{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60165/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60165","id":"gutenberg_60165","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60165","summary":null,"tags":["Category: Mythology, Legends & Folklore","Indians of North America -- Music","Navajo Indians -- Folklore","Navajo mythology"],"text":"NAVAHO LEGENDS\n\n COLLECTED AND TRANSLATED\n\n BY\n\n WASHINGTON MATTHEWS\n M.D., LL.D.\n\n MAJOR U.S. ARMY, EX-PRESIDENT OF THE AMERICAN FOLK-LORE\n SOCIETY, ETC.\n\n WITH INTRODUCTION, NOTES, ILLUSTRATIONS, TEXTS\n INTERLINEAR TRANSLATIONS, AND MELODIES\n\n\n BOSTON AND NEW YORK\n Published for The American Folk-Lore Society by\n HOUGHTON, MIFFLIN AND COMPANY\n LONDON: DAVID NUTT, 270, 271 STRAND\n LEIPZIG: OTTO HARRASSOWITZ, QUERSTRASSE, 14\n 1897\n\n\n\n\n\n\n\n\n Five hundred copies printed, of which this is No. 199\n\n Copyright, 1897,\n BY THE AMERICAN FOLK-LORE SOCIETY.\n\n All rights reserved.\n\n The Riverside Press, Cambridge, Mass., U.S.A.\n Electrotyped and Printed by H. O. Houghton and Company.\n\n\n\n\n\n\n\n\nCONTENTS.\n\n\n PAGE\n\n Introduction 1\n\n LEGENDS.\n\n The Navaho Origin Legend.\n\n I. The Story of the Emergence 63\n II. Early Events in the Fifth World 76\n III. The War Gods 104\n IV. Growth of the Navaho Nation 135\n\n Nati'nesthani 160\n\n The Great Shell of Kinty\u00e9l 195\n\n Notes 209\n\n Bibliographic Notes 276\n\n Melodies 279\n\n\n\n\nILLUSTRATIONS.\n\n\nPLATE PAGE\n\n I. Navaho Gods as represented in the dry-paintings Frontispiece\n II. San Francisco Mountain, Arizona 63\nIII. Distant view of San Mateo Mountain, New Mexico 76\n IV. Nay\u00e9nezgani 104\n V. El Cabezon 114\n VI. Lava flow in the valley of the San Jos\u00e9, New Mexico 118\nVII. To`badzists\u00edni 134\n\n\nFIGURE\n\n 1. Manuelito (portrait) 3\n 2. Mariano (portrait) 4\n 3. Jake the Silversmith (portrait) 5\n 4. T\u00e1napa (portrait) 6\n 5. H\u00e1dapa (portrait) 7\n 6. Navaho man (portrait) 9\n 7. Navaho man (portrait) 10\n 8. Navaho skull, flattened at occiput 11\n 9. Navaho baby-case or cradle 12\n 10. Conical lodge with storm-door 13\n 11. Hut of logs 14\n 12. Hut built partly of stone 15\n 13. Summer houses 16\n 14. Medicine-lodge 16\n 15. Sudatory 17\n 16. Sacred basket 18\n 17. Sacred basket 19\n 18. Silver ornaments 20\n 19. Woman spinning 21\n 20. Ordinary loom 23\n 21. Loom for weaving diagonal cloth 25\n 22. The White House 36\n 23. Talking kethawn 39\n 24. Circle kethawn 40\n 25. Kethawns (sacrificial sticks and cigarettes) in basket 43\n 26. Mask of yucca 46\n 27. Mask of Hasts\u00e9yalti 47\n 28. Mask of y\u00e9baad or goddess 48\n 29. Picture of siln\u00e9ole, a dry-painting of the night chant 49\n 30. Al\u00edli or show (\"dance\") of the nahik\u00e1\u00ef 52\n 31. Hat\u00e1li Natl\u00f3i (portrait) 57\n 32. The shaman Hat\u00e1li Nez (Tall Chanter) (portrait) 59\n 33. Trail of Ests\u00e1natlehi (diagram) 148\n 34. Trail of turkey approaching his master (diagram) 171\n 35. Trail of man and turkey (diagram) 173\n 36. Ruin in the Chaco Canyon, probably Kinty\u00e9l 195\n 37. Circle of branches of the rite of the mountain chant 206\n 38. Natural bridge, near Fort Defiance, Arizona 227\n 39. Yucca baccata 228\n 40. Drumstick made of yucca leaves 229\n 41. Diagram of bow-symbol on left leg of the personator of\n Nay\u00e9nezgani 253\n 42. Diagram of queue-symbol on left leg of the personator\n of To`badzists\u00edni 253\n\n Map of the Navaho country 1\n\n\n\n\n\n\n\n\nNAVAHO LEGENDS.\n\nINTRODUCTION.\n\n\nPREFATORY REMARKS.\n\n1. The legends contained in this book are those of the Navaho[1]\nIndians, a tribe living in the southwestern portion of the United\nStates; mostly in the Territories of New Mexico and Arizona, but\npartly in the States of Colorado and Utah. A definite reservation\nof over 12,000 square miles has been set apart for them; but in\nevery direction, beyond the borders of this reservation, isolated\nfamilies and small bands may be found dwelling, either temporarily or\npermanently, in localities where there are springs, streams, pools,\nor artificial reservoirs of water. Some have taken up homesteads--or\nhave otherwise acquired a legal title to lands beyond the borders of\nthe reservation; others are merely squatters. A brief description of\nthese Indians--their arts, religion, ceremonies, etc.--is included in\nthis introduction, in the belief that, if the reader possesses some\nknowledge of the Navaho before he begins to read the tales, he may\nhave a better understanding of the latter. But much more information,\nof interest to the ethnographer, will be found in notes. Some items\nin the introduction could not properly have appeared in the notes,\nas there was nothing in the tales to suggest them. Other items might\nperhaps as well have been transferred to the notes; the decision to\nput them in the introduction was often arbitrary.\n\n2. Title of Book.--In selecting a title for this book, the word\nLegends was chosen, rather than Myths, for the reason that the tales\ncontained herein, though mostly mythical, are not altogether such. In\nthe Origin Legend, the last chapter, \"The Growth of the Navaho Nation,\"\nis in part traditional or historical, and it is even approximately\ncorrect in many of its dates, as has been shown by Frederick Webb\nHodge in his paper on the \"Early Navaho and Apache.\"[301]\n\n\n\n\nHOME OF THE NAVAHOES.\n\n3. The land which the Navahoes occupy is arid, though not an absolute\ndesert. The precipitation at an altitude of 7,000 feet amounts on an\naverage to only 14.10 inches during the year (at lower altitudes it is\nless, at higher altitudes greater), and this is generally confined to\ntwo short seasons of moisture separated from one another by months of\nabsolute drought, which, except in specially favored localities, would\ndestroy any of our ordinary field-crops. But there are small spots, far\napart, where irrigation can be practised, and there are other places,\napparently deserts, which no white man would think of cultivating,\nbut where Indians raise meagre crops of corn, squashes, and melons.\n\n4. Soil.--He who stands on the brow of the mesa at the Indian pueblo\nof Walpi, in Arizona, may unravel one secret of Indian agriculture in\nthe arid region, and learn why ancient ruins may be found in the most\ndesolate parts. Six hundred feet below him stretches a sandy plain\nwhich at most seasons of the year seems almost an absolute desert;\nyet in summer it is green with rows of dwarf corn. Little rain falls\non it and there is no irrigation; yet the corn grows and furnishes a\nreturn which repays an Indian, at least, for his labor. Through the\nplain runs a gully which at certain seasons drains the water from\na high table-land beyond. The water does not all flow off, but in\npart settles under the sandy surface, and keeps the subsoil moist\nthroughout the year. By planting deep, the Indian farmers reach\nthis moist subsoil, and place their seeds where the long drought\ncannot destroy them. On the side of the mesa, peach-trees flourish,\nwith hidden moisture that comes out between the rocky strata at the\nmesa's edge. Localities similar to those described are found in the\nNavaho land, and similarly used by the Navaho for farms and peach\norchards. The myths make frequent allusions to such farms or gardens.\n\n5. A few fields have recently been made by white men in the high\nmeadows of the Zu\u00f1i Mountains at altitudes above 8,000 feet, where\npotatoes, oats, barley, and garden vegetables are raised without\nirrigation; but farming at such altitudes was never tried by the\nNavahoes, and they knew nothing of cultivating the crops named\nabove. Beside their aboriginal crops, they have for a long time raised\na little wheat. Potatoes grow wild in the Navaho country.\n\n6. Mines.--Fortunately for the Navahoes, no mines of precious\nmetals have yet been discovered on their reservation; although for\nyears past rumors of such discoveries have from time to time been\ncirculated, and unwelcome prospectors have frequently invaded their\nterritory. For many years previous to 1892 the principal attraction\nlay in the Carrizo Mountains.[2] A legend of a mine called the Lost\nAdam, and of miners murdered in these mountains, had circulated\nlong through Colorado mining camps. Troubles between intruders and\nIndians became so frequent and threatening in this region that General\nMcCook, then commanding the Department of Arizona, which included\nthe Navaho reservation, determined to make an expedition and settle,\nif possible, the question of the existence of valuable mines in the\nCarrizo Mountains. A commission, consisting of Gen. A. McD. McCook,\nU.S.A., ex-Gov. John L. Barstow of Vermont, and Prof. J. G. Allyn of\nNew Mexico, was appointed. The commission entered the mountains with a\nmounted escort in May, 1892, and invited prospectors who had previously\nvisited the region to come and show where the mineral lay. They came,\nand then it appeared they had staked off various claims and given them\nfelicitous names such as the western miners know how to coin,--the\n\"Lucky Bill,\" the \"Boggy Snoggy,\" etc. Specimen ores were collected\nfrom every point where they were seen, and submitted to careful expert\nexamination; but all proved worthless. Some fine gold has been found\nin the sands of the San Juan River,[3] within the Navaho reservation;\nbut it has not been found profitable to work for it.\n\n7. Surface--Forests.--The surface of the country over which the\nNavahoes are scattered varies in altitude from 4,000 feet, or less,\nin the valley of the Colorado, to over 11,000 feet in the high peaks\nof Tsisnadzi'ni,[52] San Mateo,[54] San Francisco,[56] and the San\nJuan[58] range, which traditionally border their land. In the central\nand more thickly inhabited portion the highest eminence is in the\nTuincha Mountains, 9,575 feet. The average altitude is about 6,000\nfeet. The country consists mostly of great plains and of plateaux\nor mesas. While the lower levels, except in the bottom-lands of\nthe constantly flowing rivers, are destitute of trees, the mesas,\nat altitudes of from 6,000 to 7,000 feet, are well covered with low\nforests of pi\u00f1on (Pinus edulis), red cedar (Juniperus virginianus)\nand juniper (Juniperus occidentalis). At altitudes of 7,000 feet\nwhite pine (Pinus ponderosa) is sparingly found; but at altitudes of\n8,000 feet or more it grows abundantly and attains a good size. Spruce\n(Pseudotsuga taxifolia) is found in shaded valleys, and on northern\nhill-slopes above 7,000 feet, but it does not form an important part\nof the forest. It is an essential element in certain rites. Cottonwood\n(Populus monolifera and P. wislizenii), aspen (Populus tremuloides),\noak (Quercus gambellii), oak-bark juniper (Juniperus pachyphloea),\nand other trees grow less abundantly.\n\n8. Pasturage--Flocks and Herds.--While the Navaho Indians cultivate\nthe soil, it is evident, from what has been said, that they do not\ndo so to any great extent. Their crops furnish but a small part of\ntheir subsistence. But their sterile country is fairly well adapted to\nthe raising of sheep and goats. These form their chief food supply,\nand the former their principal source of wealth. With the money\nreceived for their wool they purchase flour and other provisions\nfrom the white traders, as well as various articles of luxury and\nutility. They possess many ponies and ride a great deal. They raise\na few neat cattle.\n\n9. As domesticated sheep and goats were unknown in America previous to\nthe discovery by Columbus, and were unknown in New Mexico previous\nto the expedition of Coronado in A.D. 1540, it follows that the\nNavahoes have not been shepherds for many centuries. It would appear\nfrom their legends that it is not many years since they have become a\nprosperous and wealthy people (and such they now are, for savages);\nthat in old days they were even poor hunters; and that they lived\nlargely on the seeds of wild plants and on small animals that they\ncaught in fall-traps. How meagrely they were dressed and equipped\nthe legends also tell us. (See pars. 382, 384, 391.)\n\n\n\n\nPOPULATION.\n\n10. No exact census of the tribe has ever been taken, and it would not\nnow be an easy task to take one, because the Navahoes are scattered\nso widely and over such a wild and rugged territory. Their low huts,\nbuilt in tangled cedar-woods or in regions of scattered rocks, are\noften so obscurely hidden that one may ride through a cluster of\na dozen inhabited houses thinking there is not an Indian within ten\nmiles of him. When the Navahoes were held in captivity at Fort Sumner,\nNew Mexico, from 1863 to 1867, they depended for subsistence mostly\non rations supplied by the United States, and then these captives,\nat least, could be accurately counted. There were in 1867 7,300 in\ncaptivity.[298] Owing to desertions on the one hand, and additional\nsurrenders on the other, the numbers varied from time to time.\n\n11. But while the majority of the tribe were prisoners of war, it\nis well known that all were not captured during General Carson's\ninvasion in 1863, but that many still roamed at large while their\nbrethren were prisoners. The count of the prisoners, therefore,\ndoes not show the strength of the tribe.\n\n12. Perhaps the most accurate census ever taken was that of 1869. \"In\nNovember of 1869 a count was made of the tribe, in order to distribute\namong them 30,000 head of sheep and 2,000 goats. Due notice was given\nmonths before, and the tribe was present. The Indians were all put in\na large corral, and counted as they went in. A few herders, holding\nthe small herds that they had then bunched on the surrounding hills,\nwere not in the corral. The result of this count showed that there were\nless than 9,000 Navahoes all told, making a fair allowance for all\nwho had failed to come in. At that time everything favored getting a\nfull count; rations were issued to them every four days; they had but\nlittle stock, and, in addition to the issue of the sheep and goats,\nthere were also two years' annuities to be given out. The season of\nthe year was favorable, the weather fine, and they were all anxious\nto get the sheep and goats and annuities.\"[268]\n\n13. In 1890 a count of these Indians was made as a part of the\nEleventh Census of the United States.[297] Before the count was begun,\nthe writer was informed by one of the enumerators that the plan to\nbe employed was this: The Navaho country was to be divided into a\nnumber of districts, and a special enumerator was to be sent to each\ndistrict at the same time to visit each hut and take the number of\neach family. Whether this method was carried out, the report of the\nEleventh Census does not tell us. But this plan, while probably the\nbest that could be employed at the time with the means allotted, was\nvery imperfect and admitted of numerous sources of error, of which\ntwo may be specified. Many huts might easily be passed unnoticed,\nfor reasons already given, and this would make the enumeration\ntoo low. Many families might easily have been counted in more than\none district, for the Navaho frequently shifts his abode, and this\nwould make the count too high. The result of this enumeration was\nto give the tribe a population of 17,204 for that year. White men,\nliving in the Navaho country at the time, generally considered the\nestimate excessive. If the count of 1869 be approximately correct,\nthat of 1890 is probably not. It is not reasonable to suppose that by\nnatural increase alone--and no other source of increment is known--the\ntribe should have nearly doubled in twenty-one years. It would require\nbirth-rates much higher and death-rates much lower than those commonly\nfound in Indian tribes to double the population in that time. The\nIndian mother is not prolific.\n\n\n14. The Navahoes say that during their captivity they had much sickness\nand diminished in numbers; but nothing has been found in official\nreports to corroborate such statements. All who have any intimate\nknowledge of the Navahoes agree that they have increased rapidly\nsince they were restored to their ancient homes in 1869. During nearly\nfifteen years that the author has had opportunity to observe them, he\nhas noticed no marked signs of physical degeneration among them. Their\ngeneral health and their power of resisting disease appeared about\nas good in 1894 as in 1880. Consumption and scrofula, those greatest\nenemies of our reservation Indians, have not yet begun to trouble\nthe Navahoes. The change from the rude hut to the close stone house,\nwhich is rapidly going on among this people, is likely to affect their\nhealth in the future, and probably not for the better. Fortunately for\nthem they have little fancy for stoves, but prefer open fireplaces such\nas the Pueblos and Mexicans use. In the year 1888, while the writer\nwas absent from New Mexico, they had an epidemic of throat disease,\nthe precise character of which has not been ascertained. They say\nthat about 800 people died that winter. During the winter of 1894-95\nthey suffered from scarcity of food,--an unusual experience for them,\nand the government had to assist them. An increased mortality ensued,\nwhich undoubtedly would have been much greater had it not been for\nthe prompt action of their agent, Maj. Constant Williams, U.S.A.,\nin securing supplies for them.\n\n\n\n\nRACIAL AFFINITY--APPEARANCE.\n\n15. The Navahoes are usually regarded by ethnologists as being,\nby blood as well as by language, of the D\u00e8n\u00e9 or Athapascan stock,\nand such, probably, they are in the main. But their Origin Legend\nrepresents them as a very mixed race, containing elements of Zu\u00f1ian\nand other Pueblo stocks, of Shoshonian and Yuman, and the appearance of\nthe people seems to corroborate the legend. There is no such thing as\na general or prevailing Navaho type. The people vary much in feature\nand stature. Every variety of Indian face and form may be seen among\nthem,--tall men with aquiline noses and prominent features, such as we\nfind among the Crows and Dakotas; dwarfish men with subdued features,\nsuch as we see among the Pueblos of New Mexico and Arizona, and every\nintermediate variety.\n\n16. The countenances of the Navahoes are, as a rule, intelligent\nand expressive; some are stern and angry, some pleasant and smiling,\nothers calm and thoughtful; but seldom are any seen that are dull and\nstupid. These characteristics are to be noted among the women as well\nas among the men. The social position of the Navaho women is one of\ngreat independence; much of the wealth of the nation belongs to them;\nthey are the managers of their own property, the owners of their own\nchildren, and their freedom lends character to their physiognomies.\n\n\n\n\nPORTRAITS.\n\n17. Fig. 1 is a picture of Manuelito, who for many years was the\nmost influential chief among the Navahoes. Latterly he lost much\nof his influence in consequence of his intemperate habits, though\nhe was regarded as a sage counsellor till the time of his death,\nwhich occurred in 1893. When he was gone, an old Indian, announcing\nhis death to the writer, said: \"We are now a people without eyes,\nwithout ears, without a mind.\" Fig. 2 represents another chief of\nmuch influence named Mariano, who also became addicted to drink in\nhis old age and died in 1893. Fig. 3 shows a very intelligent and\ntrustworthy Indian, a silversmith, known as Jake among the whites,\nbut called by the Navahoes N\u00e1ltsos Nig\u00e9hani, or Paper-carrier, because\nin his youth he was employed as a mail-carrier between Forts Wingate\nand Defiance. He it was who communicated to the author version B[306]\nof the Origin Legend. He practised a short medicine rite, was an\nadept in singing sacred songs, and often led in song in the great\nrites. His silver-work was in great demand, and he worked hard at his\ntrade. In 1894 he accompanied a circus through the Eastern States,\nwith his workshop as a side-show; but the journey proved too much for\nhim--he died of heart disease on his return to New Mexico. Fig. 4 is\na portrait of a Navaho woman named T\u00e1napa, who took her hair out of\nbraid preparatory to standing before the camera. Fig. 5 is a woman\nnamed H\u00e1dapa, whose smiling face is introduced as a contrast to the\nstern brow of T\u00e1napa. Figs. 6 and 7 are Navaho men whose names have not\nbeen recorded. The expressions of their faces are in marked contrast.\n\n\n\n\nCRANIA.\n\n18. As a rule the crania of the Navahoes are brachycephalic,\nand very few are dolichocephalic. The shortening seems to be due\nto a flattening in the occipital region (fig. 8). The author is of\nopinion that this is caused by the use of the baby-case, with a hard,\nunyielding wooden back (fig. 9), in which the Navaho women carry\ntheir infants. This flattening of the Navaho occiput has been the\nsubject of some controversy. It is true that the cradle is padded to\na slight extent; but the padding consists of the bark of the cliff\nrose (Cowania mexicana), called by the Navaho aw\u00e9tsal, or baby-bed,\nwhich forms a rather rigid pillow. True, again, when the baby is\ncarried on the mother's back, its head often hangs forward and does\nnot come in contact with the back of the cradle or the pillow; but\nmost of the time the child lies on its back, and its tender occiput\nis subjected to deforming pressure.\n\n\n\n\nLANGUAGE.\n\n19. The language of the Navaho undoubtedly belongs in the main to the\nAthapascan family. Hubert Howe Bancroft, in his \"Native Races of the\nPacific States\" (vol. iii. p. 583),[292] tells us that the Athapascans\nor \"Tinneh\" are \"a people whose diffusion is only equalled by that\nof the Aryan or Semitic nations of the Old World. The dialects of\nthe Tinneh language are by no means confined within the limits of\nthe hyperborean division. Stretching from the northern interior of\nAlaska down into Sonora and Chihuahua, we have here a linguistic line\nof more than four thousand miles in length, extending diagonally over\nforty-two degrees of latitude, like a great tree whose trunk is the\nRocky Mountain range, whose roots encompass the deserts of Arizona\nand New Mexico, and whose branches touch the borders of Hudson Bay and\nof the Arctic and Pacific Oceans.\" But the Origin Legend declares it\nis a mixed language (par. 395), and it is but reasonable to suppose\nthat such a composite race cannot possess a very pure language. The\nvarious accessions to the tribe from other stocks have probably added\nmany words of alien origin. What these additions are is not now known,\nand will not be known until all the languages of the Southwest have\nbeen thoroughly studied.\n\n\n\n\nHOUSES.\n\n20. The habitations of the Navahoes are usually of a very simple\ncharacter. The most common form consists of a conical frame, made\nby setting up a number of sticks at an angle of about forty-five\ndegrees. An opening is left on one side of the cone to answer as a\ndoorway. The frame is covered with weeds, bark, or grass, and earth,\nexcept at the apex, where the smoke from the fire in the centre of\nthe floor is allowed to escape. In the doorway an old blanket hangs,\nlike a curtain, in place of a door. But the opening of the door is not\na simple hiatus, as many descriptions would lead one to suppose. A\ncross-piece, forming a lintel, connects the jambs at a convenient\nheight, and the triangular space between the lintel and the smoke-hole\nis filled in as shown in fig. 10. A picture in Schoolcraft's extensive\nwork[327] (vol. iii. plate 17) is intended to represent a Navaho lodge;\nbut it appears to have been drawn by Captain Eastman from an imperfect\ndescription. In this picture the doorway is shown as extended up and\ncontinuous with the smoke-hole.\n\n21. Some lodges are made of logs in a polygonal form, as shown in\nfig. 11. Again they are occasionally built partly of stone, as shown\nin fig. 12. In cold weather a small storm-door or portico is often\nerected in front of the door (fig. 10), and an outer and an inner\ncurtain may be hung to more effectually keep out the wind.\n\n22. Shelters.--Contiguous to the hut, the Navaho usually constructs\na rude shelter of branches. Here, in fair weather, the family often\ncook and spend most of the day. Here, too, the women erect their\nlooms and weave or set out their metates and grind corn, and some\neven choose to sleep here. Such a \"corral\" is shown in fig. 12.\n\n23. Summer Houses.--In summer they often occupy structures more simple\nthan even the hut described above. Fig. 13 represents a couple of\nsummer houses in the Zu\u00f1i Mountains. A structure of this kind is\nbuilt in a few hours. A couple of forked sticks are set upright in\nthe ground; slanting poles are laid against this in the direction of\nthe prevailing winds, so as to form a windbreak, half wall and half\nroof, and this is covered with grass, weeds, and earth. The ends may\nbe similarly enclosed, or may be merely covered in with evergreen\nbranches. One side of the house is completely open. In fig. 13 a\nloom is shown set up for work in one of these rude structures, the\naboriginal appearance of which is somewhat marred by having a piece\nof old canvas lying on top.\n\n24. Medicine-lodges.--The medicine-lodges, when erected in regions\nwhere long poles may be cut, are usually built in the form of the\nordinary hog\u00e1ns (huts), though of much greater size (fig. 14). When\nthese large lodges are constructed at low altitudes, where only\nstunted trees grow, they are built on a rude frame with walls and\nroof separate, somewhat on the same plan as the lodges formerly used\nby the Arickarees, Mandans, and other tribes on the Missouri, and\nseeming a connecting link between the Navaho hog\u00e1n and the Mandan\nearth-lodge.[184]\n\n25. Sweat-houses.--The sweat-house or sudatory is a diminutive form\nof the ordinary hog\u00e1n or hut as described in par. 20, except that\nit has no smoke-hole (for fire is never kindled in it), neither\nhas it a storm-door. It is sometimes sunk partly underground and\nis always thickly covered with earth. Stones are heated in a fire\noutside and carried, with an extemporized tongs of sticks, into the\nsudatory. Fig. 15 poorly represents one of these structures. When\nceremonially used, the frame is constructed of different materials\nfor different ceremonies, and the house is sometimes decorated with\ndry-paintings.[82]\n\n26. Modern Houses.--During the past ten years, a few of the more\nprogressive Navahoes have built themselves rectangular stone houses,\nwith flat roofs, glazed windows, wooden doors, and regular chimneys,\nsuch as their neighbors, the Mexicans and Pueblo Indians, build. They\nhave had before them, for centuries, examples of such houses, and\nthey are an imitative and docile people. The reason they have not\ncopied at an earlier date is probably a superstitious reason. They\nbelieve a house haunted or accursed in which a human being dies.[91]\nThey abandon it, never enter it again, and usually destroy it. With\nsuch a superstition prevailing, they hesitate to build permanent\ndwellings. Perhaps of late years the superstition is becoming weakened,\nor they have found some mystic way of averting the supposed evil.\n\n\n\n\nARTS.\n\n27. The arts of the Navahoes are not numerous. They make a very rude\nand inartistic pottery,--vastly inferior to that of the neighboring\nPueblo tribes,--and they make but little of it. Their bows and arrows\nare not equal to those of the northern Indians, and, since they have\nboth money and opportunity to purchase modern firearms, bows and arrows\nare falling into disuse. They do not consider themselves very expert\ndressers of deerskin, and purchase their best buckskins from other\ntribes. The women do very little embroidery, either with beads or\nporcupine-quills, and this little is unskilfully done. The legends\nindicate that in former days they stole or purchased embroideries\nfrom the Utes.\n\n28. Basketry.--They make excellent baskets, but very few of them,\nand have a very limited range of forms and patterns. In developing\ntheir blanket-making to the highest point of Indian art, the women\nof this tribe have neglected other labors. The much ruder but allied\nApaches, who know nothing of weaving woollen fabrics, make more\nbaskets than the Navahoes, and make them in much greater variety of\nform, color, and quality. The Navahoes buy most of their baskets\nand wicker water-jars from other tribes. They would possibly lose\nthe art of basketry altogether if they did not require certain kinds\nto be used in the rites, and only women of the tribe understand the\nspecial requirements of the rites. Figs. 16 and 17 show the patterns\nof baskets almost exclusively made. These are used in ceremonies,\nand are called by the author sacred baskets. A further description\nof them is given in a note.[5]\n\n29. Silver-work.--There are a few silversmiths in the tribe, whose\nwork, considering the rudeness of their tools and processes, is\nvery artistic. It is much sought after by white people, who admire\nits rude beauty. Probably the art of the smith has not existed long\namong the Navahoes. In a treatise entitled \"Navajo Silversmiths,\"[307]\nthe author described the art as it existed in 1881; but the work has\nimproved since that time with the introduction of better tools. Then\nthe smith built his forge on the ground and squatted to do his work;\nnow he builds it on an elevated frame (fig. 10), and sits on a stool\nor chair to work. Fig. 18 represents silver ornaments made by Jake\nin 1881.\n\n30. Weaving.--It is in the art of weaving that the Navahoes excel all\nother Indians within the borders of the United States. In durability,\nfineness of finish, beauty of design, and variety of pattern, the\nNavaho blanket has no equal among the works of our aborigines. The\nauthor has written a treatise on \"Navajo Weavers,\"[309] in which he\ndescribes their art as it existed some thirteen years ago. But since\nthat treatise was written the art has changed. It has improved in one\nrespect: an important new invention has been made or introduced,--a\nway of weaving blankets with different designs on opposite sides. It\nhas deteriorated in another respect: fugitive aniline dyes, purchased\nfrom the traders, have taken the place of the permanent native dyes\nformerly used. In the finer blankets, yarn obtained from white traders\nhas supplanted the yarn laboriously twilled on the old distaff. Navaho\nblankets are represented in figs. 1, 2, 5, 6, 7, and 12.\n\n31. The Navahoes weave diagonal cloth and diamond-shaped diagonals,\nand to do this a change is made in the mechanism of their simple\nlooms. They weave belts or sashes, garters and saddle-girths, and\nthese articles, too, require changes in the arrangement of the looms\nand in the methods of weaving. Fig. 20 represents an ordinary loom,\nwith one set of healds. Fig. 21 represents a loom arranged for weaving\ndiagonal cloth with two sets of healds. Fig. 4 shows a woman wearing\na belt of native manufacture. The women depicted in figs. 5 and 21\nwear dresses of Navaho cloth.\n\n32. It is not only for gain that the Navaho woman weaves her\nblanket. Having worn it for a time, until it has lost its novelty,\nshe may sell it for a price that scarcely pays her for the yarn. One\nwho possesses large herds, and is wealthy for an Indian, will weave\nas assiduously as her poorest neighbor. At best, the labor brings low\nwages. The work is done, to no small extent, for artistic recreation,\njust as the females of our own race embroider and do \"fancy work\"\nfor mere pastime.\n\n33. Knitting.--They knit stockings with four needles, but these\nstockings are devoid of heels and toes. As the needles now used are\nof wire and obtained from the whites, it might be thought that the\nart of knitting was learned from our people; but knitted leggings,\nmade of human hair, and wooden knitting-needles, have been found in\nthe Navaho land, in cliff-dwellings which, there is reason to believe,\nwere abandoned before the arrival of the Spaniards.\n\n\n\n\nINDUSTRY.\n\n34. It cannot be said of the Navaho men, as it is often said of the\nmen of other Indian tribes, that they are either too proud or too lazy\nto perform manual labor. They are, and apparently always have been,\nwilling to do any remunerative work. When the Atlantic and Pacific\nRailroad was constructed near their reservation, in 1881, much of\nthe grading was done by Navaho laborers. The white men who worked\nwith them, and who had the strongest antipathy to Chinese laborers,\nsaid that they liked the Indians because they were good comrades on the\nwork and kept up prices. A stalwart man is not ashamed to wash and iron\nclothes for wages, which he may want only to spend in gambling. They\nhave been employed at Fort Wingate to dig cellars and make adobes,\nand at the latter work proved themselves more expert than the more\nexperienced men of Zu\u00f1i.\n\n35. Begging, which among other tribes is so often annoying to the\nwhite man, is little practised by the Navahoes. The few who have ever\nbegged from the author persuaded themselves that they had some claim\non him. On the whole, they are a self-supporting people, and add to\nthe wealth of the community at large. But little government aid has\nbeen given them since they were released from captivity and supplied\nwith stock in return for that slaughtered by our troops when their\nland was invaded.\n\n\n\n\nPOETRY AND MUSIC.\n\n36. For many years the most trusted account of the Navaho Indians\nof New Mexico and Arizona was to be found in a letter written by\nDr. Jonathan Letherman,[303] of the army, and published in the\nSmithsonian report for 1855. Dr. Letherman had lived three years\nat Fort Defiance, in the heart of the Navaho country, when he wrote\nthis letter, and he acknowledges his indebtedness, for assistance in\npreparing it, to Major Kendrick, who long commanded Fort Defiance. Both\nthe doctor and the major were men of unusual ability. The former\n(having changed the spelling of his name to Letterman) afterwards\ndistinguished himself as medical director of the Army of the Potomac,\nand the latter was, for many years, professor of chemistry at the\nNational Military Academy.\n\n37. From this letter the following statement concerning the Navahoes\nis extracted: \"Of their religion little or nothing is known, as,\nindeed, all inquiries tend to show that they have none.\" \"The lack\nof tradition is a source of surprise. They have no knowledge of their\norigin or of the history of the tribe.\" \"They have frequent gatherings\nfor dancing.\" \"Their singing is but a succession of grunts, and is\nanything but agreeable.\"\n\n38. The evidence of these gentlemen, one would think, might be taken\nas conclusive. Yet, fifteen years ago, when the author first found\nhimself among the Navahoes, he was not influenced in the least by\nthe authority of this letter. Previous experience with the Indians\nhad taught him of how little value such negative evidence might be,\nand he began at once to investigate the religion, traditions, and\npoetic literature, of which, he was assured, the Navahoes were devoid.\n\n39. He had not been many weeks in New Mexico when he discovered that\nthe dances to which Dr. Letherman refers were religious ceremonials,\nand later he found that these ceremonials might vie in allegory,\nsymbolism, and intricacy of ritual with the ceremonies of any people,\nancient or modern. He found, erelong, that these heathens, pronounced\ngodless and legendless, possessed lengthy myths and traditions--so\nnumerous that one can never hope to collect them all, a pantheon as\nwell stocked with gods and heroes as that of the ancient Greeks, and\nprayers which, for length and vain repetition, might put a Pharisee\nto the blush.\n\n40. But what did the study of appalling \"succession of grunts\"\nreveal? It revealed that besides improvised songs, in which the\nNavahoes are adepts, they have knowledge of thousands of significant\nsongs--or poems, as they might be called--which have been composed with\ncare and handed down, for centuries perhaps, from teacher to pupil,\nfrom father to son, as a precious heritage, throughout the wide Navaho\nnation. They have songs of travelling, appropriate to every stage\nof the journey, from the time the wanderer leaves his home until he\nreturns. They have farming songs, which refer to every stage of their\nsimple agriculture, from the first view of the planting ground in\nthe spring to the \"harvest home.\" They have building songs,[6] which\ncelebrate every act in the structure of the hut, from \"thinking about\nit\" to moving into it and lighting the first fire. They have songs for\nhunting, for war, for gambling, in short for every important occasion\nin life, from birth to death, not to speak of prenatal and post-mortem\nsongs. And these songs are composed according to established (often\nrigid) rules, and abound in poetic figures of speech.\n\n41. Sacred Songs.--Perhaps the most interesting of their metrical\ncompositions are those connected with their sacred rites,--their\nreligious songs. These rites are very numerous, many of them of nine\ndays' duration, and with each is associated a number of appropriate\nsongs. Sometimes, pertaining to a single rite, there are two hundred\nsongs or more which may not be sung at other rites.\n\n42. The songs must be known to the priest of the rite and his\nassistants in a most exact manner, for an error made in singing a song\nmay be fatal to the efficacy of a ceremony. In no case is an important\nmistake tolerated, and in some cases the error of a single syllable\nworks an irreparable injury. A noteworthy instance of this rule is\na song sung at the beginning of work on the last night of the great\nceremony of the night chant. The rite is one which may cost the patron\nfrom two hundred to three hundred dollars. It has lasted eight days\nand nights, when four singers, after long and careful instruction\nby the priest, come forth painted, adorned, and masked as gods to\nsing this song of the ats\u00e1`lei. Several hundred people--many from\nthe farthest confines of the Navaho land--have come to sit up all\nnight and witness the public ceremonies. The song is long, and is\nmostly made up of meaningless or obsolete expressions which convey\nno idea to the mind of the singer, yet not a single vocable may be\nomitted, mispronounced, or misplaced. A score or more of critics\nwho know the song by heart are listening with strained attention. If\nthe slightest error is made it is at once proclaimed, the fruitless\nceremony terminates abruptly, and the disappointed multitude disperses.\n\n43. The songs all contain significant words; but these, for poetic\nrequirements, are often greatly distorted, and the distortions must be\nkept in mind. In speaking thus, scant justice is done to the Navaho\npoets. Similar distortions found in an Aryan tongue with a written\nliterature are spoken of as figures of orthography and etymology, and,\nalthough there is yet no standard of spelling for the Navaho language,\nwe would perhaps do well to apply the same terms in speaking of the\nNavaho compositions. The distortions are not always left to the whim of\nthe composer. They are made systematically, as a rule. If the language\nwere reduced to a standard spelling, we should find that the Navaho\npoets have as many figures of these classes as the English poets have,\nand perhaps more.\n\n44. Some of the words, too, are archaic,--they mean nothing in modern\nNavaho; but the priests assign traditional meanings to them, and this\nadds to the task of memorizing. But, in addition to the significant\nwords, there are (as instanced above) numerous meaningless vocables\nin all songs, and these must be recited with a care at least equal to\nthat bestowed on the rest of the composition. These meaningless sounds\nare commonly introduced in the preludes and refrains of the stanzas\nand in the verse endings, but they may occur anywhere in the song.\n\n45. The preludes and refrains here referred to are found, with\nrare exceptions, in every stanza and in every song. Although they\nare all either totally meaningless or only partly significant,\nthey are the most characteristic parts of the poems, and the singer\ncons the preludes over when he wishes to call to mind any particular\ncomposition, just as we often remember a poem or song by means of the\nfirst line. They are rarely or never quite alike in any two songs,\nand great ingenuity is often displayed in giving them variety.\n\n46. There is yet another burden laid on the memory of the singer\nof sacred songs, and this is the order of their arrangement. The\nsongs of each ceremony are divided into groups which must follow\none another in an established order, and each song has, in the group\nto which it belongs, a place that must not be changed under penalty\nof divine displeasure. To sing, during the progress of a rite, the\nsixth Song of the Whirling Sticks before the fifth song is sung,\nwould be a sacrilege as great as to chant the syllables \u00f3hohoh\u00f3,\nin place of \u00e9heheh\u00e9. To remember this exact order of sequence in a\nset of two hundred or three hundred songs is no easy task.[322]\n\n47. But it may be said: \"Perhaps things were different with the\nNavahoes in Dr. Letherman's day. May they not have learned from other\ntribes, or have themselves invented all this ceremony and song since\nhe knew them?\" The reply to this is, that it is absurd to suppose that\nsuch an elaborate system of rites and songs could have grown up among\nan illiterate people in the twenty-five years that elapsed between\nDr. Letherman's departure from the Navaho country and the author's\narrival there. Besides, the latter obtained his information from men of\nadvanced age--from sixty to eighty years old--who practised these rites\nand sang these songs in their youth, and who in turn learned them from\nmen of a departed generation. The shamans who conduct these ceremonies,\ntell these tales, and sing these songs are scattered widely over the\nNavaho country. Men who are scarcely acquainted with one another, and\nwho learned from different preceptors, will sing the same sacred songs\nand to exactly the same tune. All the lore of the Navaho priesthood\nwas undoubtedly extant in Dr. Letherman's time and for ages before.\n\n48. Songless Women.--It is remarkable that, while the Navaho men are\nsuch fruitful composers of song and such ardent singers, the women,\nas a rule, do not sing. Among the wild hunting tribes of the North, as\nthe author knew them thirty years ago, the women not only had songs of\ntheir own, but they took part in the ceremonial songs of the men. The\nPueblo Indian women of New Mexico, neighbors of the Navahoes, have\nmany fine songs, the song of the corn-grinders, often heard in Zu\u00f1i,\nbeing especially wild and musical. But usually the Navaho woman is\nsongless. The writer tried a long time to find a woman who could sing,\nand offered good pecuniary inducements before he got one. She came from\na distance of thirty miles. She knew no songs peculiar to her sex,\nbut her father was a medicine-man, who frequently repeated his songs\nat home in order to familiarize himself with them, and she gradually\npicked up several of them. She sang in a musical soprano with much\nspirit, and was one of the most pleasing singers heard in the tribe.\n\n49. Figures of Speech.--It is probable that all rhetorical figures of\nspeech known to our poets may be found in these simple compositions\nof the Navahoes. But in many cases the allusions are to such recondite\nmatters of symbolism, or incidents in their myths, that they could be\nmade plain, if at all, only by a tedious recital. Thus it would not be\neasy to make clear in a few words why, when the goddess Ests\u00e1natlehi,\nin one of the songs to her honor, is spoken of as climbing a wand of\nturquoise, we know the poet means to say she is ascending San Mateo\nMountain, in New Mexico, or why, when he speaks of her as climbing\na wand of haliotis shell, he is endeavoring to tell us that she is\nascending the peak of San Francisco in Arizona. Yet we may gain some\nidea of the meaning by referring to the myth (par. 193).\n\n50. But some of the metaphors and similes are not so hard to\nunderstand. Here is a translation of the Dove Song, one of the gambling\nsongs sung in the game of kesits\u00e9:--\n\n\n Wos Wos picks them up (seeds),\n Wos Wos picks them up,\n Glossy Locks picks them up,\n Red Moccasin picks them up,\n Wos Wos picks them up.[273] [316]\n\n\nHere Wos Wos (Wosh Wosh) is an onomatope for the dove, equivalent\nto our \"coo coo\"; but it is used as a noun. Glossy Locks and\nRed Moccasin are figurative expressions for the dove, of obvious\nsignificance. Metaphor and synecdoche are here combined.\n\n51. Antithesis is not an uncommon figure with the Navaho poet. Here\nis an instance of it in a song belonging to the mountain chant,\none of the great nine-day ceremonies of the shamans:--\n\n\n The voice that beautifies the land!\n The voice above,\n The voice of the thunder,\n Among the dark clouds\n Again and again it sounds,\n The voice that beautifies the land.\n\n The voice that beautifies the land!\n The voice below,\n The voice of the grasshopper,\n Among the flowers and grasses\n Again and again it sounds,\n The voice that beautifies the land.\n\n\nHere the great voice of the thunder above is contrasted with the\nfeeble voice of the grasshopper below, yet both are voices that make\nthe world beautiful.\n\n52. Many instances of climax have been noted. One here presented is\nfrom the mountain chant. It has but two steps to the ladder:--\n\n\n Maid Who Becomes a Bear\n Sought the gods and found them,\n On the summits of the mountains\n Sought the gods and found them,\n Truly with my sacrifice\n Sought the gods and found them.\n Somebody doubts it, so I have heard.\n\n Holy Young Woman\n Sought the gods and found them,\n On the summits of the clouds\n Sought the gods and found them,\n Truly with my sacrifice\n Sought the gods and found them.\n Somebody doubts it, so I have heard.\n\n\nMaid Who Becomes a Bear (Tsik\u00e9 Sas N\u00e1tlehi)[90] is an important\ncharacter in Navaho mythology. The last line in each stanza is an\ninstance of irony.\n\n53. It will be seen from the instances given that they understand\nthe value of repetition in poetry. The refrain is a favorite form\nof expression; but they know of other means of giving verbal melody\nto their songs, as may be seen in the following original text of the\nBluebird (Sialia arctica) Song:--\n\n\n Tsihayilk\u00e1e d\u00f3la an\u00ed,\n \u00c1yas dotli'zi biza hol\u00f3,\n Biza hoz\u00f3nigo, biza hol\u00f3,\n Biza hol\u00f3nigo hw\u00edhe inl\u00ed\n D\u00f3la an\u00ed. D\u00f3la an\u00ed.\n\n\nTo appreciate this a translation is not necessary, but it is given,\nas the reader may wish to know it:--\n\n\n Just at daylight Sialia calls.\n The bluebird has a voice,\n He has a voice, his voice melodious,\n His voice melodious that flows in gladness.\n Sialia calls. Sialia calls.\n\n\nThe regular Navaho name for the bluebird \"d\u00f3li\" (changed here to \"d\u00f3la\"\nfor poetic reasons) is translated Sialia, to distinguish it from the\ndescriptive term \"\u00e1yas dotli'zi\" which means literally bluebird.\n\n54. Rhyme.--They are not ignorant of the value of rhyme in poetry,\nbut they more often produce this by the repetition of significant or\nmeaningless syllables than by selecting different words with similar\nendings. Still we often find this, the more difficult means, resorted\nto as in the above song of the bluebird.\n\n55. Music.--To the casual listener it may appear that there is much\nsameness in the music of their songs; but a more careful study will\nreveal the fact that the variety is great. It is remarkable how, with\nsuch rude instruments (an inverted basket for a drum, and a gourd\nrattle) to accompany them, they succeed, in a series of two hundred\nor more songs, in producing so many musical changes. In their sacred\nsongs of sequence, where four or more songs of similar import follow\none another, as is often the case, the music may be nearly alike (but\nnever quite alike) in all; but when the theme of the poetry changes,\nthe music also takes a decided change.\n\n56. For further information on the subject of music the reader is\nreferred to note 272, which contains remarks by Prof. John Comfort\nFillmore, formerly of Milwaukee, Wisconsin, but now of Claremont,\nCalifornia. Over two years ago the writer sent a number of phonographic\nrecords of Navaho songs to Professor Fillmore, who has diligently\nstudied them and has written many of them in musical notation. Some\nof the musical scores are appended to the note.