Quer´ränna’s office is similar to that of the Ko´shairi, though his dress is different, as he comes from the house of the moon and not the sun. Besides the songs for rain the sun gave him the secret of the medicine, which would not only make ha´arts but women pregnant.
After the Sia, animals and Ka’ᵗsuna entered this world, they being led by the mother Ût´sĕt, the Ka´ᵗsuna were directed by Ût´sĕt to go to the west and there make their homes. Before their departure, however, masks were made to represent them. Ût´sĕt sent Ko´shairi and Quer´ränna to the east, telling the former to make his home near the house of the sun and the latter to make his house a little to the north of the sun’s. It will be remembered that Sûs´sĭstinnako sent the sun to this world before the advent of the Sia. Ko´shairi performs not only the office of courier between the sun and Ka´ᵗsuna, but is also mediator between the Sia and the sun. (See Pl. x.)
Upon the departure of Ko´shairi and Quer´ränna, Ût´sĕt organized two orders bearing their names, to wait upon the personators of the Ka´ᵗsuna whenever they should appear. The representatives of Koshai´ri and Quer´ränna are supposed to be the exact reproductions of the originals. The body of Ko´shairi is painted white and striped in black; that of Quer´ränna is half yellow and half white, dotted with black crescents. Thus we see stripes and particolors as indicative of the harlequin is of prehistoric origin. The hair of Ko´shairi is brought to the front and tied with painted black and white corn husks. The breechcloth is black cotton ([Pl. x] A). Quer´ränna’s hair is brought forward and tied to stand erect ([Pl. x] B).
Whenever the Ka´ᵗsuna appear in Sia they are attended by the Ko´shairi and Quer´ränna, they waiting upon the Ka´ᵗsuna, adjusting any of their wearing apparel which becomes disarranged, etc. They also play the fool, their buffoonery causing great merriment among the spectators.
After ridding the world of the destroyers of the people, Ma´asewe said to the ti´ämoni of Sia (the Sia were still living at the white house), “Now that I have killed the bad people of the world it is well to organize societies similar to those instituted by Ût´sĕt in the lower world, and learn from the animals the secrets of medicine.” It must be understood that all the animals were not bad.
The first society originated by Ma´asewe was the Hĭs´tiän or Knife. This society being first, because it was through the power of the knives or arrows given to the boys by the sun father that the enemies were destroyed; Hĭs´tiän, in this case, meaning the knife or arrow of lightning.
The next society originated was that of the cougar, then followed the societies of the bear, the skoyo (giant), the snake, and the ant. The ho´naaite of each society was furnished with medicine by the two warriors, this medicine being bits of the hearts of the enemies destroyed; a portion of each heart being given to each ho´naaite.
Ma´asewe then organized the Ope Society (Warriors), designating himself as the ho´naaite[14] of the society and his brother as its vicar. He then appointed six men members of the society, to reside for all time in the six high mountains of the world, that they might look from the six cardinal points and discover bad people, and inform the Sia of an approaching enemy. These six men, in conjunction with Ma´asewe and U´yuuyewĕ, guide the arrows of the Sia when contending with the enemy. It will be remembered it was stated in the “Sia Cosmogony” that Ma´asewe and U´yuuyewĕ went to reside in the interior of the Sandia mountain.
When these societies had been formed, the animal societies assembled at the white house and taught the ho´naaites their medicine songs; previous to this, when the Sia were ill, they received their medicine direct from the animals, the animals officiating and singing. After instructing the Sia in their songs, they told them to make stone images of themselves, that passing over the road of meal they might enter these images; and so the Indians are sure of the presence of the animals. The beings pass over the line of meal, entering the fetiches, where they remain until the close of a ceremonial, and then depart over the line.
The secret of the fire was not brought to this world, and the fire society was originated here in this way. The people grew tired of feeding about on grass, like the deer and other animals, and they consulted together as to how fire might be obtained. It was finally decided by the ti´ämoni that a coyote was the best person to steal the fire from the world below, and he dispatched a messenger for the coyote. Upon making his appearance the ti´ämoni told of the wish of himself and his people for fire, and that he wanted him to return to the world below and bring the fire, and the coyote replied, “It is well, father; I will go.” Upon reaching the first entrance of the house of Sûs´sĭstinnako (it was the middle of the night), the coyote found the snake who guarded the door asleep, and he quickly and quietly slipped by; the cougar who guarded the second door was also asleep, and the bear who guarded the third door was sleeping. Upon reaching the fourth door he found the ho´naaite of the fire asleep, and, slipping through, he entered the room and found Sûs´sĭstinnako also soundly sleeping; he hastened to the fire, and, lighting the cedar brand which was attached to his tail, hurried out. Sûs´sĭstinnako awoke, rubbing his eyes, just in time to be conscious that some one was leaving the room. “Who is there?” he cried; “some one has been here,” but before he could arouse those who guarded the entrance the coyote was far on his way to the upper world.