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It is not known how much longer the people lived at the bottom of the rock, but much time elapsed. Many officers died away but finally there came a time when Kasewat 95 was Country Chief, being the only son of the war chief [?]. The older people remembered that Kasewat had said that eventually they were to move on top of the rock and in that way they would also be protected, for the people were the "chosen people." So they decided to carry out the plan of Kasewat. There were still many pine trees on top of the mesa. The chaianyi went ahead and planted their prayer sticks on the site. Country Chief asked the men to go up and clear off the site and level it. He asked them to make a trail up to the top on the south side. They called it the rainbow ladder (fig. 1, 2, p. 18). The chaianyi were asked to bring down all the ants. They moved down all the other living things, like centipedes and snakes, that were not wanted there.

Kasewat made a duplicate of his broken prayer stick and buried it where the plaza was to be. Then he asked the chaianyi to make four lengths of prayer sticks [? road prayer feathers], which would make a trail to the center of the plaza. The Antelope clan made their prayer stick [feathered string] to lead to where their headquarters were to be. The rest of the chaianyi did likewise, planting their prayer sticks at the places where their kivas were to be. Country Chief did the same for all the public kivas and for his headquarters.

When all was ready, Country Chief and the Antelope clan were the first to be helped in building their houses. Everyone was to help.

p. 91

[paragraph continues] After finishing one place, Country Chief would say what clan would come next. They helped each other thus. But before they had finished all the buildings, the water ran out. So they cleaned out the hollow places in the rock for cisterns 96 and walled in some so that they would hold more. When the next rain came they had plenty of water. They built the home [?house ?houses] for the Antelope clan. After all the houses had been built, Country Chief told the people it was time for them to move up on Yakakotona kanach 97 (completely kernelled long ear of corn).

So the chaianyi were the first to go up the Rainbow trail. The chaianyi brushed the disease from the people before they climbed up. They were to help the people up. The chaianyi were to go up first and the people below were to ask permission to come up on Yakakotona. Country Chief came first to the bottom of the trail and asked permission: "Dini (up on top!), Country Chief asks if he will be allowed to come up." The chaianyi answer, "Yes, come on up, bring all your game, all your beads, all your crops. Bring long life and leave nothing behind. Come up!" The chaianyi had made different places along the trail where they were to go and pray. One chaianyi was along to instruct the people as they came. The first place was where the lion was to guard, next was where the bear was to guard. The next above, the frog (green) was to guard. The last, near the top, the snake was to guard. Country Chief prayed at each of these places, then the chaianyi let him pass.

The Antelope clan was next and then the rest came in turn in the same manner. When Country Chief had come up, he was formally directed to his house and then the rest were directed in the same manner, by the chaianyi, to their houses. It took 2 days to move all the people up, for every ceremonial detail was observed for each clan and society. After the people were moved, the chaianyi were asked by Country Chief to initiate [?] the kivas and to put guards on each of the four walls. After all was completed they lived for a long time there, year after year going through their ceremonies. This is as far as the tradition is told.

The tradition is told and taught when a man is being initiated into the of the societies. During the 4-day period while the chaianyi are letting up the altar, they tell it. The songs contain information also. Besides, in preparing for a ceremony, that part of the tradition which may relate to it is told. Before the Kopishtaiya come, for example, when the men are getting ready for them, they tell in kiva the part they are going to enact. Thus they will be thoroughly familiar with the spirit and details of the ceremony.


90:92 Cf. White, 1942.

90:93 Masewi and Oyoyewi live under a rock (or perhaps two rocks) on top of the Acoma mesa, east of the village (White, 1932, fig. 1, pp. 30, 146).

90:94 Obviously a paraphrase, but for what?

90:95 See White, 1932, pp. 147, 172-180; 1942.

91:96 There are two great natural reservoirs on top of the Acoma mesa (White, 1932, p. 29).

91:97 Yaka, "corn," Kotona is the completely kernelled ear of corn used ceremonially. The meaning of kanach is obscure. ka is his, or her; perhaps nach is head--nack’a'inyi is head at Santa Ana. The great rock-mesa upon which Acoma pueblo rests is referred to ceremonially as a kotona, "standing erect"; the people live upon the kotona's head (White, 1942)

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