\n\n\n\n\nTRIBAL ORGANIZATION.\n\n57. Gentes.--The version of the Origin Legend by Tall Chanter, here\ngiven, accounts for only thirty-eight gentes among the Navahoes;\nbut this informant was able to name, in all, forty-three gentes,\ntwo of which, he said, were extinct. Lists of the Navaho gentes have\nbeen obtained from various sources, and no single authority has been\nfound to give a greater number than this. But no two lists are quite\nalike; they differ with regard to small or extinct gentes, and one\nlist may supply a name which another has omitted. There would be at\nleast fifty-one gentes extant and extinct in the tribe if each name so\nfar obtained represented a different organization. But we find in the\nLegend instances of a gens having two names (pars. 386, 405, 428, 445).\n\n58. On the other hand, it is possible that none of the lists may\nbe complete. Gentes derived from women of alien races, added to the\ntribe since it has grown numerous and widely scattered, may exist in\none part of the Navaho country unknown to the best informed persons\nin another part. Extinct gentes may be forgotten by one informant\nand remembered by another.\n\n59. The following is a list of the forty-three gentes named by Tall\nChanter:--\n\n\n 1. Tse`dzinki'ni, House of the Black Cliffs (pars.\n 378-381).\n 2. Tse`tl\u00e1ni, Bend in a Ca\u00f1on (par. 382).\n 3. Dsi'lnaoti'lni, Encircled Mountain (par. 385).\n 4. Hask\u00e1nhatso\n (Haskanhats\u00f3dine`), Much Yucca (par. 386).\n 5. Nahop\u00e1ni, Brown Streak; Horizontal on the\n Ground (par. 387).\n 6. Tsinadzi'ni, Black Horizontal Forest (par. 390).\n 7. Tha`nez\u00e1` (Tha`nez\u00e1`ni), Among the Scattered (Hills) (par.\n 392).\n 8. Dsiltl\u00e1`ni, Base of the Mountain (par. 393).\n 9. Th\u00e1`paha (Th\u00e1`pahadine`), Among the Waters (par. 394 et\n seq.).\n10. Tsa`yiski'dni, Sage-brush Hill (par. 399).\n11. Tse`zindia\u00ed, Trap Dyke (par. 401).\n12. Kl\u00f3gi (Kl\u00f3gidine`), (Name of an old pueblo) (par. 403).\n13. T\u00f3`hani, Beside the Water (par. 404).\n14. Th\u00e1`tsini, Among the Red (Waters or Banks)\n (par. 405).\n15. Kai (K\u00e1idine`), Willows (par. 405).\n16. Kinlits\u00ed (Kinlits\u00eddine`), Red House (of Stone) (par. 406).\n17. Dests\u00edni, Red Streak (par. 408).\n18. Tlasts\u00edni, Red Flat (par. 408).\n19. Not\u00e1 (Not\u00e1dine`), Ute (par. 409).\n20. Naka\u00ed (Naka\u00eddine`), White Stranger (Mexican) (par.\n 410).\n21. To`yetl\u00edni, Junction of the Rivers (par. 411).\n22. H\u00e1ltso (H\u00e1ltsodine`), Yellow Bodies (par. 412).\n23. To`dits\u00edni, Bitter Water (par. 427).\n24. Mait\u00f3` (Mait\u00f3`dine`), Coyote Spring (par. 428).\n25. Hasli'zni (Hasli'zdine`), Mud (par. 429).\n26. To`dok\u00f3nzi, Saline Water (par. 430, note 171).\n27. Bit\u00e1`ni, Folded Arms (par. 431).\n28. Tsinsak\u00e1dni, Lone Tree (par. 441).\n29. Pinbit\u00f3` (Pinbit\u00f3`dine`), Deer Spring (par. 442).\n30. Tse`nahapi'lni, Overhanging Rocks (par. 445).\n31. Honag\u00e1`ni, Place of Walking (pars. 447, 448).\n32. Kina\u00e1`ni, High Standing House (par. 458).\n33. To`bazna\u00e1z (To`bazna\u00e1zi), Two Come for Water (par. 449).\n34. Nanaste'zin, Black Horizontal Stripe Aliens\n (Zu\u00f1i) (par. 452).\n35. Dildz\u00e9hi, (Not translated) (par. 453).\n36. \u00c1sihi (\u00c1sihidine`), Salt (par. 454).\n37. Maideski'z (Maideski'zni), Coyote Pass (Jemez) (par. 455).\n38. Tse`yanat\u00f3`ni (extinct), Horizontal Water under Cliffs (par.\n 457).\n39. T\u00f3`tsoni, Great Water (par. 459).\n40. Bit\u00e1ni or Dsilt\u00e1ni, Brow of Mountain.\n41. Tse`yik\u00e9he\n (Tse`yik\u00e9hedine`), Rocks Standing near One Another.\n42. Tlizil\u00e1ni, Many Goats (par. 407).\n43. To`tsalsit\u00e1ya (extinct), Water under the Sitting Frog.\n\n\n60. The following are eight names obtained from other sources, and\nnot mentioned by Tall Chanter:--\n\n\n44. Aats\u00f3sni, Narrow Gorge.\n45. Naa`\u00ed (Naa`\u00eddine`), Monocline.\n46. Y\u00f3o, Beads.\n47. Ka`n\u00e1ni, Living Arrows.\n48. Tse`th\u00e1ni, Among the Rocks.\n49. L\u00f3ka (L\u00f3kadine`) Reeds (Phragmites).\n50. Tse`deski'zni, Rocky Pass.\n51. Hoganl\u00e1ni, Many Huts.\n\n\n61. More than one translation of a gentile name has often been noted;\nbut in the above lists only one translation is given,--that which the\nauthor regards with the most favor. Often, too, different narrators\naccount differently for the origin of the gentile names. Some of the\ntranslations are very liberal, and others, again, very brief; but in\nthe paragraphs and notes to which the reader is referred he will find\nfuller explanations. The Navahoes sometimes, but not invariably, add\n(as shown in the above lists) a suffix (din\u00e9`, ni, or i), signifying\npeople; but in the above translations, to simplify the study, the word\n\"people\" is omitted.\n\n62. There are reasons, which the author has set forth in a previous\nessay[318] and will not now repeat, for believing that most of the\nNavaho gentes were originally local exogamous groups, and not true\ngentes according to Morgan's definition.[325] There is little doubt\nthat, in the majority of cases if not in all, the names of Navaho\ngentes, which are not the names of tribes, are simply designations\nof localities, even where the Legend states to the contrary; as,\nfor instance, when it tells us that certain gentes of the Western\nimmigrants were named from words that women uttered when they first\ntasted of the magic fountains (pars. 427, 429, 430).\n\n63. On the other hand, there are passages in the Legend which indicate\nthat a few of the Navaho gentes were once totemic, although no evidence\nof clan totems is known to exist among the Navahoes at the present\ntime, and it is not improbable that a few of the gentile names may\nbe of totemic origin, although they are now accounted for in other\nways in the Origin Legend. The passage (par. 419) which tells us\nthat Ests\u00e1natlehi gave certain pets to the wanderers from the West,\nand that these pets accompanied the people on their journey, refers\nin all probability to the former use of totemic clan symbols, and\npossibly to a custom of keeping live totemic animals in captivity,--a\ncustom prevalent among the ancient Mexicans and the modern Pueblos,\nthough not among the modern Navahoes. Other indications of a former\ntotemism may be found in the story of the Deer Spring People (par. 442,\nnote 195; see, also, note 173).\n\n64. In reading the fourth chapter of the Origin Legend--\"Growth of\nthe Navaho Nation\"--one is impressed with the different degrees of\nwillingness, on both sides, with which new gentes are adopted into\nthe nation. In some instances two parties, meeting for the first time,\nembrace one another and become friends at once (par. 382). The clans\nfrom the Pacific coast--the Western immigrants, as they are here\ncalled--learn of the existence of kindred tribes far to the east,\ntake a long and dangerous journey to join them, and, when their march\nis done, they are received by the Navahoes at once as brethren. On\nthe other hand, the legend tells us of bands that camp long in the\nneighborhood of the Navahoes before they become incorporated with the\nlatter (par. 394); of other clans descended from captives (pars. 406,\n454, 455); and of others that seek refuge among the Navahoes only\nto escape starvation or persecution at home (pars. 403, 452). On\nthe basis of their mode of adoption, the clans may be divided into\nthe ready and the reluctant. The cause of this is probably one of\nlanguage. Bands which we know to have been allied in language to\nthe Navahoes--such as those derived from the Apaches--will be found\namong the ready; while bands which we know to have spoken languages\nvery different to the Navaho--such as those derived from the Utes,\nfrom Zu\u00f1i, and Jemez--will be found among the reluctant. It is not\nunreasonable to conclude that the same rule applies to clans of whose\noriginal language we know nothing.\n\n65. Phratries.--The gentes of the Navahoes are divided into a number\nof groups, each of which may be called a phratry. Authorities in the\ntribe differ as to the number of the phratries, and as to the gentes\nthat compose them. Some make but eight phratries. Captain Bourke[294]\nhas obtained a list of eleven, with three independent gentes. Some of\nthe Navahoes say there are twelve phratries, and suggest that they have\nsome relation to the twelve tribes who dwelt in the first world. But\nthe Navaho phratry seems not to be a homogeneous organization. A case\nis mentioned in the Legend where a gens has changed its phratral\naffinities (par. 451). Inquiry, too, has revealed that there are\nsub-groups. There may be closer bonds of alliance among some gentes\nin a group than there are among others in the same group. Authorities,\nthen, may differ without invalidating each other's testimony.\n\n66. These groups are indicated in the Legend when it says that one\ngens has become closely related or affiliated with another (pars. 385,\n399, 403 et al.), or when it says that two gentes cannot intermarry\n(pars. 393, 401, 406). If the Navahoes have a term equivalent to\n\"phratry,\" it has not been discovered. They have no special names\nfor the different phratries; they often, but not always, speak of a\nphratry by the name of the most important gens in it.\n\n67. If the Legend is to be taken as evidence, phratries have developed\namong the Navahoes both by segmentation of gentes and by the addition\nof new gentes from without; not by either method exclusively. But\nlegendary evidence is not needed to show that gentes which bear to-day\nthe names of alien tribes have been additions to the phratry.\n\n68. Forbidden Degrees of Kindred.--A Navaho belongs to the gens of his\nmother and takes the name of that gens. Cases have been noted where\na Navaho has been known by his gentile name and not by any other. No\nman may marry one of his own gens; neither may he marry one of his\nown phratry, though some exceptions seem to be made in the latter\ncase where the limits of the phratry are not well defined. Where this\ndescent in the female line exists among other tribes, it is held by\nsome ethnographers that the man does not regard his father or his\nfather's people as his relations, and may contract a marriage with\na woman of his father's gens. Such is certainly not the case among\nthe Navahoes. The gens and the phratry of the father are as much\nforbidden kindred as those of the mother.\n\n\n\n\nRELIGION.\n\n69. Sources of Information.--That the Navahoes have a religion--an\nelaborate pagan cult--has already been intimated. There is little\nto be gained by asking a Navaho direct questions about this. Learned\ncontroversialists and theologians, capable of analyzing and discussing\ntheir faith, have not arisen among them, or, if they have, they cannot\neasily communicate their philosophy to us. But the civilized scholar\nhas abundant material from which to study their religion, and he\nmust do the analyzing himself. In the great dry-paintings shown on\nthe floors of the medicine-lodges, during their long ceremonies,\nmay be seen pictures of many of the gods, with their hieratic\nbelongings. In the ceremonies, or so-called dances, men are masked\nto represent gods. In the myths the acts and deeds of the divine\nones are described, and we learn their thoughts and feelings,--kind,\nlike Indians, to their kindred; usually cruel, yet often merciful and\nmagnanimous, to their foes. In the countless songs of the rites may\nbe found the poetic side of the divine characters, and in the long\nprayers we may learn their potency, and discover how man hopes to\ncommune with them and gain their favor.\n\n70. No Supreme God.--The religion of this people reflects their social\ncondition. Their government is democratic. There is no highest chief of\nthe tribe, and all their chiefs are men of temporary and ill-defined\nauthority, whose power depends largely on their personal influence,\ntheir oratory, and their reputation for wisdom. It is difficult for\nsuch a people to conceive of a Supreme God. Their gods, like their men,\nstand much on a level of equality.\n\n71. Sun God.--In the version of the Origin Legend here given,\nthe Sun God would seem to have some precedence over the others,\nbut in the beginning he was only one of the people; he never figures\nconspicuously as a Creator, and is far from omnipotent. Other gods,\nless potent or less respected, lived before the time of man, and were\npowerful before the sun was made.\n\n72. Creation.--The Legend begins with an already created world; there\nis no original creation and no Creator of all. If the Navahoes have\na story of the beginning of all things, the author has not learned\nit. To a god called B\u00e9kotsidi[78] is given the credit of having made\nall animals whose creation is not otherwise accounted for in the\nmyths, especially domestic animals. Some of the Indians who have\nheard vaguely of our Creator are of the opinion that B\u00e9kotsidi is\nthe God of the Americans.\n\n73. Ests\u00e1natlehi.--But it is generally acknowledged by the Navahoes\nthat their most revered deity is Ests\u00e1natlehi,[95] the Woman\nWho Changes (or rejuvenates herself). Much is said of her in the\nlegends, but something more is to be obtained by conversation with the\nshamans. The name Ests\u00e1natlehi is derived by syncopation from ests\u00e1n,\nwoman, and nat\u00e9hi, to change or transform. She is so called because,\nit is supposed, she never remains in one condition, but that she grows\nto be an old woman, and in the course of time becomes a young girl\nagain, and so passes through an endless course of lives, changing\nbut never dying. It is probable that she is an apotheosis of Nature,\nor of the changing year.\n\n74. The deity of fruitful Nature is properly a female and a beneficent\ngoddess. She is properly, too, as the legends tell us, the wife of the\nSun, to whom Nature owes her fertility. Her home is said to be in the\nwest, probably for the reason that in the Navaho country, which lies\nmostly on the Pacific slope, the rain comes usually from the west,\nand from that direction, too, come the thawing breezes in the spring.\n\n75. Yolka\u00ed Ests\u00e1n.--A divinity called Yolka\u00ed Ests\u00e1n,[96] or White\nShell Woman, created (or found, as some versions say) at the same time\nas Ests\u00e1natlehi, is called the younger sister of the latter. The two\ngoddesses are associated in the myths, but White Shell Woman always\nacts the subordinate part, and to-day is honored with a less degree\nof worship than her sister. Ests\u00e1natlehi, made of an earthly jewel,\nturquoise, is related to the land. Yolka\u00ed Ests\u00e1n, made of white shell\nfrom the ocean, is related to the waters.\n\n76. War Gods.--Next in importance to Ests\u00e1natlehi, the sacred\nbrethren, Nay\u00e9nezgani (or Nag\u00e9nezgani) and To`badzists\u00edni,[127]\nseem to stand. The writer designates these as the War Gods, but\nthe Navahoes do not call them thus. According to the version of the\nOrigin Legend here given, one of these was the child of Ests\u00e1natlehi\nand the Sun; the other the child of Yolka\u00ed Ests\u00e1n and the Water, and\nthis is the version most consistent in all respects. Other versions\nmake both the brothers children of Ests\u00e1natlehi. Some say they were\nborn twins. Accepting any of these versions, they would properly\nbe called brothers, according to the Indian system of relationship,\nand such they are called in the legends. Their chief mission was to\ndestroy the alien gods; but they still help the warriors in battle,\nand aid the sick who suffer from witchcraft. The longest chapter in the\nOrigin Legend is devoted to recounting their genesis and history. In\nreading the chapter, it will be apparent to the comparative mythologist\nthat these characters have their counterparts, which need not now be\nmentioned, in the myths of many races in both hemispheres. From their\nmythic associations it would appear that Nay\u00e9nezgani is a god of light,\nwith its associated heat, while To`badzists\u00edni is a god of darkness,\nwith its associated moisture; yet, apparently in contradiction to\nthis, the representative of the former is painted black and wears a\nblack mask in the ceremonies (plate IV.), while the representative\nof the latter is painted red and wears a red mask (plate VII.).\n\n77. Nay\u00e9nezgani, whose name signifies Slayer of the Alien Gods,[127] is\nspoken of as the elder brother in the legends and always plays the more\nimportant part. To`badzists\u00edni, or Child of the Water,[127] is called\nthe younger brother and always appears as a subordinate character. In\nthe ceremonies, the masquerader who personates Nay\u00e9nezgani always walks\nin front, while he who personates To`badzists\u00edni comes behind. The two\ngods are always associated in prayer and sacrifice, but here, again,\nNay\u00e9nezgani takes precedence. In all the sacred songs where they are\nmentioned, the superiority of Nay\u00e9nezgani is indicated. Antithesis,\nas has been said, is a favorite figure with the Navaho poets, and they\noften employ it when speaking of these gods. The \"Song of the Approach\"\nof the War Gods in the ceremony of kl\u00e9dzi hat\u00e1l will serve, as well\nas many other compositions, to show how they treat this subject. It\nmay be freely translated thus:--\n\n\n He advances! He advances!\n Now Slayer of the Alien Gods advances,\n Above, among the mountain peaks, he advances,\n In danger he advances.\n\n He advances! He advances!\n Now Child of the Water advances\n Below, among the foothills, he advances,\n In danger he advances.\n\n\nThus both the gods come to the aid of the supplicant; but while the\nelder strides proudly on the summits of the mountains, the younger\nwalks humbly among the foothills.\n\n78. Y\u00e9i.--There are a number of divinities in the Navaho pantheon\nknown as y\u00e9i (in compound words often pronounced ye or ge), which\nis translated \"god\" or \"genius.\" What distinction exists between the\ny\u00e9i and other gods is not easy to determine definitely. The Zu\u00f1ians\nhave a class of gods called by the same name, or, more correctly,\n\"y\u00e9yi,\" as Mr. Cushing pronounces it. Certain chiefs or important\npersonages among these gods are called by names which begin with the\nsyllables hasts\u00e9--as Hasts\u00e9yalti[73] (Talking God), Hasts\u00e9hogan[74]\n(House God). It is believed that this, if spelled etymologically,\nwould appear as hasty\u00e9, but it is not so pronounced, Hast is a\nprefix denoting age, especially venerable age. We have it in the word\nhast\u00edn, which means a worthy or respected old man. Hasty\u00e9 would mean a\nvenerable y\u00e9i or god. The y\u00e9i seem to be deities of minor importance\nto those previously mentioned and to be more numerous. Thus, while\nthere is but one Ests\u00e1natlehi, but one Nay\u00e9nezgani, and but one\nTo`badzists\u00edni there are several Hasts\u00e9hogan and several Hasts\u00e9yalti,\nwho are chiefs of the y\u00e9i. The y\u00e9i are supposed to abide in certain\nlocalities, and in prayers in their honor the home is mentioned of\nthe y\u00e9i to whom appeal is specially made. A place called Ts\u00e9`natsi, or\nRed Horizontal Rock, somewhere north of the San Juan River, Tse`g\u00edhi,\nanother place north of the San Juan, and the White House (fig. 22),\nin the Chelly Canyon, are important homes of the y\u00e9i.[265] Each of\nthe sacred mountains has its group of y\u00e9i. In the myths of kl\u00e9dzi\nhat\u00e1l, more than a score of places are named where y\u00e9i dwell. There\nare some reasons for believing that the cult of the y\u00e9i is derived\nfrom the Cliff-dwellers, or from the Pueblos; but there are arguments,\ntoo, against this theory. The subject will not be further considered\nhere. The y\u00e9i are supposed to be married and have families. The males\nare called y\u00e9baka; the females, y\u00e9baad.[200] Hasts\u00e9zini,[212] the\ngod of fire, and Hasts\u00e9oltoi,[206] the divine huntress, or goddess\nof the chase, belong, as their names indicate, to the y\u00e9i; while\nG\u00e1naskidi,[207] the harvest god, and T\u00f3`nenili[98] Water Sprinkler,\nare associated with them in the legends.\n\n79. Dig\u00edni.--Digi'n means sacred, divine, mysterious, or holy. It is\nnot quite synonymous with the Dakota wak\u00e1n or the Hidatsa hop\u00e1. It\nis not applied to the treatment of disease; it is not applied in a\ngeneral way to religious ceremonial; it has not been heard applied\nto the an\u00e1ye, or other things of evil: for this reason it is often\ntranslated \"holy.\" Dig\u00edni, derived from digi'n, means holy people,\ngods, divinities. It is a name applied to the highest and lowest\ndivinities, including the y\u00e9i (see notes 92 and 93).\n\n80. Alien Gods.--Such are the gods that are friendly to the human race;\nbut man has his enemies, too, among the mysterious powers. Chief among\nthe latter are the an\u00e1ye,[7] the alien gods or inimical genii. These,\nbeing analogous to the giants and ogres of European folk-lore, are\nsometimes called giants in this work. They are usually represented\nas creatures of great size. Many of them are described in the Origin\nLegend. The worst have been slain, as the story relates; but others,\nbeing not unmixed evils, still remain to torment man. The legend,\nin accounting for their continued existence, shows the philosophic\nendeavor of our race to reconcile itself to the unwelcome inevitable.\n\n81. Water God.--The position of Ti\u00e9holtsodi,[8] the water monster,\nis one of transferred allegiance. He was once the enemy of our race,\nbut now has become friendly to it in certain ways, though it is\nprobable that he is still thought to be responsible for cases of\ndrowning. Other gods, who were once inimical to man but are now his\nfriends, are mentioned in the legends (par. 354). But we are not\nwithout evidence that the Navaho fears to offend his most beneficent\ngods lest the latter may directly punish him, or at least withhold\ntheir succor in his hour of need.\n\n82. Devils.--Besides the alien gods, there are evil spirits haunting\nthe earth which men dread; these are the tsi'ndi, whose name cannot be\nbetter translated than by calling them devils. The Navahoes frequently\nspeak of the tsi'ndi (Englished, chindee), and they often use the\nterm as an angry exclamation, just as the profane among ourselves\nsay, \"Oh the Devil!\" or \"You devil!\" (see pars. 257, 260), yet they\ndislike to discuss its character or appearance. They believe there\nis a devil associated with every corpse, and that it has something of\nthe appearance of a partly decayed corpse. The spirit of the dead man\ngoes to the lower world, which was the former home of the race, yet a\ndemon remains with the dead body. Other Indians believe in a similar\ncorpse spirit, yet the author has never known any who have such dread\nas the Navahoes of human mortuary remains. (See par. 188 and note 91.)\n\n83. Zo\u00f6latry.--The legend tells us that there is a First Man and a\nFirst Woman (see pars. 160-165), who came into being in the fourth\nworld as the result of a special act of creation: but they have\nnot died like Adam and Eve; they still live in some form; they are\npotent; they are immortal; they are divine. But it is not man only\nthat has his divine ancestral prototype: every animal on the face of\nthe earth has its also, and many, if not all, of these are objects\nof worship. A share of reverence, too, in some cases, as in that\nof the bear, is bestowed on their mortal descendants. In the rite\nof the mountain chant[314] many of the sacrifices are sacred to the\nanimals of the mountains. In short, zo\u00f6latry is an important element\nin Navaho worship.\n\n84. Local Gods.--Some of the gods mentioned are also local divinities;\nthus the War Gods are local divinities at To`ye'tli (par. 374), and\nthe y\u00e9i are local divinities at Ts\u00e9`natsi. But, in addition to these,\nthere are other gods of places so numerous that a complete list of\nthem will probably never be obtained. In the Origin Legend it is shown\nthat each of the sacred mountains of the Navaho land (seven in number\naccording to Tall Chanter) has its divine pair of indwelling guardians,\nand these seem to receive more honor than any others which are gods of\nplaces only; but the genii of other mountains and of different rocks\nand canyons have their prayers and sacrifices in some of the rites.\n\n85. Fanciful legends of places are common in all lands and among all\nraces, but no people are more ingenious in composing such tales than\nour American Indians. The Navaho has unusual sources of inspiration in\nthis direction, and he fails not to profit by them. His land abounds\nin wonderful geologic formations, in rocks strangely sculptured by\nrain and by Nature's sand-blast, in vast volcanic peaks and fields of\nlava; and it abounds also, as might be expected, in myths accounting\nfor these features, and in the genii which belong to the myths. A\nfew of these myths are incorporated in the tales told in this work,\nbut they are very few compared with the total of such legendary lore.\n\n86. The strength of their belief in these local divinities may be\nillustrated by the following incident: The writer once made a journey,\naccompanied by two Navahoes, to Ts\u00faskai[9] (Chusca Knoll), which is\nsupposed to be the home of the Tsik\u00e9 Sas N\u00e1tlehi, or Maidens who Become\nBears. When the party got to the top of the ridge from which the knoll\nrises, and about three hundred yards from the base of the knoll, the\nIndians refused to go farther, saying they feared the divine ones who\ndwelt in the knoll. The writer proceeded alone, and had much difficulty\nin riding up the pathless hill, among loose rocks and fallen trees. On\nthe summit he found a little hollow among the rocks full of sand, and,\nscraping into this, he discovered a number of hand-wrought stone and\nshell beads, which had been put there as sacrifices. When he descended\nfrom the knoll, he found the Indians awaiting him where he had left\nthem, and all set out together to retrace the rough mountain trail\ndown to Red Lake. In a little while, his horse becoming very lame, the\nwriter was obliged to dismount. \"What has made your horse lame?\" asked\nthe Indians. \"He must have struck his leg against some of the fallen\ntrees when he was climbing the knoll,\" was the answer. \"Think not\nthus, foolish American,\" they said. \"It was not the fallen trees\nthat wounded your horse. The dig\u00edni of the mountain have stricken\nhim because you went where you had no right to go. You are lucky if\nnothing worse happens to you.\" Of course Indians had been up to the\ntop of the knoll, or the beads could not have been put there; but\nthey went only after preparatory prayer and only to deposit sacrifices.\n\n87. Demonolatry.--There are writers who say that the Indians \"worship\nthe Devil\" and other malevolent powers; but it is not only learned\nauthors who speak thus. Jesus Alviso, a Mexican captive reared among\nthe Navahoes, said to the author in 1880: \"Los Indios hacen figuras\nde todos sus diablos, se\u00f1or\" (\"The Indians make figures of all their\ndevils, sir\"), and it was this hint which led to the discovery of\ntheir dry-paintings. He called them devils; in this work they are\ncalled gods. Perhaps other tribes worship personifications of evil,\nbut certainly the Navahoes do not. The gods who are supposed to love\nand help men the most receive the greatest honor. The evil spirits are\nnot worshipped except, rumor says, by the witches. It would appear,\nmoreover, from the Origin Legend, that the worst of evil powers--the\nalien gods--were long ago destroyed, and that only demons of minor\ninfluence remain. The chief of witches, Ests\u00e1n Nat\u00e1n, or Woman Chief,\nhas her home beneath the earth, in one of the lower worlds.\n\n\n\n\nCEREMONIES.\n\n88. A great number of ceremonies are practised by the Navaho\npriests. Many of these are of nine days' duration; there are others\nthat last but a single day or a few hours. To learn one of the great\nrites so as to become its hat\u00e1li (chanter, singer),[16] or priest,\nis the work of many years, and no one knows more than one such rite\nperfectly. The older priests know something of other rites, may assist\nat them and sing songs at them, but are not competent to conduct\nthem. A priest of a great rite may know some of the lesser rites.\n\n89. All the great ceremonies which the writer has witnessed among the\nNavahoes are primarily for the healing of the sick; but the occasion is\nalways used to ask the gods for various temporal blessings, not only\nfor the sick person but for all,--the shaman, the relations of the\nsick, and for the people in general. The invalid, for whose benefit\nthe rite is performed, defrays all the expenses of the ceremony,\nwhich often amount in value to the sum of two hundred or three\nhundred dollars. The Navahoes being a scattered and to some extent a\nwandering people who do not build towns, they lack the organization\nto have rites of a more public character, such as the village Indians\nhave.[184] Hence these healing ceremonies, in which the sick man and\nhis relations become hosts, are used as occasions for prayer for the\ncommon weal, and as occasions in which large numbers may assemble to\nwitness interesting exhibitions and have the social enjoyments which\nattend the gathering of a crowd.\n\n90. Minor Ceremonies.--Among the minor ceremonies, besides those\nfor healing the sick, are those of planting, harvesting, building,\nwar, nubility, marriage, travel, and many other occasions in life. In\naddition to these, there are ceremonies for special occasions, as for\nbringing rain. During an unusually dry season a number of Navahoes\nmay subscribe together and raise a good fee for a priest to sing,\npray, sacrifice, and conduct a ceremony to bring rain.\n\n91. Origin of Ceremonies.--The late Mr. A. M. Stephen of Arizona, who\nfor many years studied the rites and myths of both Mokis and Navahoes,\nhas often called the attention of the writer to the many resemblances\nbetween the cults of these two tribes, who differ so much in other\nrespects, and he has suggested that the Navahoes may have borrowed\nfrom the Mokis. This may be the case, for the Navahoes have, probably,\npeople of Moki descent among them, and they have had intercourse with\nthe Mokis, both peaceful and warlike, for a long time. But, throughout\nall the Navaho legends so far collected, it is strongly indicated\nthat the Navaho cultus, where borrowed, came from cliff-dwellers, from\ninhabitants of pueblos now deserted, and from wild tribes. The Mokis\nfigure but little in the Navaho rite-myths. The author is inclined\nto believe that the Navahoes have not borrowed much directly from\nthe Mokis, but that both tribes have taken inspiration from common\nsources. In radical points of symbolism, such as the sacred colors\nand the ceremonial circuit, the Navaho and Moki rites differ widely.\n\n92. Elements of Ceremonies.--In the ceremonies there are numerous\nminor acts of such diverse character that they cannot be classified\nand are not described in this work. They can be discussed better\nin connection with the rites to which they belong. There are other\nacts of minor importance, such as the ceremonial bath[10] [82]\nand the administration of pollen,[11] which are considered in the\nnotes. But there are six elements of the worship which constitute\nsuch important parts in all the great rites that brief descriptions\nof them are presented in this introduction. These six are: Sacrifice,\npainting, masquerade, dance, prayer, and song. The last has been\nalready discussed (par. 41 et seq.).\n\n93. Sacrifices.--The sacrifices of the Navahoes are innocent and\nbloodless. Their kindly gods are easily propitiated. Like their\nworshippers, they are all fond of tobacco, and they prize a few\nfeathers and beads. Even the chief war god demands no smoking hearts\nor blood of captives; a little painted cigarette is all he asks in\nreturn for his favors. An extensive chapter might be written about\nthe sacrificial cigarettes and sticks which the Navahoes call ket\u00e1n\n(Englished, kethawn), but a short description of them must suffice\nhere. (See note 12.)\n\n94. Cigarettes.--The cigarettes are usually made of the hollow\njoints of the common reed (Phragmites communis), but other plants\nare sometimes used. To form a cigarette, a piece of the reed is\ncut off with a stone knife, the node being excluded; it is rubbed\nwith sandstone, so that the paint may adhere; it is painted with\nsome symbolical device; a wad of feathers is inserted into it to\nkeep the tobacco from falling out; it is filled with some kind of\nnative tobacco,[223] usually the Nicotiana attenuata, or dsi'lnato\nof the Navahoes; it is sealed with moistened pollen and symbolically\nlighted with a rock crystal, which is held up to the sky and touched\nto the tip of the cigarette. After it has been prayed over it is\ntaken out and left for--i.e., sacrificed to--the god for whom it is\nintended. The god, they say, recognizes it by its symbolic painting\nand by the place where it is sacrificed. He picks it up, smells and\nexamines it. If he is satisfied that it is properly made and that it\nis for him, he takes it and bestows on the supplicant the favors asked.\n\n95. Sacrificial Sticks.--Besides the cigarettes, small sticks are\nused as sacrifices to the gods. These are made from a variety of\nwoods,--different gods and different occasions requiring woods of\ndifferent sorts,--and they are painted in a variety of ways for the\nsame reasons. They are usually made in pairs, one for the male and\nthe other for the female. Celibacy is not practised by the Navaho\ngods; every deity has its mate, and she must be propitiated as well\nas he. The female is distinguished in some way from the male, and\nthis is usually done by cutting a small facet at the tip end of the\nfemale stick (see fig. 23), to represent the square mask worn by one\nwho masquerades as a goddess in the ceremonies. He who appears as a\ngod wears a round cap-like mask (fig. 27), and the round cut end of\nthe stick sufficiently represents this.\n\n96. Often the feathers of different kinds of birds are sacrificed\nwith the kethawns, either attached to the latter or separate; also\nbeads of stone or shell and various kinds of powdered vegetable and\nmineral substances, including pollen,[11] which is the most sacred\nsubstance employed by the Navaho priests.\n\n97. Disposal of Kethawns.--The different ways in which kethawns are\ndeposited or sacrificed are as numerous as are their forms, materials,\nand decorations, and each way has its special symbolism. Some are\nlaid in the branches of a tree, others among rocks, others at the\nbase of a cliff, others, again, at the root of a tree, and others\non level ground; a few are thrown away almost at random, but most of\nthem are laid down with care and with rigorous ceremonial form. All\nthat are laid with care are placed with their tips away from the\nlodge, and each is destined to go toward some particular point of\nthe compass. When the bearer of the sacrifice leaves the lodge, he\nproceeds in the direction of the place selected for the sacrifice;\nwhen he has deposited it he turns to the right and takes a sunwise\ndirection in returning. He does not cross his outgoing trail; he must\nnot walk through an ant-hill; he must run both going and coming.[12]\n\n98. Ceremonial Pictures.--The pictures accompanying the Navaho rites\nare among the most transitory in the history of art. In previous\nessays the author has called them dry-paintings. Similar works have\nbeen observed among other tribes, both nomadic and sedentary, and the\nobservers have designated them as \"sand-paintings,\" \"sand-altars,\"\netc. They are drawn in all the great rites, and even in some of\nthe lesser rites--those of only one day's duration--small but\nhandsome dry-paintings are sometimes made. They vary in size from\nfour to twelve feet in diameter. Sometimes the fire in the centre\nof the medicine-lodge must be removed in order to accommodate\nthem. The groundwork is sand, which is conveyed in blankets into\nthe medicine-lodge, and spread out over the floor to the depth of\nabout three inches. It is smoothed with the broad oaken battens used\nin weaving.\n\n99. Before the sand is brought in, the pigments are ground to powder\nand put on broad pieces of pine bark, which serve as trays--or\npalettes, shall we say? The pigments are five in number,--white,\nred, yellow, black, and gray. The white, red, and yellow are made\nof sandstone. The black is made of powdered charcoal, with which a\nlittle sandstone is mixed to facilitate the grinding and give weight\nto the powder. The gray, made of black and white mixed in suitable\nproportions, is intended to represent blue, is called blue by the\nNavahoes, and, combined with the other colors, has the effect of blue\nin the paintings. It will be spoken of as blue in the subsequent\ndescriptions. The Navahoes use indigo and a native bluish mineral\npigment to paint masks, kethawns, and other small objects; but for\nthe dry-paintings such a large quantity is needed that these would\nbe too expensive. To apply the colored powder, a pinch of it is taken\nup between the thumb and first two fingers and allowed to fall slowly\non the sand, while the thumb is moved over the fingers.\n\n100. To paint one of these large pictures may require the labor of\nseveral men--a dozen sometimes--working from early morning till late\nin the afternoon. The picture must be finished before dark, for it is\nimpracticable to work on it with such artificial lights as the Indians\ncan command. While the work is in progress the priest who conducts the\nceremonies does little more than direct and criticise. The operators\nhave received a certain initiation. They have seen the picture painted\nbefore and are familiar with its details. If an error is made the\nfaulty part is not erased; sand is spread on it to obliterate it,\nand the corrected drawing is made on the new deposit of sand. The\npictures are drawn according to exact and established rules. Some\nparts are measured by palms and spans, and not a line of the sacred\ndesigns may be varied in them. In drawing straight lines the colored\npowder is poured over a tightened cord. But in a few cases the artist\nis allowed to indulge his fancy, thus, in drawing the embroidered\npouches which the gods wear suspended at the waist (plate I.), the\nlimner may, within certain limits, give his god as handsome a pouch\nas he wishes and embroider it to suit his notion. The naked forms\nof the mythical characters are drawn first and then the clothing and\nornaments are laid on.\n\n101. When the picture is finished a number of ceremonies (differing\nsomewhat in different rites) are performed over it. Pollen or\ncorn-meal may be placed on certain parts of the sacred figures,\nand one of these substances may be scattered over it. Water or\nmedicinal infusions may be applied to it. At length the patient is\nbrought in and placed sitting on the picture. Moistening his palms,\nthe shaman or an assistant takes the colored dust from various parts\nof the divine figures and applies it to similar parts of the subject's\nbody. Medicine is then usually administered in four draughts. When the\npatient leaves, others in the lodge who are ill, or fancy themselves\nill, take dust on their palms from the picture and apply it to their\nown persons. He who has headache takes dust from the head in the\npicture and applies it to his own head. He who has sore feet takes\ndust from the pictured feet. When all are done the picture is badly\nmarred; it is then totally obliterated,--the method and ceremony of\nobliteration differing in different rites,--and the sand on which\nit was drawn is taken out of the lodge and thrown away. The floor\non the lodge is swept, and the uninitiated, entering a moment later,\nhas no evidence of what has taken place.\n\n102. Plate I. shows pictures of five different gods as they appear\nseparately in the dry-paintings. Figure 29 represents, in black, a\ncomplete painting (the original of which was done in five different\ncolors) from the rite of the kl\u00e9dzi hat\u00e1l, or the night chant. It\nwill be observed that some of the gods or y\u00e9i of plate I. are to be\nseen in fig. 29.\n\n103. The medicine-men declare that these pictures have been transmitted\nfrom teacher to pupil, unchanged in all the years since they were\nrevealed to the prophets of the rites. There are good reasons for\nbelieving that this is not strictly true: the majority of the great\nceremonies may be performed only during the coldest part of the\nyear,--the months when the snakes are dormant. No permanent copies\nof the pictures were ever preserved until the author painted them;\nthey were carried from season to season in the memories of men,\nand there was no final authority in the tribe to settle questions\nof correctness. But it is probable that changes, if they occurred,\nwere unintentional and wrought slowly. After the writer made copies\nof these pictures, and it became known to the medicine-men that he\nhad copies in his possession, it was not uncommon for the shamans,\npending the performance of a ceremony, to bring young men who were\nto assist in the lodge, ask to see the paintings, and lecture on them\nto their pupils, pointing out the various important points, and thus,\nno doubt, saving mistakes and corrections in the medicine-lodge. The\nwater-color copies were always (as the shamans knew) kept hidden at\nthe forbidden season, and never shown to the uninitiated of the tribe.\n\n104. Masquerade.--In the rites, men appear representing gods or other\nmythic characters. Sometimes such representations are effected by\nmeans of paint and equipment only, as in the case of the ak\u00e1ninili, or\nmessenger of the mountain chant,[314] who is dressed to represent the\nprophet Dsi'lyi Ney\u00e1ni as he appeared after the Butterfly Goddess had\ntransformed him; but on other occasions masks are added to the dress,\nas in the rites of the night chant. In this there are twenty-one\nmasks,[267] made of sacred buckskin,[13] for representatives of the\ngods to wear, besides a mask of yucca leaves[14] trimmed with spruce\ntwigs (fig. 26), which the patient wears on one occasion. The buckskin\nmasks, without plumes or collars, are kept in a sack by the shaman,\nand he carries them on horseback to the place where the rites are\nto be performed; there they are freshly painted, and the collars and\nplumes are added just before they are to be used in the ceremony.\n\n105. Plates IV. and VII. show the masks as they are actually worn,\nand exhibit men as they are dressed and painted to represent the War\nGods. In plate I. we get representations of these masks as they are\ndepicted in the dry-paintings. Fig. 27 shows the mask of Hasts\u00e9yalti,\nthe Talking God, as it appears when all is ready for the dance, with\nplume and collar of fresh spruce twigs applied. Fig. 28 depicts the\nmask of a y\u00e9baad, or female y\u00e9i. The female masks cover only the face,\nleaving the hair free. The male masks (fig. 27) cover the entire head,\nconcealing the hair.\n\n106. When a man is dressed in his godly costume he does not speak;\nhe only makes motions and utters a peculiar cry,--each god has his own\nspecial cry,--and he may perform acts on the patient with his special\nweapon or talisman. The masquerader, they say, is, for the time being,\nno longer a Navaho, but a god, and a prayer to him is a prayer to\na god. When he enters the lodge and sits down before the sick man,\nthe latter hands him his sacrifice and prays to him devoutly, well\nknowing that it may be his own uncle or cousin, disguised in the\npanoply of divinity, who receives the sacrifice.\n\n107. Dance.--It has been customary with travellers to speak of Indian\nceremonials as dances. This is chiefly for the reason that the dance\nmost attracts the attention of white men, and the other portions\nof the work are likely to pass unheeded. Dancing is rarely the most\nimportant element of an Indian ceremonial, and among the Navahoes it is\nalways a minor element. In some of the lesser rites it does not occur\nat all. In the nine days' ceremony of the mountain chant it occurs\nonly on the last night, and then forms but a part of the show,--rude\ndramatic performances and feats of legerdemain (see fig. 30) occupying\nabout an equal time until the entertainment ends, soon after dawn. In\nthe nine days' ceremony of the night chant, dancing as a part of the\nceremony is confined to the last night, although undress rehearsals\nof the dance take place after sunset for a few days before.\n\n108. These dances of the Navaho, although accompanied with religious\nsymbolism, and performed often by men wearing sacred costumes,\nare undoubtedly intended largely to entertain the spectators. While\nbut a few people may be present during the first eight or nine days\nof a great ceremony, a large crowd always gathers to witness the\nperformances of the last night, and many people stay up all night\nto do this. On the last night of the mountain chant the dances\nare picturesque and various. Many of them are borrowed from other\nrites. They have been described by the author in a previous work. On\nthe last night of the night chant the dance and song vary but little,\nand to the ordinary observer may seem not to vary at all. Yet the\nspectators who come to the mountain chant are not more wakeful and\nwatchful than those who come to the night chant. The dancing is always\nrhythmical and well-timed. Figures are often introduced like those\nof our quadrilles; but no round dances, like our waltz or polka,\nhave been observed--the rough ground is not suited for such. The\ndancers and the drummers practise long in private before coming to\nthe public exhibition.\n\n109. Prayer.--In a paper entitled \"The Prayer of a Navaho Shaman,\"[315]\nthe author has published a long composition, called a prayer by the\nman from whom he received it, which is a simple narrative and does\nnot contain a word of supplication. This is the only prayer of such\ncharacter obtained from a Navaho. Many other long prayers have been\nrecorded, all of which are formed on a common plan. The name of a god\nis mentioned, and some flattering attributes are given to him. If\nit is a god such as Hasts\u00e9yalti, of which there are more than one\nof the same name, his residence is mentioned. He is informed that\nsacrifices have been prepared for him. He is asked to remove the\nspell of disease. Immediately he is assured that it is removed. Then\nhe is asked to bestow various blessings on the supplicant and all his\nkindred and people. The prayer is given out, one sentence at a time, by\nthe shaman, and the patient repeats it after him, sentence by sentence.\n\n110. These prayers, repeated by two voices, sound much like litanies,\nand all end with an expression (hoz\u00f3na hastl\u00e9) analogous to the amen\nof Christian prayers, four times repeated; yet the Navaho prayers\nshow in their spirit no indication of the influence of Christian\nteaching. They are purely pagan compositions. The only evidence of any\nmodern influence they present is the occasional inclusion of a request\nfor increase of wealth in the shape of horses and sheep. A typical\nNavaho prayer from the rites of kl\u00e9dzi hat\u00e1l is given in note 288.\n\n111. Besides these long prayers, repeated by two persons, the shamans\nhave many monologue prayers; there are prayers silent and vocal,\nformulated and extempore, used by both priest and layman; and there\nare short devotional sayings which may be classed as benedictions\nand ejaculations.\n\n\n\n\nTHE LEGENDS.\n\n112. Of the many lengthy myths and legends obtained by the author\nfrom the Navahoes, three have been selected for publication in this\nvolume. The first is the Origin Legend of the tribe; the other two\nare incomplete rite-myths, i.e., rite-myths told by men who were not\npriests of the associated rites.\n\n113. Versions.