he Jemez, or rather Emmes,
were the first migration, the Tanos the second, and the Queres and
Tehuas the last.

The earliest traditions of the Pecos are preserved to us by Pedro de
Castaneda, one of the eye-witnesses and chroniclers of Coronado's
"march" in 1540. They told him that, five or six years (?) before the
arrival of the Spaniards, a roaming tribe called the "Teyas" (Yutas) had
ravaged the surroundings of their pueblo, and even, though fruitlessly,
attempted to capture it.[141] This tribe was afterwards met by Coronado
in the plains to the N.E. and E.[142]

Another tradition, very well known,--so well, indeed, that it has given
to the name of the unlucky "capitan de la guerra" of the ancient
Mexicans the honorific title of an aboriginal "cultus-hero,"--is that of
Montezuma.

I hope, at some future time, to be able to give some further information
on this Spanish-Mexican importation. Suffice it to say for the present,
that not a single one of the numerous chronicles and reports about New
Mexico, up to the year 1680, mentions the Montezuma story! The word
itself, Mon-te-zuma, is a corruption of the Mexican word
"Mo-tecu-zoma,"--literally, "my wrathy chief,"--which corruption that
eminently "reliable gentleman," Bernal Diez de Castillo, is to be
thanked for. He wrote in 1568.[143]

What the Indians themselves say of this tale I have not as yet
ascertained; but the people of the valley all assert that the people of
the pueblo believe in it,--that they even affirmed that Montezuma was
born at Pecos; that he wore golden shoes, and left for Mexico, where,
for the sake of these valuable brogans, he was ruthlessly slaughtered.
They further say that, when he left Pecos, he commanded that the holy
fire should be kept burning till his return, in testimony whereof the
sacred embers were kept aglow till 1840, and then transferred to Jemez.

There is one serious point in the whole story, and that is the
illustration how an evident mixture of a name with the Christian faith
in a personal redeemer, and dim recollections of Coronado's presence and
promise to return,[144] could finally take the form of a mythological
personage. In this respect, for the study of mythology in general, it is
of great importance. That the sacred fire had, originally, nothing at
all to do with the Montezuma legend is amply proven by the earliest
reports.

It will also become interesting to ascertain in the future how many
pueblos, and which, c