the earthquake and the inner fire is the coiled navel of the Earth-mother. On the sunny sides of hills burrow the badgers, finding and dwelling amongst the dry roots whence is fire. Thus the "Two Badgers" were made keepers of the sacred heart-shell (súti k’ili achi), makers and wardens of fire. So, too, were the Bear, Crane, and Grouse people given the múetone, or the contained seed-substance of hail, snow and new soil (for the bear sleeps, no longer guarding when winter comes, and with the returning crane, in the wake of the duck, comes winter in the trail of the white growing grouse). So, to the Toad and other water people, descended to them from Yanáuluha the k‘yáetone, or the contained seed-substance of water; and to the Átâa-kwe, or All-seed-people, especially to the First-growing-grass people and the Tobacco people, was given of him also, the chúetone, or the contained seed-substance of corn grains.
THE ORIGIN OF THE COUNCILS OF SECRECY OR SACRED BROTHERHOODS.
Now when the foremost ones of more than one of these kin clans possessed a contained or sacred seed-substance, they banded together, forming a society for the better use and keeping of its medicine and its secret (forbidden) mysteries, and for the guidance and care thereby of their especial children. Thus, leading ones of the Bear people, Crane people, and Grouse people became the ‘Hléetâ-kwe, or Bearers of the Ice-wands as they are sometimes called, whose prayers and powers bring winter, yet ward off its evils to the flesh and fearsomeness to the soul. But at first, only four were the bands of priest-keepers of the mysteries: Shíwana-kwe, or the Priesthood of Priest people; Sániak‘ya-kwe, or the Priesthood of the Hunt, who were of the Coyote, Eagle, and Deer kin, Keepers of the Seed-substance of Game; Áchiak‘ya-kwe, or the Great Knife people, makers and defenders of pathways for the people; and Néwe-kwe, keepers of magic medicines and knowledge invincible of poison and other evil, whose first great father was Paíyatuma, God of Dew and the Dawn, himself. Out of these and of other clans were formed in later days by wisdom of the Father of Medicines and Rites (the great Póshaiyaŋk‘ya, when he returned, all as is told in other talk of our olden speech) all other societies, both that of the Middle, and the Twain for each of all the other six regions (tem‘halatékwiwe,) the Tabooed and Sacred Thirteen. But when all was new, men did not know the meanings of their possessions, or even of the commandments (haítoshnawe); even as children know not the prayers (téusupénawe). These they must first be taught, that in later days, when there is need therefor, they may know them and not be poor.