--As might be expected among an unlettered people,\nthinly scattered over a wide territory, the legends of the Navahoes\nhave many variants. No two men will tell the same tale exactly alike,\nand each story-teller will probably maintain that his own version is\nthe only reliable one. Variations of the Origin Legend, which is the\nproperty of the tribe at large, and, unlike the rite-myths, is not\nin the keeping of any especial order or priesthood, are particularly\nnumerous; but even in the rite-myths, as told by priests of the\nrites, versions may be found. Notwithstanding these varieties, the\ntale-tellers agree substantially in the more important matters. Of\nthe two rite-myths given in this work, only one version of each was\nprocured; but several versions of the Origin Legend, complete or\npartial, were recorded. The one here published was selected as being\nthe most complete, extensive, and consistent of all. Other versions\noften supplement it. The narrators sometimes acknowledged that they\nhad forgotten episodes which others had remembered and detailed. The\nlearned old shaman, Hat\u00e1li Nez, forgot to tell how the stars were\nmade; while a younger and less erudite person, Jake the silversmith,\nrelated a fair version of this episode, which came also from other\nsources to the writer. Jake's version of the Legend, which has\nalready been published, is designated in the notes as Version B;[306]\nthat of old Torlino, a priest of the hoz\u00f3ni hat\u00e1l, is designated\nas Version A. Other versions are alluded to, but not designated by\nletter or number. Some fragmentary versions by other authors[291]\n[300] have been published, but these are not quoted in the notes.\n\n114. Origin Legend.--The Origin Legend divides itself into four very\ndistinct parts or chapters, which are named: I. The Story of the\nEmergence; II. Early Events in the Fifth World; III. The War Gods;\nIV. The Growth of the Navaho Nation. The name of the first part is\nthat given to it by the Navaho story-tellers. The names of the other\nparts are supplied by the author. The first part, The Story of the\nEmergence, ends when it is related that the people came out from the\nfourth world to the surface of this, the fifth world.[15]\n\n115. Rite-myths.--By a rite-myth is meant a myth which accounts\nfor the work of a ceremony, for its origin, for its introduction\namong the Navahoes, or for all these things combined. The Navahoes\ncelebrate long and costly ceremonies, many of which are of nine days'\nduration. Each ceremony has connected with it one or more myths,\nor legends which may not be altogether mythical.\n\n116. When a rite-myth is told by a priest of the rite to which the\nmyth belongs, minute and often tedious particulars concerning the\nrite, its work, symbolism, and sacrifices are introduced into the\ntale. When such a myth is told by one who is not a priest of the rite\n(although he may be a priest of some other rite), these esoteric parts\nare altogether omitted, or only briefly alluded to. To the latter\nclass belong the two rite-myths given in this book. They are here\npublished because they are among the most interesting and ingenious\nthat have been collected among the Navahoes. The attention of the\nreader is directed, in the notes, to a few places where esoteric or\nceremonial matters are thought to be referred to. Tales containing\nceremonial allusions in full are reserved for future publication,\nalong with a description of the rites to which they pertain, as such\nis considered the more appropriate place for their publication.\n\n117. In one version of the Origin Legend (Version A) a portion of\nthis story is used as a rite-myth. It is embellished with prayers\nand songs, and interspersed with allusions to ceremonial work which\nthe version of Hat\u00e1li Nez does not contain; but in other respects it\nis inferior to the latter. Thus embellished it contributes a share\nto the myth of the ceremony of hoz\u00f3ni hat\u00e1l, or chant of terrestrial\nbeauty. Even in the version of Hat\u00e1li Nez, the songs seem introduced\nfrom some rite-myth, and scarcely to belong to the original story.\n\n118. Whenever an opportunity has occurred of studying a rite with its\nassociated myth, it has been found that the myth never explains all\nthe symbolism of the rite, although it may account for all the more\nimportant acts. A primitive and underlying symbolism, which probably\nexisted previous to the establishment of the rite, remains unexplained\nby the myth, as though its existence were taken as a matter of course,\nand required no explanation. Some explanation of this foundation\nsymbolism may be found in the Origin Legend, or in other early legends\nof the tribe; but something remains which even these do not explain.\n\n119. Myths of the Whirling Logs.--In the ceremony of kl\u00e9dzi hat\u00e1l there\nis drawn upon the floor of the medicine-lodge a large dry-painting\nwhich is very imperfectly represented in fig. 29. The original was\nwrought in five colors and was about 12 feet in diameter. It depicts a\nvision of the prophet B\u00e9lahatini, who established the rites of kl\u00e9dzi\nhat\u00e1l. On one occasion, says the tale, he was led, in the San Juan\nvalley, to a lake on the borders of which grew four stalks of sacred\ncorn, each of a different color. In the centre of the lake lay two\nlogs crossing one another at right angles. Near both ends of each log\nsat a pair of y\u00e9i, or genii, male and female, making eight in all. On\nthe shore of the lake stood four more y\u00e9i, three of whom had staves,\nby means of which they kept the crossed logs away from the shore\nand whirling in the waters. The rainbow goddess, the anthropomorphic\nrainbow of the Navahoes, surrounded the lake. All the circumstances\nof this strange scene are duly symbolized in the painting.\n\n120. It was in his efforts to get a further explanation of\nthis extraordinary picture that the author came upon the story\nof Nati'nesthani. It is not the story that explains the picture,\nalthough certain passages in it (pars. 481, 488) might seem to explain\nit. The story to which the picture belongs is that of B\u00e9lahatini,\nwhich may some day be published in connection with a description\nof the ceremony of kl\u00e9dzi hat\u00e1l, or the night chant. The prophet\nB\u00e9lahatini, according to the tale, floated down the San Juan River\nin a hollow log, until he came to the whirling lake, where he saw the\nvision depicted in the dry-painting. But when the shaman had finished\ntelling the story of B\u00e9lahatini he said: \"There is another story of\na man who floated down the San Juan River in a hollow log. It is a\nstory belonging to a different rite, the ats\u00f3sidze hat\u00e1l. Would you\nlike to hear it?\" It was thus that the story of Nati'nesthani came\nto be told. The narrator of the two tales was a priest of the kl\u00e9dzi\nhat\u00e1l, but not of the ats\u00f3sidze hat\u00e1l; hence one tale is crowded with\nallusions to acts in the ceremony, while the other, as here published,\nhas few such allusions.\n\n121. The Great Shell of Kinty\u00e9l.--The story of the Great Shell of\nKinty\u00e9l, as here given, is a fragment of a rite-myth,--the myth\nof the y\u00f3idze hat\u00e1l, or y\u00f3i hat\u00e1l[250] (bead chant), a nine days'\nhealing ceremony. It conveys a moral often found in Navaho tales,\nwhich is, that we must not despise the poor and humble. They may be\nfavored by the gods and prove themselves, to-morrow, more potent than\nthose who yesterday despised and mocked them. It also signalizes the\ntriumph of a poor Navaho over wealthy Pueblos.\n\n122. Translation of Legends.--In rendering the Navaho tales into\nEnglish, the author has not confined himself to a close literal\ntranslation. Such translation would often be difficult to understand,\nand, more often still, be uninteresting reading. He has believed it to\nbe his duty to make a readable translation, giving the spirit of the\noriginal rather than the exact words. The tales were told in fluent\nNavaho, easy of comprehension, and of such literary perfection as to\nhold the hearer's attention. They should be translated into English\nof a similar character, even if words have to be added to make the\nsense clear. Such privileges are taken by the translators of the Bible\nand of the classic authors. Still the writer has taken pains never to\nexceed the metaphor or descriptive force of the original, and never\nto add a single thought of his own. If he has erred in rendering the\nspirit of the savage authors, it has been by diminishing rather than\nby exaggerating. He has erred on the side of safety. He has endeavored\nto \"tune the sitar\" rather low than high.15a Again, the original was\noften embellished with pantomime and vocal modulation which expressed\nmore than the mere words, and which the writer is unable to represent,\nand it contained extemporized onomatopes which no letters can express.\n\n123. Texts.--The men who narrated to the author the tales contained\nin this book were not men of unlimited leisure, as many suppose the\nIndians to be; they were popular shamans, or medicine-men, who had\nnumerous engagements to conduct ceremonies during the summer months,\nand it was only during the winter months that they permitted themselves\nto tell the tales. It was usually with difficulty that arrangements\nwere made with one of these shamans to devote a period of two or\nthree weeks to the service of the author. Then, too, they had farms\nand stock which demanded their care. Neither was the author a man of\nunbounded leisure. Rarely could he devote more than two or three hours\nout of twenty-four to the work of ethnography. It has happened more\nthan once that he has been obliged to break an engagement made with a\nshaman, at a cost of considerable trouble and money, in order to go\non detached service away from his proper station. For these reasons\nit was not practicable to record the original Indian texts of all the\nstories. The author had to choose between copious texts and copious\ntales. He chose the latter. But some texts have been recorded. In\norder that the reader may judge how closely the liberal translation\nhere offered follows the original, the Navaho text of the opening\npassages--ten paragraphs--of the Origin Legend, with interlinear\ntranslations, are given in the notes. The texts of songs, prayers,\nand interesting passages may also be found in the notes.\n\n\n\n\nALPHABET USED.\n\n124. Ever since the present alphabet of the Bureau of Ethnology was\nestablished (in 1880), it has been the author's custom to use it in\nspelling Indian words. But heretofore he has written mostly for the\nscientific world, for ethnologists and philologists who either were\nfamiliar with the alphabet, or were willing to constantly refer to it\nin reading. As the present work is designed to reach a wider circle\nof readers, the propriety of using the alphabet of the Bureau becomes\ndoubtful. Many of the author's friends have begged him not to use it\nin this collection of tales, believing that its unusual characters\nwould embarrass the average reader and detract from the interest of\nthe work. Another system has, therefore, been devised, according to\nwhich consonants printed in Roman letters have the ordinary English\nsounds, while those printed in Italics have sounds analogous to the\nEnglish but not identical with them. The vowels, when unmarked, have\nthe continental sounds. When these sounds are modified, diacritical\nmarks are added in accordance with the latest edition of Webster's\nDictionary. The sound of English a in what is indicated by a. The\nonly diphthong is ai, which has the sound of English i in pine. One\nmark not employed in Webster's orthoepy is used in this book, viz.,\nthe inverted comma after a vowel to show that it is aspirated.\n\n125. According to this arrangement, the casual reader will find the\nIndian words easily legible. If he takes the trouble to consult this\nand the preceding paragraph he may pronounce the words almost exactly\nas a Navaho would; if not he may, at least, pronounce them in a way\nthat few Navahoes would fail to comprehend. At all events, to the\nmajority of readers, a perfect pronunciation of the Indian words is\nimmaterial. Many white men, living within the borders of the Navaho\nland, converse with these Indians in a jargon or debased language which\nmight be spelled in English characters with their ordinary English\nvalues. For example, let us take the word for hut or house. This is\nproperly pronounced hog\u00e1n; but the whites in New Mexico generally\ncall it hog\u00e1n, and the Navahoes never fail to understand the word\nas thus pronounced. In this form it is an adopted English word in\nthe Southwest. The following are the values of the consonants when\nprinted in Italics:--\n\nd has the sound of English th in this.\n\ng has a sound unknown in English, gh imperfectly represents it. It\nis the g of the Dakota, or the Arabic ghain.\n\nh has the sound of German ch in machen.\n\nl is an aspirated l unknown in English, hl imperfectly represents\nit. It is formed with the side rather than with the tip of the tongue.\n\ns has the sound of English sh in shot.\n\nt has the sound of English th in thing.\n\nz has the sound of English z in azure.\n\nc, j, q, r, and x are not used. The sound of English ch in church is\nrepresented by ts; that of English j in jug, by dz.\n\n\n\n\nSPELLING OF NAVAHO.\n\n126. In the many papers about the Navahoes which the author has\npreviously written he has spelled the name of the tribe according to\nthe Spanish system \"Navajo,\" with the plural also in Spanish form,\n\"Navajos.\" In the present work he spells it, according to English\northography, \"Navaho,\" with an English plural, \"Navahoes,\" and he thus\nintends to spell it in the future. This he does because the Spanish\nspelling is misleading to the majority of English readers. It may\nproperly be asked why he should adopt an English orthography for\nNavaho, a name of Spanish origin, while he retains the misleading\nSpanish orthography of San Juan. It is not sufficient, in reply,\nto say that the territory of the Navaho has been in the possession\nof the United States since 1848, and that we have thus acquired\nthe right to spell this name in our own way; for a thousand other\nnames of Spanish origin have marked our map as long, which we never\nventured to change, either in spelling or pronunciation. Perhaps the\nbest defence to be made of our course is that the name Navaho exists\nnowhere but within our borders. If we change the spelling here, we\ndo not conflict with the spelling elsewhere. But there are scores of\nSan Juans in Spanish America. We could not change the spelling of our\nSan Juan without confusion. It were better that we should follow the\nexample of Lord Byron and pronounce it Jew'an; but this the people of\nthe Southwest will probably never do. They will speak of the stream\nas the \"San Won\" or the \"San Whon\" for all time. Furthermore, the\nEnglish spelling of Navaho is not a new thing with the writer. Many\nhave already adopted it.\n\n\n\n\nNOTES.\n\n126. In preparing the notes the author has usually limited himself\nto such matters as he believes he only can explain, or such as, at\nleast, he can explain better than any one else. In a few cases he has\ngiven information on subjects not generally known and not easily to\nbe investigated. The temptation to wander into the seductive paths\nof comparative mythology, and to speculate on the more recondite\nsignificance of the myths, had to be resisted if the work were to be\nkept within the limits of one volume. Resemblances between the tales\nof the Navahoes and those of other peoples, civilized and savage,\nancient and modern, are numerous and marked; but space devoted to\nthem would be lost to more important subjects. Again, many of the\nreaders of this book may be prepared, better than the author, to note\nthese resemblances.\n\n\n\n\nSHAMANS.[16]\n\n127. So much has been said against the medicine-men of the Indians\nby various writers, who accuse them of being reactionaries,\nmischief-makers, and arrant deceivers, that the writer feels\nconstrained to give some testimony in their favor,--in favor, at\nleast, of those he has met among the Navahoes; he will not speak now\nfor other tribes.\n\n128. There are, among the Navahoes, charlatans and cheats who treat\ndisease; men who pretend to suck disease out of the patient and then\ndraw from their own mouths pebbles, pieces of charcoal, or bodies\nof insects, claiming that these are the disease which they have\nextracted. But the priests of the great rites are not to be classed\nwith such. All of these with whom the writer is acquainted are above\nsuch trickery. They perform their ceremonies in the firm conviction\nthat they are invoking divine aid, and their calling lends dignity\nto their character. They interfere little with the political affairs\nof the tribe.\n\n129. Smiling Chanter.--It is a source of great regret that a better\nlikeness cannot be presented of Hat\u00e1li Natl\u00f3i than that shown in\nfig. 31. It is reproduced from a painting which was copied from a\ndim kodak photograph. His name may be translated Smiling Chanter,\nor Smiling Doctor; an angry or unpleasant expression is never seen on\nhis face. He is also called Hat\u00e1li Pahoz\u00f3ni, which may be translated\nHappy or Good-natured Chanter. He is a priest of the kl\u00e9dzi hat\u00e1l,\nor night chant. He would be considered a man of high character in any\ncommunity. He is dignified, courteous, kind, honest, truthful, and\nself-respecting. But his dignity is not of the pompous kind. He has\na keen sense of humor, makes an excellent joke, and is a good mimic;\nbut, for all his fun, he is neither vulgar nor unkind. He never begged\nfrom the author, and never made a bargain with him in advance for\nhis services, or named a price for them when he was done. He always\ntook the greatest pains to explain everything, and, after the writer\nhad been duly initiated into the mysteries of his order, he withheld\nnothing. To him we are indebted for the story of Nati'nesthani.\n\n130. Tall Chanter.--Figure 32 represents an aged priest named Hat\u00e1li\nNez, or Tall Chanter. He was the first who could be persuaded to\nexplain to the author the ceremonies or relate the rite-myths; but when\nhe set the example, others were found to follow. He also is a priest\nof the night chant. Of late years he has become unpopular as a shaman,\nowing to an increasing irritability of temper; but he exhibits no envy\nof his more popular rivals. He perhaps has a better knowledge of the\nlegends than any other man in the tribe. Before he would confide any\nof his secrets to the author he said: \"The chanters among the Navahoes\nare all brothers. If you would learn our secrets you must be one of\nus. You must forever be a brother to me. Do you promise this?\" He has\never since addressed the author as Sitsi'li, \"My younger brother,\"\nand has in turn been called Sin\u00e1i, \"My elder brother.\"\n\n131. Ethics.--Among themselves, these men have a code of ethics which\nis, in general, more honestly upheld than the code of our own medical\nprofession. They exhibit no jealousy of one another. They boast\nnot of the excellence of the particular rite they practise. They\nassist and counsel one another. If a medicine-man, in performing\na rite, finds that his supply of some sacred article is exhausted,\nhe sends to the nearest medicine-man for it. If the latter has it,\nhe is obliged to give, and is not allowed to receive payment in return.\n\n132. Torlino.--They are as willing as any other Indians to learn the\nwhite man's philosophy. Old Torlino, a priest of hoz\u00f3ni hat\u00e1l, sent a\nson to school at Carlisle, and when the young man returned he no doubt\nimparted to his father much that he had learned there. The writer sent\nfor the old man to get from him the myth of hoz\u00f3ni hat\u00e1l. Torlino\nbegan: \"I know the white men say the world is round, and that it\nfloats in the air. My tale says the world is flat, and that there\nare five worlds, one above another. You will not believe my tale,\nthen, and perhaps you do not want to hear it.\" Being assured that\nthe tale was earnestly desired, despite of all white men's theories,\nhe proceeded. \"I shall tell you the truth, then. I shall tell you\nall that I heard from the old men who taught me, as well as I can now\nremember. Why should I lie to you?\" And then he made the interesting\nasseveration which is here literally translated: \"I am ashamed before\nthe earth; I am ashamed before the heavens; I am ashamed before the\ndawn; I am ashamed before the evening twilight; I am ashamed before\nthe blue sky; I am ashamed before the darkness; I am ashamed before\nthe sun; I am ashamed before that standing within me which speaks with\nme (my conscience!).[274] Some of these things are always looking at\nme. I am never out of sight. Therefore I must tell the truth. That\nis why I always tell the truth. I hold my word tight to my breast.\"\n\n133. Medical Practice.--Often have the shamans come to the author for\ntreatment for themselves and their friends, and they never made any\nsecret of this, but asked for medicine in the presence of the laity of\ntheir own tribe. They do not pretend to deal in panaceas. On the other\nhand, in cases where the author has failed to give prompt relief to a\nsick Indian, they have come in all sincerity and politeness and said,\n\"I know a remedy for that difficulty. Will you let me try it?\" They do\nnot confine themselves to the practice of their shamanistic rites. They\nuse various plants in the treatment of disease, and these, in simple,\nacute cases, they administer without prayer, sacrifice, or incantation.\n\n\n\n\nA LAST WORD (TO POETS AND OTHERS).\n\n134. It is possible that poets, novelists, travellers, and compilers\nwill search this humble volume and cull from it facts and fancies,\nwhich, clothed in fairer diction, may add interest to their pages. The\nauthor does not ask that such writers shall acknowledge the source of\ntheir inspiration. This is more than he has a right to expect. Our\ngreatest poets have borrowed from sources as obscure and never\nnamed their creditors. The author has often, ere now, experienced the\npleasure of seeing his thoughts and discoveries blazoned in print over\nother names. But he ventures to make a few requests of the literary\nborrower. He begs that the latter will not garble or distort what is\nhere written,--that he will not put alien thoughts into the minds of\nthese pagan heroes; that he will not arm them with the weapons nor\nclothe them in the habiliments of an alien race; that he will not\nmake them act incongruous parts.\n\n135. Stephen Powers, in his \"Tribes of California\"[326] (page 38),\ngives, in simple and direct language, the story of how fire came to the\nKarok nation. A few years after he wrote, some one worked his story\ninto a \"poem,\" which appeared, most artistically illustrated, in one\nof our leading magazines. In this poem the Coyote, in a quandary,\nis represented as \"stroking his goatee.\" Coyotes have no goatees;\nIndians have no goatees. The act of stroking the goatee, in thought or\nperplexity, is the special mannerism of a nervous American. No allusion\ncould be more out of place in an Indian legend. Should the poet\nreferred to ever select any of the tales in this book to be tortured\ninto a poem, I beg that he will not, even for the sake of making a\nfaulty rhyme, put a beard on the chin of the Navaho Coyote God.\n\n\n WASHINGTON MATTHEWS.\n\n 1262 New Hampshire Avenue, Washington, D.C.\n May 1st, 1896.\n\n\n\n\n\n\n\n\nLEGENDS.\n\n\nTHE NAVAHO ORIGIN LEGEND.\n\n\nI. THE STORY OF THE EMERGENCE.\n\n136. At To`bilhaski'di (in the middle of the first world), white\narose in the east, and they[17] regarded it as day there, they say;\nblue rose in the south, and still it was day to them, and they moved\naround; yellow rose in the west and showed that evening had come;\nthen dark arose in the north, and they lay down and slept.[18]\n\n137. At To`bilhaski'di water flowed out (from a central source) in\ndifferent directions; one stream flowed to the east, another to the\nsouth, and another to the west. There were dwelling-places on the\nborder of the stream that flowed to the east, on that which flowed\nto the south, and on that which flowed to the west also.\n\n138. To the east there was a place called Tan (Corn), to the south a\nplace called Nahodo\u00f3la, and to the west a place called L\u00f3katsosak\u00e1d\n(Standing Reed). Again, to the east there was a place called Essal\u00e1i\n(One Pot), to the south a place called To`h\u00e1dzitil (They Come Often\nfor Water), and to the west a place called Dsillits\u00edbehog\u00e1n (House\nMade of the Red Mountain). Then, again, to the east there was a place\ncalled L\u00e9yahog\u00e1n (Under-ground House), to the south a place called\nTsiltsi'ntha (Among Aromatic Sumac), and to the west a place called\nTse`lis\u00edbehog\u00e1n (House Made of Red Rock).\n\n139. Holats\u00ed Dilyi'le (dark ants) lived there. Holats\u00ed Lits\u00ed (red\nants) lived there. Tanila\u00ed (dragon flies) lived there. Tsalts\u00e1 (yellow\nbeetles) lived there. Wointli'zi (hard beetles) lived there. Tse`yo\u00e1li\n(stone-carrier beetles) lived there. Kinli'zin (black beetles) lived\nthere. Maits\u00e1n (coyote-dung beetles) lived there. Ts\u00e1pani (bats) lived\nthere. Tots\u00f3` (white-faced beetles) lived there. Wonists\u00eddi (locusts)\nlived there. Wonists\u00eddikai (white locusts) lived there. These twelve\npeople started in life there.[19]\n\n140. To the east extended an ocean, to the south an ocean, to the\nwest an ocean, and to the north an ocean. In the ocean to the east\nlay Ti\u00e9holtsodi; he was chief of the people there. In the ocean to\nthe south lived Thaltl\u00e1hale (Blue Heron), who was chief of the people\nthere. In the ocean to the west lay Tsal (Frog), who was chief of\nthe people there. In the ocean to the north was Idni`dsilka\u00ed (White\nMountain Thunder), and he was chief of the people there.[20]\n\n141. The people quarrelled among themselves, and this is the way it\nhappened. They committed adultery, one people with another. Many\nof the women were guilty. They tried to stop it, but they could\nnot. Ti\u00e9holtsodi, the chief in the east, said: \"What shall we do with\nthem? They like not the land they dwell in.\" In the south Blue Heron\nspoke to them, and in the west Frog said: \"No longer shall you dwell\nhere, I say. I am chief here.\" To the north White Mountain Lightning\nsaid: \"Go elsewhere at once. Depart from here!\"\n\n142. When again they sinned and again they quarrelled, Ti\u00e9holtsodi,\nin the east, would not speak to them; Blue Heron, in the south,\nwould not speak to them; Frog, in the west, would say nothing; and\nWhite Mountain Thunder, in the north, would not speak to them.\n\n143. Again, at the end of four nights, the same thing happened. Those\nwho dwelt at the south again committed crime, and again they had\ncontentions. One woman and one man sought to enter in the east\n(to complain to the chief), but they were driven out. In the south\nthey sought to go in where Blue Heron lay, but again they were driven\nout. In the west, where Frog was the chief, again they tried to enter;\nbut again they were driven out. To the north again they were driven\nout. (The chief) said: \"None of you (shall enter here). Go elsewhere\nand keep on going.\" That night at Nahodo\u00f3la they held a council, but\nthey arrived at no decision. At dawn Ti\u00e9holtsodi began to talk. \"You\npay no attention to my words. Everywhere you disobey me; you must go\nto some other place. Not upon this earth shall you remain.\" Thus he\nspoke to them.\n\n144. Among the women, for four nights they talked about it. At the end\nof the fourth night, in the morning, as they were rising, something\nwhite appeared in the east. It appeared also in the south, the west,\nand the north. It looked like a chain of mountains, without a break,\nstretching around them. It was water that surrounded them. Water\nimpassable, water insurmountable, flowed all around. All at once\nthey started.\n\n145. They went in circles upward till they reached the sky. It was\nsmooth. They looked down; but there the water had risen, and there\nwas nothing else but water there. While they were flying around,\none having a blue head thrust out his head from the sky and called to\nthem, saying: \"In here, to the eastward, there is a hole.\" They entered\nthe hole and went through it up to the surface (of the second world).\n\n146. The blue one belonged to the Hasts\u00f3sidine`, or Swallow People.[21]\nThe Swallow People lived there. A great many of their houses, rough and\nlumpy, lay scattered all around. Each tapered toward the top, and at\nthat part there was a hole for entrance. A great many people approached\nand gathered around[275] the strangers, but they said nothing.\n\n147. The first world was red in color; the second world, into which\nthe people had now entered, was blue.[22] They sent out two couriers,\na Locust and a White Locust, to the east, to explore the land and\nsee if there were in it any people like themselves. At the end of two\ndays the couriers returned, and said that in one day's travel they had\nreached the edge of the world--the top of a great cliff that arose from\nan abyss whose bottom they could not see; but that they found in all\ntheir journey no people, no animals of any kind, no trees, no grass,\nno sage-brush, no mountains, nothing but bare, level ground. The same\ncouriers were then dispatched in turn to the south, to the west, and\nto the north. They were gone on each journey two days, and when they\nreturned related, as before, that they had reached the edge of the\nworld, and discovered nothing but an uninhabited waste. Here, then,\nthe strangers found themselves in the centre of a vast barren plain,\nwhere there was neither food nor a kindred people. When the couriers\nhad returned from the north, the Swallows visited the camp of the newly\narrived people, and asked them why they had sent out the couriers to\nthe east. \"We sent them out,\" was the reply, \"to see what was in the\nland, and to see if there were any people like ourselves here.\" \"And\nwhat did your couriers tell you?\" asked the Swallows. \"They told us\nthat they came to the edge of the world, yet found no plant and no\nliving thing in all the land.\" (The same questions were asked and\nthe same answers given for the other points of the compass.) \"They\nspoke the truth,\" said the Swallow People. \"Had you asked us in the\nbeginning what the land contained, we would have told you and saved\nyou all your trouble. Until you came, no one has ever dwelt in all\nthis land but ourselves.\" The people then said to the Swallows: \"You\nunderstand our language and are much like us. You have legs, feet,\nbodies, heads, and wings, as we have: why cannot your people and our\npeople become friends?\" \"Let it be as you wish,\" said the Swallows,\nand both parties began at once to treat each other as members of one\ntribe; they mingled one among the other, and addressed one another\nby the terms of relationship, as, my brother, my sister, my father,\nmy son, etc.[23]\n\n148. They all lived together pleasantly and happily for twenty-three\ndays; but on the twenty-fourth night one of the strangers made too\nfree with the wife of the Swallow chief, and next morning, when\nthe latter found out what had happened, he said to the strangers:\n\"We have treated you as friends, and thus you return our kindness. We\ndoubt not that for such crimes you were driven from the lower world,\nand now you must leave this. This is our land and we will have you\nhere no longer. Besides, this is a bad land. People are dying here\nevery day, and, even if we spare you, you cannot live here long.\" The\nLocusts took the lead on hearing this; they soared upwards; the others\nfollowed, and all soared and circled till they reached the sky.\n\n149. When they reached the sky they found it, like the sky of the first\nworld, smooth and hard with no opening; but while they were circling\nround under it, they saw a white face peering out at them,--it was\nthe face of Ni'ltsi, the Wind. He called to them and told them if\nthey would fly to the south they would find a hole through which they\ncould pass; so off they flew, as bidden, and soon they discovered a\nslit in the sky which slanted upwards toward the south; through this\nslit they flew, and soon entered the third world in the south.\n\n150. The color of the third world was yellow.[22] Here they found\nnothing but the Grasshopper People. The latter gathered around the\nwanderers in great numbers, but said nothing. They lived in holes in\nthe ground along the banks of a great river which flowed through their\nland to the east. The wanderers sent out the same Locust messengers\nthat they had sent out in the second world to explore the land to the\neast, to the south, to the west, to the north, to find out what the\nland contained, and to see if there were any kindred people in it;\nbut the messengers returned from each journey after an absence of\ntwo days, saying they had reached the end of the world, and that they\nhad found a barren land with no people in it save the Grasshoppers.[24]\n\n151. When the couriers returned from their fourth journey, the two\ngreat chiefs of the Grasshoppers visited the strangers and asked them\nwhy they had sent out the explorers, and the strangers answered that\nthey had sent them out to see what grew in the land, and to find\nif there were any people like themselves in it. \"And what did your\ncouriers find?\" said the Grasshopper chiefs. \"They found nothing save\nthe bare land and the river, and no people but yourselves.\" \"There is\nnothing else in the land,\" said the chiefs. \"Long we have lived here,\nbut we have seen no other people but ourselves until you came.\"\n\n152. The strangers then spoke to the Grasshoppers, as they had spoken\nto the Swallows in the second world, and begged that they might join\nthem and become one people with them. The Grasshoppers consented,\nand the two peoples at once mingled among one another and embraced one\nanother, and called one another by the endearing terms of relationship,\nas if they were all of the same tribe.\n\n153. As before, all went well for twenty-three days; but on the\ntwenty-fourth one of the strangers served a chief of the Grasshoppers\nas the chief of the Swallows had been served in the lower world. In the\nmorning, when the wrong was discovered, the chief reviled the strangers\nand bade them depart. \"For such crimes,\" he said, \"I suppose you were\nchased from the world below: you shall drink no more of our water,\nyou shall breathe no more of our air. Begone!\"\n\n154. Up they all flew again, and circled round and round until they\ncame to the sky above them, and they found it smooth and hard as\nbefore. When they had circled round for some time, looking in vain\nfor an entrance, they saw a red head stuck out of the sky, and they\nheard a voice which told them to fly to the west. It was the head of\nRed Wind which they saw, and it was his voice that spoke to them. The\npassage which they found in the west was twisted round like the tendril\nof a vine; it had thus been made by the wind. They flew up in circles\nthrough it and came out in the fourth world. Four of the Grasshoppers\ncame with them; one was white, one blue, one yellow, and one black. We\nhave grasshoppers of these four colors with us to this day.[25]\n\n155. The surface of the fourth world was mixed black and white. The\ncolors in the sky were the same as in the lower worlds, but they\ndiffered in their duration. In the first world, the white, the blue,\nthe yellow, and the black all lasted about an equal length of time\nevery day. In the second world the blue and the black lasted a little\nlonger than the other two colors. In the third world they lasted\nstill longer. In the fourth world there was but little of the white\nand yellow; the blue and the black lasted most of the time. As yet\nthere was neither sun, moon, nor star.\n\n156. When they arrived on the surface of the fourth world they saw\nno living thing; but they observed four great snow-covered peaks\nsticking up at the horizon,--one at the east, one at the south,\none at the west, and one at the north.\n\n157. They sent two couriers to the east. These returned at the end\nof two days. They related that they had not been able to reach the\neastern mountain, and that, though they had travelled far, they had\nseen no track or trail or sign of life. Two couriers were then sent\nto the south. When they returned, at the end of two days, they related\nthat they had reached a low range of mountains this side of the great\npeak; that they had seen no living creature, but had seen two different\nkinds of tracks, such as they had never seen before, and they described\nsuch as the deer and the turkey make now. Two couriers were next sent\nto the west. In two days these returned, having failed to reach the\ngreat peak in the west, and having seen no living thing and no sign\nof life. At last two couriers were sent to the north. When these got\nback to their kindred they said they had found a race of strange men,\nwho cut their hair square in front, who lived in houses in the ground\nand cultivated fields. These people, who were engaged in gathering\ntheir harvest, the couriers said, treated them very kindly and gave\nthem food to eat. It was now evident to the wanderers that the fourth\nworld was larger than any of the worlds below.\n\n158. The day following the return of the couriers who went to the\nnorth, two of the newly discovered race--Kis\u00e1ni (Pueblos) they\nwere called--entered the camp of the exiles and guided the latter\nto a stream of water. The water was red, and the Kis\u00e1ni told the\nwanderers they must not walk through the stream, for if they did the\nwater would injure their feet. The Kis\u00e1ni showed them a square raft\nmade of four logs,--a white pine, a blue spruce, and yellow pine,\nand a black spruce,--on which they might cross; so they went over\nthe stream and visited the homes of the Kis\u00e1ni.\n\n159. The Kis\u00e1ni gave the wanderers corn and pumpkins to eat, and the\nlatter lived for some time on the food given to them daily by their\nnew friends. They held a council among themselves, in which they\nresolved to mend their manners for the future and do nothing to make\nthe Kis\u00e1ni angry. The land of the Kis\u00e1ni had neither rain nor snow;\nthe crops were raised by irrigation.\n\n160. Late in the autumn they heard in the east the distant sound of\na great voice calling. They listened and waited, and soon heard the\nvoice nearer and louder. They listened still and heard the voice a\nthird time, nearer and louder than before. Once more they listened,\nand soon they heard the voice louder still, and clear like the voice\nof one near at hand. A moment later four mysterious beings appeared\nto them.[26] These were: Bits\u00eds Laka\u00ed, or White Body, a being like the\ngod of this world whom the Navahoes call Hasts\u00e9yalti; Bits\u00eds Dotli'z,\nor Blue Body, who was like the present Navaho god T\u00f3`nenili, or Water\nSprinkler; Bits\u00eds Lits\u00f3i, or Yellow Body; and Bits\u00eds Lizi'n, or Black\nBody, who was the same as the present Navaho god of fire, Hasts\u00e9zini.\n\n161. These beings, without speaking, made many signs to the people,\nas if instructing them; but the latter did not understand them. When\nthe gods had gone, the people long discussed the mysterious visit,\nand tried to make out what the gods meant by the signs they had\nmade. Thus the gods visited four days in succession. On the fourth\nday, when the other three had departed, Black Body remained behind\nand spoke to the people in their own language. He said: \"You do not\nseem to understand the signs that these gods make you, so I must\ntell you what they mean. They want to make more people, but in form\nlike themselves. You have bodies like theirs; but you have the teeth,\nthe feet, and the claws of beasts and insects. The new creatures are\nto have hands and feet like ours. But you are uncleanly, you smell\nbadly. Have yourselves well cleansed when we return; we will come\nback in twelve days.\"\n\n162. On the morning of the twelfth day the people washed themselves\nwell. The women dried themselves with yellow corn-meal; the men with\nwhite corn-meal.[27] Soon after the ablutions were completed they heard\nthe distant call of the approaching gods. It was shouted, as before,\nfour times,--nearer and louder at each repetition,--and, after the\nfourth call, the gods appeared. Blue Body and Black Body each carried\na sacred buckskin. White Body carried two ears of corn, one yellow,\none white, each covered at the end completely with grains.[28]\n\n163. The gods laid one buckskin on the ground with the head to the\nwest; on this they placed the two ears of corn, with their tips to the\neast, and over the corn they spread the other buckskin with its head to\nthe east; under the white ear they put the feather of a white eagle,\nunder the yellow ear the feather of a yellow eagle. Then they told\nthe people to stand at a distance and allow the wind to enter. The\nwhite wind blew from the east, and the yellow wind blew from the west,\nbetween the skins. While the wind was blowing, eight of the Mirage\nPeople came and walked around the objects on the ground four times,\nand as they walked the eagle feathers, whose tips protruded from\nbetween the buckskins, were seen to move. When the Mirage People had\nfinished their walk the upper buckskin was lifted,--the ears of corn\nhad disappeared; a man and a woman lay there in their stead.\n\n164. The white ear of corn had been changed into a man, the yellow\near into a woman. It was the wind that gave them life. It is the\nwind that comes out of our mouths now that gives us life. When this\nceases to blow we die. In the skin at the tips of our fingers we\nsee the trail of the wind; it shows us where the wind blew when our\nancestors were created.\n\n165. The pair thus created were First Man and First Woman (Ats\u00e9 Hast\u00edn\nand Ats\u00e9 Ests\u00e1n). The gods directed the people to build an enclosure\nof brushwood for the pair. When the enclosure was finished, First Man\nand First Woman entered it, and the gods said to them: \"Live together\nnow as husband and wife.\" At the end of four days hermaphrodite[29]\ntwins were born, and at the end of four days more a boy and a girl were\nborn, who in four days grew to maturity and lived with one another\nas husband and wife. The primal pair had in all five pairs of twins,\nthe first of which only was barren, being hermaphrodites.\n\n166. In four days after the last pair of twins was born, the gods came\nagain and took First Man and First Woman away to the eastern mountain\nwhere the gods dwelt, and kept them there for four days. When they\nreturned all their children were taken to the eastern mountain and\nkept there for four days. Soon after they all returned it was observed\nthat they occasionally wore masks, such as Hasts\u00e9yalti and Hasts\u00e9hogan\nwear now, and that when they wore these masks they prayed for all\ngood things,--for abundant rain and abundant crops. It is thought,\ntoo, that during their visit to the eastern mountain they learned the\nawful secrets of witchcraft, for the ant\u00edhi (witches, wizards) always\nkeep such masks with them and marry those too nearly related to them.\n\n167. When they returned from the eastern mountain the brothers and\nsisters separated; and, keeping the fact of their former unlawful\nmarriages secret, the brothers married women of the Mirage People and\nthe sisters married men of the Mirage People. They kept secret, too,\nall the mysteries they had learned in the eastern mountain. The women\nthus married bore children every four days, and the children grew to\nmaturity in four days, were married, and in their turn had children\nevery four days. This numerous offspring married among the Kis\u00e1ni,\nand among those who had come from the lower world, and soon there\nwas a multitude of people in the land.\n\n168. These descendants of First Man and First Woman made a great\nfarm. They built a dam and dug a wide irrigating ditch. But they\nfeared the Kis\u00e1ni might injure their dam or their crops; so they put\none of the hermaphrodites to watch the dam and the other to watch\nthe lower end of the field. The hermaphrodite who watched at the\ndam invented pottery. He made first a plate, a bowl, and a dipper,\nwhich were greatly admired by the people. The hermaphrodite who lived\nat the lower end of the farm invented the wicker water-bottle.[30]\nOthers made, from thin split boards of cottonwood, implements which\nthey shoved before them to clear the weeds out of the land. They made\nalso hoes from shoulder-blades of deer and axes of stone. They got\ntheir seeds from the Kis\u00e1ni.\n\n169. Once they killed a little deer, and some one among them thought\nthat perhaps they might make, from the skin of the head, a mask,\nby means of which they could approach other deer and kill them. They\ntried to make such a mask but failed; they could not make it fit. They\ndebated over the invention and considered it for four days, but did not\nsucceed. On the morning of the fifth day they heard the gods shouting\nin the distance. As on a previous occasion, they shouted four times,\nand after the fourth call they made their appearance. They brought\nwith them heads of deer and of antelope. They showed the people how the\nmasks were made and fitted, how the eye-holes were cut, how the motions\nof the deer were to be imitated, and explained to them all the other\nmysteries of the deer-hunt.[31] Next day hunters went out and several\ndeer were killed; from these more masks were made, and with these masks\nmore men went out to hunt; after that time the camp had abundance of\nmeat. The people dressed the deerskins and made garments out of them.\n\n170. The people from the third world had been in the fourth world eight\nyears when the following incident occurred: One day they saw the sky\nstooping down and the earth rising up to meet it. For a moment they\ncame in contact, and then there sprang out of the earth, at the point\nof contact, the Coyote and the Badger. We think now that the Coyote\nand the Badger are children of the sky. The Coyote rose first, and for\nthis reason we think he is the elder brother of the Badger. At once\nthe Coyote came over to the camp and skulked round among the people,\nwhile the Badger went down into the hole that led to the lower world.\n\n171. First Man told the people the names of the four mountains which\nrose in the distance. They were named the same as the four mountains\nthat now bound the Navaho land. There was Tsisnadzi'ni in the east,\nTs\u00f3tsil in the south, Dokosl\u00edd in the west, and Depe'ntsa in the\nnorth, and he told them that a different race of people lived in\neach mountain.\n\n172. First Man was the chief of all these people in the fourth world,\nexcept the Kis\u00e1ni. He was a great hunter, and his wife, First Woman,\nwas very corpulent. One day he brought home from the hunt a fine fat\ndeer. The woman boiled some of it and they had a hearty meal. When\nthey were done the woman wiped her greasy hands on her dress, and made\na remark which greatly enraged her husband; they had a quarrel about\nthis, which First Man ended by jumping across the fire and remaining\nby himself in silence for the rest of the night.[32]\n\n173. Next morning First Man went out early and called aloud to the\npeople: \"Come hither, all ye men,\" he said; \"I wish to speak to you,\nbut let all the women stay behind; I do not wish to see them.\" Soon\nall the males gathered, and he told them what his wife had said the\nnight before. \"They believe,\" he said, \"that they can live without\nus. Let us see if they can hunt game and till the fields without our\nhelp. Let us see what sort of a living they can make by themselves. Let\nus leave them and persuade the Kis\u00e1ni to come with us. We will cross\nthe stream, and when we are gone over we will keep the raft on the\nother side.\" He sent for the hermaphrodites. They came, covered\nwith meal, for they had been grinding corn. \"What have you that you\nhave made yourselves?\" he asked. \"We have each two mealing-stones,\nand we have cups and bowls and baskets and many other things,\" they\nanswered. \"Then take these all along with you,\" he ordered, \"and join\nus to cross the stream.