The Boy is Sacrificed / Nunutsi Pumawarie
Before the sun had come into being, the world was in darkness. In Heriepa, the highlands of the earth, lived a people called Hewixi. There was a boy among them they disliked so much that he was constantly persecuted, and certain Hewixi would chase him, beating him with sticks. The boy would walk sadly by himself about the hills and through the brush, playing skillfully with his bow and arrows. He felt like an orphan, for he did not know who his parents were.
Nevertheless, in his wanderings in the hills, he had come to meet some people who were actually ancestor spirits. They told him not to turn these persecutions against others for some day he would be something very special. This was before he knew he was destined to become Our Young Father Sun, Tatata Nuitsíkame. One day, as he was going to meet the ancestor spirits, the Hewixi guards caught him, beat him with sticks again, and tied him with the rope carried around the waist of one of his assailants. Then they took him to a place where many had gathered to see him die.
The boy was placed into a large pot of boiling water over a fire. A sign appeared from above to a guard standing over the woodpile to free the boy, for he had suffered too much. But the guard ignored this telepathic communication from a distant ancestor spirit and the boy died. As he expired, he sighed and blood ran out of his mouth. Spots appeared on their skin, and the Hewixi realized how mistaken they had been to so mistreat the boy.
His soul and spirit left his dying body. He was now Our Father at his Inception, Tatata Nuitsíkame, and the forthcoming sun. In spirit form, he returned to his customary spot in the hills to speak with the ancestor spirits. They asked him to stay by the surface of the earth and to search for his parents, who, they revealed to him, were still alive. Thus began his quest to fulfill his obligations in order to come into being for the good of the world.
Explanation in Wixarika (Translation by Tutupika Carrillo)
Tau kuxi katinuiwawekaku, kiekari yiwipa kanitamakaitini. Heriepa meniu‘uwakaitini hewixi metetetewati. Miki watsata nunutsi niuyeikakaitini kwinie tixani‘eriwati yatseti katini‘uxiwe ‘eriwekaitini, hipati hewixi menikuweiyatiwekaitini, kiyeki me‘itiwayati. Nunutsi yuheiwerieti nikuyeikakaitini yuxaitá hiritsié ‘itsitá yutupiki kwinie rakawaikaweti yu‘iriki tsiere. Nutui hapai reu‘erieti tsikatimaití ke‘ane memiyeyeumamatikai.
Hiritsié kuyeikati teuteri niwaretimani, Miki tukarite menihikitikaitini merikiekatari. Metenitahiawé pepikahau‘uxiwa‘aka, heipa wahapaitsita hatsuaku ‘akí tixaiti pekatinayeimiki. ‘Iki tiniutahiawarieni meripaiti kuxi kename Tayeu tau ‘ayaní, Tatata Nuitsikame. Heiwa wareunakimieka hewixi merikiekatari memikahekikia, meniwiya menikuwaxiani kaunariki menihiani xeime xipariena menekuwieni. Xaitsié meneihana mana yuwaikawa hipati meneyukuxeirieni me‘ixeiyakuti mikime xarita hakwanameta.
Nunutsi xarita nekameta neukayerieni ha kwaname ta kiyexiki. ‘Anatsié ‘iniari niuhekiare nixeiya kiyetsié ‘aweti memitehikai, tiniwarahiawekaitini nunutsi meke‘itatuanike ‘arí katiniukwinekaitini waikawameki. Mitihikai takwie ‘anu‘anieme ‘iki merikiekatari waniuki nunutsi niuminí. Mumitsié niuka ‘ietiyani xuriya tetana newayeneni. Tepiriya nanutineni nawiyariyatsié hewixi metenetimaní kename ‘aixi mekayiakai nunutsi metekwinitiakai.
Tukarieya kipirieya yutewiyaritsié kwiyianekaku meniwatikine. Tayeu kaniyianekaitini titsutianeti, Tatata Nuitsikame tau mamiekai tsiere. Kahekiakameki neyaní hiritsié manuyeikakaitsié, tukarite memikahekikia wamatia tixatamiti merikiekatari matia.
Metenitahiawé kwié mata‘atika ke‘uyuhayewake yuyeyeuma kewarutiwaunike, miki kuxi menayeneniereni. Pai tinitsutiani manukuwau, raye‘atianike kemitiuyukekai kemitikayanikekai kiekari heimá nuati.