\" Then all the men and the hermaphrodites\nassembled at the river and crossed to the north side on the raft,\nand they took over with them their stone axes and farm implements\nand everything they had made. When they had all crossed they sent the\nraft down to the Kis\u00e1ni for them to cross. The latter came over,--six\ngentes of them,--but they took their women with them. While some of\nthe young men were crossing the stream they cried at parting with\ntheir wives; still they went at the bidding of their chief. The men\nleft the women everything the latter had helped to make or raise.\n\n174. As soon as they had crossed the river some of the men went out\nhunting, for the young boys needed food, and some set to work to\nchop down willows and build huts. They had themselves all sheltered\nin four days.\n\n175. That winter the women had abundance of food, and they feasted,\nsang, and had a merry time. They often came down to the bank of the\nriver and called across to the men and taunted and reviled them. Next\nyear the men prepared a few small fields and raised a little corn;\nbut they did not have much corn to eat, and lived a good deal by\nhunting. The women planted all of the old farm, but they did not work\nit very well; so in the winter they had a small crop, and they did not\nsing and make merry as in the previous winter. In the second spring\nthe women planted less, while the men planted more, cleared more land,\nand increased the size of their farm. Each year the fields and crops\nof the men increased, while those of the women diminished and they\nbegan to suffer for want of food. Some went out and gathered the seeds\nof wild plants to eat. In the autumn of the third year of separation\nmany women jumped into the river and tried to swim over; but they were\ncarried under the surface of the water and were never seen again. In\nthe fourth year the men had more food than they could eat; corn and\npumpkins lay untouched in the fields, while the women were starving.\n\n176. First Man at length began to think what the effect of his course\nmight be. He saw that if he continued to keep the men and the women\napart the race might die out, so he called the men and spoke his\nthoughts to them. Some said, \"Surely our race will perish,\" and\nothers said, \"What good is our abundance to us? We think so much of\nour poor women starving in our sight that we cannot eat.\" Then he\nsent a man to the shore to call across the stream to find if First\nWoman were still there, and to bid her come down to the bank if she\nwere. She came to the bank, and First Man called to her and asked if\nshe still thought she could live alone. \"No,\" she replied, \"we cannot\nlive without our husbands.\" The men and the women were then told to\nassemble at the shores of the stream; the raft was sent over and the\nwomen were ferried across. They were made to bathe their bodies and\ndry them with meal. They were put in a corral and kept there until\nnight, when they were let out to join the men in their feasts.[33]\n\n177. When they were let out of the corral it was found that three were\nmissing. After dark, voices were heard calling from the other side\nof the river; they were the voices of the missing ones,--a mother\nand her two daughters. They begged to be ferried over, but the men\ntold them it was too dark, that they must wait until morning. Hearing\nthis, they jumped into the stream and tried to swim over. The mother\nsucceeded in reaching the opposite bank and finding her husband. The\ndaughters were seized by Ti\u00e9holtsodi, the water monster, and dragged\ndown under the water.\n\n178. For three nights and three days the people heard nothing about\nthe young women and supposed them lost forever. On the morning of the\nfourth day the call of the gods was heard,--four times as usual,--and\nafter the fourth call White Body made his appearance, holding up two\nfingers and pointing to the river. The people supposed that these\nsigns had reference to the lost girls. Some of the men crossed the\nstream on the raft and looked for the tracks of the lost ones; they\ntraced the tracks to the edge of the water, but no farther. White\nBody went away, but soon returned, accompanied by Blue Body. White\nBody carried a large bowl of white shell, and Blue Body a large bowl\nof blue shell. They asked for a man and a woman to accompany them, and\nthey went down to the river. They put both the bowls on the surface of\nthe water and caused them to spin around. Beneath the spinning bowls\nthe water opened, for it was hollow, and gave entrance to a large\nhouse of four rooms. The room in the east was made of the dark waters,\nthe room in the south of the blue waters, the room in the west of the\nyellow waters, and the room in the north of waters of all colors.[36]\n\n179. The man and the woman descended and Coyote followed them. They\nwent first into the east room, but there they found nothing;\nthen they went into the south room, but there they found nothing;\nnext they went into the west room, where again they found nothing;\nat last they went into the north room, and there they beheld the\nwater monster Ti\u00e9holtsodi, with the two girls he had stolen and two\nchildren of his own. The man and the woman demanded the children,\nand as he said nothing in reply they took them and walked away. But\nas they went out Coyote, unperceived by all, took the two children\nof Ti\u00e9holtsodi and carried them off under his robe. Coyote always\nwore his robe folded close around him and always slept with it thus\nfolded, so no one was surprised to see that he still wore his robe\nin this way when he came up from the waters, and no one suspected\nthat he had stolen the children of Ti\u00e9holtsodi.\n\n180. Next day the people were surprised to see deer, turkey, and\nantelope running past from east to west, and to see animals of six\ndifferent kinds (two kinds of Hawks, two kinds of Squirrels, the\nHummingbird, and the Bat) come into their camp as if for refuge. The\ngame animals ran past in increasing numbers during the three days\nfollowing. On the morning of the fourth day, when the white light\nrose, the people observed in the east a strange white gleam along\nthe horizon, and they sent out the Locust couriers to see what caused\nthis unusual appearance. The Locusts returned before sunset, and told\nthe people that a vast flood of waters was fast approaching from the\neast. On hearing this the people all assembled together, the Kis\u00e1ni\nwith the others, in a great multitude, and they wailed and wept over\nthe approaching catastrophe. They wept and moaned all night and could\nnot sleep.\n\n181. When the white light arose in the east, next morning, the\nwaters were seen high as mountains encircling the whole horizon,\nexcept in the west, and rolling on rapidly. The people packed up all\ntheir goods as fast as they could, and ran up on a high hill near by,\nfor temporary safety. Here they held a council. Some one suggested\nthat perhaps the two Squirrels (Haz\u00e1itso and Haz\u00e1istozi) might help\nthem. \"We will try what we can do,\" said the Squirrels. One planted\na pi\u00f1on seed, the other a juniper seed, and they grew so very fast\nthat the people hoped that they would soon grow so tall that the\nflood could not reach their tops, and that all might find shelter\nthere. But after the trees grew a little way they began to branch\nout and grew no higher. Then the frightened people called on the\nWeasels (Glo`dsilk\u00e1i and Glo`dsilzi'ni). One of these planted a spruce\nseed and one a pine seed. The trees sprouted at once and grew fast,\nand again the people began to hope; but soon the trees commenced to\nbranch, and they dwindled to slender points at the top and ceased to\ngrow higher. Now they were in the depths of despair, for the waters\nwere coming nearer every moment, when they saw two men approaching\nthe hill on which they were gathered.\n\n182. One of the approaching men was old and grayhaired; the other,\nwho was young, walked in advance. They ascended the hill and passed\nthrough the crowd, speaking to no one. The young man sat down on the\nsummit, the old man sat down behind him, and the Locust sat down behind\nthe old man,--all facing the east. The elder took out seven bags from\nunder his robe and opened them. Each contained a small quantity of\nearth. He told the people that in these bags he had earth from the\nseven sacred mountains. There were in the fourth world seven sacred\nmountains, named and placed like the sacred mountains of the present\nNavaho land. \"Ah! Perhaps our father can do something for us,\" said\nthe people. \"I cannot, but my son may be able to help you,\" said the\nold man. Then they bade the son to help them, and he said he would\nif they all moved away from where he stood, faced to the west, and\nlooked not around until he called them; for no one should see him\nat his work. They did as he desired, and in a few moments he called\nthem to come to him. When they came, they saw that he had spread\nthe sacred earth on the ground and planted in it thirty-two reeds,\neach of which had thirty-two joints. As they gazed they beheld the\nroots of the reeds striking out into the soil and growing rapidly\ndownward. A moment later all the reeds joined together and became one\nreed of great size, with a hole in its eastern side. He bade them\nenter the hollow of the reed through this hole. When they were all\nsafely inside, the opening closed, and none too soon, for scarcely\nhad it closed when they heard the loud noise of the surging waters\noutside, saying, \"Yin, yin, yin.\"[37]\n\n183. The waters rose fast, but the reed grew faster, and soon it grew\nso high that it began to sway, and the people inside were in great\nfear lest, with their weight, it might break and topple over into\nthe water. White Body, Blue Body, and Black Body were along. Black\nBody blew a great breath out through a hole in the top of the reed;\na heavy dark cloud formed around the reed and kept it steady. But the\nreed grew higher and higher; again it began to sway, and again the\npeople within were in great fear, whereat he blew and made another\ncloud to steady the reed. By sunset it had grown up close to the sky,\nbut it swayed and waved so much that they could not secure it to the\nsky until Black Body, who was uppermost, took the plume out of his\nhead-band and stuck it out through the top of the cane against the\nsky, and this is why the reed (Phragmites communis) always carries\na plume on its head now.[38]\n\n184. Seeing no hole in the sky, they sent up the Great Hawk, Gini'tso,\nto see what he could do. He flew up and began to scratch in the sky\nwith his claws, and he scratched and scratched till he was lost to\nsight. After a while he came back, and said that he scratched to where\nhe could see light, but that he did not get through the sky. Next they\nsent up a Locust.[39] He was gone a long time, and when he came back\nhe had this story to tell: He had gotten through to the upper world,\nand came out on a little island in the centre of a lake. When he got\nout he saw approaching him from the east a black Grebe, and from the\nwest a yellow Grebe.[40] One of them said to him: \"Who are you and\nwhence come you?\" But he made no reply. The other then said: \"We own\nhalf of this world,--I in the east, my brother in the west. We give\nyou a challenge. If you can do as we do, we shall give you one half of\nthe world; if you cannot, you must die.\" Each had an arrow made of the\nblack wind. He passed the arrow from side to side through his heart\nand flung it down to Wonists\u00eddi, the Locust.[41] The latter picked up\none of the arrows, ran it from side to side through his heart, as he\nhad seen the Grebes do, and threw it down.[42] The Grebes swam away,\none to the east and one to the west, and troubled him no more. When\nthey had gone, two more Grebes appeared, a blue one from the south\nand a shining one from the north. They spoke to him as the other\nGrebes had spoken, and gave him the same challenge. Again he passed\nthe arrow through his heart and the Grebes departed, leaving the land\nto the locust. To this day we see in every locust's sides the holes\nmade by the arrows. But the hole the Locust made in ascending was\ntoo small for many of the people, so they sent Badger up to make it\nlarger. When Badger came back his legs were stained black with the mud,\nand the legs of all badgers have been black ever since. Then First Man\nand First Woman led the way and all the others followed them, and they\nclimbed up through the hole to the surface of this--the fifth--world.\n\n\n\n\nII. EARLY EVENTS IN THE FIFTH WORLD.\n\n185. The lake[43] was bounded by high cliffs, from the top of which\nstretched a great plain. There are mountains around it now, but these\nhave been created since the time of the emergence. Finding no way to\nget out of the lake, they called on Blue Body to help them. He had\nbrought with him from the lower world four stones; he threw one of\nthese towards each of the four cardinal points against the cliffs,\nbreaking holes, through which the waters flowed away in four different\ndirections.[44] The lake did not altogether drain out by this means;\nbut the bottom became bare in one place, connecting the island with\nthe mainland. But the mud was so deep in this place that they still\nhesitated to cross, and they prayed to Ni'ltsi Dilk\u00f3hi, Smooth Wind,\nto come to their aid.[45] Ni'ltsi Dilk\u00f3hi blew a strong wind, and\nin one day dried up the mud so that the people could easily walk\nover. While they were waiting for the ground to dry, the Kis\u00e1ni camped\non the east side of the island and built a stone wall (which stands\nto this day), to lean against and to shelter them from the wind.[46]\nThe other people set up a shelter of brushwood. The women erected four\npoles, on which they stretched a deerskin, and under the shelter of\nthis they played the game of three-sticks,[47] tsindi', one of the\nfour games which they brought with them from the lower world.\n\n186. When they reached the mainland they sought to divine their\nfate. To do this some one threw a hide-scraper into the water, saying:\n\"If it sinks we perish, if it floats we live.\" It floated, and all\nrejoiced. But Coyote said: \"Let me divine your fate.\" He picked up a\nstone, and saying, \"If it sinks we perish; if it floats we live,\" he\nthrew it into the water. It sank, of course, and all were angry with\nhim and reviled him; but he answered them saying: \"If we all live,\nand continue to increase as we have done, the earth will soon be too\nsmall to hold us, and there will be no room for the cornfields. It\nis better that each of us should live but a time on this earth and\nthen leave and make room for our children.\" They saw the wisdom of\nhis words and were silent. The day they arrived at the shore they\nhad two visitors,--Puma and Wolf. \"We have heard,\" said these, \"that\nsome new people had come up out of the ground, and we have come over\nto see them.\" Puma took a bride from among the new people.\n\n187. On the fourth day of the emergence some one went to look at the\nhole through which they had come out, and he noticed water welling\nup there; already it was nearly on a level with the top of the hole,\nand every moment it rose higher. In haste he ran back to his people\nand told them what he had seen. A council was called at once to\nconsider the new danger that threatened them. First Man, who rose\nto speak, said, pointing to Coyote: \"Yonder is a rascal, and there\nis something wrong about him. He never takes off his robe, even when\nhe lies down. I have watched him for a long time, and have suspected\nthat he carries some stolen property under his robe. Let us search\nhim.\"[48] They tore the robe from Coyote's shoulders, and two strange\nlittle objects dropped out that looked something like buffalo calves,\nbut were spotted all over in various colors; they were the young of\nTi\u00e9holtsodi. At once the people threw them into the hole through\nwhich the waters were pouring; in an instant the waters subsided,\nand rushed away with a deafening noise to the lower world.[49]\n\n188. On the fifth night one of the twin hermaphrodites ceased to\nbreathe. They left her alone all that night, and, when morning came,\nCoyote proposed to lay her at rest among the rocks. This they did; but\nthey all wondered what had become of her breath. They went in various\ndirections to seek for its trail, but could find it nowhere. While\nthey were hunting, two men went near the hole through which they had\ncome from the lower world. It occurred to one of them to look down\ninto the hole. He did so, and he saw the dead one seated by the side\nof the river, in the fourth world, combing her hair. He called to his\ncompanion and the latter came and looked down, too. They returned to\ntheir people and related what they had seen; but in four days both\nthese men died, and ever since the Navahoes have feared to look upon\nthe dead, or to behold a ghost, lest they die themselves.[60]\n\n189. After this it was told around that the Kis\u00e1ni, who were in camp\nat a little distance from the others, had brought with them from the\nlower world an ear of corn for seed. Some of the unruly ones proposed\nto go to the camp of the Kis\u00e1ni and take the corn away from them;\nbut others, of better counsel, said that this would be wrong, that\nthe Kis\u00e1ni had had as much trouble as the rest, and if they had more\nforesight they had a right to profit by it. In spite of these words,\nsome of the young men went and demanded the corn of the Kis\u00e1ni. The\nlatter said, after some angry talk on both sides, \"We will break\nthe ear in two and give you whichever half you choose.\" The young\nmen agreed to this bargain, and the woman who owned the ear broke it\nin the middle and laid the pieces down for the others to choose. The\nyoung men looked at the pieces, and were considering which they would\ntake, when Coyote, getting impatient, picked up the tip end of the\near and made off with it. The Kis\u00e1ni kept the butt, and this is the\nreason the Pueblo Indians have to-day better crops of corn than the\nNavahoes. But the Pueblos had become alarmed at the threats and angry\nlanguage of their neighbors and moved away from them, and this is\nwhy the Navahoes and Pueblos now live apart from one another.\n\n190. After the Kis\u00e1ni moved away, First Man and First Woman, Black\nBody and Blue Body, set out to build the seven sacred mountains of\nthe present Navaho land. They made them all of earth which they had\nbrought from similar mountains in the fourth world. The mountains they\nmade were Tsisnadzi'ni in the east, Ts\u00f3tsil (Taylor, San Mateo) in\nthe south, Dokosl\u00edd (San Francisco) in the west, Depe'ntsa (San Juan)\nin the north, with Dsiln\u00e1otil, Tsol\u00edhi, and Akidanast\u00e1ni (Hosta Butte)\nin the middle of the land.[61]\n\n191. Through Tsisnadzi'ni,[62] in the east, they ran a bolt of\nlightning to fasten it to the earth. They decorated it with white\nshells, white lightning, white corn, dark clouds, and he-rain. They\nset a big dish or bowl of shell on its summit, and in it they put two\neggs of the Pigeon to make feathers for the mountain. The eggs they\ncovered with a sacred buckskin to make them hatch (there are many\nwild pigeons in this mountain now). All these things they covered\nwith a sheet of daylight, and they put the Rock Crystal Boy and the\nRock Crystal Girl[53] into the mountain to dwell.\n\n192. Ts\u00f3tsil,[54] the mountain of the south, they fastened to\nthe earth with a great stone knife, thrust through from top to\nbottom. They adorned it with turquoise, with dark mist, she-rain,\nand all different kinds of wild animals. On its summit they placed a\ndish of turquoise; in this they put two eggs of the Bluebird, which\nthey covered with sacred buckskin (there are many bluebirds in Ts\u00f3tsil\nnow), and over all they spread a covering of blue sky. The Boy who\nCarries One Turquoise and the Girl who Carries One Grain of Corn[55]\nwere put into the mountain to dwell.\n\n193. Dokosl\u00edd,[56] the mountain of the west, they fastened to the earth\nwith a sunbeam. They adorned it with haliotis shell, with black clouds,\nhe-rain, yellow corn, and all sorts of wild animals. They placed a\ndish of haliotis shell on the top, and laid in this two eggs of the\nYellow Warbler, covering them with sacred buckskins. There are many\nyellow warblers now in Dokosl\u00edd. Over all they spread a yellow cloud,\nand they sent White Corn Boy and Yellow Corn Girl[57] to dwell there.\n\n194. Depe'ntsa, the mountain in the north, they fastened with\na rainbow. They adorned it with black beads (p\u00e1szini), with the\ndark mist, with different kinds of plants, and many kinds of wild\nanimals. On its top they put a dish of p\u00e1szini; in this they placed two\neggs of the Blackbird, over which they laid a sacred buckskin. Over\nall they spread a covering of darkness. Lastly they put the Pollen\nBoy and Grasshopper Girl[59] in the mountain, to dwell there.\n\n195. Dsiln\u00e1otil,[60] was fastened with a sunbeam. They decorated it\nwith goods of all kinds, with the dark cloud, and the male rain. They\nput nothing on top of it; they left its summit free, in order that\nwarriors might fight there; but they put Boy Who Produces Goods and\nGirl Who Produces Goods[61] there to live.\n\n196. The mountain of Tsol\u00edhi[62] they fastened to the earth with\nni'ltsatlol (the streak or cord of rain). They decorated it with\npollen, the dark mist, and the female rain. They placed on top of it\na live bird named Tsozg\u00e1li,[68]--such birds abound there now,--and\nthey put in the mountain to dwell Boy Who Produces Jewels and Girl\nWho Produces Jewels.[64]\n\n197. The mountain of Akidanast\u00e1ni[66] they fastened to the earth with a\nsacred stone called tse`had\u00e1honige, or mirage-stone. They decorated it\nwith black clouds, the he-rain, and all sorts of plants. They placed\na live Grasshopper on its summit, and they put the Mirage-stone Boy\nand the Carnelian Girl there to dwell.[66]\n\n198. They still had the three lights and the darkness, as in the lower\nworlds. But First Man and First Woman thought they might form some\nlights which would make the world brighter. After much study and debate\nthey planned to make the sun and moon. For the sun they made a round\nflat object, like a dish, out of a clear stone called ts\u00e9`tsagi. They\nset turquoises around the edge, and outside of these they put rays of\nred rain, lightning, and snakes of many kinds. At first they thought\nof putting four points on it, as they afterwards did on the stars,\nbut they changed their minds and made it round. They made the moon\nof ts\u00e9`tson (star-rock, a kind of crystal); they bordered it with\nwhite shells and they put on its face hadilki's (sheet lightning),\nand t\u00f3`lanastsi (all kinds of water).[67]\n\n199. Then they counseled as to what they should do with the sun; where\nthey should make it rise first. The Wind of the East begged that it\nmight be brought to his land, so they dragged it off to the edge of\nthe world where he dwelt; there they gave it to the man who planted\nthe great cane in the lower world, and appointed him to carry it. To\nan old gray-haired man, who had joined them in the lower world, the\nmoon was given to carry. These men had no names before, but now the\nformer received the name of Ts\u00f3hanoai, or Ts\u00ednhanoai, and the latter\nthe name of Kl\u00e9hanoai. When they were about to depart, in order to\nbegin their labors, the people were sorry, for they were beloved by\nall. But First Man said to the sorrowing people: \"Mourn not for them,\nfor you will see them in the heavens, and all that die will be theirs\nin return for their labors.\"[68] (See notes 69 and 70 for additions\nto the legend.)\n\n200. Then the people (Din\u00e9`, Navahoes) began to travel. They journeyed\ntowards the east, and after one day's march they reached Nihahoka\u00ed\n(White Spot on the Earth) and camped for the night. Here a woman\nbrought forth, but her offspring was not like a child; it was round,\nmisshapen, and had no head. The people counselled, and determined\nthat it should be thrown into a gully. So they threw it away; but it\nlived and grew up and became the monster T\u00e9elget,[131] who afterwards\ndestroyed so many of the people.\n\n201. Next day they wandered farther to the east, and camped at night\nat Tse`taisk\u00e1 (Rock Bending Back). Here was born another misshapen\ncreature, which had something like feathers on both its shoulders. It\nlooked like nothing that was ever seen before, so the people concluded\nto throw this away also. They took it to an alkali bed close by and\ncast it away there. But it lived and grew and became the terrible\nTse`na'hale,[135] of whom I shall have much to tell later.\n\n202. The next night, travelling still to the east, they camped at\nTse`bin\u00e1hotyel, a broad high cliff like a wall, and here a woman bore\nanother strange creature. It had no head, but had a long pointed end\nwhere the head ought to be. This object was deposited in the cliff, in\na hole which was afterwards sealed up with a stone. They left it there\nto die, but it grew up and became the destroyer Tse`tahotsilt\u00e1`li,[142]\nof whom we shall tell hereafter. Because he was closed into the rock,\nhis hair grew into it and he could not fall.\n\n203. The next night, when they stopped at Tse`ahalzi'ni (Rock with\nBlack Hole), twins were born. They were both roundish with one end\ntapering to a point. There were no signs of limbs or head, but there\nwere depressions which had somewhat the appearance of eyes. The\npeople laid them on the ground, and next day, when they moved camp,\nabandoned them. Tse`ahalzi'ni is shaped like a Navaho hut, with a\ndoor in the east. It is supposed that, when they were abandoned to\ndie, the twin monsters went into this natural hut to dwell. They grew\nup, however, and became the Bin\u00e1ye Ah\u00e1ni, who slew with their eyes,\nand of whom we shall have more to tell.\n\n204. All these monsters were the fruit of the transgressions of the\nwomen in the fourth world, when they were separated from the men. Other\nmonsters were born on the march, and others, again, sprang from the\nblood which had been shed during the birth of the first monsters,[71]\nand all these grew up to become enemies and destroyers of the people.\n\n205. When they left Tse`ahalzi'ni they turned toward the west, and\njourneyed until they came to a place called To`ints\u00f3soko (Water in\na Narrow Gully), and here they remained for thirteen years, making\nfarms and planting corn, beans, and pumpkins every spring.\n\n206. In those days the four-footed beasts, the birds, and the\nsnakes were people also, like ourselves, and built houses and lived\nnear our people close to Depe'ntsa. They increased and became the\ncliff-dwellers. It must have been the flying creatures who built the\ndwellings high on the cliffs, for if they had not wings how could\nthey reach their houses?\n\n207. From To`ints\u00f3soko they moved to Tse`laka\u00edia (Standing White Rock),\nand here they sojourned again for thirteen years. From the latter\nplace they moved to Tse`pahalka\u00ed (White on Face of Cliff), and here,\nonce more, they remained for a period of thirteen years. During this\ntime the monsters began to devour the people.\n\n208. From Tse`pahalka\u00ed they moved to the neighborhood of Kinty\u00e9l[72]\n(Broad House), in the Chaco Canyon, where the ruins of the great\npueblo still stand. When the wanderers arrived the pueblo was in\nprocess of building, but was not finished. The way it came to be\nbuilt you shall now hear:--\n\n209. Some time before, there had descended among the Pueblos, from the\nheavens, a divine gambler, or gambling-god, named Noho\u00edlpi, or He Who\nWins Men (at play); his talisman was a great piece of turquoise. When\nhe came he challenged the people to all sorts of games and contests,\nand in all of these he was successful. He won from them, first, their\nproperty, then their women and children, and finally some of the\nmen themselves. Then he told them he would give them part of their\nproperty back in payment if they would build a great house; so when\nthe Navahoes came, the Pueblos were busy building in order that they\nmight release their enthralled relatives and their property. They\nwere also busy making a race-track, and preparing for all kinds of\ngames of chance and skill.\n\n210. When all was ready, and four days' notice had been given, twelve\nmen came from the neighboring pueblo of Ki'ndotliz, Blue House, to\ncompete with the great gambler. They bet their own persons, and after\na brief contest they lost themselves to Noho\u00edlpi. Again a notice of\nfour days was given, and again twelve men of Ki'ndotliz--relatives of\nthe former twelve--came to play, and these also lost themselves. For\nthe third time an announcement, four days in advance of a game, was\ngiven; this time some women were among the twelve contestants, and\nthey, too, lost themselves. All were put to work on the building of\nKinty\u00e9l as soon as they forfeited their liberty. At the end of another\nfour days the children of these men and women came to try to win back\ntheir parents, but they succeeded only in adding themselves to the\nnumber of the gambler's slaves. On a fifth trial, after four days'\nwarning, twelve leading men of Blue House were lost, among them the\nchief of the pueblo. On a sixth duly announced gambling day, twelve\nmore men, all important persons, staked their liberty and lost it. Up\nto this time the Navahoes had kept count of the winnings of Noho\u00edlpi,\nbut afterwards people from other pueblos came in such numbers to play\nand lose that they could keep count no longer. In addition to their\nown persons the later victims brought in beads, shells, turquoise,\nand all sorts of valuables, and gambled them away. With the labor of\nall these slaves it was not long until the great Kinty\u00e9l was finished.\n\n211. But all this time the Navahoes had been merely spectators, and had\ntaken no part in the games. One day the voice of the beneficent god,\nHasts\u00e9yalti,[73] was heard faintly in the distance crying his usual\ncall, \"Wu`hu`hu`h\u00fa.\" His voice was heard, as it is always heard,\nfour times, each time nearer and nearer, and immediately after the\nlast call, which was loud and clear, Hasts\u00e9yalti appeared at the\ndoor of a hut where dwelt a young couple who had no children, and\nwith them he communicated by means of signs. He told them that the\npeople of Ki'ndotliz had lost at game with Noho\u00edlpi two great shells,\nthe greatest treasures of the pueblo; that the Sun had coveted these\nshells and had begged them from the gambler; that the latter had\nrefused the request of the Sun and the Sun was angry. In consequence\nof all this, as Hasts\u00e9yalti related, in twelve days from his visit\ncertain divine personages would meet in the mountains, in a place\nwhich he designated, to hold a great ceremony. He invited the young\nman to be present at the ceremony and disappeared.\n\n212. The Navaho kept count of the passing days; on the twelfth day\nhe repaired to the appointed place, and there he found a great\nassemblage of the gods. There were Hasts\u00e9yalti, Hasts\u00e9hogan[74]\nand his son, Ni'ltsi[75] (Wind), Tsaly\u00e9l (Darkness), Ts\u00e1pani (Bat),\nLists\u00f3 (Great Snake), Tsilk\u00e1li (a little bird), Nasi'zi (Gopher),\nand many others. Besides these there were present a number of pets or\ndomesticated animals belonging to the gambler, who were dissatisfied\nwith their lot, were anxious to be free, and would gladly obtain\ntheir share of the spoils in case their master was ruined. Ni'ltsi\n(Wind) had spoken to them, and they had come to enter into the plot\nagainst Noho\u00edlpi. All night the gods danced and sang and performed\ntheir mystic rites for the purpose of giving to the son of Hasts\u00e9hogan\npowers, as a gambler, equal to those of Noho\u00edlpi. When the morning came\nthey washed the young neophyte all over, dried him with meal, dressed\nhim in clothes exactly like those the gambler wore, and in every way\nmade him look as much like the gambler as possible, and then they\ncounselled as to what other means they should take to outwit Noho\u00edlpi.\n\n213. In the first place, they desired to find out how he felt about\nhaving refused to his father, the Sun, the two great shells. \"I will\ndo this,\" said Ni'ltsi (Wind), \"for I can penetrate everywhere, and no\none can see me;\" but the others said: \"No; you can go everywhere, but\nyou cannot travel without making a noise and disturbing people. Let\nTsaly\u00e9l (Darkness) go on this errand, for he also goes wherever\nhe wills, yet he makes no noise.\" So Tsaly\u00e9l went to the gambler's\nhouse, entered his room, went all through his body while he slept,\nand searched well his mind, and he came back saying, \"Noho\u00edlpi is\nsorry for what he has done.\" Ni'ltsi, however, did not believe this;\nso, although his services had been before refused, he repaired to\nthe chamber where the gambler slept, and went all through his body\nand searched well his mind; but he, too, came back saying Noho\u00edlpi\nwas sorry that he had refused to give the great shells to his father.\n\n214. One of the games they proposed to play is called tak\u00e1-thad-s\u00e1ta,\nor the thirteen chips. (It is played with thirteen thin flat pieces of\nwood, which are colored red on one side and left white or uncolored\non the other side. Success depends on the number of chips which,\nbeing thrown upwards, fall with their white sides up.) \"Leave the game\nto me,\" said the Bat; \"I have made thirteen chips that are white on\nboth sides. I will hide myself in the ceiling, and when our champion\nthrows up his chips I will grasp them and throw down my chips instead.\"\n\n215. Another game they were to play is called n\u00e1nzoz.[76] (It is played\nwith two long sticks or poles, of peculiar shape and construction,\none marked with red and the other with black, and a single hoop. A\nlong, many-tailed string, called the \"turkey-claw,\" is secured\nto the end of each pole.) \"Leave n\u00e1nzoz to me,\" said Great Snake;\n\"I will hide myself in the hoop and make it fall where I please.\"\n\n216. Another game was one called tsi'nbetsil, or push-on-the-wood. (In\nthis the contestants push against a tree until it is torn from its\nroots and falls.) \"I will see that this game is won,\" said Nasi'zi,\nthe Gopher; \"I will gnaw the roots of the tree, so that he who shoves\nit may easily make it fall.\"\n\n217. In the game tsol, or ball, the object was to hit the ball so that\nit would fall beyond a certain line. \"I will win this game for you,\"\nsaid the little bird Tsilk\u00e1li, \"for I will hide within the ball,\nand fly with it wherever I want to go. Do not hit the ball hard;\ngive it only a light tap, and depend on me to carry it.\"\n\n218. The pets of the gambler begged the Wind to blow hard, so that they\nmight have an excuse to give their master for not keeping due watch\nwhen he was in danger, and in the morning the Wind blew for them a\nstrong gale. At dawn the whole party of conspirators left the mountain,\nand came down to the brow of the canyon to watch until sunrise.\n\n219. Noho\u00edlpi had two wives, who were the prettiest women in the\nwhole land. Wherever she went, each carried in her hand a stick with\nsomething tied on the end of it, as a sign that she was the wife of\nthe great gambler.\n\n220. It was their custom for one of them to go every morning at\nsunrise to a neighboring spring to get water. So at sunrise the\nwatchers on the brow of the cliff saw one of the wives coming out\nof the gambler's house with a water-jar on her head, whereupon the\nson of Hasts\u00e9hogan descended into the canyon and followed her to\nthe spring. She was not aware of his presence until she had filled\nher water-jar; then she supposed it to be her own husband, whom the\nyouth was dressed and adorned to represent, and she allowed him to\napproach her. She soon discovered her error, however, but, deeming\nit prudent to say nothing, she suffered him to follow her into the\nhouse. As he entered, he observed that many of the slaves had already\nassembled; perhaps they were aware that some trouble was in store for\ntheir master. The latter looked up with an angry face; he felt jealous\nwhen he saw the stranger entering immediately after his wife. He said\nnothing of this, however, but asked at once the important question,\n\"Have you come to gamble with me?\" This he repeated four times, and\neach time the young Hasts\u00e9hogan said \"No.\" Thinking the stranger feared\nto play with him, Noho\u00edlpi went on challenging him recklessly. \"I'll\nbet myself against yourself;\" \"I'll bet my feet against your feet;\"\n\"I'll bet my legs against your legs;\" and so on he offered to bet\nevery and any part of his body against the same part of his adversary,\nending by mentioning his hair.\n\n221. In the mean time the party of divine ones, who had been watching\nfrom above, came down, and people from the neighboring pueblos came in,\nand among these were two boys, who were dressed in costumes similar to\nthose worn by the wives of the gambler. The young Hasts\u00e9hogan pointed\nto these and said, \"I will bet my wives against your wives.\" The\ngreat gambler accepted the wager, and the four persons, two women\nand two mock-women, were placed sitting in a row near the wall. First\nthey played the game of thirteen chips. The Bat assisted, as he had\npromised the son of Hasts\u00e9hogan and the latter soon won the game,\nand with it the wives of Noho\u00edlpi.\n\n222. This was the only game played inside the house; then all went out\nof doors, and games of various kinds were played. First they tried\nn\u00e1nzoz. The track already prepared lay east and west, but, prompted\nby the Wind God, the stranger insisted on having a track made from\nnorth to south, and again, at the bidding of Wind, he chose the red\nstick. The son of Hasts\u00e9hogan threw the wheel; at first it seemed\nabout to fall on the gambler's pole, in the \"turkey-claw\" of which it\nwas entangled; but to the great surprise of the gambler it extricated\nitself, rolled farther on, and fell on the pole of his opponent. The\nlatter ran to pick up the ring, lest Noho\u00edlpi in doing so might hurt\nthe snake inside; but the gambler was so angry that he threw his stick\naway and gave up the game, hoping to do better in the next contest,\nwhich was that of pushing down trees.\n\n223. For this the great gambler pointed out two small trees, but his\nopponent insisted that larger trees must be found. After some search\nthey agreed upon two of good size, which grew close together, and of\nthese the Wind told the youth which one he must select. The gambler\nstrained with all his might at his tree, but could not move it, while\nhis opponent, when his turn came, shoved the other tree prostrate\nwith little effort, for its roots had all been severed by Gopher.\n\n224. Then followed a variety of games, on which Noho\u00edlpi staked his\nwealth in shells and precious stones, his houses, and many of his\nslaves, and lost all.\n\n225. The last game was that of the ball. On the line over which\nthe ball was to be knocked all the people were assembled; on one\nside were those who still remained slaves; on the other side were\nthe freedmen and those who had come to wager themselves, hoping\nto rescue their kinsmen. Noho\u00edlpi bet on this game the last of his\nslaves and his own person. The gambler struck his ball a heavy blow,\nbut it did not reach the line; the stranger gave his but a light tap,\nand the bird within it flew with it far beyond the line, whereat the\nreleased captives jumped over the line and joined their people.\n\n226. The victor ordered all the shells, beads, and precious stones,\nand the great shells, to be brought forth. He gave the beads and\nshells to Hasts\u00e9yalti, that they might be distributed among the gods;\nthe two great shells were given to the Sun.[77]\n\n227. In the mean time Noho\u00edlpi sat to one side saying bitter things,\nbemoaning his fate, and cursing and threatening his enemies. \"I will\nkill you all with the lightning. I will send war and disease among\nyou. May the cold freeze you! May the fire burn you! May the waters\ndrown you!\" he cried. \"He has cursed enough,\" whispered Ni'ltsi to\nthe son of Hasts\u00e9hogan. \"Put an end to his angry words.\" So the young\nvictor called Noho\u00edlpi to him and said: \"You have bet yourself and\nhave lost; you are now my slave and must do my bidding. You are not a\ngod, for my power has prevailed against yours.\" The victor had a bow\nof magic power named Eti'n Dilyi'l, or the Bow of Darkness; he bent\nthis upwards, and placing the string on the ground he bade his slave\nstand on the string; then he shot Noho\u00edlpi up into the sky as if he\nhad been an arrow. Up and up he went, growing smaller and smaller\nto the sight till he faded to a mere speck and finally disappeared\naltogether. As he flew upwards he was heard to mutter in the angry\ntones of abuse and imprecation, until he was too far away to be heard;\nbut no one could distinguish anything he said as he ascended.\n\n228. He flew up in the sky until he came to the home of B\u00e9kotsidi,[78]\nthe god who carries the moon, and who is supposed by the Navahoes\nto be identical with the God of the Americans. He is very old, and\ndwells in a long row of stone houses. When Noho\u00edlpi arrived at the\nhouse of B\u00e9kotsidi he related to the latter all his misadventures in\nthe lower world and said, \"Now I am poor, and this is why I have come\nto see you.\" \"You need be poor no longer,\" said B\u00e9kotsidi; \"I will\nprovide for you.\" So he made for the gambler pets or domestic animals\nof new kinds, different to those which he had in the Chaco valley;\nhe made for him sheep, asses, horses, swine, goats, and fowls. He\nalso gave him bayeta,[79] and other cloths of bright colors, more\nbeautiful than those woven by his slaves at Kinty\u00e9l. He made, too,\na new people, the Mexicans, for the gambler to rule over, and then\nhe sent him back to this world again, but he descended far to the\nsouth of his former abode, and reached the earth in old Mexico.\n\n229. Noho\u00edlpi's people increased greatly in Mexico, and after a while\nthey began to move towards the north, and build towns along the Rio\nGrande. Noho\u00edlpi came with them until they arrived at a place north of\nSanta F\u00e9. There they ceased building, and he returned to old Mexico,\nwhere he still lives, and where he is now the Naka\u00ed Dig\u00edni, or God\nof the Mexicans.\n\n230. The Navaho who went at the bidding of the Sun to the tryst of the\ngods stayed with them till the gambler was shot into the sky. Then he\nreturned to his people and told all he had seen. The young stranger\nwent back to Tse`g\u00edhi, the home of the y\u00e9i.\n\n231. The wanderers were not long at Kinty\u00e9l, but while they were\nthey met some of the Daylight People. From Kinty\u00e9l they moved\nto To`i'ndotsos, and here Mai,[80] the Coyote, married a Navaho\nwoman. He remained in the Navaho camp nine days, and then he went\nto visit Das\u00e1ni, the Porcupine. The latter took a piece of bark,\nscratched his nose with it till the blood flowed freely out over it,\nput it on the fire, and there roasted it slowly until it turned into\na piece of fine meat. Porcupine then spread some clean herbs on the\nground, laid the roasted meat on these, and invited his visitor\nto partake. Coyote was delighted; he had never had a nicer meal,\nand when he was leaving he invited his host to return the visit in\ntwo days. At the appointed time Porcupine presented himself at the\nhut of Coyote. The latter greeted his guest, bade him be seated, and\nrushed out of the house. In a few minutes he returned with a piece\nof bark. With this he scratched his nose, as he had seen Porcupine\ndoing, and allowed the blood to flow. He placed the bloody bark over\nthe fire, where in a moment it burst into flames and was soon reduced\nto ashes. Coyote hung his head in shame and Porcupine went home hungry.\n\n232. Soon after this Coyote visited Ma\u00edtso,[80] the Wolf. The latter\ntook down, from among the rafters of his hut, two of the old-fashioned\nreed arrows with wooden heads, such as the Navahoes used in the\nancient days; he pulled out the wooden points, rolled them on his\nthigh, moistened them in his mouth, and buried them in the hot ashes\nbeside the fire. After waiting a little while and talking to his guest,\nhe raked out from the ashes, where he had buried the arrow points,\ntwo fine cooked puddings of minced meat; these he laid on a mat of\nfresh herbs and told Coyote to help himself. Coyote again enjoyed his\nmeal greatly, and soon after, when he rose to leave, he invited Wolf\nto pay him a visit in two days. Wolf went in due time to the house of\nCoyote, and when he had seated himself the host took two arrow-heads,\nas Wolf had done, rolled them on his thigh, put them in his mouth,\nand buried them in the hot ashes. After waiting a while, he raked\nthe ashes and found nothing but two pieces of charred wood where\nhe had placed the arrow-heads. This time he gave no evidence of his\ndisappointment, but sat and talked with his guest just as if nothing\nhad happened, until Wolf, seeing no sign of dinner and becoming very\nhungry, got up and went home.\n\n233. In those days the Chicken-hawks and the Hummingbirds were known\nas great hunters. They were friendly to one another and dwelt together\nin one camp.\n\n234. Coyote went to pay them a visit, and when he arrived at the camp\nhe entered one of the huts of the Hummingbirds. He found therein two\nbeautiful Hummingbird maidens, gayly dressed, with rows of deer-hoof\npendants on their skirts and shoulders. He lay down in the lodge and\nsaid to the maidens: \"Where is everybody to-day? I heard there were\nmany people camped here, but the camp seems deserted.\" The maidens\nreplied: \"There are many people camped here, but to-day the men are\nall out hunting.\"\n\n235. Now, Coyote was a dandy; he was always beautifully dressed; he\nhad a nice otter-skin quiver and his face was painted in spots. The\nmaidens, when they had looked well at him, bent their heads together\nand whispered to one another, \"He is a handsome young man. He is\nbeautifully dressed. He must be a person of some importance.\" He spent\nthe day gossipping with the maidens and telling them wonderful tales\nabout himself. \"Would you know who I am?\" he said. \"I am the God of\nTsisnadzi'ni Mountain. I have no need to hunt. All I have to do is\nto will the death of an animal and it dies. Your people have no need\nto wear themselves out hunting for game. I can kill all they want\nwithout labor.\"\n\n236. At nightfall, when the hunters returned, the maidens left the\nlodge, went to where their friends were assembled, and told them\nall about the visitor. When the maidens had finished their story,\nthe chief directed one of the young men to go over to the hut,\npeep in over the curtain in the doorway, and see what the stranger\nlooked like. The young man did as he was bidden, making no noise, and\nlooked into the lodge unobserved by Coyote. When he returned to the\nchief he said: \"The stranger is a fine-looking man and is beautifully\ndressed. Perhaps he is indeed a god.\" The chief then said: \"It may be\nthat all is true which he has told the maidens. We have to travel far\nin all sorts of weather and to work hard to secure food. He may know\nsome way to save us from labor, so let us be kind to him. Go, one of\nyou maidens, back to the lodge to serve him.\" Hearing these words,\nthe younger of the two young women returned to the lodge. Her clothing\nwas ornamented with many pendants of bone and hoof that rattled with\nevery movement she made, and for this reason Coyote named her Tsik\u00e9\nNazi'li, or Young Woman Who Rattles.\n\n237. In the morning she went to the lodge where her people were,\nand where a good breakfast was already prepared, and she brought\na large dishful of the food for Coyote to eat. As she was about to\ndepart with the food her people charged her to tell Coyote nothing\nof certain bad neighbors of theirs, lest he might visit them and work\nwonders for their benefit. But their injunctions came too late. Already\nTsik\u00e9 Nazi'li had told him all about these bad neighbors, and he had\nmade up his mind to visit them.\n\n238. When breakfast was over she said: \"Now the hunters are going\nout.\" He replied: \"I will go with them.\" So he joined the party,\nand they travelled together till they got to the brow of a high hill\nwhich overlooked an extensive country. Here Coyote told his companions\nto remain concealed while he went into the plain and drove the game\ntoward them. When he got out of sight, he tied to his tail a long\nfagot of shredded cedar-bark, which he set on fire, and then he ran\nover the country in a wide circle as fast as he could go. Everywhere\nthe fagot touched it set fire to the grass, and raised a long line of\nflame and smoke which drove the antelope up to where the hunters were\nconcealed. A great quantity of game was killed; the hunters returned\nladen with meat, and their faith in Coyote was unbounded.\n\n239. Next morning they all went out once more to hunt. Again the\nhunters concealed themselves on the brow of a hill, and again Coyote\ntied the blazing fagot to his tail and ran. The people on the hilltop\nwatched the line of fire advancing over the plain; but when it turned\naround as if to come back to the place from which it started, it\nsuddenly ceased. Much game was driven toward the party in ambush;\nbut Coyote did not return, and the hunters went to work cutting up\nthe meat and cooking food for themselves.\n\n240. Coyote, in the mean time, had gone to seek the bad neighbors. He\nuntied his brand at the place where the hunters had seen the line\nof fire cease, and wandered off in a different direction. After\na while he came to two great trees, a spruce and a pine, growing\nclose together, and filled with chattering birds of two kinds. The\nspruce-tree was filled with birds called Tsi'di B\u00e9ze, and the\npine-tree with birds called Tsi'di S\u00e1si. They were all busily\nengaged in playing a game which Coyote had never seen before. They\nwould pull out their eyes, toss these up to the top of the tree, cry\n\"Drop back, my eyes! Drop back!\" and catch the eyes as they descended\nin their proper sockets. Coyote watched their play for a long time,\nand at length, becoming fascinated with the game, he cried out to\nthe Tsi'di S\u00e1si in the pine-tree, \"Pull out my eyes for me. I want\nto play, too.\" \"No,\" they replied, \"we will have nothing to do with\nyou.\" Again and again he begged to be allowed to join in the sport,\nand again and again they refused him. But when he had pleaded for the\nfourth time, they flew down to where Coyote sat, and, taking sharp\nsticks, they gouged his eyes out. The eyes were thrown up to the top\nof the pine-tree, and when they fell down Coyote caught them in his\norbits and could see again as well as ever. Coyote was delighted\nwith the result of his first venture, and he begged them to pull\nhis eyes out again, but they said angrily: \"We do not want to play\nwith you. We have done enough for you now. Go and leave us.\" But he\ncontinued to whine and beg until again they pulled out his eyes and\ntossed them up with the same happy result as before. Thus four times\nwere his eyes pulled out, thrown upward, and caught back again in the\nhead. But when he begged them to pull out his eyes for the fifth time,\nthey went to a distance and held a council among themselves. When\nthey returned they pulled his eyes out once more; but this time\nthey took pains to pull out the strings of the eyes (optic nerves)\nat the same time; these they tied together, and, when the eyes were\nagain flung up in the tree, they caught on one of the branches and\nthere they stayed. Now Coyote was in mortal distress. \"Drop back, my\neyes! Drop back!\" he cried. But back they never came, and he sat there\nwith his nose pointed up toward the top of the tree, and he howled\nand prayed and wept. At last the birds took pity on him and said:\n\"Let us make other eyes for him.\" So they took a couple of partly\ndried pieces of pine gum and rolled them into two balls; these were\nstuck into the empty sockets, and, although they were not good eyes,\nthey gave him sight enough to see his way home. The gum was yellow,\nand for this reason coyotes have had yellow eyes ever since.\n\n241. He crept back, as best he could, to the place where he had left\nthe hunters, and where he found them cutting and cooking meat. He\nsat down facing the fire, but he soon found that his gum eyes were\ngetting soft with the heat, so he turned his side to the fire. The\nhunters gave him a piece of raw liver, supposing he would cook it\nhimself. Not daring to turn towards the fire, lest his eyes should\nmelt altogether, he threw the liver on the coals without looking,\nand when he tried afterwards to take it up he thrust his hand at\nrandom into the fire and caught nothing but hot coals that burned\nhim. Fearing that his strange action was observed, he tried to pass\nit off as a joke, and every time he picked up a hot coal he cried:\n\"Don't burn me, liver! Don't burn me, liver!\" After a while the hunters\nseated around the fire began to notice his singular motions and words,\nand one said to another: \"He does not act as usual. Go and see what\nis the matter with him.\" The hunter who was thus bidden went over in\nfront of Coyote, looked at him closely, and saw melted gum pouring\nout from between his eyelids.\n\n242. It happened that during the day, while Coyote was absent, a\nmessenger had come to the camp of the hunters from another camp to tell\nthem that an individual named Mai, or Coyote, had left his home, and\nhad been seen going toward the camp of the Hummingbirds, and to warn\nthem against him. \"He is an idler and a trickster,--beware of him,\"\nsaid the messenger. So when they found out the condition of their\nvisitor they said: \"This must be Coyote of whom we have heard. He\nhas been playing with the Tsi'di S\u00e1si and has lost his eyes.\"\n\n243. When they had arrived at this conclusion they started for camp\nand led the blind Coyote along. In the mean time they devised a plan\nfor getting rid of him. When they got home they took the rattling\ndress of Tsik\u00e9 Nazi'li and gave her an ordinary garment to wear. Then a\nChicken-hawk took the dress in his beak, and, flying a little distance\nabove the ground, shook the dress in front of Coyote. The latter,\nthinking the maiden was there, approached the sound, and as he did so\nthe Chicken-hawk flew farther away, still shaking the dress. Coyote\nfollowed the rattling sound, and was thus led on to the brink of a\ndeep canyon. Here the hawk shook the dress beyond the edge of the\nprecipice. Coyote jumped toward where he heard the sound, fell to\nthe bottom of the canyon, and was dashed to pieces.\n\n244. But for all this he did not die. He did not, like other beings,\nkeep his vital principle in his chest, where it might easily be\ndestroyed; he kept it in the tip of his nose and in the end of his\ntail, where no one would expect to find it; so after a while he\ncame to life again, went back to the camp of the birds, and asked\nfor Tsik\u00e9 Nazi'li. They told him she was gone away, and ordered him\nangrily to leave, telling him they knew who he was, and that he was\na worthless fellow.\n\n245. Coyote left the camp of the birds, and wandered around till\nhe came to the house of one of the an\u00e1ye, or alien gods, named\nY\u00e9lapahi,[71] or Brown Giant. He was half as tall as the tallest\npine-tree, and he was evil and cruel. Coyote said to the Brown Giant,\n\"Y\u00e9lapahi, I want to be your servant; I can be of great help to\nyou. The reason that you often fail to catch your enemies is that\nyou cannot run fast enough. I can run fast and jump far; I can jump\nover four bushes at one bound. I can run after your enemies and help\nyou to catch them.\" \"My cousin,\" responded Brown Giant, \"you can do\nme service if you will.\" Coyote then directed the giant to build\na sweat-house for himself, and, while the latter was building it,\nCoyote set out on another errand.\n\n246. In those days there was a maiden of renowned beauty in the\nland. She was the only sister of eleven divine brothers.[81] She\nhad been sought in marriage by the Sun and by many potent gods, but\nshe had refused them all because they could not comply with certain\nconditions which she imposed op all suitors. It was to visit her that\nCoyote went when he left Y\u00e9lapahi at work on the sweat-house.\n\n247. \"Why have you refused so many beautiful gods who want you for a\nwife?\" said Coyote to the maiden after he had greeted her. \"It would\nprofit you nothing to know,\" she replied, \"for you could not comply\nwith any one of my demands.\" Four times he asked her this question,\nand three times he got the same reply. When he asked her the fourth\ntime she answered: \"In the first place, I will not marry any one who\nhas not killed one of the an\u00e1ye.\" When he heard this Coyote arose\nand returned to the place where he had left Y\u00e9lapahi.\n\n248. On his way back he looked carefully for the bone of some big\nanimal which Great Wolf had slain and eaten. At length he found a\nlong thigh-bone which suited his purpose. He took this home with him,\nconcealing it under his shirt. When Coyote got back, Y\u00e9lapahi had\nfinished the sweat-house.[82] Together they built the fire, heated the\nstones, and spread the carpet of leaves. Coyote hung over the doorway\nfour blankets of sky,--one white, one blue, one yellow, and one black,\nand put the hot stones into the lodge. Then they hung their arms and\nclothes on a neighboring tree, entered the sudatory, and sat down.[83]\n\n249. \"Now,\" said Coyote, \"if you want to become a fast runner, I\nwill show you what to do. You must cut the flesh of your thigh down\nto the bone and then break the bone. It will heal again in a moment,\nand when it heals you will be stronger and swifter than ever. I often\ndo this myself, and every time I do it I am fleeter of foot than\nI was before. I will do it now, so that you may observe how it is\ndone.\" Coyote then produced a great stone knife and pretended to cut\nhis own thigh, wailing and crying in the mean time, and acting as if\nhe suffered great pain. After a while of this pretence he put the old\nfemur on top of his thigh, held it by both ends, and said to the giant:\n\"I have now reached the bone. Feel it.\" When the giant had put forth\nhis hand, in the absolute darkness of the sweat-house, and felt the\nbare bone, Coyote shoved the hand away and struck the bone hard with\nthe edge of his knife several times until he broke the bone, and he\nmade the giant feel the fractured ends. Then he threw away the old\nbone, rubbed spittle on his thigh, prayed and sang, and in a little\nwhile presented his sound thigh to the giant for his examination,\nsaying: \"See! my limb is healed again. It is as well as ever.\" When he\nhad thus spoken Coyote handed his knife to Y\u00e9lapahi, and the latter\nwith many tears and loud howls slowly amputated his own thigh. When\nthe work was done he put the two severed ends together, spat upon them,\nsang and prayed, as Coyote had done. \"T\u00f3he! T\u00f3he! T\u00f3he!\"[84] he cried,\n\"Heal together! Grow together!\" he commanded; but the severed ends\nwould not unite. \"Cousin,\" he called to Coyote, \"help me to heal this\nleg.\" Coyote thought it was now time to finish his work. He ran from\nthe sweat-house, seized his bow, and discharged his arrows into the\nhelpless Y\u00e9lapahi, who soon expired with many wounds.\n\n250. Coyote scalped his victim, and tied the scalp to the top of a\nbranch which he broke from a cedar-tree; as further evidence of his\nvictory, he took the quiver and weapons of the slain and set out for\nthe lodge of the maiden. He knew she could not mistake the scalp,\nfor the y\u00e9i, in those days, had yellow hair,[85] such as no other\npeople had. When he reached the lodge he said to the maiden: \"Here is\nthe scalp and here are the weapons of one of the an\u00e1ye. Now you must\nmarry me.\" \"No,\" said the maiden, \"not yet; I have not told you all\nthat one must do in order to win me. He must be killed four times\nand come to life again four times.\" \"Do you speak the truth? Have\nyou told me all?\" said Coyote. \"Yes; I speak only the truth,\" she\nreplied. Four times he asked this question, and four times he received\nthe same answer. When she had spoken for the fourth time Coyote said:\n\"Here I am. Do with me as you will.\" The maiden took him a little\ndistance from the lodge, laid him on the ground, beat him with a\ngreat club until she thought she had smashed every bone in his body,\nand left him for dead. But the point of his nose and the end of his\ntail she did not smash. She hurried back to her hut, for she had much\nwork to do. She was the only woman in a family of twelve. She cooked\nthe food and tanned the skins, and besides she made baskets. At this\nparticular time she was engaged in making four baskets. When she\nreturned to the lodge she sat down and went on with her basket-work;\nbut she had not worked long before she became aware that some one was\nstanding in the doorway, and, looking up, she beheld Coyote. \"Here I\nam,\" he said; \"I have won one game; there are only three more to win.\"\n\n251. She made no reply, but took him off farther than she had taken\nhim before, and pounded him to pieces with a club. She threw the\npieces away in different directions and returned to her work again;\nbut she had not taken many stitches in her basket when again the\nresurrected Coyote appeared in the doorway, saying: \"I have won two\ngames; there are only two more to win.\"\n\n252. Again she led him forth, but took him still farther away from the\nlodge than she had taken him before, and with a heavy club pounded\nhim into a shapeless mass, until she thought he must certainly be\ndead. She stood a long time gazing at the pounded flesh, and studying\nwhat she would do with it to make her work sure. She carried the mass\nto a great rock, and there she beat it into still finer pieces. These\nshe scattered farther than she had scattered the pieces before, and\nwent back to the house. But she had still failed to injure the two\nvital spots. It took the Coyote a longer time on this occasion than\non the previous occasions to pull himself together; still she had not\nwrought much on her basket when he again presented himself and said:\n\"I have won three games; there is but one more game to win.\"\n\n253. The fourth time she led him farther away than ever. She not only\nmashed him to pieces, but she mixed the pieces with earth, ground\nthe mixture, like corn, between two stones, until it was ground to\na fine powder, and scattered this powder far and wide. But again she\nneglected to crush the point of the nose and the tip of the tail. She\nwent back to the lodge and worked a long time undisturbed. She\nhad just begun to entertain hopes that she had seen the last of\nher unwelcome suitor when again he entered the door. Now, at last,\nshe could not refuse him. He had fulfilled all her conditions, and\nshe consented to become his wife. He remained all the afternoon. At\nsunset they heard the sound of approaching footsteps, and she said:\n\"My brothers are coming. Some of them are evil of mind and may do you\nharm. You must hide yourself.\" She hid him behind a pile of skins,\nand told him to be quiet.\n\n254. When the brothers entered the lodge they said to their sister:\n\"Here is some fat young venison which we bring you. Put it down to\nboil and put some of the fat into the pot, for our faces are burned\nby the wind and we want to grease them.\" The woman slept on the north\nside of the lodge and kept there her household utensils. She had\nabout half of the lodge to herself. The men slept on the south side,\nthe eldest next to the door.\n\n255. The pot was put on and the fire replenished, and when it began\nto burn well an odor denoting the presence of some beast filled the\nlodge. One of the brothers said: \"It smells as if some animal had been\nin the wood-pile. Let us throw out this wood and get fresh sticks from\nthe bottom of the pile.\" They did as he desired; but the unpleasant\nodors continued to annoy them, and again the wood was taken from the\nfire and thrown away. Thinking the whole pile of wood was tainted\nwith the smell, they went out, broke fresh branches from trees, and\nbuilt the fire up again; but this did not abate the rank odor in the\nleast. Then one said: \"Perhaps the smell is in the water. Tell us,\nlittle sister, where did you get the water in the pot?\" \"I got it at\nthe spring where I always get it,\" she replied. But they got her to\nthrow out the water and fill the pot with snow, and to put the meat\ndown to boil again. In spite of all their pains the stench was as bad\nas ever. At length one of the brothers turned to his sister and said:\n\"What is the cause of this odor? It is not in the wood. It is not in\nthe water. Whence comes it?\" She was silent. He repeated the question\nthree times, yet she made no answer. But when the question had been\nasked for the fourth time, Coyote jumped out of his hiding-place into\nthe middle of the lodge and cried: \"It is I, my brothers-in-law!\" \"Run\nout there!\" the brothers commanded, and turning to their sister they\nsaid: \"Run out you with him!\"\n\n256. They both departed from the lodge. As Coyote went out he took\na brand from the fire, and with this he lighted a new fire. Then he\nbroke boughs from the neighboring trees and built a shelter for himself\nand his wife to live in. When this was completed she went back to the\nlodge of her brothers, took out her pots, skins, four awls, baskets,\nand all her property, and carried them to her new home.\n\n257. One of the elder brothers said to the youngest: \"Go out to-night\nand watch the couple, and see what sort of a man this is that we have\nfor a brother-in-law. Do not enter the shelter, but lie hidden outside\nand observe them.\" So the youngest brother went forth and hid himself\nnear the shelter, where he could peep in and see by the light of the\nfire what took place and hear what was said. The pair sat side by\nside near the fire. Presently the woman laid her hand in a friendly\nmanner on Coyote's knee, but Coyote threw it away. These motions were\nrepeated four times, and when he had thrown her hand away for the\nfourth time he said: \"I have sworn never to take a woman for a wife\nuntil I have killed her four times.\" For a while the woman remained\nsilent and gazed at the fire. At length she said: \"Here I am. Do with\nme as you will.\" (The myth then relates four deaths and resurrections\nof the woman, similar to those of the Coyote, but it does not state\nhow or where she preserved her vital principle.) When she returned\nfor the fourth time she lay down, and Coyote soon followed her to\nher couch. From time to time during the night they held long, low\nconversations, of which the listener could hear but little. At dawn the\nwatcher went home. In reply to the questions of his brothers he said:\n\"I cannot tell you all that I saw and heard, and they said much that\nI could not hear; but all that I did hear and behold was tsind\u00e1s\"\n(devilish, evil).\n\n258. Next morning the brothers proposed to go out hunting. While\nthey were getting ready Coyote came and asked leave to join them,\nbut they said to him tauntingly: \"No; stay at home with your wife;\nshe may be lonely and may need some one to talk to her,\" and they\nchased him out of the lodge. Just as they were about to leave he came\nback again and begged them to take him with them. \"No,\" they replied,\n\"the woman will want you to carry wood; you must stay at home with\nher.\" They bade him begone and set out on their journey. They had not\ngone far on their way when he overtook them, and for the third time\nasked to be allowed to join the party; but again they drove him back\nwith scornful words. They travelled on till they came to the edge of a\ndeep canyon bordered with very steep cliffs, and here Coyote was seen\nagain, skulking behind them. For the fourth time he pleaded with them;\nbut now the youngest brother took his part, and suggested that Coyote\nmight assist in driving game towards them. So, after some deliberation,\nthey consented to take Coyote along. At the edge of the canyon they\nmade a bridge of rainbow,[86] on which they proceeded to cross the\nchasm. Before the brothers reached the opposite bluff Coyote jumped\non it from the bridge, with a great bound, and began to frolic around,\nsaying: \"This is a nice place to play.\"\n\n259. They travelled farther on, and after a while came to a mesa, or\ntable-land, which projected into a lower plain, and was connected with\nthe plateau on which they stood by a narrow neck of level land. It was\na mesa much like that on which the three eastern towns of the Mokis\nstand, with high, precipitous sides and a narrow entrance. On the\nneck of land they observed the tracks of four Rocky Mountain sheep,\nwhich had gone in on the mesa but had not returned. They had reason,\ntherefore, to believe that the sheep were still on the mesa. At the\nneck they built a fire, sat down near it, and sent Coyote in on the\nmesa to drive the sheep out. Their plans were successful; soon the\nfour sheep came running out over the neck, within easy range of the\nhunters' weapons, and were all killed. Presently Coyote returned and\nlay down on the sand.\n\n260. In those days the horns of the Rocky Mountain sheep were\nflat and fleshy and could be eaten. The eldest brother said:\n\"I will take the horns for my share.\" \"No,\" said Coyote, \"the\nhorns shall be mine: give them to me.\" Three times each repeated\nthe same declaration. When both had spoken for the fourth time,\nthe eldest brother, to end the controversy, drew out his knife\nand began to cut one of the horns; as he did so Coyote cried out,\n\"Tsin\u00e1ntlehi! Tsin\u00e1ntlehi! Tsin\u00e1ntlehi! Tsin\u00e1ntlehi!\" (Turn to\nbone! Turn to bone! Turn to bone! Turn to bone!) Each time he cried,\nthe horn grew harder and harder, and the knife slipped as it cut,\nhacking but not severing the horn. This is why the horns of the Rocky\nMountain sheep are now hard, not fleshy, and to this day they bear\nthe marks of the hunter's knife. \"Tsi'ndi! Tsind\u00e1s biln\u00e1alti!\" (You\ndevil! You evil companion in travel!) said the hunter to Coyote.\n\n261. The hunters gathered all the meat into one pile, and by means\nof the mystic power which they possessed they reduced it to a very\nsmall compass. They tied it in a small bundle which one person might\neasily carry, and they gave it to Coyote to take home, saying to him,\n\"Travel round by the head of the canyon over which we crossed and go\nnot through it, for they are evil people who dwell there, and open\nnot your bundle until you get home.\"\n\n262. The bundle was lifted to his back and he started for home,\npromising to heed all that had been told him. But as soon as he was\nwell out of sight of his companions he slipped his bundle to the\nground and opened it. At once the meat expanded and became again a\nheap of formidable size, such that he could not bind it up again or\ncarry it; so he hung some of it up on the trees and bushes; he stuck\npart of it into crevices in the rocks; a portion he left scattered\non the ground; he tied up as much as he could carry in a new bundle,\nand with this he continued on his journey.\n\n263. When he came to the edge of the forbidden canyon he looked down\nand saw some birds playing a game he had never witnessed before. They\nrolled great stones down the slope, which extended from the foot of\nthe cliff to the bottom of the valley, and stood on the stones while\nthey were rolling; yet the birds were not upset or crushed or hurt\nin the least by this diversion. The sight so pleased Coyote that he\ndescended into the canyon and begged to be allowed to join in the\nsport. The birds rolled a stone gently for him; he got on it and\nhandled himself so nimbly that he reached the bottom of the slope\nwithout injury. Again and again he begged them to give him a trial\nuntil he thus three times descended without hurting himself. When he\nasked the birds for the fourth time to roll a stone for him they became\nangry and hurled it with such force that Coyote lost his footing, and\nhe and the stone rolled over one another to the bottom of the slope,\nand he screamed and yelped all the way down.\n\n264. After this experience he left the birds and travelled on until\nhe observed some Otters at play by the stream at the bottom of the\ncanyon. They were playing the Navaho game of n\u00e1nzoz. They bet their\nskins against one another on the results of the game. But when one\nlost his skin at play he jumped into the water and came out with a\nnew skin. Coyote approached the Otters and asked to be allowed to take\npart in the game, but the Otters had heard about him and knew what a\nrascal he was. They refused him and told him to begone; but still he\nremained and pleaded. After a while they went apart and talked among\nthemselves, and when they returned they invited Coyote to join them\nin their game. Coyote bet his skin and lost it. The moment he lost,\nthe Otters all rushed at him, and, notwithstanding his piteous cries,\nthey tore the hide from his back, beginning at the root of his tail\nand tearing forward. When they came to the vital spot at the end of\nhis nose his wails were terrible. When he found himself denuded of\nhis skin he jumped into the water, as he had seen the Otters doing;\nbut, alas! his skin did not come back to him. He jumped again and\nagain into the water; but came out every time as bare as he went\nin. At length he became thoroughly exhausted, and lay down in the\nwater until the Otters took pity on him and pulled him out. They\ndragged him to a badger hole, threw him in there, and covered him\nup with earth. Previous to this adventure Coyote had a beautiful,\nsmooth fur like that of the otter. When he dug his way out of the\nbadger hole he was again covered with hair, but it was no longer the\nglossy fur which he once wore; it was coarse and rough, much like\nthat of the badger, and such a pelt the coyotes have worn ever since.\n\n265. But this sad experience did not make him mend his ways. He again\nwent round challenging the Otters to further play, and betting his\nnew skin on the game. \"Your skin is of no value; no one would play for\nit. Begone!\" they said. Being often refused and insolently treated, he\nat length became angry, retired to a safe distance, and began to revile\nthe Otters shamefully. \"You are braggarts,\" he cried; \"you pretend to\nbe brave, but you are cowards. Your women are like yourselves: their\nheads are flat; their eyes are little; their teeth stick out; they\nare ugly; while I have a bride as beautiful as the sun.\" He shook his\nfoot at them as if to say, \"I am fleeter than you.\" He would approach\nthem, and when they made motion as if to pursue him, he would take a\nbig jump and soon place himself beyond their reach. When they quieted\ndown, he would approach them again and continue to taunt and revile\nthem. After a while he went to the cliff, to a place of safety, and\nshouted from there his words of derision. The Otters talked together,\nand said they could suffer his abuse no longer, that something must\nbe done, and they sent word to the chiefs of the Spiders, who lived\nfarther down the stream, telling them what had occurred, and asking\nfor their aid.\n\n266. The Spiders crept up the bluff, went round behind where Coyote\nsat cursing and scolding, and wove strong webs in the trees and\nbushes. When their work was finished they told the Otters what\nthey had done, and the latter started to climb the bluff and attack\nCoyote. Conscious of his superior swiftness, he acted as if indifferent\nto them, and allowed them to come quite close before he turned to\nrun; but he did not run far until he was caught in the webs of the\nSpiders. Then the Otters seized him and dragged him, howling, to the\nfoot of the hill. He clung so hard to the grasses and shrubs as he\npassed that they were torn out by the roots. When the Otters got him\nto the bottom of the hill they killed him, or seemed to kill him. The\nCliff Swallows (Hasts\u00f3si)[21] flew down from the walls of the canyon\nand tore him in pieces; they carried off the fragments to their nests,\nleaving only a few drops of blood on the ground; they tore his skin\ninto strips and made of these bands which they put around their heads,\nand this accounts for the band which the cliff swallow wears upon\nhis brow to-day.\n\n267. It was nightfall when the brothers came home. They saw that Coyote\nhad not yet returned, and they marvelled what had become of him. When\nthey entered the lodge and sat down, the sister came and peeped in over\nthe porti\u00e8re, scanned the inside of the lodge, and looked inquiringly\nat them. They did not speak to her until she had done this four times,\nthen the eldest brother said: \"Go back and sleep, and don't worry\nabout that worthless man of yours. He is not with us, and we know\nnot what has become of him. We suppose he has gone into the canyon,\nwhere we warned him not to go, and has been killed.\" She only said,\n\"What have you done with him?\" and went away in anger.\n\n268. Before they lay down to sleep they sent the youngest brother out\nto hide where he had hidden the night before to watch their sister,\nand this is what he saw: At first she pretended to go to sleep. After\na while she rose and sat facing the east. Then she faced in turn\nthe south, the west, and the north, moving sunwise. When this was\ndone she pulled out her right eye-tooth, broke a large piece from\none of her four bone awls and inserted it in the place of the tooth,\nmaking a great tusk where the little tooth had once been. As she did\nthis she said aloud: \"He who shall hereafter dream of losing a right\neye-tooth shall lose a brother.\" After this she opened her mouth to\nthe four points of the compass in the order in which she had faced\nthem before, tore out her left eye-tooth and inserted in its place\nthe pointed end of another awl. As she made this tusk she said:\n\"He who dreams of losing his left eye-tooth shall lose a sister.\"\n\n269. The watcher then returned to his brothers and told them what\nhe had seen and heard. \"Go back,\" said they, \"and watch her again,\nfor you have not seen all her deeds.\" When he went back he saw her\nmake, as she had done before, two tusks in her lower jaw. When she had\nmade that on the right she said: \"He who dreams of losing this tooth\n(right lower canine) shall lose a child;\" and when she made that on\nthe left she said: \"He who dreams of losing this tooth (left lower\ncanine) shall lose a parent.\"\n\n270. When she first began to pull out her teeth, hair began to grow\non her hands; as she went on with her mystic work the hair spread\nup her arms and her legs, leaving only her breasts bare. The young\nman now crept back to the lodge where his brethren waited and told\nthem what he had seen. \"Go back,\" they said, \"and hide again. There\nis more for you to see.\"\n\n271. When he got back to his hiding-place the hair had grown over\nher breasts, and she was covered with a coat of shaggy hair like\nthat of a bear. She continued to move around in the direction of the\nsun's apparent course, pausing and opening her mouth at the east,\nthe south, the west, and the north as she went. After a while her ears\nbegan to wag, her snout grew long, her teeth were heard to gnash, her\nnails turned into claws. He watched her until dawn, when, fearing he\nmight be discovered, he returned to his lodge and told his brothers\nall that had happened. They said: \"These must be the mysteries that\nCoyote explained to her the first night.\"\n\n272. In a moment after the young man had told his story they heard\nthe whistling of a bear, and soon a she-bear rushed past the door of\nthe lodge, cracking the branches as she went. She followed the trail\nwhich Coyote had taken the day before and disappeared in the woods.\n\n273. At night she came back groaning. She had been in the fatal canyon\nall day, fighting the slayers of Coyote, and she had been wounded\nin many places. Her brothers saw a light in her hut, and from time\nto time one of their number would go and peep in through an aperture\nto observe what was happening within. All night she walked around the\nfire. At intervals she would, by means of her magic, draw arrow-heads\nout of her body and heal the wounds.\n\n274. Next morning the bear-woman again rushed past the lodge of her\nbrethren, and again went off toward the fatal canyon. At night she\nreturned, as before, groaning and bleeding, and again spent the long\nnight in drawing forth missiles and healing her wounds by means of\nher magic rites.\n\n275. Thus she continued to do for four days and four nights; but\nat the end of the fourth day she had conquered all her enemies; she\nhad slain many, and those she had not killed she had dispersed. The\nswallows flew up into the high cliffs to escape her vengeance;\nthe otters hid themselves in the water; the spiders retreated into\nholes in the ground,[87] and in such places these creatures have been\nobliged to dwell ever since.\n\n276. During these four days, the brothers remained in their camp;\nbut at the end of that time, feeling that trouble was in store for\nthem, they decided to go away. They left the youngest brother at home,\nand the remaining ten divided themselves into four different parties;\none of which travelled to the east, another to the south, another to\nthe west, and another to the north.\n\n277. When they were gone, the Whirlwind, N\u00edyol, and the Knife Boy,\nP\u00e9sasike, came to the lodge to help the younger brother who had\nremained behind. They dug for him a hole under the centre of the\nhog\u00e1n; and from this they dug four branching tunnels, running east,\nsouth, west, and north, and over the end of each tunnel they put\na window of gypsum to let in light from above. They gave him four\nweapons,--atsinikli'ska, the chain-lightning arrow; hatsoilh\u00e1lka\n(an old-fashioned stone knife as big as the open hand); natsili'tka,\nthe rainbow arrow; and hatsilki'ska, the sheet-lightning arrow. They\nroofed his hiding-place with four flat stones, one white, one blue,\none yellow, and one black. They put earth over all these, smoothing\nthe earth and tramping it down so that it should look like the natural\nfloor of the lodge. They gave him two monitors, Ni'ltsi, the Wind,\nat his right ear, to warn him by day of the approach of danger;\nand Tsaly\u00e9l, darkness, at his left ear, to warn him by night.\n\n278. When morning came and the bear-woman went forth she discovered\nthat her brothers had departed. She poured water on the ground\n(hali'z) to see which way they had gone. The water flowed to the\neast; she rushed on in that direction and soon overtook three of the\nfugitives, whom she succeeded in killing. Then she went back to her\nhut to see what had become of her other brothers. Again she poured\nwater on the level ground and it flowed off to the south; she followed\nin that direction and soon overtook three others, whom she likewise\nslew. Returning to the lodge she again performed her divination by\nmeans of water. This time she was directed to the west, and, going\nthat way, she overtook and killed three more of the men. Again she\nsought the old camp and poured on the ground water, which flowed to\nthe north; going on in this direction she encountered but one man,\nand him she slew. Once more she went back to discover what had become\nof her last brother. She poured water for the fifth time on the level\nground; it sank directly into the earth.\n\n279. The brothers had always been very successful hunters and their\nhome was always well supplied with meat. In consequence of this\nthey had had many visitors who built in their neighborhood temporary\nshelters, such as the Navahoes build now when they come to remain only\na short time at a place, and the remains of these shelters surrounded\nthe deserted hut. She scratched in all these places to find traces of\nthe fugitive, without success, and in doing so she gradually approached\nthe deserted hut. She scratched all around outside the hut and then\nwent inside. She scratched around the edge of the hut and then worked\ntoward the centre, until at length she came to the fireplace. Here\nshe found the earth was soft as if recently disturbed, and she dug\nrapidly downward with her paws. She soon came to the stones, and,\nremoving these, saw her last remaining brother hidden beneath them. \"I\ngreet you, my younger brother! Come up, I want to see you,\" she said\nin a coaxing voice. Then she held out one finger to him and said:\n\"Grasp my finger and I will help you up.\" But Wind told him not\nto grasp her finger; that if he did she would throw him upwards,\nthat he would fall half dead at her feet and be at her mercy. \"Get\nup without her help,\" whispered Ni'ltsi.\n\n280. He climbed out of the hole on the east side and walked toward the\neast. She ran toward him in a threatening manner, but he looked at her\ncalmly and said: \"It is I, your younger brother.\" Then she approached\nhim in a coaxing way, as a dog approaches one with whom he wishes to\nmake friends, and she led him back toward the deserted hog\u00e1n. But\nas he approached it the Wind whispered: \"We have had sorrow there,\nlet us not enter,\" so he would not go in, and this is the origin of\nthe custom now among the Navahoes never to enter a house in which\ndeath had occurred.[91]\n\n281. \"Come,\" she then said, \"and sit with your face to the west,\nand let me comb your hair.\" (It was now late in the afternoon.) \"Heed\nher not,\" whispered Wind; \"sit facing the north, that you watch her\nshadow and see what she does. It is thus that she has killed your\nbrothers.\" They both sat down, she behind him, and she untied his\nqueue and proceeded to arrange his hair, while he watched her out of\nthe corner of his eye. Soon he observed her snout growing longer and\napproaching his head, and he noticed that her ears were wagging. \"What\ndoes it mean that your snout grows longer and that your ears move\nso?\" he asked. She did not reply, but drew her snout in and kept her\nears still. When these occurrences had taken place for the fourth time,\nWind whispered in his ear: \"Let not this happen again. If she puts out\nher snout the fifth time she will bite your head off. Yonder, where\nyou see that chattering squirrel, are her vital parts. He guards them\nfor her. Now run and destroy them.\" He rose and ran toward the vital\nparts and she ran after him. Suddenly, between them a large yucca[88]\nsprang up to retard her steps, and then a cane cactus,[89] and then\nanother yucca, and then another cactus of a different kind. She ran\nfaster than he, but was so delayed in running around the plants that\nhe reached the vitals before her, and heard the lungs breathing under\nthe weeds that covered them. He drew forth his chain-lightning arrow,\nshot it into the weeds, and saw a bright stream of blood spurting\nup. At the same instant the bear-woman fell with the blood streaming\nfrom her side.\n\n282. \"See!\" whispered Ni'ltsi, the Wind, \"the stream of blood from\nher body and the stream from her vitals flow fast and approach one\nanother. If they meet she will revive, and then your danger will be\ngreater than ever. Draw, with your stone knife, a mark on the ground\nbetween the approaching streams.\" The young man did as he was bidden,\nwhen instantly the blood coagulated and ceased to flow.\n\n283. Then the young man said: \"You shall live again, but no longer as\nthe mischievous Tsik\u00e9 Sas N\u00e1tlehi.[90] You shall live in other forms,\nwhere you may be of service to your kind and not a thing of evil.\" He\ncut off the head and said to it: \"Let us see if in another life you\nwill do better. When you come to life again, act well, or again I\nwill slay you.\" He threw the head at the foot of a pi\u00f1on-tree and it\nchanged into a bear, which started at once to walk off. But presently\nit stopped, shaded its eyes with one paw, and looked back at the man,\nsaying: \"You have bidden me to act well; but what shall I do if others\nattack me?\" \"Then you may defend yourself,\" said the young man; \"but\nbegin no quarrel, and be ever a friend to your people, the Din\u00e9`. Go\nyonder to Black Mountain (Dsillizi'n) and dwell there.\" There are\nnow in Black Mountain many bears which are descended from this bear.\n\n284. The hero cut off the nipples and said to them: \"Had you belonged\nto a good woman and not to a foolish witch, it might have been your\nluck to suckle men. You were of no use to your kind; but now I shall\nmake you of use in another form.\" He threw the nipples up into a\npi\u00f1on-tree, heretofore fruitless, and they became edible pine nuts.\n\n285. Next he sought the homes of his friends, the holy ones, N\u00edyol\nand P\u00e9sasike. They led him to the east, to the south, to the west,\nand to the north, where the corpses of his brothers lay, and these\nthey restored to life for him. They went back to the place where\nthe brothers had dwelt before and built a new house; but they did\nnot return to the old home, for that was now a tsi'ndi hog\u00e1n and\naccursed.[91]\n\n286. The holy ones then gave to the young hero the name of L\u00e9yaneyani,\nor Reared Under the Ground, because they had hidden him in the earth\nwhen his brethren fled from the wrath of his sister. They bade him\ngo and dwell at a place called At\u00e1hyitsoi (Big Point on the Edge),\nwhich is in the shape of a hog\u00e1n, or Navaho hut, and here we think\nhe still dwells.\n\n\n\n\nIII. THE WAR GODS.\n\n287. The Din\u00e9` now removed to Tse`laka\u00edia (White Standing Rock),\nwhere, a few days after they arrived, they found on the ground a small\nturquoise image of a woman; this they preserved. Of late the monsters\n(an\u00e1ye, alien gods) had been actively pursuing and devouring the\npeople, and at the time this image was found there were only four\npersons remaining alive;[92] these were an old man and woman and\ntheir two children, a young man and a young woman. Two days after the\nfinding of the image, early in the morning, before they rose, they\nheard the voice of Hasts\u00e9yalti, the Talking God, crying his call of\n\"Wu`hu`hu`hu\" so faint and far that they could scarcely hear it. After\na while the call was repeated a second time, nearer and louder than\nat first. Again, after a brief silence, the call was heard for the\nthird time, still nearer and still louder. The fourth call was loud\nand clear, as if sounded near at hand;[26] as soon as it ceased,\nthe shuffling tread of moccasined feet was heard, and a moment later\nthe god Hasts\u00e9yalti stood before them.\n\n288. He told the four people to come up to the top of Tsol\u00edhi after\ntwelve nights had passed, bringing with them the turquoise image they\nhad found, and at once he departed. They pondered deeply on his words,\nand every day they talked among themselves, wondering why Hasts\u00e9yalti\nhad summoned them to the mountain.\n\n289. On the morning of the appointed day they ascended the mountain\nby a holy trail,[93] and on a level spot, near the summit, they\nmet a party that awaited them there. They found there Hasts\u00e9yalti,\nHasts\u00e9hogan (the Home God), White Body (who came up from the lower\nworld with the Din\u00e9`), the eleven brothers (of Maid Who Becomes a\nBear), the Mirage Stone People, the Daylight People standing in the\neast, the Blue Sky People standing in the south, the Yellow Light\nPeople standing in the west, and the Darkness People standing in the\nnorth. White Body stood in the east among the Daylight People, bearing\nin his hand a small image of a woman wrought in white shell, about\nthe same size and shape as the blue image which the Navahoes bore.\n\n290. Hasts\u00e9yalti laid down a sacred buckskin with its head toward\nthe west. The Mirage Stone People laid on the buckskin, heads west,\nthe two little images,--of turquoise and white shell,--a white and a\nyellow ear of corn, the Pollen Boy, and the Grasshopper Girl. On top\nof all these Hasts\u00e9yalti laid another sacred buckskin with its head\nto the east, and under this they now put Ni'ltsi (Wind).\n\n291. Then the assembled crowd stood so as to form a circle, leaving in\nthe east an opening through which Hasts\u00e9yalti and Hasts\u00e9hogan might\npass in and out, and they sang the sacred song of Hoz\u00f3ngisin. Four\ntimes the gods entered and raised the cover. When they raised it for\nthe fourth time, the images and the ears of corn were found changed\nto living beings in human form: the turquoise image had become\nEsts\u00e1natlehi, the Woman Who Changes (or rejuvenates herself); the\nwhite shell image had become Yolka\u00ed Ests\u00e1n, the White Shell Woman;\nthe white ear of corn had become Nat\u00e1lkai Asik\u00e9; the White Corn Boy\nand the yellow ear of corn, Nat\u00e1ltsoi At\u00e9t, the Yellow Corn Girl.[94]\nAfter the ceremony, White Body took Pollen Boy, Grasshopper Girl,\nWhite Corn Boy, and Yellow Corn Girl with him into Tsol\u00edhi; the rest\nof the assembly departed, and the two divine sisters, Ests\u00e1natlehi[95]\nand Yolka\u00ed Ests\u00e1n,[96] were left on the mountain alone.\n\n292. The women remained here four nights; on the fourth morning\nEsts\u00e1natlehi said: \"Site'zi (younger sister), why should we remain\nhere? Let us go to yonder high point and look around us.\" They went to\nthe highest point of the mountain, and when they had been there several\ndays Ests\u00e1natlehi said: \"It is lonely here; we have no one to speak to\nbut ourselves; we see nothing but that which rolls over our heads (the\nsun), and that which drops below us (a small dripping waterfall). I\nwonder if they can be people. I shall stay here and wait for the one\nin the morning, while you go down among the rocks and seek the other.\"\n\n293. In the morning Ests\u00e1natlehi found a bare, flat rock and lay\non it with her feet to the east, and the rising sun shone upon\nher. Yolka\u00ed Ests\u00e1n went down where the dripping waters descended\nand allowed them to fall upon her. At noon the women met again on\nthe mountain top and Ests\u00e1natlehi said to her sister: \"It is sad to\nbe so lonesome. How can we make people so that we may have others of\nour kind to talk to?\" Yolka\u00ed Ests\u00e1n answered: \"Think, Elder Sister;\nperhaps after some days you may plan how this is to be done.\"\n\n294. Four days after this conversation Yolka\u00ed Ests\u00e1n said: \"Elder\nSister, I feel something strange moving within me; what can it be?\" and\nEsts\u00e1natlehi answered: \"It is a child. It was for this that you lay\nunder the waterfall. I feel, too, the motions of a child within me. It\nwas for this that I let the sun shine upon me.\" Soon after the voice\nof Hasts\u00e9yalti was heard four times, as usual, and after the last\ncall he and T\u00f3`nenili[98] appeared. They came to prepare the women\nfor their approaching delivery.[99]\n\n295. In four days more they felt the commencing throes of labor, and\none said to the other: \"I think my child is coming.\" She had scarcely\nspoken when the voice of the approaching god was heard, and soon\nHasts\u00e9yalti and T\u00f3`nenili (Water Sprinkler) were seen approaching. The\nformer was the accoucheur of Ests\u00e1natlehi, and the latter of Yolka\u00ed\nEsts\u00e1n.[100] To one woman a drag-rope of rainbow was given, to the\nother a drag-rope of sunbeam, and on these they pulled when in pain,\nas the Navaho woman now pulls on the rope. Ests\u00e1natlehi's child was\nborn first.[101] Hasts\u00e9yalti took it aside and washed it. He was glad,\nand laughed and made ironical motions, as if he were cutting the baby\nin slices and throwing the slices away. They made for the children two\nbaby-baskets, both alike; the foot-rests and the back battens were made\nof sunbeam, the hoods of rainbow, the side-strings of sheet lightning,\nand the lacing strings of zigzag lightning. One child they covered\nwith the black cloud, and the other with the female rain.[102] They\ncalled the children Sin\u00e1li (grandchildren), and they left, promising\nto return at the end of four days.\n\n296. When the gods (y\u00e9i) returned at the end of four days, the boys\nhad grown to be the size of ordinary boys of twelve years of age. The\ngods said to them: \"Boys, we have come to have a race with you.\" So a\nrace was arranged that should go all around a neighboring mountain,\nand the four started,--two boys and two y\u00e9i. Before the long race\nwas half done the boys, who ran fast, began to flag, and the gods,\nwho were still fresh, got behind them and scourged the lads with\ntwigs of mountain mahogany.[103] Hasts\u00e9yalti won the race, and the\nboys came home rubbing their sore backs. When the gods left they\npromised to return at the end of another period of four days.\n\n297. As soon as the gods were gone, Ni'ltsi, the Wind, whispered to\nthe boys and told them that the old ones were not such fast runners,\nafter all, and that if the boys would practice during the next four\ndays they might win the coming race. So for four days they ran hard,\nmany times daily around the neighboring mountain, and when the gods\ncame back again the youths had grown to the full stature of manhood. In\nthe second contest the gods began to flag and fall behind when half\nway round the mountain, where the others had fallen behind in the\nfirst race, and here the boys got behind their elders and scourged\nthe latter to increase their speed. The elder of the boys won this\nrace, and when it was over the gods laughed and clapped their hands,\nfor they were pleased with the spirit and prowess they witnessed.\n\n298. The night after the race the boys lay down as usual to sleep;\nbut hearing the women whispering together, they lay awake and\nlistened. They strained their attention, but could not hear a word\nof what was uttered. At length they rose, approached the women,\nand said: \"Mothers, of what do you speak?\" and the women answered:\n\"We speak of nothing.\" The boys then said: \"Grandmothers, of what do\nyou speak?\" but the women again replied: \"We speak of nothing.\" The\nboys then questioned: \"Who are our fathers?\" \"You have no fathers,\"\nresponded the women; \"you are yut\u00e1ski (illegitimate).\" \"Who are our\nfathers?\" again demanded the boys, and the women answered: \"The round\ncactus and the sitting cactus[104] are your fathers.\"\n\n299. Next day the women made rude bows of juniper wood, and arrows,\nsuch as children play with, and they said to the boys: \"Go and play\naround with these, but do not go out of sight from our hut, and do not\ngo to the east.\" Notwithstanding these warnings the boys went to the\neast the first day, and when they had travelled a good distance they\nsaw an animal with brownish hair and a sharp nose. They drew their\narrows and pointed them toward the sharp-nosed stranger; but before\nthey could shoot he jumped down into a canyon and disappeared. When\nthey returned home they told the women--addressing them as \"Mother\"\nand \"Grandmother\"--what they had seen. The women said: \"That is Coyote\nwhich you saw. He is a spy for the an\u00e1ye T\u00e9elget.\"\n\n300. On the following day, although again strictly warned not to go\nfar from the lodge, the boys wandered far to the south, and there they\nsaw a great black bird seated on a tree. They aimed their arrows at it;\nbut just as they were about to shoot the bird rose and flew away. The\nboys returned to the hog\u00e1n and said to the women: \"Mothers, we have\nbeen to the south to-day, and there we saw a great black bird which\nwe tried to shoot; but before we could let loose our arrows it flew\noff.\" \"Alas!\" said the women. \"This was Raven that you saw. He is the\nspy of the Tse`na'hale, the great winged creatures that devour men.\"\n\n301. On the third day the boys slipped off unknown to the anxious\nwomen, who would fain keep them at home, and walked a long way\ntoward the west. The only living thing they saw was a great dark\nbird with a red skinny head that had no feathers on it. This bird\nthey tried to shoot also; but before they could do so it spread its\nwings and flew a long way off. They went home and said to the women:\n\"Mothers, we have been to the west, and we have seen a great dark bird\nwhose head was red and bare. We tried to shoot it, but it flew away\nbefore we could discharge our arrows.\" \"It was Dz\u00e9so, the Buzzard,\nthat you saw,\" said the women. \"He is the spy for Tse`tahotsilt\u00e1`li,\nhe who kicks men down the cliffs.\"\n\n302. On the fourth day the boys stole off as usual, and went toward\nthe north. When they had travelled a long way in that direction,\nthey saw a bird of black plumage perched on a tree on the edge of a\ncanyon. It was talking to itself, saying \"a`a`i`.\" They aimed at it,\nbut before they could let fly their arrows it spread its wings and tail\nand disappeared down the canyon. As it flew, the boys noticed that\nits plumes were edged with white. When they got home they told their\nmothers, as before, what they had seen. \"This bird that you saw,\"\nsaid the women, \"is the Magpie. He is the spy for the Bin\u00e1ye Ah\u00e1ni,\nwho slay people with their eyes. Alas, our children! What shall we\ndo to make you hear us? What shall we do to save you? You would not\nlisten to us. Now the spies of the an\u00e1ye (the alien gods) in all\nquarters of the world have seen you. They will tell their chiefs,\nand soon the monsters will come here to devour you, as they have\ndevoured all your kind before you.\"\n\n303. The next morning the women made a corncake and laid it on\nthe ashes to bake. Then Yolka\u00ed Ests\u00e1n went out of the hog\u00e1n, and,\nas she did so, she saw Y\u00e9itso,[105] the tallest and fiercest of the\nalien gods, approaching. She ran quickly back and gave the warning,\nand the women hid the boys under bundles and sticks. Y\u00e9itso came\nand sat down at the door, just as the women were taking the cake\nout of the ashes. \"That cake is for me,\" said Y\u00e9itso. \"How nice it\nsmells!\" \"No,\" said Ests\u00e1natlehi, \"it was not meant for your great\nmaw.\" \"I don't care,\" said Y\u00e9itso. \"I would rather eat boys. Where\nare your boys? I have been told you have some here, and I have come\nto get them.\" \"We have none,\" said Ests\u00e1natlehi. \"All the boys have\ngone into the paunches of your people long ago.\" \"No boys?\" said the\ngiant. \"What, then, has made all the tracks around here?\" \"Oh! these\ntracks I have made for fun,\" replied the woman. \"I am lonely here,\nand I make tracks so that I may fancy there are many people around\nme.\" She showed Y\u00e9itso how she could make similar tracks with her\nfist. He compared the two sets of tracks, seemed to be satisfied,\nand went away.\n\n304. When he was gone, Yolka\u00ed Ests\u00e1n, the White Shell Woman, went up\nto the top of a neighboring hill to look around, and she beheld many\nof the an\u00e1ye hastening in the direction of her lodge. She returned\nspeedily, and told her sister what she had seen. Ests\u00e1natlehi took four\ncolored hoops, and threw one toward each of the cardinal points,--a\nwhite one to the east, a blue one to the south, a yellow one to\nthe west, and a black one to the north. At once a great gale arose,\nblowing so fiercely in all directions from the hog\u00e1n that none of\nthe enemies could advance against it.\n\n305. Next morning the boys got up before daybreak and stole away. Soon\nthe women missed them, but could not trace them in the dark. When it\nwas light enough to examine the ground the women went out to look\nfor fresh tracks. They found four footprints of each of the boys,\npointing in the direction of the mountain of Dsiln\u00e1otil, but more\nthan four tracks they could not find. They came to the conclusion\nthat the boys had taken a holy trail, so they gave up further search\nand returned to the lodge.\n\n306. The boys travelled rapidly in the holy trail,[93] and soon after\nsunrise, near Dsiln\u00e1otil, they saw smoke arising from the ground. They\nwent to the place where the smoke rose, and they found it came from\nthe smoke-hole of a subterranean chamber. A ladder, black from smoke,\nprojected through the hole. Looking down into the chamber they saw an\nold woman, the Spider Woman,[106] who glanced up at them and said:\n\"Welcome, children. Enter. Who are you, and whence do you two come\ntogether walking?\" They made no answer, but descended the ladder. When\nthey reached the floor she again spoke to them, asking: \"Whither do\nyou two go walking together?\" \"Nowhere in particular,\" they answered;\n\"we came here because we had nowhere else to go.\" She asked this\nquestion four times, and each time she received a similar answer. Then\nshe said: \"Perhaps you would seek your father?\" \"Yes,\" they answered,\n\"if we only knew the way to his dwelling.\" \"Ah!\" said the woman,\n\"it is a long and dangerous way to the house of your father, the\nSun. There are many of the an\u00e1ye dwelling between here and there,\nand perhaps, when you get there, your father may not be glad to\nsee you, and may punish you for coming. You must pass four places\nof danger,--the rocks that crush the traveller, the reeds that cut\nhim to pieces, the cane cactuses that tear him to pieces, and the\nboiling sands that overwhelm him. But I shall give you something to\nsubdue your enemies and preserve your lives.\" She gave them a charm\ncalled nay\u00e9atsos, or feather of the alien gods, which consisted of\na hoop with two life-feathers (feathers plucked from a living eagle)\nattached, and another life-feather, hyin\u00e1 bilts\u00f3s,[107] to preserve\ntheir existence. She taught them also this magic formula, which, if\nrepeated to their enemies, would subdue their anger: \"Put your feet\ndown with pollen.[108] Put your hands down with pollen. Put your head\ndown with pollen. Then your feet are pollen; your hands are pollen;\nyour body is pollen; your mind is pollen; your voice is pollen. The\ntrail is beautiful (bik\u00e9 hoz\u00f3ni). Be still.\"[109]\n\n307. Soon after leaving the house of Spider Woman, the boys came to\nTse`yeinti'li (the rocks that crush). There was here a narrow chasm\nbetween two high cliffs. When a traveller approached, the rocks would\nopen wide apart, apparently to give him easy passage and invite him\nto enter; but as soon as he was within the cleft they would close like\nhands clapping and crush him to death. These rocks were really people;\nthey thought like men; they were an\u00e1ye. When the boys got to the rocks\nthey lifted their feet as if about to enter the chasm, and the rocks\nopened to let them in. Then the boys put down their feet, but withdrew\nthem quickly. The rocks closed with a snap to crush them; but the\nboys remained safe on the outside. Thus four times did they deceive\nthe rocks. When they had closed for the fourth time the rocks said:\n\"Who are ye; whence come ye two together, and whither go ye?\" \"We are\nchildren of the Sun,\" answered the boys. \"We come from Dsiln\u00e1otil,\nand we go to seek the house of our father.\" Then they repeated the\nwords the Spider Woman had taught them, and the rocks said: \"Pass on\nto the house of your father.\" When next they ventured to step into\nthe chasm the rocks did not close, and they passed safely on.\n\n308. The boys kept on their way and soon came to a great plain covered\nwith reeds that had great leaves on them as sharp as knives. When the\nboys came to the edge of the field of reeds (Lok\u00e1adikisi), the latter\nopened, showing a clear passage through to the other side. The boys\npretended to enter, but retreated, and as they did so the walls of\nreeds rushed together to kill them. Thus four times did they deceive\nthe reeds. Then the reeds spoke to them, as the rocks had done;\nthey answered and repeated the sacred words. \"Pass on to the house\nof your father,\" said the reeds, and the boys passed on in safety.\n\n309. The next danger they encountered was in the country covered\nwith cane cactuses.[89] These cactuses rushed at and tore to pieces\nwhoever attempted to pass through them. When the boys came to the\ncactuses the latter opened their ranks to let the travellers pass on,\nas the reeds had done before. But the boys deceived them as they had\ndeceived the reeds, and subdued them as they had subdued the reeds,\nand passed on in safety.\n\n310. After they had passed the country of the cactus they came,\nin time, to Sait\u00e1d, the land of the rising sands. Here was a great\ndesert of sands that rose and whirled and boiled like water in a pot,\nand overwhelmed the traveller who ventured among them. As the boys\napproached, the sands became still more agitated and the boys did not\ndare venture among them. \"Who are ye?\" said the sands, \"and whence\ncome ye?\" \"We are children of the Sun, we came from Dsiln\u00e1otil,\nand we go to seek the house of our father.\" These words were four\ntimes said. Then the elder of the boys repeated his sacred formula;\nthe sands subsided, saying: \"Pass on to the house of your father,\"\nand the boys continued on their journey over the desert of sands.[110]\n\n311. Soon after this adventure they approached the house of the Sun. As\nthey came near the door they found the way guarded by two bears that\ncrouched, one to the right and one to the left, their noses pointing\ntoward one another. As the boys drew near, the bears rose, growled\nangrily, and acted as if about to attack the intruders; but the elder\nboy repeated the sacred words the Spider Woman had taught him, and\nwhen he came to the last words, \"Be still,\" the bears crouched down\nagain and lay still. The boys walked on. After passing the bears they\nencountered a pair of sentinel serpents, then a pair of sentinel winds,\nand, lastly, a pair of sentinel lightnings. As the boys advanced,\nall these guardians acted as if they would destroy them; but all were\nappeased with the words of prayer.[111]\n\n312. The house of the Sun God was built of turquoise; it was square\nlike a pueblo house, and stood on the shore of a great water. When the\nboys entered they saw, sitting in the west, a woman; in the south,\ntwo handsome young men;[112] and in the north, two handsome young\nwomen. The women gave a glance at the strangers and then looked\ndown. The young men gazed at them more closely, and then, without\nspeaking, they rose, wrapped the strangers in four coverings of the\nsky, and laid them on a shelf.[113]\n\n313. The boys had lain there quietly for some time when a rattle that\nhung over the door shook and one of the young women said: \"Our father\nis coming.\" The rattle shook four times, and soon after it shook the\nfourth time, Ts\u00f3hanoai, the bearer of the sun, entered his house. He\ntook the sun off his back and hung it up on a peg on the west wall\nof the room, where it shook and clanged for some time, going \"tla,\ntla, tla, tla,\" till at last it hung still.\n\n314. Then Ts\u00f3hanoai turned to the woman and said, in an angry tone:\n\"Who are those two who entered here to-day?\" The woman made no\nanswer and the young people looked at one another, but each feared to\nspeak. Four times he asked this question, and at length the woman said:\n\"It would be well for you not to say too much. Two young men came\nhither to-day, seeking their father. When you go abroad, you always\ntell me that you visit nowhere, and that you have met no woman but\nme. Whose sons, then, are these?\" She pointed to the bundle on the\nshelf, and the children smiled significantly at one another.\n\n315. He took the bundle from the shelf. He first unrolled the robe of\ndawn with which they were covered, then the robe of blue sky, next the\nrobe of yellow evening light, and lastly the robe of darkness. When\nhe unrolled this the boys fell out on the floor. He seized them,\nand threw them first upon great, sharp spikes of white shell that\nstood in the east; but they bounded back, unhurt, from these spikes,\nfor they held their life-feathers tightly all the while. He then\nthrew them in turn on spikes of turquoise in the south, on spikes\nof haliotis in the west, and spikes of black rock in the north;\nbut they came uninjured from all these trials and Ts\u00f3hanoai said:\n\"I wish it were indeed true that they were my children.\"\n\n316. He said then to the elder children,--those who lived with\nhim,--\"Go out and prepare the sweat-house and heat for it four of the\nhardest boulders you can find. Heat a white, a blue, a yellow, and a\nblack boulder.\" When the Winds heard this they said: \"He still seeks\nto kill his children. How shall we avert the danger?\" The sweat-house\nwas built against a bank. Wind dug into the bank a hole behind the\nsudatory, and concealed the opening with a flat stone. Wind then\nwhispered into the ears of the boys the secret of the hole and said:\n\"Do not hide in the hole until you have answered the questions\nof your father.\" The boys went into the sweat-house, the great\nhot boulders were put in and the opening of the lodge was covered\nwith the four sky-blankets. Then Ts\u00f3hanoai called out to the boys:\n\"Are you hot?\" and they answered: \"Yes, very hot.\" Then they crept\ninto the hiding-place and lay there. After a while Ts\u00f3hanoai came\nand poured water through the top of the sweat-house on the stones,\nmaking them burst with a loud noise, and a great heat and steam was\nraised. But in time the stones cooled and the boys crept out of their\nhiding-place into the sweat-house. Ts\u00f3hanoai came and asked again:\n\"Are you hot?\" hoping to get no reply; but the boys still answered:\n\"Yes, very hot.\" Then he took the coverings off the sweat-house and\nlet the boys come out. He greeted them in a friendly way and said:\n\"Yes, these are my children,\" and yet he was thinking of other ways\nby which he might destroy them if they were not.\n\n317. The four sky-blankets were spread on the ground one over another,\nand the four young men were made to sit on them, one behind another,\nfacing the east. \"My daughters, make these boys to look like my\nother sons,\" said Ts\u00f3hanoai. The young women went to the strangers,\npulled their hair out long, and moulded their faces and forms so\nthat they looked just like their brethren. Then Sun bade them all\nrise and enter the house. They rose and all went, in a procession,\nthe two strangers last.\n\n318. As they were about to enter the door they heard a voice whispering\nin their ears: \"St! Look at the ground.\" They looked down and beheld\na spiny caterpillar called Wasekede, who, as they looked, spat out two\nblue spits on the ground. \"Take each of you one of these,\" said Wind,\n\"and put it in your mouth, but do not swallow it. There is one more\ntrial for you,--a trial by smoking.\" When they entered the house\nTs\u00f3hanoai took down a pipe of turquoise that hung on the eastern\nwall and filled it with tobacco. \"This is the tobacco he kills with,\"\nwhispered Ni'ltsi to the boys. Ts\u00f3hanoai held the pipe up to the sun\nthat hung on the wall, lit it, and gave it to the boys to smoke. They\nsmoked it, and passed it from one to another till it was finished. They\nsaid it tasted sweet, but it did them no harm.\n\n319. When the pipe was smoked out and Ts\u00f3hanoai saw the boys were not\nkilled by it, he was satisfied and said: \"Now, my children, what do\nyou want from me? Why do you seek me?\" \"Oh, father!\" they replied,\n\"the land where we dwell is filled with the an\u00e1ye, who devour the\npeople. There are Y\u00e9itso and T\u00e9elget, the Tse`n\u00e1hale, the Bin\u00e1ye Ah\u00e1ni,\nand many others. They have eaten nearly all of our kind; there are\nfew left; already they have sought our lives, and we have run away\nto escape them. Give us, we beg, the weapons with which we may slay\nour enemies. Help us to destroy them.\"\n\n320. \"Know,\" said Ts\u00f3hanoai, \"that Y\u00e9itso who dwells at Ts\u00f3tsil is also\nmy son, yet I will help you to kill him. I shall hurl the first bolt\nat him, and I will give you those things that will help you in war.\" He\ntook from pegs where they hung around the room and gave to each a hat,\na shirt, leggings, moccasins, all made of pes (iron or knives),[114]\na chain-lightning arrow, a sheet-lightning arrow, a sunbeam arrow,\na rainbow arrow, and a great stone knife or knife club (pesh\u00e1l).[115]\n\"These are what we want,\" said the boys. They put on the clothes of\npes, and streaks of lightning shot from every joint.[116]\n\n321. Next morning Ts\u00f3hanoai led the boys out to the edge of the world,\nwhere the sky and the earth came close together, and beyond which there\nwas no world. Here sixteen wands or poles leaned from the earth to\nthe sky; four of these were of white shell, four of turquoise, four\nof haliotis shell, and four of red stone.[117] A deep stream flowed\nbetween them and the wands. As they approached the stream, Ni'ltsi,\nthe Wind, whispered: \"This is another trial;\" but he blew a great\nbreath and formed a bridge of rainbow,[86] over which the brothers\npassed in safety. Ni'ltsi whispered again: \"The red wands are for\nwar, the others are for peace;\" so when Ts\u00f3hanoai asked his sons:\n\"On which wands will ye ascend?\" they answered: \"On the wands of red\nstone,\" for they sought war with their enemies. They climbed up to the\nsky on the wands of red stone, and their father went with them.[118]\n\n322. They journeyed on till they came to Y\u00e1gahoka, the sky-hole,\nwhich is in the centre of the sky.[119] The hole is edged with four\nsmooth, shining cliffs that slope steeply downwards,--cliffs of the\nsame materials as the wands by which they had climbed from the earth\nto the sky. They sat down on the smooth declivities,--Ts\u00f3hanoai on\nthe west side of the hole, the brothers on the east side. The latter\nwould have slipped down had not the Wind blown up and helped them to\nhold on. Ts\u00f3hanoai pointed down and said: \"Where do you belong in the\nworld below? Show me your home.\" The brothers looked down and scanned\nthe land; but they could distinguish nothing; all the land seemed flat;\nthe wooded mountains looked like dark spots on the surface; the lakes\ngleamed like stars, and the rivers like streaks of lightning. The\nelder brother said: \"I do not recognize the land, I know not where\nour home is.\" Now Ni'ltsi prompted the younger brother, and showed\nhim which were the sacred mountains and which the great rivers, and\nthe younger exclaimed, pointing downwards: \"There is the Male Water\n(San Juan River), and there is the Female Water (Rio Grande); yonder\nis the mountain of Tsisnadzi'ni; below us is Ts\u00f3tsil; there in the\nwest is Dokosl\u00edd; that white spot beyond the Male Water is Depe'ntsa;\nand there between these mountains is Dsiln\u00e1otil, near which our\nhome is.\" \"You are right, my child, it is thus that the land lies,\"\nsaid Ts\u00f3hanoai. Then, renewing his promises, he spread a streak of\nlightning; he made his children stand on it,--one on each end,--and\nhe shot them down to the top of Ts\u00f3tsil (Mt. San Mateo, Mt. Taylor).\n\n323. They descended the mountain on its south side and walked toward\nthe warm spring at T\u00f3`sato.[120] As they were walking along under\na high bluff, where there is now a white circle, they heard voices\nhailing them. \"Whither are you going? Come hither a while.\" They went\nin the direction in which they heard the voices calling and found four\nholy people,--Holy Man, Holy Young Man, Holy Boy, and Holy Girl. The\nbrothers remained all night in a cave with these people, and the\nlatter told them all about Y\u00e9itso.[121] They said that he showed\nhimself every day three times on the mountains before he came down,\nand when he showed himself for the fourth time he descended from\nTs\u00f3tsil to T\u00f3`sato to drink; that, when he stooped down to drink,\none hand rested on Ts\u00f3tsil and the other on the high hills on the\nopposite side of the valley, while his feet stretched as far away as\na man could walk between sunrise and noon.\n\n324. They left the cave at daybreak and went on to T\u00f3`sato, where in\nancient days there was a much larger lake than there is now. There\nwas a high, rocky wall in the narrow part of the valley, and the lake\nstretched back to where Blue Water is to-day. When they came to the\nedge of the lake, one brother said to the other: \"Let us try one of\nour father's weapons and see what it can do.\" They shot one of the\nlightning arrows at Ts\u00f3tsil; it made a great cleft in the mountain,\nwhich remains to this day, and one said to the other: \"We cannot\nsuffer in combat while we have such weapons as these.\"\n\n325. Soon they heard the sound of thunderous footsteps, and they\nbeheld the head of Y\u00e9itso peering over a high hill in the east; it\nwas withdrawn in a moment. Soon after, the monster raised his head\nand chest over a hill in the south, and remained a little longer\nin sight than when he was in the east. Later he displayed his body\nto the waist over a hill in the west; and lastly he showed himself,\ndown to the knees, over Ts\u00f3tsil in the north.[122] Then he descended\nthe mountain, came to the edge of the lake, and laid down a basket\nwhich he was accustomed to carry.\n\n326. Y\u00e9itso stooped four times to the lake to drink, and, each time he\ndrank, the waters perceptibly diminished; when he had done drinking,\nthe lake was nearly drained.[123] The brothers lost their presence\nof mind at sight of the giant drinking, and did nothing while he\nwas stooping down. As he took his last drink they advanced to the\nedge of the lake, and Y\u00e9itso saw their reflection in the water. He\nraised his head, and, looking at them, roared: \"What a pretty pair\nhave come in sight! Where have I been hunting?\" (i.e., that I never\nsaw them before). \"Yiniket\u00f3ko! Yiniket\u00f3ko!\"[124] \"Throw (his words)\nback in his mouth,\" said the younger to the elder brother. \"What a\ngreat thing has come in sight! Where have we been hunting?\" shouted\nthe elder brother to the giant. Four times these taunts were repeated\nby each party. The brothers then heard Ni'ltsi whispering quickly,\n\"Ak\u00f3`! Ak\u00f3`! Beware! Beware!\" They were standing on a bent rainbow just\nthen; they straightened the rainbow out, descending to the ground,\nand at the same instant a lightning bolt, hurled by Y\u00e9itso, passed\nthundering over their heads. He hurled four bolts rapidly; as he\nhurled the second, they bent their rainbow and rose, while the bolt\npassed under their feet; as he discharged the third they descended,\nand let the lightning pass over them. When he threw the fourth bolt\nthey bent the rainbow very high, for this time he aimed higher than\nbefore; but his weapon still passed under their feet and did them\nno harm. He drew a fifth bolt to throw at them; but at this moment\nthe lightning descended from the sky on the head of the giant and\nhe reeled beneath it, but did not fall.[125] Then the elder brother\nsped a chain-lightning arrow; his enemy tottered toward the east,\nbut straightened himself up again. The second arrow caused him to\nstumble toward the south (he fell lower and lower each time), but\nagain he stood up and prepared himself to renew the conflict. The\nthird lightning arrow made him topple toward the west, and the fourth\nto the north. Then he fell to his knees, raised himself partly again,\nfell flat on his face, stretched out his limbs, and moved no more.\n\n327. When the arrows struck him, his armor was shivered in pieces and\nthe scales flew in every direction. The elder brother said: \"They\nmay be useful to the people in the future.\"[126] The brothers then\napproached their fallen enemy and the younger scalped him. Heretofore\nthe younger brother bore only the name of To`badzists\u00edni, or Child\nof the Water; but now his brother gave him also the warrior name of\nNa\u00eddikisi (He Who Cuts Around). What the elder brother's name was\nbefore this we do not know; but ever after he was called Nay\u00e9nezgani\n(Slayer of the Alien Gods).[127]\n\n328. They cut off his head and threw it away to the other side\nof Ts\u00f3tsil, where it may be seen to-day on the eastern side of\nthe mountain.[128] The blood from the body now flowed in a great\nstream down the valley, so great that it broke down the rocky wall\nthat bounded the old lake and flowed on. Ni'ltsi whispered to the\nbrothers: \"The blood flows toward the dwelling of the Bin\u00e1ye Ah\u00e1ni;\nif it reaches them, Y\u00e9itso will come to life again.\" Then Nay\u00e9nezgani\ntook his pesh\u00e1l, or knife club, and drew with it across the valley\na line. Here the blood stopped flowing and piled itself up in a high\nwall. But when it had piled up here very high it began to flow off in\nanother direction, and Ni'ltsi again whispered: \"It now flows toward\nthe dwelling of Sasnalk\u00e1hi, the Bear that Pursues; if it reaches him,\nY\u00e9itso will come to life again.\" Hearing this, Nay\u00e9nezgani again drew\na line with his knife on the ground, and again the blood piled up\nand stopped flowing. The blood of Y\u00e9itso fills all the valley to-day,\nand the high cliffs in the black rock that we see there now are the\nplaces where Nay\u00e9nezgani stopped the flow with his pesh\u00e1l.[129]\n\n329. They then put the broken arrows of Y\u00e9itso and his scalp into his\nbasket and set out for their home near Dsiln\u00e1otil. When they got near\nthe house, they took off their own suits of armor and hid these, with\nthe basket and its contents, in the bushes. The mothers were rejoiced\nto see them, for they feared their sons were lost, and they said:\n\"Where have you been since you left here yesterday, and what have you\ndone?\" Nay\u00e9nezgani replied: \"We have been to the house of our father,\nthe Sun. We have been to Ts\u00f3tsil and we have slain Y\u00e9itso.\" \"Ah, my\nchild,\" said Ests\u00e1natlehi, \"do not speak thus. It is wrong to make fun\nof such an awful subject.\" \"Do you not believe us?\" said Nay\u00e9nezgani;\n\"come out, then, and see what we have brought back with us.\" He\nled the women out to where he had hidden the basket and showed them\nthe trophies of Y\u00e9itso. Then they were convinced and they rejoiced,\nand had a dance to celebrate the victory.[130]\n\n330. When their rejoicings were done, Nay\u00e9nezgani said to his mother:\n\"Where does T\u00e9elget[131] dwell?\" \"Seek not to know,\" she answered,\n\"you have done enough. Rest contented. The land of the an\u00e1ye\nis a dangerous place. The an\u00e1ye are hard to kill.\" \"Yes, and it\nwas hard for you to bear your child,\" the son replied (meaning\nthat she triumphed notwithstanding). \"He lives at Bikehalzi'n,\"\nshe said. Then the brothers held a long council to determine what\nthey should do. They made two cigarette kethawns of a plant called\nazeladilt\u00e9he,[132] one black and one blue, each three finger-widths\nlong; to these they attached a sunbeam and laid them in a turquoise\ndish. \"I shall go alone to fight T\u00e9elget,\" said Nay\u00e9nezgani, \"while\nyou, younger brother, remain at home and watch these kethawns. If they\ntake fire from the sunbeam, you may know that I am in great danger;\nas long as they do not take fire, you may know that I am safe.\" This\nwork was finished at sundown.[133]\n\n331. Nay\u00e9nezgani arose early next morning and set out alone to find\nT\u00e9elget. He came, in time, to the edge of a great plain, and from one\nof the hills that bordered it he saw the monster lying down a long way\noff. He paused to think how he could approach nearer to him without\nattracting his attention, and in the mean time he poised one of his\nlightning arrows in his hand, thinking how he should throw it. While he\nstood thus in thought, Nasi'zi, the Gopher, came up to him and said:\n\"I greet you, my friend! Why have you come hither?\" \"Oh, I am just\nwandering around,\" said Nay\u00e9nezgani. Four times this question was\nasked and this answer was given. Then Nasi'zi said: \"I wonder that\nyou come here; no one but I ever ventures in these parts, for all\nfear T\u00e9elget. There he lies on the plain yonder.\" \"It is him I seek,\"\nsaid Nay\u00e9nezgani; \"but I know not how to approach him.\" \"Ah, if that\nis all you want, I can help you,\" said Gopher; \"and if you slay him,\nall I ask is his hide. I often go up to him, and I will go now to show\nyou.\" Having said this, Nasi'zi disappeared in a hole in the ground.\n\n332. While he was gone Nay\u00e9nezgani watched T\u00e9elget. After a while he\nsaw the great creature rise, walk from the centre in four different\ndirections, as if watching, and lie down again in the spot where he was\nfirst seen. He was a great, four-footed beast, with horns like those\nof a deer. Soon Nasi'zi returned and said: \"I have dug a tunnel up to\nT\u00e9elget, and at the end I have bored four tunnels for you to hide in,\none to the east, one to the south, one to the west, and one to the\nnorth. I have made a hole upwards from the tunnel to his heart, and I\nhave gnawed the hair off near his heart. When I was gnawing the hair\nhe spoke to me and said: 'Why do you take my hair?' and I answered,\n'I want it to make a bed for my children.' Then it was that he rose\nand walked around; but he came back and lay down where he lay before,\nover the hole that leads up to his heart.\"\n\n333. Nay\u00e9nezgani entered the tunnel and crawled to the end. When he\nlooked up through the ascending shaft of which Nasi'zi had told him,\nhe saw the great heart of T\u00e9elget beating there. He sped his arrow\nof chain-lightning and fled into the eastern tunnel. The monster\nrose, stuck one of his horns into the ground, and ripped the tunnel\nopen. Nay\u00e9nezgani fled into the south tunnel; T\u00e9elget then tore the\nsouth tunnel open with his horns, and the hero fled into the west\ntunnel. When the west tunnel was torn up he fled into the north\ntunnel. The an\u00e1ye put his horn into the north tunnel to tear it up,\nbut before he had half uncovered it he fell and lay still. Nay\u00e9nezgani,\nnot knowing that his enemy was dead, and still fearing him, crept\nback through the long tunnel to the place where he first met Nasi'zi,\nand there he stood gazing at the distant form of T\u00e9elget.\n\n334. While he was standing there in thought, he observed approaching\nhim a little old man dressed in tight leggings and a tight shirt,\nwith a cap and feather on his head; this was Haza\u00ed, the Ground\nSquirrel. \"What do you want here, my grandchild?\" said Haza\u00ed. \"Nothing;\nI am only walking around,\" replied the warrior. Four times this\nquestion was asked and four times a similar answer given, when Ground\nSquirrel spoke again and inquired: \"Do you not fear the an\u00e1ye that\ndwells on yonder plain?\" \"I do not know,\" replied Nay\u00e9nezgani; \"I\nthink I have killed him, but I am not certain.\" \"Then I can find out\nfor you,\" said Haza\u00ed. \"He never minds me. I can approach him any time\nwithout danger. If he is dead I will climb up on his horns and dance\nand sing.\" Nay\u00e9nezgani had not watched long when he saw Haza\u00ed climbing\none of the horns and dancing on it. When he approached his dead enemy\nhe found that Haza\u00ed had streaked his own face with the blood of the\nslain (the streaks remain on the ground squirrel's face to this day),\nand that Nasi'zi had already begun to remove the skin by gnawing on\nthe insides of the fore-legs. When Gopher had removed the skin, he\nput it on his own back and said: \"I shall wear this in order that,\nin the days to come, when the people increase, they may know what\nsort of a skin T\u00e9elget wore.\" He had a skin like that which covers\nthe Gopher to-day. Haza\u00ed cut out a piece of the bowel, filled it with\nblood, and tied the ends; he cut out also a piece of one of the lungs,\nand he gave these to Nay\u00e9nezgani for his trophies.[134]\n\n335. When Nay\u00e9nezgani came home again, he was received with great\nrejoicing, for his mother had again begun to fear he would never more\nreturn. \"Where have you been, my son, and what have you done since you\nhave been gone?\" she queried. \"I have been to Bikehalzi'n and I have\nslain T\u00e9elget,\" he replied. \"Ah, speak not thus, my son,\" she said;\n\"he is too powerful for you to talk thus lightly about him. If he\nknew what you said he might seek you out and kill you.\" \"I have no\nfear of him,\" said her son. \"Here is his blood, and here is a piece\nof his liver. Do you not now believe I have slain him?\" Then he\nsaid: \"Mother, grandmother, tell me, where do the Tse`na'hale[135]\ndwell?\" \"They dwell at Ts\u00e9`bita\u00ef (Winged Rock),\"[136] she answered,\n\"but do not venture near them; they are fierce and strong.\"\n\n336. Next morning early he stole away, taking with him the piece of\nbowel filled with blood. He climbed the range of mountains where the\nhill of Ts\u00faskai rises, and travelled on till he came to a place where\ntwo great snakes lay. Since that day these snakes have been changed\ninto stone. He walked along the back of one of the snakes, and then\nhe stepped from one snake to the other and went out on the plain\nthat stretched to the east of the mountains, until he came close to\nTs\u00e9`bita\u00ef, which is a great black rock that looks like a bird. While\nhe was walking along he heard a tremendous rushing sound overhead,\nlike the sound of a whirlwind, and, looking up, he saw a creature\nof great size, something like an eagle in form, flying toward him\nfrom the east. It was the male Tse`na'hale. The warrior had barely\ntime to cast himself prone on the ground when Tse`na'hale swooped\nover him. Thus four times did the monster swoop at him, coming each\ntime from a different direction. Three times Nay\u00e9nezgani escaped;\nbut the fourth time, flying from the north, the monster seized him\nin his talons and bore him off to Ts\u00e9`bita\u00ef.\n\n337. There is a broad, level ledge on one side of Ts\u00e9`bita\u00ef, where\nthe monster reared his young; he let the hero drop on this ledge,\nas was his custom to do with his victims, and perched on a pinnacle\nabove. This fall had killed all others who had dropped there; but\nNay\u00e9nezgani was preserved by the life-feather, the gift of Spider\nWoman, which he still kept. When the warrior fell he cut open the\nbag of bowel that he carried and allowed the blood of T\u00e9elget to flow\nout over the rock, so that the an\u00e1ye might think he was killed. The\ntwo young approached to devour the body of the warrior, but he said\n\"Sh!\" at them. They stopped and cried up to their father: \"This thing\nis not dead; it says 'Sh!' at us.\" \"That is only air escaping from the\nbody,\" said the father; \"Never mind, but eat it.\" Then he flew away\nin search of other prey. When the old bird was gone, Nay\u00e9nezgani hid\nhimself behind the young ones and asked them, \"When will your father\ncome back, and where will he sit when he comes?\" They answered: \"He\nwill return when we have a he-rain,[137] and he will perch on yonder\npoint\" (indicating a rock close by on the right). Then he inquired:\n\"When will your mother return, and where will she sit?\" \"She will\ncome when we have a she-rain,[137] and will sit on yonder point\"\n(indicating a crag on the left). He had not waited long when drops\nof rain began to fall, the thunder rolled, lightning flashed, the\nmale Tse`na'hale returned and perched on the rock which the young had\npointed out. Then Nay\u00e9nezgani hurled a lightning arrow and the monster\ntumbled to the foot of Winged Rock dead. After a while rain fell again,\nbut there was neither thunder nor lightning with it. While it still\npoured, there fell upon the ledge the body of a Pueblo woman, covered\nwith fine clothes and ornamented with ear pendants and necklaces of\nbeautiful shells and turquoise. Nay\u00e9nezgani looked up and beheld the\nfemale Tse`na'hale soaring overhead (she preyed only on women, the male\nonly on men). A moment later she glided down, and was just about to\nlight on her favorite crag, when Nay\u00e9nezgani hurled another lightning\narrow and sent her body down to the plain to join that of her mate.\n\n338. The young ones now began to cry, and they said to the warrior:\n\"Will you slay us, too?\" \"Cease your wailing,\" he cried. \"Had you grown\nup here you would have been things of evil; you would have lived only\nto destroy my people; but I shall now make of you something that will\nbe of use in the days to come when men increase in the land.\" He seized\nthe elder and said to it, \"You shall furnish plumes for men to use in\ntheir rites, and bones for whistles.\" He swung the fledgling back and\nforth four times; as he did so it began to change into a beautiful bird\nwith strong wings, and it said: \"Suk, suk, suk, suk.\" Then he threw\nit high in the air. It spread its pinions and soared out of sight, an\neagle. To the younger he said: \"In the days to come men will listen\nto your voice to know what will be their future: sometimes you will\ntell the truth; sometimes you will lie.\" He swung it back and forth,\nand as he did so its head grew large and round; its eyes grew big;\nit began to say, \"Uw\u00fa, uw\u00fa, uw\u00fa, uw\u00fa,\" and it became an owl. Then he\nthrew it into a hole in the side of the cliff and said: \"This shall\nbe your home.\"[138]\n\n339. As he had nothing more to do at Ts\u00e9`bita\u00ef, he determined to go\nhome, but he soon found that there was no way for him to descend\nthe rock; nothing but a winged creature could reach or leave the\nledge on which he stood. The sun was about half way down to the\nhorizon when he observed the Bat Woman walking along near the\nbase of the cliff. \"Grandmother,\" he called aloud, \"come hither\nand take me down.\" \"Tse'dani,\"[139] she answered, and hid behind\na point of rock. Again she came in view, and again he called her;\nbut she gave him the same reply and hid herself again. Three times\nwere these acts performed and these words said. When she appeared\nfor the fourth time and he begged her to carry him down, he added:\n\"I will give you the feathers of the Tse`na'hale if you will take me\noff this rock.\" When she heard this she approached the base of the\nrock, and soon disappeared under the ledge where he stood. Presently\nhe heard a strange flapping sound,[140] and a voice calling to him:\n\"Shut your eyes and go back, for you must not see how I ascend.\" He did\nas he was bidden, and soon after the Bat Woman stood beside him. \"Get\ninto this basket, and I will carry you down,\" she demanded. He\nlooked at the large carrying-basket which she bore on her back,\nand observed that it hung on strings as thin as the strings of a\nspider's web. \"Grandmother,\" he said, \"I fear to enter your basket;\nthe strings are too thin.\" \"Have no fear,\" she replied; \"I often carry\na whole deer in this basket: the strings are strong enough to bear\nyou.\" Still he hesitated, and still she assured him. The fourth time\nthat he expressed his fear she said: \"Fill the basket with stones\nand you will see that I speak the truth.\" He did as he was bidden,\nand she danced around with the loaded basket on her back; but the\nstrings did not break, though they twanged like bowstrings. When\nhe entered the basket she bade him keep his eyes shut till they\nreached the bottom of the cliff, as he must not see how she managed\nto descend. He shut his eyes, and soon felt himself gradually going\ndown; but he heard again the strange flapping against the rock,\nwhich so excited his curiosity that he opened his eyes. Instantly\nhe began to fall with dangerous rapidity, and the flapping stopped;\nshe struck him with her stick and bade him shut his eyes. Again he\nfelt himself slowly descending, and the flapping against the rock\nbegan. Three times more he disobeyed her, but the last time they were\nnear the bottom of the cliff, and both fell to the ground unhurt.\n\n340. Together they plucked the two Tse`na'hale, put the feathers\nin her basket, and got the basket on her back. He reserved only the\nlargest feather from one wing of each bird for his trophies. As she\nwas starting to leave he warned her not to pass through either of two\nneighboring localities, which were the dry beds of temporary lakes;\none was overgrown with weeds, the other with sunflowers. Despite his\nwarning she walked toward the sunflowers. As she was about to enter\nthem he called after her again, and begged her not to go that way,\nbut she heeded him not and went on. She had not taken many steps among\nthe sunflowers when she heard a fluttering sound behind her, and a\nlittle bird of strange appearance flew past her close to her ear. As\nshe stepped farther on she heard more fluttering and saw more birds\nof varying plumage, such as she had never seen before, flying over\nher shoulders and going off in every direction. She looked around,\nand was astonished to behold that the birds were swarming out of her\nown basket. She tried to hold them in, to catch them as they flew out,\nbut all in vain. She laid down her basket and watched, helplessly,\nher feathers changing into little birds of all kinds,--wrens,\nwarblers, titmice, and the like,--and flying away, until her basket\nwas empty. Thus it was that the little birds were created.[141]\n\n341. When he got home To`badzists\u00edni said to him: \"Elder brother,\nI have watched the kethawns all the time you were gone. About midday\nthe black cigarette took fire, and I was troubled, for I knew you were\nin danger; but when it had burned half way the fire went out and then I\nwas glad, for I thought you were safe again.\" \"Ah, that must have been\nthe time when Tse`na'hale carried me up and threw me on the rocks,\"\nsaid Nay\u00e9nezgani. He hung his trophies on the east side of the lodge,\nand then he asked his mother where Tse`tahotsilt\u00e1`li[142] dwelt. She\ntold him he lived at Tse`tez\u00e1`; but, as on previous occasions,\nshe warned him of the power of the enemy, and tried to dissuade\nhim from seeking further dangers. Next morning he set out to find\nTse`tahotsilt\u00e1`li, He Who Kicks (People) Down the Cliff. This an\u00e1ye\nlived on the side of a high cliff, a trail passed at his feet, and\nwhen travellers went that way he kicked them down to the bottom of\nthe precipice. Nay\u00e9nezgani had not travelled long when he discovered\na well-beaten trail; following this, he found that it led him along\nthe face of a high precipice, and soon he came in sight of his enemy,\nwho had a form much like that of a man. The monster reclined quietly\nagainst the rock, as if he meditated no harm, and Nay\u00e9nezgani advanced\nas if he feared no danger, yet watching his adversary closely. As he\npassed, the latter kicked at him, but he dodged the kick and asked:\n\"Why did you kick at me?\" \"Oh, my grandchild,\" said the an\u00e1ye,\n\"I was weary lying thus, and I only stretched out my leg to rest\nmyself.\" Four times did Nay\u00e9nezgani pass him, and four times did the\nmonster kick at him in vain. Then the hero struck his enemy with his\ngreat stone knife over the eyes, and struck him again and again till\nhe felt sure that he had slain him; but he was surprised to find that\nthe body did not fall down the cliff. He cut with his knife under the\ncorpse in different places, but found nothing that held it to the rock\nuntil he came to the head, and then he discovered that the long hair\ngrew, like the roots of a cedar, into a cleft in the rock. When he\ncut the hair,[143] the body tumbled down out of sight. The moment it\nfell a great clamor of voices came up from below. \"I want the eyes,\"\nscreamed one; \"Give me an arm,\" cried another; \"I want the liver,\"\nsaid a third; \"No, the liver shall be mine,\" yelled a fourth; and\nthus the quarrelling went on. \"Ah!\" thought Nay\u00e9nezgani, \"these are\nthe children quarrelling over the father's corpse. Thus, perhaps,\nthey would have been quarrelling over mine had I not dodged his kicks.\"\n\n342. He tried to descend along the trail he was on, but found it led\nno farther. Then he retraced his steps till he saw another trail\nthat seemed to lead to the bottom of the cliff. He followed it\nand soon came to the young of the an\u00e1ye, twelve in number, who had\njust devoured their father's corpse; the blood was still streaming\nfrom their mouths. He ran among them, and hacked at them in every\ndirection with his great stone knife. They fled; but he pursued them,\nand in a little while he had killed all but one. This one ran faster\nthan the rest, and climbed among some high rocks; but Nay\u00e9nezgani\nfollowed him and caught him. He stopped to take breath; as he did\nso he looked at the child and saw that he was disgustingly ugly and\nfilthy. \"You ugly thing,\" said Nay\u00e9nezgani; \"when you ran from me so\nfleetly I thought you might be something handsome and worth killing;\nbut now that I behold your face I shall let you live. Go to yonder\nmountain of Natsisa\u00e1n[144] and dwell there. It is a barren land,\nwhere you will have to work hard for your living, and will wander\never naked and hungry.\" The boy went to Natsisa\u00e1n, as he was told,\nand there he became the progenitor of the Pahutes, a people ugly,\nstarved, and ragged, who never wash themselves and live on the vermin\nof the desert.[145]\n\n343. He went to where he had first found the children of\nTse`tahotsilt\u00e1`li. Nothing was left of the father's corpse but the\nbones and scalp. (This an\u00e1ye used to wear his hair after the manner\nof a Pueblo Indian.) The hero cut a piece of the hair from one side of\nthe head and carried it home as a trophy. When he got home there were\nthe usual questions and answers and rejoicings, and when he asked his\nmother, \"Where is the home of the Bin\u00e1ye Ah\u00e1ni, the people who slay\nwith their eyes,\" she begged him, as before, to rest contented and\nrun no more risks; but she added: \"They live at Tse`ahalzi'ni, Rock\nwith Black Hole.\"[146] This place stands to this day, but is changed\nsince the an\u00e1ye dwelt there. It has still a hole, on one side, that\nlooks like a door, and another on the top that looks like a smoke-hole.\n\n344. On this occasion, in addition to his other weapons, he took a bag\nof salt with him on his journey.[147] When he came to Tse`ahalzi'ni\nhe entered the rock house and sat down on the north side. In other\nparts of the lodge sat the old couple of the Bin\u00e1ye Ah\u00e1ni and many of\ntheir children. They all stared with their great eyes at the intruder,\nand flashes of lightning streamed from their eyes toward him, but\nglanced harmless off his armor. Seeing that they did not kill him,\nthey stared harder and harder at him, until their eyes protruded far\nfrom their sockets. Then into the fire in the centre of the lodge\nhe threw the salt, which spluttered and flew in every direction,\nstriking the eyes of the an\u00e1ye and blinding them. While they held\ndown their heads in pain, he struck with his great stone knife and\nkilled all except the two youngest.\n\n345. Thus he spoke to the two which he spared: \"Had you grown up here,\nyou would have lived only to be things of evil and to destroy men;\nbut now I shall make you of use to my kind in the days to come when\nmen increase on the earth.\" To the elder he said: \"You will ever speak\nto men and tell them what happens beyond their sight; you will warn\nthem of the approach of enemies,\" and he changed it into a bird called\nTsidilt\u00f3i[148] (shooting or exploring bird). He addressed the younger,\nsaying: \"It will be your task to make things beautiful, to make the\nearth happy.\" And he changed it into a bird called Host\u00f3di,[149]\nwhich is sleepy in the daytime and comes out at night.\n\n346. When he reached home with his trophies, which were the eyes[150]\nof the first Bin\u00e1ye Ah\u00e1ni he had killed, and told what he had done,\nEsts\u00e1natlehi took a piece of the lung of T\u00e9elget (which he had\npreviously brought home), put it in her mouth, and, dancing sang\nthis song:--\n\n\n Nay\u00e9nezgani brings for me,\n Of T\u00e9elget he brings for me,\n Truly a lung he brings for me,\n The people are restored.\n\n To`badzists\u00edni brings for me,\n Of Tse`na'hale he brings for me,\n Truly a wing he brings for me,\n The people are restored.\n\n L\u00e9yaneyani brings for me,\n Of Tse`tahotsilt\u00e1`li he brings for me,\n Truly a side-lock he brings for me,\n The people are restored.\n\n Ts\u00f3wenatlehi[151] brings for me,\n Of Bin\u00e1ye Ah\u00e1ni he brings for me,\n Truly an eye he brings for me,\n The people are restored.[276]\n\n\n347. When she had finished her rejoicings he asked, \"Where shall\nI find Sasnalk\u00e1hi (Bear that Pursues)?\" \"He lives at Tse`bah\u00e1stsit\n(Rock that Frightens),\" she replied; but again she pleaded with him,\npictured to him the power of the enemy he sought, and begged him to\nventure no more.\n\n348. Next morning he went off to Rock that Frightens and walked all\naround it, without meeting the bear or finding his trail. At length,\nlooking up to the top of the rock, he saw the bear's head sticking\nout of a hole, and he climbed up. The bear's den was in the shape\nof a cross, and had four entrances. Nay\u00e9nezgani looked into the east\nentrance, the south entrance, and the west entrance without getting\nsight of his enemy. As he approached the north entrance he saw the\nhead of the watching bear again; but it was instantly withdrawn, and\nthe bear went toward the south entrance. The hero ran round fast and\nlay in wait. In a little while the bear thrust forth his head to look,\nand Nay\u00e9nezgani cut it off with his great stone knife.\n\n349. He addressed the head, saying: \"You were a bad thing in your old\nlife, and tried only to do mischief; but in new shapes I shall make you\nof use to the people; in the future, when they increase upon the earth,\nyou will furnish them with sweet food to eat, with foam to cleanse\ntheir bodies, and with threads for their clothing.\" He cut the head\ninto three pieces: he threw one to the east, where it became ts\u00e1si,\nor hask\u00e1n (Yucca baccata); he threw another to the west, where it\nbecame ts\u00e1sitsoz (Yucca angustifolia); and he threw the third to the\nsouth, where it became n\u00f3ta (mescal). He cut off the left forepaw to\ntake home as a trophy.\n\n350. \"Where shall I find Ts\u00e9`nagahi (Travelling Stone)?\" he said\nafter he had returned from his encounter with Pursuing Bear and shown\nhis trophy to his people. \"You will find him in a lake near where\nTs\u00e9`espai points up,\" answered Ests\u00e1natlehi; but she implored him\nnot to go near the lake. He did not heed her, and next morning he\nwent off to seek the Travelling Stone.\n\n351. He approached the lake on the north side, while the wind was\nblowing from the south, but he saw nothing of the stone. Thence he\nwent around to the south side of the lake. When he got here the stone\nscented him, rose to the surface, poised itself a moment, and flew\ntoward Nay\u00e9nezgani as if hurled by a giant hand. Raising his lightning\narrow, he held it in the course of the stone and knocked a piece off\nthe latter. When the stone fell he struck another piece off with his\nknife. Ts\u00e9`nagahi now saw it had a powerful foe to contend against;\nso, instead of hurling itself at him again, it fled and Nay\u00e9nezgani\nwent in pursuit. He chased it all over the present Navaho land,\nknocking pieces off it in many places[152] as he followed, until at\nlength he chased it into the San Juan River at Tsint\u00e1hokata, where\na point of forest runs down toward the river.\n\n352. Travelling Stone sped down with the current and Nay\u00e9nezgani\nran along the bank after it. Four times he got ahead of the stone,\nbut three times it escaped him by dipping deep into the river. When\nhe headed it off for the fourth time, he saw it gleaming like fire\nunder the water, and he stopped to gaze at it. Then the stone spoke\nand said: \"Saw\u00e9 (my baby, my darling), take pity on me, and I shall\nno longer harm your people, but do good to them instead. I shall keep\nthe springs in the mountains open and cause your rivers to flow;\nkill me and your lands will become barren.\" Nay\u00e9nezgani answered:\n\"If you keep this promise I shall spare you; but if you ever more\ndo evil as you have done before, I shall seek you again, and then\nI shall not spare you.\" Ts\u00e9`nagahi has kept his promise ever since,\nand has become the Ti\u00e9holtsodi of the upper world.\n\n353. He brought home no trophy from the contest with Ts\u00e9`nagahi. It\nhad now been eight days since he left the house of the Sun.[153] He\nwas weary from his battles with the an\u00e1ye, and he determined to rest\nfour days. During this time he gave his relatives a full account of\nhis journeys and his adventures from first to last, and as he began\nhe sang a song:--\n\n\n Nay\u00e9nezgani to Ats\u00e9 Ests\u00e1n began to tell,\n About Bit\u00e9elgeti he began to tell,\n From homes of giants coming, he began to tell.\n\n To`badzists\u00edni to Ests\u00e1natlehi began to tell,\n About the Tse`na'hale he began to tell,\n From homes of giants coming, he began to tell.\n\n L\u00e9yaneyani to Ats\u00e9 Ests\u00e1n began to tell,\n Of Tse`tahotsilt\u00e1`li he began to tell,\n From homes of giants coming, he began to tell.\n\n Ts\u00f3wenatlehi to Ests\u00e1natlehi began to tell,\n About Bin\u00e1ye Ah\u00e1ni he began to tell,\n From homes of giants coming, he began to tell.[277]\n\n\n354. There were still many of the an\u00e1ye to kill; there was White under\nthe Rock, Blue under the Rock, Yellow under the Rock, Black under\nthe Rock, and many y\u00e9lapahi, or brown giants. Besides these there\nwere a number of stone pueblos, now in ruins, that were inhabited\nby various animals (crows, eagles, etc.),[154] who filled the land\nand left no room for the people. During the four days of rest, the\nbrothers consulted as to how they might slay all these enemies, and\nthey determined to visit again the house of the Sun. On the morning\nof the fourth night they started for the east. They encountered no\nenemies on the way and had a pleasant journey. When they entered\nthe house of the Sun no one greeted them; no one offered them a\nseat. They sat down together on the floor, and as soon as they were\nseated lightning began to shoot into the lodge. It struck the ground\nnear them four times. Immediately after the last flash Ts\u00e1pani, Bat,\nand T\u00f3`nenili, Water Sprinkler, entered. \"Do not be angry with us,\"\nsaid the intruders; \"we flung the lightning only because we feel happy\nand want to play with you:\" still the brothers kept wrathful looks on\ntheir faces, until Ni'ltsi whispered into their ears: \"Be not angry\nwith the strangers. They were once friends of the an\u00e1ye and did not\nwish them to die; but now they are friends of yours, since you have\nconquered the greatest of the an\u00e1ye.\" Then, at last, Ts\u00f3hanoai spoke to\nhis children, saying: \"These people are rude; they respect no one. Heed\nthem not. Here are seats for you. Be seated.\" Saying this, he offered\nthe brothers a seat of shell and a seat of turquoise; but Ni'ltsi told\nthe brothers not to take them. \"These are seats of peace,\" he said;\n\"you still want help in war. Nay\u00e9nezgani, take the seat of red stone,\nwhich is the warrior's seat; and you, To`badzists\u00edni, stand.\" They\ndid as the Wind bade them.\n\n355. \"My children, why do you come to me again?\" asked Ts\u00f3hanoai,\nthe bearer of the sun. \"We come for no special purpose; we come\nonly to pass away the time,\" Nay\u00e9nezgani answered. Three times he\nasked this question and got the same reply. When he asked for the\nfourth time, he added, \"Speak the truth. When you came to me before I\ngave you all you asked for.\" Now it was To`badzists\u00edni who replied:\n\"Oh, father! there are still many of the an\u00e1ye left, and they are\nincreasing. We wish to destroy them.\" \"My children,\" said Ts\u00f3hanoai,\n\"when I helped you before, I asked you for nothing in return. I\nam willing to help you again; but I wish to know, first, if you are\nwilling to do something for me. I have a long way to travel every day,\nand often, in the long summer days, I do not get through in time, and\nthen I have no place to rest or eat till I get back to my home in the\neast. I wish you to send your mother to the west that she may make a\nnew home for me.\" \"I will do it,\" said Nay\u00e9nezgani; \"I will send her\nthere.\" But To`badzists\u00edni said: \"No, Ests\u00e1natlehi is under the power\nof none; we cannot make promises for her, she must speak for herself,\nshe is her own mistress; but I shall tell her your wishes and plead\nfor you.\" The room they were in had four curtains which closed the\nways leading into other apartments. Ts\u00f3hanoai lifted the curtain in\nthe east, which was black, and took out of the room in the east five\nhoops: one of these was colored black, another blue, a third yellow,\nand a fourth white, the fifth was many-colored and shining. Each hoop\nhad attached to it a knife of the same color as itself. He took out\nalso four great hailstones, colored like the four first hoops. He\ngave all these to his sons and said: \"Your mother will know what to\ndo with these things.\"\n\n356. When they got their gifts they set out on their homeward\njourney. As they went on their way they beheld a wonderful vision. The\ngods spread before them the country of the Navahoes as it was to\nbe in the future when men increased in the land and became rich and\nhappy. They spoke to one another of their father, of what he had said\nto them, of what they had seen in his house, and of all the strange\nthings that had happened. When they got near their journey's end they\nsang this song:--\n\n\n Nay\u00e9nezgani, he is holy,\n Thus speaks the Sun,\n Holy he stands.\n\n To`badzists\u00edni, he is holy,\n Thus speaks the Moon,\n Holy he moves.\n\n L\u00e9yaneyani, he is holy,\n Thus speaks the Sun,\n Holy he stands.\n\n Ts\u00f3wenatlehi, he is holy,\n Thus speaks the Moon,\n Holy he moves.[278]\n\n\n357. When they got within sight of their home they sang this song:--\n\n\n Slayer of Giants,\n Through the sky I hear him.\n His voice sounds everywhere,\n His voice divine.\n\n Child of the Water,\n Through the floods I hear him.\n His voice sounds everywhere,\n His voice divine.\n\n Reared 'neath the Earth,\n Through the earth I hear him.\n His voice sounds everywhere,\n His voice divine.\n\n The Changing Grandchild,\n Through the clouds I hear him.\n His voice sounds everywhere,\n His voice divine.[279]\n\n\n358. When the brothers got home they said to Ests\u00e1natlehi: \"Here are\nthe hoops which our father has given us, and he told us you knew all\nabout them. Show us, then, how to use them.\" She replied: \"I have no\nknowledge of them.\" Three times she thus answered their questions. When\nthey spoke to her for the fourth time and Nay\u00e9nezgani was becoming\nangry and impatient, she said: \"I have never seen the Sun God except\nfrom afar. He has never been down to the earth to visit me. I know\nnothing of these talismans of his, but I will try what I can do.\" She\ntook the black hoop to the east, set it up so that it might roll,\nand spat through it the black hail, which was four-cornered; at once\nthe hoop rolled off to the east and rolled out of sight. She took\nthe blue hoop to the south, set it up, and spat through it the blue\nhail, which was six-cornered. Then the hoop rolled away to the south\nand disappeared. She carried the yellow hoop to the west, set it up,\nand spat through it the eight-cornered yellow hail; the hoop rolled\noff to the west and was lost to sight. She bore the white hoop to\nthe north; spat through it the white hail, which had eleven corners,\nand the hoop sped to the north until it was seen no more. She threw\nthe shining hoop up toward the zenith, threw the four colored knives\nin the same direction, and blew a powerful breath after them. Up they\nall went until they were lost to sight in the sky. As each hoop went\naway thunder was heard.[155]\n\n359. During four days after this nothing of importance happened, and\nno change came in the weather. At the end of four days they heard\nthunder high up in the sky, and after this there were four days\nmore of good weather. Then the sky grew dark, and something like a\ngreat white cloud descended from above. Ests\u00e1natlehi went abroad;\nshe saw in all directions great whirlwinds which uprooted tall\ntrees as if they had been weeds, and tossed great rocks around as\nif they had been pebbles. \"My son, I fear for our house,\" she said\nwhen she came back. \"It is high among the mountains, and the great\nwinds may destroy it.\" When he heard this, Nay\u00e9nezgani went out. He\ncovered the house first with a black cloud, which he fastened to the\nground with rainbows; second, with a black fog, which he fastened\ndown with sunbeams; third, with a black cloud, which he secured with\nsheet-lightning; and fourth, with a black fog, which he secured with\nchain-lightning. At sunset that evening they caught a little glimpse\nof the sun; but after that, continuously for four days and four nights,\nit was dark; a storm of wind and hail prevailed, such as had never been\nseen before, and the air was filled with sharp stones carried before\nthe wind. The people stayed safe in the lodge, but they could hear the\nnoise of the great storm without. On the morning of the fifth day the\ntumult ceased, and Nay\u00e9nezgani, going out, found that all was calm,\nthough it was still dark. He now proceeded to remove the coverings\nfrom the lodge and threw them upwards toward the heavens. As the first\ncovering, a sheet of fog, ascended, chain-lightning shot out of it\n(with chain-lightning it had been fastened down). As the second\ncovering, a cloud, ascended, sheet-lightning came forth from it. As\nthe third covering, a fog, went up, sunbeams streamed from it; and\nas the fourth cover, a robe of cloud, floated up, it became adorned\nwith rainbows. The air was yet dark, and full of dust raised by the\nhigh wind; but a gentle shower of rain came later, laying the dust,\nand all was clear again. All the inmates of the lodge now came out,\nand they marvelled to see what changes the storm had wrought: near\ntheir house a great canyon had been formed; the shape of the bluffs\naround had been changed, and solitary pillars of rock[156] had been\nhewn by the winds.\n\n360. \"Surely all the an\u00e1ye are now killed,\" said Ests\u00e1natlehi. \"This\nstorm must have destroyed them.\" But Ni'ltsi whispered into\nNay\u00e9nezgani's ear, \"San (Old Age) still lives.\" The hero said then\nto his mother: \"Where used Old Age to dwell?\" His mother would not\nanswer him, though he repeated his question four times. At last\nNi'ltsi again whispered in his ear and said: \"She lives in the\nmountains of Depe'ntsa.\"\n\n361. Next morning he set out for the north, and when, after a long\njourney, he reached Depe'ntsa, he saw an old woman who came slowly\ntoward him leaning on a staff. Her back was bent, her hair was white,\nand her face was deeply wrinkled. He knew this must be San. When they\nmet he said: \"Grandmother, I have come on a cruel errand. I have come\nto slay you.\" \"Why would you slay me?\" she said in a feeble voice,\n\"I have never harmed any one. I hear that you have done great deeds\nin order that men might increase on the earth, but if you kill\nme there will be no increase of men; the boys will not grow up to\nbecome fathers; the worthless old men will not die; the people will\nstand still. It is well that people should grow old and pass away\nand give their places to the young. Let me live, and I shall help\nyou to increase the people.\" \"Grandmother, if you keep this promise\nI shall spare your life,\" said Nay\u00e9nezgani, and he returned to his\nmother without a trophy.\n\n362. When he got home Ni'ltsi whispered to him: \"Hak\u00e1z Ests\u00e1n (Cold\nWoman) still lives.\" Nay\u00e9nezgani said to Ests\u00e1natlehi: \"Mother,\ngrandmother, where does Cold Woman dwell?\" His mother would not answer\nhim; but Ni'ltsi again whispered, saying: \"Cold Woman lives high on\nthe summits of Depe'ntsa, where the snow never melts.\"\n\n363. Next day he went again to the north and climbed high among the\npeaks of Depe'ntsa, where no trees grow and where the snow lies white\nthrough all the summer. Here he found a lean old woman, sitting\non the bare snow, without clothing, food, fire, or shelter. She\nshivered from head to foot, her teeth chattered, and her eyes\nstreamed water. Among the drifting snows which whirled around her, a\nmultitude of snow-buntings were playing; these were the couriers she\nsent out to announce the coming of a storm. \"Grandmother,\" he said,\n\"a cruel man I shall be. I am going to kill you, so that men may no\nmore suffer and die by your hand,\" and he raised his knife-club to\nsmite her. \"You may kill me or let me live, as you will. I care not,\"\nshe said to the hero; \"but if you kill me it will always be hot,\nthe land will dry up, the springs will cease to flow, the people will\nperish. You will do well to let me live. It will be better for your\npeople.\" He paused and thought upon her words. He lowered the hand\nhe had raised to strike her, saying: \"You speak wisely, grandmother;\nI shall let you live.\" He turned around and went home.\n\n364. When Nay\u00e9nezgani got home from this journey, bearing no trophy,\nWind again whispered in his ear and said: \"Tie\u00edn (Poverty) still\nlives.\" He asked his mother where Poverty used to live, but she would\nnot answer him. It was Wind who again informed him. \"There are two,\nand they dwell at Dsildasdzi'ni.\"\n\n365. He went to Dsildasdzi'ni next day and found there an old man\nand an old woman, who were filthy, clad in tattered garments, and\nhad no goods in their house. \"Grandmother, grandfather,\" he said,\n\"a cruel man I shall be. I have come to kill you.\" \"Do not kill us, my\ngrandchild,\" said the old man: \"it would not be well for the people,\nin days to come, if we were dead; then they would always wear the\nsame clothes and never get anything new. If we live, the clothing\nwill wear out and the people will make new and beautiful garments;\nthey will gather goods and look handsome. Let us live and we will\npull their old clothes to pieces for them.\" So he spared them and\nwent home without a trophy.\n\n366. The next journey was to seek Ditsi'n, Hunger, who lived, as\nNi'ltsi told him, at Tl\u00f3hadaska\u00ed, White Spot of Grass. At this place\nhe found twelve of the Hunger People. Their chief was a big, fat man,\nalthough he had no food to eat but the little brown cactus. \"I am\ngoing to be cruel,\" said Nay\u00e9nezgani, \"so that men may suffer no more\nthe pangs of hunger and die no more of hunger.\" \"Do not kill us,\"\nsaid the chief, \"if you wish your people to increase and be happy\nin the days to come. We are your friends. If we die, the people will\nnot care for food; they will never know the pleasure of cooking and\neating nice things, and they will never care for the pleasures of the\nchase.\" So he spared also the Ditsi'n, and went home without a trophy.\n\n367. When Nay\u00e9nezgani came back from the home of Hunger, Ni'ltsi spoke\nto him no more of enemies that lived. The Slayer of the Alien Gods\nsaid to his mother: \"I think all the an\u00e1ye must be dead, for every one\nI meet now speaks to me as a relation; they say to me, 'my grandson,'\n'my son,' 'my brother.'\"[157] Then he took off his armor--his knife,\nmoccasins, leggings, shirt, and cap--and laid them in a pile; he put\nwith them the various weapons which the Sun had given him, and he\nsang this song:--\n\n\n Now Slayer of the Alien Gods arrives\n Here from the house made of the dark stone knives.\n From where the dark stone knives dangle on high,\n You have the treasures, holy one, not I.\n\n The Offspring of the Water now arrives,\n Here from the house made of the serrate knives.\n From where the serrate knives dangle on high,\n You have the treasures, holy one, not I.\n\n He who was Reared beneath the Earth arrives,\n Here from the house made of all kinds of knives.\n From where all kinds of knives dangle on high,\n You have the treasures, holy one, not I.\n\n The hero, Changing Grandchild, now arrives,\n Here from the house made of the yellow knives.\n From where the yellow knives dangle on high,\n You have the treasures, holy one, not I.[280]\n\n\n368. His song had scarcely ceased when they heard, in the far east,\na loud voice singing this song:--\n\n\n With Slayer of the Alien Gods I come,\n From the house made of dark stone knives I come,\n From where dark knives dangle on high I come,\n With implement of sacred rites I come,\n Dreadful to you.\n\n With Offspring of the Waters now I come,\n From the house made of serrate knives I come,\n From where the serrate knives hang high I come,\n With implement of sacred rites I come,\n Divine to you.\n\n With Reared beneath the Earth now do I come,\n From house of knives of every kind I come,\n Where knives of every kind hang high I come,\n With implement of sacred rites I come,\n Dreadful to you.\n\n Now with the Changing Grandchild here I come,\n From the house made of yellow knives I come,\n From where the yellow knives hang high I come,\n With implement of sacred rites I come,\n Dreadful to you.[281]\n\n\n369. As the voice came nearer and the song continued, Ests\u00e1natlehi\nsaid to the youths: \"Put on quickly the clothes you usually wear,\nTs\u00f3hanoai is coming to see us; be ready to receive him,\" and she left\nthe lodge, that she might not hear them talk about the an\u00e1ye.\n\n370. When the god had greeted his children and taken a seat, he\nsaid to the elder brother: \"My son, do you think you have slain\nall the an\u00e1ye?\" \"Yes, father,\" replied the son, \"I think I have\nkilled all that should die.\" \"Have you brought home trophies from the\nslain?\" the father questioned again. \"Yes, my father,\" was the reply;\n\"I have brought back wing-feathers, and lights and hair and eyes,\nand other trophies of my enemies.\" \"It is not well,\" said Ts\u00f3hanoai,\n\"that the bodies of these great creatures should lie where they fell;\nI shall have them buried near the corpse of Y\u00e9itso.\" (He got the holy\nones to carry the corpses to San Mateo and hide them under the blood\nof Y\u00e9itso, and this is the reason we do not see them lying all over\nthe land now, but sometimes see them sticking out of the rocks.)[159]\nHe took the trophies and the armor and said: \"These I shall carry\nback to my house in the east and keep them safe. If you ever need them\nagain, come and get them.\" Promising to come back again in four days,\nand meet Ests\u00e1natlehi on the top of Tsol\u00edhi, he departed.\n\n371. At the end of four days Ests\u00e1natlehi went to the top of Tsol\u00edhi\nand sat down on a rock. Ts\u00f3hanoai came, sat beside her, and sought\nto embrace her; but she avoided him, saying: \"What do you mean by\nthis? I want none of your embraces.\" \"It means that I want you for\nmy own,\" said the bearer of the Sun. \"I want you to come to the\nwest and make a home for me there.\" \"But I do not wish to do so,\"\nsaid she. \"What right have you to ask me?\" \"Have I not given your\nboys the weapons to slay the alien gods?\" he inquired, and added:\n\"I have done much for you: now you must reward me.\" She replied, \"I\nnever besought you to do this. You did not do it on my account; you did\nit of your own good will, and because your sons asked you.\" He urged\nanother reason: \"When Nay\u00e9nezgani visited me in the east, he promised\nto give you to me.\" \"What care I for his promise?\" she exclaimed;\n\"I am not bound by it. He has no right to speak for me.\" Thus four\ntimes she repulsed him. When he pleaded for the fifth time, saying:\n\"Come to the west and make a home for me,\" she said: \"Let me hear\nfirst all you have to promise me. You have a beautiful house in the\neast. I have never seen it, but I have heard how beautiful it is. I\nwant a house just the same built for me in the west; I want to have\nit built floating on the water, away from the shore, so that in the\nfuture, when people increase, they will not annoy me with too many\nvisits. I want all sorts of gems--white shell, turquoise, haliotis,\njet, soapstone, agate, and redstone--planted around my house, so\nthat they will grow and increase. Then I shall be lonely over there\nand shall want something to do, for my sons and my sister will not\ngo with me. Give me animals to take along. Do all this for me and\nI shall go with you to the west.\" He promised all these things to\nher, and he made elk, buffalo, deer, long-tail deer, mountain sheep,\njack-rabbits, and prairie-dogs to go with her.\n\n372. When she started for her new home the Had\u00e1honestiddine` and the\nHad\u00e1honigedine`, two tribes of divine people,[160] went with her and\nhelped her to drive the animals, which were already numerous. They\npassed over the Tuints\u00e1 range at P\u00e9slitsi (Red Knife or Red Metal),\nand there they tramped the mountain down so that they formed a\npass. They halted in Tsinl\u00ed valley to have a ceremony[161] and a\nfoot-race, and here the animals had become vastly more numerous. When\nthey crossed Dsillizi'n (Black Mountain),[162] the herd was so great\nthat it tramped a deep pass whose bottom is almost on a level with\nthe surrounding plain; at Black Mountain all the buffaloes broke from\nthe herd and ran to the east; they never returned to Ests\u00e1natlehi\nand are in the east still. At Host\u00f3dito` the elks went to the east\nand they never returned. From time to time a few, but not all, of\nthe antelope, deer, and other animals left the herd and wandered\neast. Four days after leaving Tsinl\u00ed valley they arrived at Dokosl\u00edd\n(San Francisco Mountain), and here they stopped to perform another\nceremony. What happened on the way from this mountain to the great\nwater in the west, we do not know, but after a while Ests\u00e1natlehi\narrived at the great water and went to dwell in her floating house\nbeyond the shore. Here she still lives, and here the Sun visits her,\nwhen his journey is done, every day that he crosses the sky. But he\ndoes not go every day; on dark, stormy days he stays at home in the\neast and sends in his stead the serpents of lightning, who do mischief.\n\n373. As he journeys toward the west, this is the song he sings:--\n\n\n In my thoughts I approach,\n The Sun God approaches,\n Earth's end he approaches,\n Ests\u00e1natlehi's hearth approaches,\n In old age walking\n The beautiful trail.\n\n In my thoughts I approach,\n The Moon God approaches,\n Earth's end he approaches,\n Yolka\u00ed Ests\u00e1n's hearth approaches,\n In old age walking\n The beautiful trail.[282]\n\n\n374. When Ests\u00e1natlehi had departed, Nay\u00e9nezgani and To`badzists\u00edni\nwent, as their father had bidden them, to To`ye'tli,[163] where two\nrivers join, in the valley of the San Juan; there they made their\ndwelling, there they are to this day, and there we sometimes still\nsee their forms in the San Juan River.[164] The Navahoes still go\nthere to pray, but not for rain, or good crops, or increase of stock;\nonly for success in war, and only the warriors go.\n\n\n\n\nIV. GROWTH OF THE NAVAHO NATION.\n\n375. Before Ests\u00e1natlehi left, she said to Yolka\u00ed Ests\u00e1n: \"Now, younger\nsister, I must leave you. Think well what you would most like to do\nafter I am gone.\" The younger sister replied: \"I would most like to\ngo back to Depe'ntsa, where our people came from.\" \"Alas! you will\nbe lonely there,\" said the elder sister. \"You will want for some\none around you to make a noise and keep you company.\" Still, when\nEsts\u00e1natlehi left, Yolka\u00ed Ests\u00e1n turned her face toward Depe'ntsa. She\nwent with the two brothers as far as To`ye'tli, and, when these\nstopped there, she set out alone for the mountains.\n\n376. When she got to Depe'ntsa (the San Juan Mountains), she went\nfirst to a place lying east of Hadzina\u00ed (the Place of Emergence),\nnamed Dsilladilt\u00e9hi; in an old ruined pueblo on its side she rested\nduring the day, and at night she went to the top of the mountain\nto sleep. On the second day she went to a mountain south of the\nPlace of Emergence, called Dsili'ndilt\u00e9hi; rested on the side of the\nmountain during the day, and on its top at night. She began now to feel\nlonely, and at night she thought of how men might be made to keep her\ncompany. She wandered round in thought during the third day, and on\nthe third night she slept on top of Dsiltagiilt\u00e9hi, a mountain west of\nHadzina\u00ed. On the fourth day she walked around the Place of Emergence,\nand wandered into the old ruins she found there. On the fourth night\nshe went to the top of Dsiltinilt\u00e9z, the mountain which lies to the\nnorth of the Place of Emergence, and there she rested, but did not\nsleep; for she thought all the time about her loneliness, and of how\npeople might be made. On the fifth day she came down to the shores of\nthe lake which surrounded the Place of Emergence, and built a shelter\nof brush. \"I may as well stay here,\" she said to herself; \"what does\nit avail that I wander round?\" She sat up late that night thinking of\nher lonely condition. She felt that she could not stay there longer\nwithout companionship. She thought of her sister in the far west, of\nthe Twelve People, of the gods that dwelt in the different mountains,\nand she thought she might do well to go and live with some of them.\n\n377. The next morning she heard faintly, in the early dawn, the\nvoice of Hasts\u00e9yalti shouting his usual \"Wu`hu`hu`h\u00fa,\" in the\nfar east. Four times the cry was uttered, each time louder and\nnearer. Immediately after the last call the god appeared. \"Where\ndid you save yourself?\" he asked the White Shell Woman, meaning,\n\"Where were you, that you escaped the an\u00e1ye when they ravaged the\nland?\" \"I was at Dsiln\u00e1otil with my sister,\" she said; \"but for five\nnights I have been all alone in these mountains. I have been hoping\nthat something might happen to relieve my great loneliness,--that I\nmight meet some one. S\u00edtsa\u00ed (Grandfather), whence do you come?\" He\nreplied: \"I come from Tse`g\u00edhi,[165] the home of the gods. I pity\nyour loneliness and wish to help you. If you remain where you are,\nI shall return in four days and bring Ests\u00e1natlehi, the divine ones\nof all the great mountains, and other gods, with me.\" When he left,\nshe built for herself a good hut with a storm door. She swept the\nfloor clean, and made a comfortable bed of soft grass and leaves.\n\n378. At dawn on the fourth day after the god departed, Yolka\u00ed Ests\u00e1n\nheard two voices calling,--the voice of Hasts\u00e9yalti, the Talking God,\nand the voice of Hasts\u00e9hogan, the House God. The voices were heard,\nas usual, four times, and immediately after the last call the gods\nappeared. It was dark and misty that day; the sun did not rise. Soon\nafter the arrival of the first two, the other promised visitors\ncame, and they all formed themselves in a circle east of the lodge,\neach in the place where he or she belonged. Thus the divine ones of\nTsisnadzi'ni stood in the east; those of Ts\u00f3tsil (San Mateo Mountain)\nin the south; those of Dokosl\u00edd (San Francisco Mountain) in the west;\nthose of Depe'ntsa (San Juan Mountain) in the north. Each one present\nhad his appropriate place in the group. At first Yolka\u00ed Ests\u00e1n stood in\nthe west; but her sister, Ests\u00e1natlehi, said to her: \"No, my young\nsister; go you and stand in the east. My place is in the west,\"\nand thus they stood during the ceremony. Ests\u00e1natlehi brought with\nher two sacred blankets called Dilpi'l-nask\u00e1, the Dark Embroidered,\nand Laka\u00ed-nask\u00e1, the White Embroidered. Hasts\u00e9hogan brought with him\ntwo sacred buckskins, and the Nalk\u00e9naaz (a divine couple who came\ntogether walking arm in arm) brought two ears of corn,--one yellow,\none white,--which the female carried in a dish of turquoise.\n\n379. Hasts\u00e9yalti laid the sacred blankets on the ground, and spread\non top of these one of the sacred buckskins with its head to the\nwest. He took from the dish of the female Nalk\u00e9naaz the two ears of\ncorn, handing the white ear to Tse`g\u00e1dinatini Asik\u00e9, the Rock Crystal\nBoy of the eastern mountain, and the yellow ear to Nat\u00e1ltsoi At\u00e9t,\nthe Yellow Corn Girl of San Francisco Mountain. These divine ones laid\nthe ears on the buckskin,--the yellow with its tip toward the west,\nthe white with its tip toward the east. Hasts\u00e9yalti picked up the\nears, and nearly laid them down on the buckskin with their tips to the\neast, but he did not let them touch the buckskin; as he did this he\nuttered his own cry of \"Wu`hu`hu`h\u00fa.\" Then he nearly laid them down\nwith their tips to the south, giving as he did so Hasts\u00e9hogan's cry\nof \"Ha-wa-u-\u00fa.\" With similar motions he pointed the ears to the west\nand the north. Next he raised them toward the sky, and at length laid\nthem down on the buckskin, with their tips to the east. He accompanied\neach act with a cry of his own or of Hasts\u00e9hogan, alternating as in\nthe beginning. So the ears were turned in every direction, and this\nis the reason the Navahoes never abide in one home like the Pueblos,\nbut wander ever from place to place. Over the ears of corn he laid the\nother sacred buckskin with its head to the east, and then Ni'ltsi, the\nWind, entered between the skins. Four times, at intervals, Hasts\u00e9yalti\nraised the buckskins a little and peeped in. When he looked the fourth\ntime, he saw that the white ear of corn was changed to a man, and\nthe yellow ear to a woman. It was Ni'ltsi who gave them the breath\nof life. He entered at the heads and came out at the ends of the\nfingers and toes, and to this day we see his trail in the tip of\nevery human finger. The Rock Crystal Boy furnished them with mind,\nand the Grasshopper Girl gave them voices. When Hasts\u00e9yalti at last\nthrew off the top buckskin, a dark cloud descended and covered like\na blanket the forms of the new pair. Yolka\u00ed Ests\u00e1n led them into her\nhog\u00e1n, and the assembled gods dispersed. Before he left, Hasts\u00e9yalti\npromised to return in four days.\n\n380. No songs were sung and no prayers uttered during their rites, and\nthe work was done in one day. The hog\u00e1n near which all these things\nhappened still stands; but since that time it has been transformed\ninto a little hill. To-day (A.D. 1884) seven times old age has killed\nsince this pair was made by the holy ones from the ears of corn. The\nnext very old man who dies will make the eighth time.[166]\n\n381. Early on the fourth morning after his departure Hasts\u00e9yalti\ncame again as he had promised, announcing his approach by calling\nfour times as usual. When White Shell Woman heard the first call,\nshe aroused the young people and said: \"Get up, my children,\nand make a fire. Hasts\u00e9yalti is coming.\" He brought with him\nanother couple, Had\u00e1honige Asik\u00e9 (Mirage Boy) and Had\u00e1honestid At\u00e9t\n(Ground-heat Girl). He gave Yolka\u00ed Ests\u00e1n two ears of corn, saying,\n\"Grind only one grain at a time,\" and departed. Yolka\u00ed Ests\u00e1n said to\nthe newly-arrived couple: \"This boy and girl of corn cannot marry one\nanother, for they are brother and sister; neither can you marry one\nanother, for you are also brother and sister, yet I must do something\nfor you all.\" So she married the boy made of corn to the Ground-heat\nGirl, and the Mirage Boy to the girl made of corn. After a time each\ncouple had two children,--a boy and a girl. When these were large\nenough to run around, this family all moved away from Hadzina\u00ed, where\nthey had lived four years, to Tse`laka\u00edia (White Standing Rock). The\ntwo men were busy every day hunting rabbits, rats, and other such\nanimals, for on such game they chiefly lived. From these people are\ndescended the gens of Tse`dzinki'ni,[167] House of the Dark Cliffs;\nso named because the gods who created the first pair came from the\ncliff houses of Tse`g\u00edhi, and brought from there the ears of corn\nfrom which this first pair was made.\n\n382. After they had lived thirteen years at Tse`laka\u00edia, during\nwhich time they had seen no sign of the existence of any people but\nthemselves, they beheld one night the gleam of a distant fire. They\nsought for the fire all that night and the next day, but could not\nfind it. The next night they saw it again in the same place, and the\nnext day they searched with greater vigilance, but in vain. On the\nthird night, when the distant gleam shone again through the darkness,\nthey determined to adopt some means, better than they had previously\ntaken, to locate it. They drove a forked stick firmly into the\nground; one of the men got down on his hands and knees, spreading\nthem as wide apart as possible, and sighted the fire through the\nfork of the stick. Next morning he carefully placed his hands and\nknees in the tracks which they had made the night before, and once\nmore looked through the fork. His sight was thus guided to a little\nwooded hollow on the side of a far-off mountain. One of the men walked\nover to the mountain and entered the little hollow, which was small\nand could be explored in a few moments; but he discovered no fire,\nno ashes, no human tracks, no evidence of the presence of man. On\nthe fourth night all the adults of the party took sight over the\nforked stick at the far twinkle, and in the morning when they looked\nagain they found they had all sighted the same little grove on the\ndistant mountain-side. \"Strange!\" said the man who had hunted there\nthe day before; \"the place is small. I went all through it again and\nagain. There was no sign of life there, and not a drop of water that\ncould reflect a ray from a star or from the moon.\" Then all the males\nof the family, men and boys, went to explore the little wood. Just\nas they were about to return, having found nothing, Wind whispered\ninto the ear of one: \"You are deceived. That light shines through\na crack in the mountain at night. Cross the ridge and you will find\nthe fire.\"[168] They had not gone far over the ridge when they saw\nthe footprints of men, then the footprints of children, and soon they\ncame to the camp. One party was as much rejoiced as the other to find\npeople like themselves in the wilderness. They embraced one another,\nand shouted mutual greetings and questions. \"Whence do you come?\" said\nthe strangers. \"From Tse`laka\u00edia,\" was the response. \"And whence come\nyou?\" asked the men of the White Standing Rock. \"We tarried last,\"\nreplied the strangers, \"at To`i'ndotsos, a poor country, where we\nlived on ducks and snakes.[169] We have been here only a few days,\nand now we live on ground-rats, prairie-dogs, and wild seeds.\" The new\nparty consisted of twelve persons,--five men, three women, one grown\ngirl, one grown boy, and two small children. The Tse`dzinki'ni people\ntook the strangers home with them, and Yolka\u00ed Ests\u00e1n welcomed them,\nsaying: \"Ahal\u00e1ni sasts\u00edni!\" (Greeting, my children!) The place where\nthe Tse`dzinki'ni found the strangers encamped was called Ts\u00e9`tlana\n(Bend in a Canyon); so they gave them the name of Tse`tl\u00e1ni, or\nTse`tl\u00e1nidine`, and from them is descended the present gens of\nTse`tl\u00e1ni in the Navaho nation.\n\n383. The next morning after the arrival of the Tse`tl\u00e1ni, Hasts\u00e9yalti\ncame once more to the lodge of the White Shell Woman; but he talked\nwith her apart from the others, and when he was gone she told no one\nwhat he said. In three days he came back again; again they talked\napart, and when Hasts\u00e9yalti was gone she remained silent. It was her\ncustom to sleep with one of the little girls, who was her favorite\nand companion. In the morning after the second visit of Hasts\u00e9yalti\nshe said to this little girl: \"I am going to leave you. The gods\nof Tse`g\u00edhi have sent for me; but I shall not forget your people,\nand shall come often to watch over them and be near them. Tell them\nthis when they waken.\" When she had spoken she disappeared from the\nsight of the little girl, and when the people woke they searched,\nbut could find her nowhere. They supposed she had gone to Tse`g\u00edhi\nand tarried there a while before she went to Depe'ntsa to dwell\nforever in the house of White Shell, which had been prepared for\nher there. The fourth night after the departure of Yolka\u00ed Ests\u00e1n\nthe little girl had a dream, which she related to her people in\nthe morning. In the vision she saw Yolka\u00ed Ests\u00e1n, who said to her:\n\"My grandchild, I am going to Depe'ntsa to dwell. I would take you\nwith me, for I love you, were it not that your parents would mourn\nfor you. But look always for the she-rain when it comes near your\ndwelling, for I shall ever be in the she-rain.\"\n\n384. While at White Standing Rock the men wandered much around the\ncountry in search of food. Some who had been to To`dok\u00f3nzi (Saline\nWater) said the latter was a better place than than that in which\nthey lived; that there were some porcupines there, an abundance of\nrats, prairie-dogs, and seed-bearing plants; and that there were\nsteep-sided mesa points in the neighborhood where they might surround\nlarge game.[170] After the departure of Yolka\u00ed Ests\u00e1n the people all\nmoved to To`dok\u00f3nzi;[171] but they remained here only a few days,\nand then went to Tsa`olg\u00e1hasze. Here they planted some grains of corn\nfrom the two ears that Hasts\u00e9yalti had given them long ago. This was\na very prolific kind of corn; when planted, several stalks sprouted\nfrom each grain, and a single grain, when ground, produced a large\nquantity of meal, which lasted them many days.\n\n385. When they had been fourteen years at Tsa`olg\u00e1hasze they\nwere joined by another people, who came from the sacred mountain\nof Dsiln\u00e1otil, and were therefore called Dsilnaoti'lni, or\nDsilnaoti'ldine`. These were regarded as din\u00e9` dig\u00edni, or holy\npeople, because they had no tradition of their recent creation, and\nwere supposed to have escaped the fury of the alien gods by means of\nsome miraculous protection. They did not camp at first with the older\nsettlers, but dwelt a little apart, and sent often to the latter to\nborrow pots and metates. After a while all joined together as one\npeople, and for a long time these three gentes have been as one gens\nand have become close relations to one another. The new-comers dug\namong old ruins and found pots and stone axes; with the latter they\nbuilt themselves huts.\n\n386. Seven years after the arrival of the Dsilnaoti'lni a fourth gens\njoined the Navahoes. The new arrivals said they had been seeking for\nthe Dsilnaoti'lni all over the land for many years. Sometimes they\nwould come upon the dead bushes of old camps. Sometimes they would\nfind deserted brush shelters, partly green, or, again, quite green and\nfresh. Occasionally they would observe faint footprints, and think\nthey were just about to meet another people like themselves in the\ndesolate land; but again all traces of humanity would be lost. They\nwere rejoiced to meet at last the people they so long had sought. The\nnew-comers camped close to the Dsilnaoti'lni, and discovered that\nthey and the latter carried similar red arrow-holders,[172] such\nas the other gentes did not have, and this led them to believe that\nthey were related to the Dsilnaoti'lni. The Navahoes did not then make\nlarge skin quivers such as they have in these days; they carried their\narrows in simpler contrivances. The strangers said that they came from\na place called Hask\u00e1nhatso (much Yucca baccata), and that they were\nthe Hask\u00e1ndine`, or Yucca People; but the older gentes called them\nHask\u00e1nhatso, or Haskanhats\u00f3dine`, from the place whence they came.[173]\n\n387. Fourteen years after the accession of the fourth gens, the\nNavahoes moved to Kinty\u00e9l (which was then a ruin), in the Chaco\nCanyon. They camped there at night in a scattering fashion, and made\nso many fires that they attracted the attention of some strangers\ncamped on a distant mountain, and these strangers came down next\nday to find out who the numerous people were that kindled so many\nfires. As the strangers, who were also din\u00e9` dig\u00edni, or holy people,\nsaid they came from Nahop\u00e1 (Place of the Brown Horizontal Streak),\nthe Navahoes called them Nahop\u00e1ni. They joined the tribe, camping\nnear the Hask\u00e1nhatso and Dsilnaoti'lni.\n\n388. It was autumn when the fifth gens was received. Then the whole\ntribe moved to the banks of the San Juan River and settled at a place\ncalled Tsint\u00f3`betlo[174] (Tree Sweeping Water), where a peculiar white\ntree hangs over the stream and sweeps the surface of the water with its\nlong branches: there is no other tree of its kind near by. Here they\ndetermined to remain some time and raise crops; so they built warm\nhuts for the winter, and all the fall and winter, when the days were\nfair, they worked in the bottom-lands grubbing up roots and getting\nthe soil ready for gardens to be planted in the spring. The elder\ngentes camped farther down the stream than those more newly arrived.\n\n389. In those days the language which the Navahoes spoke was not the\nsame they speak now. It was a poor language then; it is better in\nthese days.\n\n390. When the tribe had been living six years on the banks of\nthe San Juan, a band joined them who came from Tsi'nadzin[175]\n(Black Horizontal Forest), and were named as a gens from the place\nwhence they came. The Navahoes observed that in this band there was\na man who talked a great deal to the people almost every morning and\nevening. The Navahoes did not at first understand what this meant;\nbut after a while they learned he spoke to his people because he was\ntheir chief. His name was Nabinilt\u00e1hi.\n\n391. While living at the San Juan the people amused themselves\nmuch with games. They played mostly n\u00e1nzoz[76] in the daytime and\nkesits\u00e9[176] at night. They had as yet no horses, domestic sheep,\nor goats. They rarely succeeded in killing deer or Rocky Mountain\nsheep. When they secured deer it was sometimes by still-hunting them,\nsometimes by surrounding one and making it run till it was exhausted,\nand sometimes by driving them over precipices. When a man got two\nskins of these larger animals he made a garment of them by tying\nthe fore-legs together over his shoulders. The woman wore a garment\nconsisting of two webs of woven cedar bark, one hanging in front\nand one behind; all wore sandals of yucca fibre or cedar bark. They\nhad headdresses made of weasel-skins and rat-skins, with the tails\nhanging down behind. These headdresses were often ornamented with\ncolored artificial horns, made out of wood, or with the horns of\nthe female mountain sheep shaved thin. Their blankets were made of\ncedar bark, of yucca fibre, or of skins sewed together.[177] Each\nhouse had, in front of the door, a long passageway, in which hung\ntwo curtains,--one at the outer, the other at the inner end,--made\nusually of woven cedar bark. In winter they brought in plenty of wood\nat night, closed both curtains, and made the house warm before they\nwent to sleep. Their bows were of plain wood then; the Navahoes had\nnot yet learned to put animal fibre on the backs of the bows.[178]\nTheir arrows were mostly of reeds tipped with wood; but some made\nwooden arrows.[180] The bottom-land which they farmed was surrounded\nby high bluffs, and hemmed in up-stream and down-stream by jutting\nbluffs which came close to the river. After a time the tribe became\ntoo numerous for all to dwell and farm on this spot, so some went up\nin the bluffs to live and built stone storehouses in the cliffs,[179]\nwhile others--the Tsinadzi'ni--went below the lower promontory to\nmake gardens. Later yet, some moved across the San Juan and raised\ncrops on the other side of the stream.[180]\n\n392. Eight years after the coming of the Tsinadzi'ni, some fires\nwere observed at night on a distant eminence north of the river,\nand spies were sent out to see who made them. The spies brought\nback word that they had found a party of strangers encamped at a\nplace called Tha`nez\u00e1`, Among the Scattered (Hills). Soon after,\nthis party came in and joined the Navahoes, making a new gens, which\nwas called Tha`nez\u00e1`ni. The strangers said they were descended from\nthe Had\u00e1honigedine`, or Mirage People. The remains of their old huts\nare still to be seen at Tha`nez\u00e1`.\n\n393. Five years after the Tha`nez\u00e1`ni were added, another people joined\nthe tribe; but what gods sent them none could tell. They came from a\nplace called Dsiltl\u00e1` (Base of Mountain), and were given the name of\nDsiltl\u00e1`ni. As they had headdresses, bows, arrows, and arrow-holders\nsimilar to those of the Tha`nez\u00e1`ni they concluded they must be\nrelated to the latter. Ever since, these two gentes have been very\nclose friends,--so close that a member of one cannot marry a member\nof the other. The Dsiltl\u00e1`ni knew how to make wicker water-bottles,\ncarrying-baskets, and earthen pots, and they taught their arts to\nthe rest of the people.\n\n394. Five years later, they were joined on the San Juan by a numerous\nband who came originally from a place called Th\u00e1`pahahalka\u00ed, White\nValley among the Waters, which is near where the city of Santa F\u00e9\nnow stands. These people had long viewed in the western distance\nthe mountains where the Navahoes dwelt, wondering if any one\nlived there, and at length decided to go thither. They journeyed\nwestward twelve days till they reached the mountains, and they\nspent eight days travelling among them before they encountered the\nNavahoes. Then they settled at To`i'ndotsos and lived there twelve\nyears, subsisting on ducks and fish,[169] but making no farms. All\nthis time they were friendly to the Navahoes and exchanged visits;\nbut, finding no special evidences of relationship with the latter,\nthey dwelt apart. When at length they came to the San Juan to live,\nmarriages had taken place between members of the two tribes, and\nthe people from Among the Waters became a part of the Navaho nation,\nforming the gens of Th\u00e1`paha. They settled at a place called Hy\u00edetyin\n(Trails Leading Upward), close to the Navahoes. Here was a smooth,\nsandy plain, which they thought would be good for farming, and the\nchief, whose name was G\u00f3ntso, or Big Knee, had stakes set around the\nplain to show that his people claimed it. The people of the new gens\nwere good hunters, skilled in making weapons and beautiful buckskin\nshirts, and they taught their arts to the other gentes.\n\n395. The Th\u00e1`paha then spoke a language more like the modern Navaho\nthan that which the other gentes spoke. The languages were not\nalike. The chief of the Tsinadzi'ni and G\u00f3ntso often visited one\nanother at night, year after year, for the purpose of uniting the\ntwo languages and picking out the words in each that were best. But\nthe words of the Th\u00e1`paha were usually the best and plainest;[182]\nso the new language resembles the Th\u00e1`paha more than it resembles\nthe old Navaho.\n\n396. While the Th\u00e1`paha lived at Hy\u00edetyin they had always abundant\ncrops,--better crops than their neighbors had. Sometimes they could\nnot harvest all they raised, and let food lie ungathered in the\nfield. They built stone storehouses, something like pueblo houses,\namong the cliffs, and in these stored their corn. The storehouses\nstand there yet. The Th\u00e1`paha remained at Hy\u00edetyin thirteen years,\nduring which time many important events occurred, as will be told,\nand then they moved to Azdelts\u00edgi.\n\n397. G\u00f3ntso had twelve wives; four of these were from the gens of\nTsinadzi'ni, four from the gens of Dsiltl\u00e1`ni, and four from the\ngens of Tha`nez\u00e1`ni. He used to give much grain from his abundant\nharvests to the gentes to which his wives belonged; but, in spite\nof his generosity, his wives were unfaithful to him. He complained\nto their relations and to their chiefs; these remonstrated with the\nwives, but failed to improve their ways. At last they lost patience\nwith the women and said to G\u00f3ntso: \"Do with them as you will. We\nshall not interfere.\" So the next wife whom he detected in crime he\nmutilated in a shameful way, and she died in consequence. He cut off\nthe ears of the next transgressor, and she, too, died. He amputated\nthe breasts of the third wife who offended him, and she died also. He\ncut off the nose of the fourth; she did not die. He determined then\nthat cutting the nose should, in future, be the greatest punishment\nimposed on the faithless wife,--something that would disfigure but\nnot kill,--and the rest of the people agreed with him.[183] But this\nhad no effect on the remaining wives; they continued to lapse from\nvirtue till all were noseless. Then they got together and began to\nplot mischief against their husband, Big Knee. They spoke so openly\nof their evil intentions that he feared to let any of them stay in\nhis lodge at night and he slept alone.\n\n398. About this time the people determined to have a great ceremony\nfor the benefit of Big Knee; so they made great preparations and held\na rite of nine days' duration.[184] During its progress the mutilated\nwomen remained in a hut by themselves, and talked about the unkindness\nof their people and the vengeance due to their husband. They said\none to another: \"We should leave our people and go elsewhere.\" On the\nlast night of the ceremony there was a series of public exhibitions\nin a corral, or circle of branches, such as the Navahoes have now on\nthe last night of the ceremony of the mountain chant,[185] and among\nthe different al\u00edli, or entertainments of the night, was a dance by\nthe mutilated women. When their time came they entered the circle,\neach bearing a knife in her hand, and danced around the central fire,\npeering among the spectators as if searching for their husband; but\nhe was hidden in the wall of branches that formed the circle. As they\ndanced they sang a song the burden of which was \"P\u00e9sla asil\u00e1.\" (It was\nthe knife that did it to me.) When they had finished their dance they\nleft the corral, and, in the darkness without, screamed maledictions\nat their people, saying: \"May the waters drown ye! May the winters\nfreeze ye! May the fires burn ye! May the lightnings strike ye!\" and\nmuch more. Having cursed till they were tired, they departed for the\nfar north, where they still dwell, and now, whenever they turn their\nfaces to the south, we have cold winds and storms and lightning.\n\n399. Not long after this memorable ceremony a number of Utes visited\nthe Navahoes. They came when the corn-ears were small, and remained\ntill the corn was harvested. They worked for the Navahoes, and when\ntheir stomachs were filled all left except one family, which consisted\nof an old couple, two girls, and a boy. These at first intended to\nstay but a short time after their friends had gone; but they tarried\nlonger and longer, and postponed their going from time to time,\ntill they ended by staying with the Navahoes till they died. They\nmade particular friends with the Th\u00e1`paha, and got into the way of\nspeaking to the latter people as they would to relations. One of the\ngirls, whose name was Ts\u00e1`yiskid (Sage-Brush Hill), lived to be an\nold woman and the mother of many children. From her is descended the\ngens of Tsa`yiski'dni, which is so closely allied to the Th\u00e1`paha that\na member of one of these gentes may not marry a member of the other.\n\n400. Soon after the departure of the Utes the Navahoes were joined\nby a group of people who, when they came to tell their story, were\nfound to have come from Th\u00e1`paha-halka\u00ed, and to have made wanderings\nsimilar to those of the people who first came from that place. The\nnew people spoke, also, the same language as the Th\u00e1`paha. For these\nreasons they were not formed into a new gens, but were joined to the\ngens of Th\u00e1`paha.\n\n401. Some years later a large band came from the south to the\nsettlement on the San Juan. It consisted of Apaches, who told the\nNavahoes that they had left their old tribe forever and desired\nto become Navahoes. They had not come to visit, they said, but to\nstay. They all belonged to one gens among the Apaches,--the gens of\nTse`zindia\u00ed (Trap-dyke),[186] and they were admitted into the tribe\nas a new gens with their old name. From the beginning they showed a\ndesire to associate with Th\u00e1`paha, and now they are closely related\nto the latter and must not marry with them. Another band of Apaches,\nwhich came a little later, was added to the same gens.\n\n402. About this time there was a great famine in Zu\u00f1i, and some people\nfrom this pueblo came to the San Juan to dwell with the Navahoes. They\ncame first to the Th\u00e1`paha, and, although they had women in the party,\nthey were not formed into a new gens, but added to Th\u00e1`paha. The gens\nof Zu\u00f1i was formed later.\n\n403. The famine prevailed also at other pueblos, and some starving\npeople came to the Navahoes from an old pueblo named Kl\u00f3gi, which was\nnear where the pueblo of Jemez now stands. These formed the gens of\nKl\u00f3gi, and made special friends of the Th\u00e1`paha.\n\n404. The next accession was a family of seven adults, who came from\na place called T\u00f3`hani (Near the Water). They first visited the\nDsiltl\u00e1`ni and remained, forming the gens of T\u00f3`hani, affiliated now\nwith Dsiltl\u00e1`ni.\n\n405. The people who joined the Navahoes next after the T\u00f3`hani\ncame from a place called Tha`ts\u00ed, Among the Red (Waters or Banks),\nwhich was west of the San Juan settlement. From their traditions it\nappeared that they were not a newly created people; they had escaped\nin some way from the alien gods, and were for these reasons regarded\nas din\u00e9` dig\u00edni, or holy people. They were divided into two gentes,\nTh\u00e1`tsini and Ka\u00eddine`, or Willow People, and for a while they formed\ntwo gentes among the Navahoes; but in these days all traces of this\ndivision have been lost, and all their descendants are now called,\nwithout distinction, sometimes Th\u00e1`tsini and sometimes Kai or Ka\u00eddine`.\n\n406. Before this time the Navahoes had been a weak and peaceable\ntribe; but now they found themselves becoming a numerous people and\nthey began to talk of going to war. Of late years they had heard\nmuch of the great pueblos along the Rio Grande, but how their people\nhad saved themselves from the an\u00e1ye the Navahoes did not know. A man\nnamed Napa\u00edlinta got up a war party and made a raid on a pueblo named\nKinlits\u00ed (Red House), and returned with some captives, among whom\nwas a girl captured by Napa\u00edlinta. From her is descended the gens\nof Kinlits\u00ed, whose members are now close relations to Tsinadzi'ni\n(the gens of Napa\u00edlinta), and cannot intermarry with the latter.\n\n407. The captives from Kinlits\u00ed were, at first, slaves among the\nNavahoes;[187] but their descendants became free and increased greatly,\nand from them came another gens, Tlizil\u00e1ni, Many Goats, also closely\nrelated to Tsinadzi'ni.\n\n408. Next in order came a band of Apaches from the south representing\ntwo gentes,--Dests\u00edni (Red Streak People), and Tlasts\u00edni (Red Flat\nGround People). These were adopted by the Navahoes as two separate\ngentes and became close relations to the Tsinadzi'ni.\n\n409. Not long after the arrival of these Apaches some Utes came\ninto the neighborhood of the Navahoes, camping at a place called\nTs\u00e9`di`yik\u00e1ni (a ridge or promontory projecting into the river),\nnot far from Hy\u00edetyin. They had good arms of all kinds, and two\nvarieties of shields,--one round and one with a crescentic cut in the\ntop. They lived for a while by themselves, and were at first unruly and\nimpertinent; but in the course of time they merged into the Navahoes,\nforming the gens of Not\u00e1 or Not\u00e1dine`, Ute People.\n\n410. About the time they were incorporated by the Navahoes, or soon\nafter, a war party of the Utes made a raid on a Mexican settlement,\nsomewhere near where Socorro now is, and captured a Spanish woman. She\nwas their slave; but her descendants became free among the Navahoes\nand formed the Naka\u00eddine` (White Stranger People), or Mexican gens,\nwho cannot now intermarry with Not\u00e1dine`.\n\n411. G\u00f3ntso, or Big Knee, chief of the Th\u00e1`paha, was still alive\nand was a famous old man; but he had become feeble and had many\nailments. There was a great ceremony practised in those days\ncalled natsi'd, which lasted all winter,[184] from harvest-time\nto planting-time; but the Navahoes have long ceased to celebrate\nit. This ceremony was held one winter for the benefit of Big Knee at\nthe sacred place of To`ye'tli, the home of the War Gods. One night,\nwhile the rites were being performed, some strangers joined the\nNavahoes coming from the direction of the river. Adopted by the\nNavahoes, they formed the gens of To`yetl\u00edni, and became closely\nallied to Not\u00e1dine` and Naka\u00eddine`.\n\n412. On another occasion during the same winter some Apaches came from\ntheir country in the south to witness the ceremony of natsi'd. Among\nthe women of the Th\u00e1`paha was one who visited the Apache camp and\nremained all night there. She became attached to an Apache youth,\nwith whom she secretly absconded when the visitors left. For a\nlong time her people did not know what had become of her; but many\nyears after, learning where she was, some of her relations went to\nthe Apache country to persuade her to return. She came back an old\nwoman, bringing her husband and a family of three girls. The girls\nwere handsome, had light skins and fair hair. Their grandmother, who\nadmired them very much, insisted that a new gens should be made of\nthem. So they were called H\u00e1ltso, Yellow Bodies,[188] and originated\nthe gens of that name. Their father died an old man among the Navahoes.\n\n413. On another night of the same winter, while the ceremony for Big\nKnee was going on, two strange men, speaking the Navaho language,\nentered the camp. They said they were the advanced couriers of a\nmultitude of wanderers who had left the shores of the great waters\nin the west to join the Navahoes. You shall now hear the story of\nthe people who came from the western ocean:--\n\n\n\n414. Surrounding Ests\u00e1natlehi's home were four mountains, located like\nthose at the Place of Emergence--one in the east, one in the south,\none in the west, and one in the north. She was in the habit of dancing\non these mountains,--on the mountain in the east to bring clouds;\non the mountain in the south, to bring all kinds of goods,--jewels,\nclothing, etc.; on the mountain in the west, to bring plants of all\nkinds; and on the mountain in the north, to bring corn and animals. On\nthese journeys for dancing she passed from the east mountain to\nthe south, the west, and the north mountain, the way the sun goes;\nand when she was done dancing on the north mountain she retraced her\ncourse (without crossing it) to the east; but she never completed\nthe circle, i.e., she never passed from the north directly to the\neast. Over the space between the north and the east mountains she\nnever travelled. This is the way her trail lay:--\n\n415. Ests\u00e1natlehi had not been long in her western home when she\nbegan to feel lonely. She had no companions there. The people who had\naccompanied her thither did not stay with her. She thought she might\nmake people to keep her company, so one day, when she had completed one\nof her dancing journeys, she sat down on the eastern mountain. Here\nshe rubbed epidermis from under her left arm with her right hand;\nshe held this in her palm and it changed into four persons,--two men\nand two women,--from whom descended a gens to which no name was then\ngiven, but which afterwards (as will be told) received the name of\nHonag\u00e1`ni. She rubbed the epidermis with her left hand from under\nher right arm, held it in her palm as before, and it became two\nmen and two women, from whom descended the gens afterwards known as\nKina\u00e1`ni. In a similar way, of epidermis rubbed from under her left\nbreast she created four people, from whom descended the gens later\nknown as To`dits\u00edni; of epidermis from under her right breast, four\npersons, from whom descended the gens called Bit\u00e1ni; of epidermis\nfrom the middle of her chest, the four whose descendants were called\nHasli'zni; and of epidermis from her back between her shoulders,\nthe four whose descendants were called Bit\u00e1`ni in later times.\n\n416. She said to these: \"I wish you to dwell near me, where I can\nalways see you; but if you choose to go to the east, where your\nkindred dwell, you may go.\" She took them from her floating home to\nthe mainland; here they lived for thirty years, during which time they\nmarried and had many children. At the end of this time the Twelve\nPeople (Din\u00e9` Nakid\u00e1ta), or rather what was left of them, appeared\namong Ests\u00e1natlehi's people and said to them: \"We have lost our sister\nwho kept our house for us; we have no home; we know not where else to\ngo; so we have come here to behold our mother, our grandmother. You\nhave kindred in the far east who have increased until they are now a\ngreat people. We do not visit them, but we stand on the mountains and\nlook at them from afar. We know they would welcome you if you went to\nthem.\" And many more things they told about the people in the far east.\n\n417. Now all crossed on a bridge of rainbow to the house of\nEsts\u00e1natlehi on the sea, where she welcomed them and embraced them. Of\nthe Din\u00e9` Nakid\u00e1ta but ten were left, for, as has been told, they lost\ntheir sister and their younger brother; but when they came to the home\nof Ests\u00e1natlehi she made for them two more people out of turquoise,\nand this completed their original number of twelve. She knew with what\nthoughts her children had come. She opened four doors leading from\nthe central chamber of her house into four other rooms, and showed\nthem her various treasures, saying: \"Stay with me always, my children;\nthese things shall be yours, and we shall be always happy together.\"\n\n418. When the people went back from the house of Ests\u00e1natlehi to the\nmainland, all was gossip and excitement in their camp about what they\nhad heard of the people in the east. Each one had a different part\nor version of the tale to tell,--of how the people in the east lived,\nof what they ate, of the way in which they were divided into gentes,\nof how the gentes were named, and of other things about them they\nhad heard. \"The people are few where we live,\" they said; \"we would\nbe better off where there are so many.\" They talked thus for twelve\ndays. At the end of that time they concluded to depart, and they\nfixed the fourteenth day after that as the day they should leave.\n\n419. Before they left, the Din\u00e9` Nakid\u00e1ta and Ests\u00e1natlehi came to see\nthem. She said: \"It is a long and dangerous journey to where you are\ngoing. It is well that you should be cared for and protected on the\nway. I shall give you five of my pets,[189]--a bear, a great snake, a\ndeer, a porcupine, and a puma,--to watch over you. They will not desert\nyou. Speak of no evil deeds in the presence of the bear or the snake,\nfor they may do the evil they hear you speak of; but the deer and the\nporcupine are good,--say whatever you please to say in their presence.\"\n\n420. Besides these pets she gave them five magic wands. To those\nwho were afterwards named Honag\u00e1`ni she gave a wand of turquoise;\nto those who later were called Kina\u00e1`ni, a wand of white shell; to\nthose who became To`dits\u00edni, a wand of haliotis shell; to those who\nbecame Bit\u00e1`ni, a wand of black stone; and to those who in later days\nbecame Hasli'zni, a wand of red stone. \"I give you these for your\nprotection,\" she said, \"but I shall watch over you myself while you\nare on your journey.\"\n\n421. On the appointed day they set out on their journey. On the\ntwelfth day of their march they crossed a high ridge and came in\nsight of a great treeless plain, in the centre of which they observed\nsome dark objects in motion. They could not determine what they were,\nbut suspected they were men. They continued their journey, but did not\ndirectly approach the dark objects; they moved among the foothills that\nsurrounded the plain, and kept under cover of the timber. As they went\nalong they discerned the dark objects more plainly, and discovered\nthat these were indeed human beings. They got among the foothills to\none side of where the strangers were, and camped in the woods at night.\n\n422. In spite of all the precautions taken by the travellers, they\nhad been observed by the people of the plain, and at night two of the\nlatter visited their camp. The visitors said they were Kilts\u00f3i, or\nKilts\u00f3idine` (People of the Bigelovia graveolens); that their tribe was\nnumerous; that the plain in which they dwelt was extensive; and that\nthey had watermelons getting ripe, with corn and other food, in their\ngardens. The people of the west concluded to remain here a while. The\nsecond night they had two more visitors, one of whom became enamored\nof a maiden among the wanderers, and asked for her in marriage. Her\npeople refused him at first; but when he came the second night and\nbegged for her again, they gave her to him. He stayed with her in\nthe camp of her people as long as they remained in the valley, except\nthe last two nights, when she went and stayed with his people. These\ngave an abundance of the produce of their fields to the wanderers,\nand the latter fared well. When the travellers were prepared to move,\nthey implored the young husband to go with them, while he begged to\nhave his wife remain with him in the valley. They argued long; but in\nthe end the woman's relations prevailed, and the Kilts\u00f3i man joined\nthem on their journey. In the mean time four other men of Kilts\u00f3i had\nfallen in love with maidens of the wanderers, and asked for them in\nmarriage. The migrating band refused to leave the girls behind, so the\nenamored young men left their kindred and joined the travellers. The\nKilts\u00f3i tried to persuade the others to dwell in their land forever,\nbut without avail.\n\n423. They broke camp at last early in the morning, and travelled all\nday. At night a great wind arose, and the bear would not rest, but ran\naround the camp all night, uneasy and watchful. The men looked out\nand saw some of the Kilts\u00f3i trying to approach; but the bear warded\nthem off and they disappeared without doing harm. In the morning it\nwas found that the men of the Kilts\u00f3i who had joined them on their\njourney had now deserted them, and it was supposed that in some way\nthey were in league with their brethren outside.\n\n424. The second day they journeyed far, and did not make camp until\nafter dark. As on the previous night, the bear was awake, watchful,\nand uneasy all night. They supposed he was still looking out for\nlurking Kilts\u00f3i. Not until daybreak did he lie down and take a little\nsleep while the people were preparing for the day's march.\n\n425. On the third night the bear was again wakeful and on guard, and\nonly lay down in the morning while the people were breaking camp. \"My\npet, why are you troubled thus every night?\" said one of the men to\nthe bear. The latter only grunted in reply, and made a motion with\nhis nose in the direction whence they had come.\n\n426. On the fourth night they camped, for mutual protection, closer\ntogether than they had camped before. The bear sat on a neighboring\nhill, from which he could watch the sleepers, but slept not himself\nall night. As before, he took a short sleep in the morning. Before the\npeople set out on their march some one said: \"Let us look around and\nsee if we can find what has troubled our pet.\" They sent two couriers\nto the east and two to the west. The former returned, having found\nnothing. The latter said they had seen strange footprints, as of\npeople who had approached the camp and then gone back far to the\nwest. Their pursuers, they thought, had returned to their homes.\n\n427. They had now been four days without finding water, and the\nchildren were crying with thirst. On the fifth day's march they\nhalted at noon and held a council. \"How shall we procure water?\" said\none. \"Let us try the power of our magic wands,\" said another. A man\nof the gens who owned the wand of turquoise stuck this wand into the\nground, and worked it back and forth and round and round to make a\ngood-sized hole. Water sprang from the hole. A woman of another gens\ncrouched down to taste it. \"It is bitter water,\" she cried. \"Let\nthat, then, be your name and the name of your people,\" said those\nwho heard her; thus did the gens of To`dits\u00edni, Bitter Water People,\nreceive its name.\n\n428. When the people had cooked and eaten food and drunk their fill\nof the bitter water, they said: \"Let us try to reach yonder mountain\nbefore night.\" So they pushed on to a distant mountain they had beheld\nin the east. When they got near the mountain they saw moccasin tracks,\nand knew there must be some other people at hand. At one place,\nnear the base of the mountain, they observed a cluster of cottonwood\ntrees, and, thinking there might be a spring there, they went straight\nto the cottonwood. Suddenly they found themselves among a strange\npeople who were dwelling around a spring. The strangers greeted the\nwanderers in a friendly manner, embraced them, and asked them whence\nthey came. The wanderers told their story briefly, and the strangers\nsaid: \"We were created at this spring and have always lived here. It is\ncalled Mait\u00f3`, Coyote Water (Coyote Spring), and we are the Ma\u00eddine`\"\n(Coyote People). The Navahoes called them Mait\u00f3`dine`.\n\n429. The travellers tarried four days at the Coyote Spring, during\nwhich time they talked much to their new friends, and at length\npersuaded the latter to join them on their eastern journey. Before they\nstarted, the Coyote People declared that their spring was the only\nwater in the neighborhood; that they knew of no other water within\ntwo days' journey in any direction. On the morning of the fifth day\nthey all moved off toward the east. They travelled all day, and made\na dry camp at night. The next day at noon they halted on their way,\nand decided to try again the power of a magic wand. This time the\nwhite shell was used by a member of the gens to whom it had been\ngiven, in the same way that the turquoise wand was used before. Water\nsprang up. A woman of another gens said: \"It is muddy; it may make the\nchildren sick.\" \"Let your people then be named Hasli'zni, Mud People,\"\ncried voices in the crowd. Thus the gens of Hasli'z, or Hasli'zni,\nwas named.\n\n430. The second night after leaving Coyote Spring, darkness overtook\nthe wanderers at a place where there was no water, and they rested\nthere for the night. At noon on the following day all were thirsty,\nand the children were crying. The people halted, and proposed to try\nagain the efficacy of a sacred wand. The wand of haliotis was used\nthis time. When the water sprang up, a woman of the Coyote People\nstooped first and drank. \"It is To`dok\u00f3nz, alkaline (or sapid) water,\"\nshe exclaimed. To her and her children the name To`dok\u00f3nzi was then\ngiven, and from them the present gens of that name is descended. Its\nmembers may not marry with Mait\u00f3`dine`, to whom they are related.\n\n431. On the night after they found the alkaline water, they encamped\nonce more at a place where no water was to be found, and on the\nfollowing day great were their sufferings from thirst. At midday\nthey rested, and begged the bearers of the black stone wand to try\nthe power of their magic implement. A stream of fine, clear water\nsprang up when the wand was stuck in the ground. They filled their\nvessels and all drank heartily, except a boy and a girl of the gens\nthat bore the black stone wand. \"Why do you not come and drink before\nthe water is all gone?\" some one asked. The children made no reply,\nbut stood and looked at the water. The girl had her arms folded\nunder her dress. They gave then to her and to her gens the name of\nBit\u00e1`ni,[190] which signifies the arms under the dress.\n\n432. The night after the Bit\u00e1`ni was named, the travellers slept\nonce more at a place where no water was to be found, and next day\nthey were very thirsty on their journey. In the middle of the day\nthey stopped, and the power of the red stone wand was tried. It\nbrought forth water from the ground, as the other wands had done,\nand all drank till they were satisfied; but no member of the gentes\nstill unnamed said anything and no name was given.\n\n433. After this they camped two nights without water. On the second\nnoon they arrived at a spring in a canyon known to the Ma\u00eddine` and\ncalled by them Halka\u00edto`, Water of the White Valley. They journeyed\nno farther that day, but camped by the water all night.\n\n434. From Halka\u00edto` they travelled steadily for twenty-five days,\nuntil they came to a little river near San Francisco Mountain, and\nwest of it. During this part of the journey they found sufficient\nwater for their needs every day. They stopped at this river five\nnights and five days and hunted. Here one man, and one only,--whose\nname was Bainili'ni (Looks on at a Battle),--killed a deer, a large\none, which he cut into small pieces and distributed around so that\nevery one might get a taste.\n\n435. From the banks of this stream they came to the east side of\nSan Francisco Mountain, to where, beside a little peak, there is a\nspring that has no name. Here the travellers stopped several days,\nand built around their camp a stone wall that still stands.\n\n436. The puma belonged to the gens that bore the black stone wand, and\nthat was afterwards called Kina\u00e1`ni. While the people were camped at\nthis spring he killed a deer. The bear sometimes killed rabbits. The\nsnake and the porcupine were of no use, but were a trouble instead,\nsince they had to be carried along. The deer ran among the crowd and\ndid neither good nor harm. The people lived mostly on rabbits and\nother small animals and the seeds of wild plants.\n\n437. From the spring near San Francisco Mountain they\ntravelled to Bit\u00e1hotsi (Red Place on Top),[191] and from there to\nTs\u00e9`zintsidilya. Here they held a council about the big snake. He was\nof no use to them, and a great encumbrance. They turned him loose\namong the rocks, and his descendants are there in great numbers to\nthis day. At Natsisa\u00e1n (Navaho Mountain) they turned the porcupine\nloose, and that is why there are so many porcupines on the Navaho\nMountain now.\n\n438. They next went to the place now called Ag\u00e1la,[192] or\nAg\u00e1lani, Much Wool, or Hair, and were now in the land of the Oza\u00ed\n(Oraibes). They camped all around the peak of Ag\u00e1la and went out\nhunting. Some who wore deer-masks for decoys, and went to get deer,\nsucceeded in killing a great number. They dressed many skins, and\nthe wind blew the hair from the skins up in a great pile. Seeing\nthis, one of the Honag\u00e1`ni proposed that the place be called Ag\u00e1la,\nso this name was given to it.\n\n439. From Ag\u00e1la the wanderers went to Tse`hots\u00f3biazi, Little Place\nof Yellow Rocks, and from there to Y\u00f3tso, Big Bead. On the way they\ncamped often, and sometimes tarried a day or two to hunt. It was now\nlate in the autumn. At Y\u00f3tso they saw moccasin tracks, evidently not\nfresh, and they said to one another: \"Perhaps these are the footprints\nof the people whom we seek.\" Now there were diverse counsels among\nthe immigrants. Some were in haste to reach the end of the journey,\nwhile others, as the season was late, thought it prudent to remain\nwhere they were. Thus they became divided into two parties, one of\nwhich remained at Y\u00f3tso, while the other (containing parts of several\ngentes) continued the journey. Soon after the latter was gone, those\nwho remained at Y\u00f3tso sent two messengers, and later they sent two\nmore, to induce the seceders to return; but the latter were never\novertaken. The couriers came to a place where the runaways had divided\ninto two bands. From one of these the Jicarilla Apaches are supposed\nto have descended. The other band, it is thought, wandered far off\nand became part of the Din\u00e9` Nahotl\u00f3ni.[193]\n\n440. The last two messengers sent out pursued one of the fugitive\nbands some distance, gave up the task, and returned to Y\u00f3tso. The\nmessengers sent first pursued the other band. After a while they saw\nits camp-fires; but at such a great distance that they despaired of\novertaking it and turned toward the San Juan River, where they found\nat length the long-sought Navahoes. These two messengers were the men,\nof whom you have heard before, who entered the camp of Big Knee at\nTo`ye'tli while the dance of natsi'd was going on, and announced the\napproach of the immigrants from the west. (See par. 143.)\n\n441. When spring-time came, the people who had remained at Y\u00f3tso set\nout again on their journey; but before long some of the To`dits\u00edni got\ntired. They said that the children's knees were swollen, that their\nfeet were blistered, and that they could not go much farther. Soon\nafter they said this they came to a place where a great lone tree\nstood, and here they declared: \"We shall stop at this tree. After\na while the people will come here and find us.\" They remained and\nbecame the gens of Tsinsak\u00e1dni, People of the (Lone) Tree, who are\nclosely related to To`dits\u00edni and cannot marry with the latter.\n\n442. At Pinbit\u00f3`, Deer Spring, some more of the gens of To`dits\u00edni\nhalted, because, they said, their children were lame from\nwalking and could travel no farther. Here they formed a new gens\nof Pinbit\u00f3`dine`, People of Deer Spring,[194] who are also closely\nrelated to To`dits\u00edni. At this place they wanted their pet deer to\nleave them, but he would not go; he remained at the spring with the\npeople who stayed there. What finally became of him is not known.[195]\n\n443. The main body of the immigrants kept on their way, and, soon after\npassing Deer Spring, arrived at Hy\u00edetyin, where the people of Th\u00e1`paha\nhad their farms. Big Knee was still alive when they came; but he was\nvery old and feeble, and was not respected and obeyed as in former\ndays. When Th\u00e1`paha and Hasli'zni met, they traced some relationship\nbetween the two gentes: their names had much the same meaning; their\nheaddresses and accoutrements were alike; so the Hasli'zni stopped\nwith Th\u00e1`paha and became great friends with the latter. Yet to-day\na member of one of these gentes may marry a member of the other.\n\n444. The bear was the last of their five pets which the immigrants\nretained. When they were done their journey they said to him: \"Our pet,\nyou have served us well; but we are now safe among our friends and\nwe need your services no more. If you wish you may leave us. There\nare others of your kind in Ts\u00faskai (the Chusca Mountains). Go there\nand play with them.\" They turned him loose in Ts\u00faskai, and bears have\nbeen numerous there ever since.\n\n445. Of the people from the west, there was yet one gens--that to which\nEsts\u00e1natlehi had given the wand of turquoise--which had no name. This\nnameless people did not stay long on the banks of the San Juan before\nthey wandered off far toward the south. One day two men of the party,\nwhile hunting, came to a place called Ts\u00e9`nahapil, where there were\nhigh overhanging rocks. Here they saw the fresh prints of unshod human\nfeet. They followed these tracks but a short distance when they beheld\na man watching them from a rocky pinnacle. As soon as he saw that he\nwas observed, he crouched and disappeared. They ran quickly behind\nthe rock on which they had seen him and again observed him, running as\nfast as he could. \"Why do you fly from us?\" they shouted. \"We mean no\nharm to you.\" Hearing this he stopped till they came up to him. Then\nthey found he spoke the same language they did, and they addressed\nhim in terms of relationship. \"Where do you live?\" they asked. \"In a\ncanyon high on the mountain,\" he replied. \"What do you live on?\" they\nqueried. \"We live mostly on seeds,\" he answered; \"but sometimes we\ncatch wood-rats, and we raise small crops.\" \"We shall have many things\nto tell one another,\" said the hunters; \"but your home is too far for\nour people to reach to-day. Tell your people to come to this spot, and\nwe shall tell ours to come up here and meet them.\" When the hunters\ngot home they found their friends cooking rabbits and making mush of\nwild seeds. When the meal was finished all climbed the mountain to the\nappointed place and found the strangers awaiting them. The two parties\ncamped together that night and related to one another their histories\nand adventures. The strangers said that they had been created at the\nplace where they were all then camped only seven years previously;\nthat they were living not far off at a place called Natanbilh\u00e1tin,\nbut that they came often to their natal place to pick cactus fruit\nand yucca fruit. They said they called themselves Ts\u00e9`dine`, or Rock\nPeople; but the nameless ones gave them the name of Tse`nahapi'lni,\nOverhanging Rocks People, from the place where they met. With this\nname they became a gens of the Navahoes.\n\n446. The Tse`nahapi'lni told their new friends that they had some corn\nand pumpkins cached at a distance, and they proposed to open their\nstores and get ready for a journey. They knew of some Apaches to the\nsouth, whom they would all visit together. These Apaches, they said,\nhad some gentes of the same names as those of the Navahoes. Then\nthey all went to where the provisions were stored, and they made\ncorn-cakes to use on the journey. When they were ready they went\nto the south and found, at a place called Ts\u00f3hanaa, the Apaches,\nwho recognized them as friends, and treated their visitors so well\nthat the latter concluded to remain for a while.\n\n447. At the end of three years the Tse`nahapi'lni went off to join\nthe Navahoes on the San Juan. The nameless people stayed four years\nlonger. About the end of that time they began to talk of leaving,\nand their Apache friends tried to persuade them to remain, but without\navail. When they had all their goods packed and were ready to start,\nan old woman was observed walking around them. She walked around the\nwhole band, coming back to the place from which she started; then she\nturned towards them and said: \"You came among us without a name, and\nyou have dwelt among us, nameless, for seven years; no one knew what\nto call you; but you shall not leave us without a name. I have walked\naround you, and I call you Honag\u00e1`ni (Walked-around People).\"[196]\n\n448. When the Honag\u00e1`ni got back to the San Juan they found that the\nTse`nahapi'lni had been long settled there and had become closely\nrelated to Tlasts\u00edni, Dests\u00edni, Kinlits\u00edni, and Tsinadzi'ni. The\nHonag\u00e1`ni in time formed close relationships with Tha`nez\u00e1`ni,\nDsiltl\u00e1`ni, T\u00f3`hani, and Nahop\u00e1ni. These five gentes are now all the\nsame as one gens, and no member of one may marry a member of another.\n\n\n\n449. It happened about this time, while some of the Th\u00e1`paha were\nsojourning at Ag\u00e1la, that they sent two children, one night, to a\nspring to get water. The children carried out with them two wicker\nbottles, but returned with four. \"Where did you get these other\nbottles?\" the parents inquired. \"We took them away from two little\ngirls whom we met at the spring,\" answered the children. \"Why did you\ndo this, and who are the girls?\" said the elders. \"We do not know. They\nare strangers,\" said the little ones. The parents at once set out\nfor the spring to find the strange children and restore the stolen\nbottles to them; but on their way they met the little girls coming\ntoward the Th\u00e1`paha camp, and asked them who they were. The strange\nchildren replied: \"We belong to a band of wanderers who are encamped\non yonder mountain. They sent us two together to find water.\" \"Then\nwe shall give you a name,\" said the Th\u00e1`paha; \"we shall call you\nTo`bazna\u00e1zi,\" Two Come Together for Water. The Th\u00e1`paha brought the\nlittle girls to their hut and bade them be seated. \"Stay with us,\"\nthey said. \"You are too weak and little to carry the water so far. We\nwill send some of our young men to carry it for you.\" When the young\nmen found the camp of the strangers they invited the latter to visit\nthem. The Th\u00e1`paha welcomed the new-comers as friends, and told them\nthey had already a name for them, To`bazna\u00e1zi. Under this name they\nbecame united to the Navahoes as a new gens, and they are now closely\naffiliated with Th\u00e1`paha.[197]\n\n450. Shortly after the coming of To`bazna\u00e1zi, the Navahoes were joined\nby a band of Apaches, who were adopted by Th\u00e1`paha and not formed\ninto a new gens. About the same time a band of Pah Utes came and\nwere likewise adopted by Th\u00e1`paha. A little later some more Apaches\narrived and became a part of Th\u00e1`paha; but, although no distinct name\nis now given them, their descendants are known among the Th\u00e1`paha as\na people of different origin from the others.\n\n451. Another party of Apaches, who came afterwards, dwelt a long\ntime among the To`dok\u00f3zi; but later they abode with the Th\u00e1`paha,\nand became closely related to the latter. They are still affiliated\nwith Th\u00e1`paha, but these call them To`dok\u00f3zi.\n\n452. Some years passed before the next accession was made. This was\nanother party of Zu\u00f1i Indians, and they were admitted into the gens\nof the Th\u00e1`paha. Soon after them came the Zu\u00f1i People, who were at\nlast formed into a separate gens,--that of Nanaste'zin. This is the\nNavaho name for all the Zu\u00f1ians, and means Black Horizontal Stripe\nAliens.[198] All these people deserted the Zu\u00f1i villages on account\nof scarcity of food.\n\n453. A new people, with painted faces, came from the west about the\nsame time as those who formed the gens of Zu\u00f1i, or a little later. They\nare supposed to have been a part of the tribe now called Mohaves on\nthe banks of the Colorado. They bore the name of Dildz\u00e9hi, and their\ndescendants now form a gens of that name among the Navahoes. At first\nthey affiliated with Nanaste'zin; but to-day they are better friends\nwith Th\u00e1`tsini than with Nanaste'zin.\n\n454. A war-party, consisting of members of different gentes, was now\norganized among the Navahoes to attack a pueblo called Sa\u00edbehogan,\nHouse Made of Sand. At that place they captured two girls and brought\nthem home as slaves. There was a salt lake near their old home,\nand the girls belonged to a gens of Salt People there. So their\nnumerous descendants now among the Navahoes form the gens of \u00c1sihi,\nor Salt. The captives were taken by members of the Tse`dzinki'ni,\nhence \u00c1sihi and Tse`dzinki'ni are now affiliated.\n\n455. Then a war party was gotten up to attack the people of Jemez\npueblo. On this raid one of the Tlasts\u00edni captured a Jemez girl,\nbut sold her to one of the Tse`dzinki'ni. She was the progenitor of\nthe gens of Maideski'zni, People of Wolf Pass (i.e., Jemez), which\nis now affiliated with Tse`dzinki'ni.\n\n456. After the Navahoes attacked Sa\u00edbehogan there was a famine\nthere, and some of the people abandoned their homes and joined the\nNavahoes. They said that in their pueblo there was a gens of Th\u00e1`paha,\nand hearing there was such a gens among the Navahoes they came to\njoin it. Therefore they sought Th\u00e1`paha till they found it and became\na part of it.\n\n457. There came once a party of seven people from a place called\nTse`yanat\u00f3`ni, Horizontal Water under Cliffs, to pay a short visit\nto the Navahoes; but from time to time they delayed their departure,\nand at last stayed forever with the Navahoes. They formed the gens\nof Tse`yanat\u00f3`ni, which is now extinct.\n\n458. The people whom Ests\u00e1natlehi created from the skin under her\nright arm, and to whom she gave the wand of white shell, was called,\nafter they came among the Navahoes, Kina\u00e1`ni, High Stone House People;\nnot because they built or dwelt in such a house, but because they\nlived near one.[199]\n\n459. When the Bit\u00e1`ni were encamped at a place called T\u00f3`tso, or Big\nWater, near the Carrizo Mountains, a man and a woman came up out of\nthe water and joined them. From this pair is descended the gens of\nT\u00f3`tsoni, People of the Big Water, which is affiliated with Bit\u00e1`ni.\n\n\n\n\n\n\n\n\nNATI'NESTHANI.\n\n\n460. Nati'nesthani,[201] He Who Teaches Himself, lived, with his\nrelations, near the mountain of Dsiln\u00e1otil. The few people who lived\nthere used to wander continually around the mountain, hence its name,\nEncircled Mountain. Nati'nesthani delighted in gambling, but was not\nsuccessful. He lost at game, not only all his own goods, but all the\ngoods and jewels of his relations, until there was only one article\nof value left--a necklace consisting of several strings of white\nbeads. His parents and brother lived in one lodge; his grandmother and\nniece lived in another, a little distance from the first. When the\ngambler had parted with everything except the necklace, his brother\ntook this to the lodge of his grandmother and gave it to her, saying:\n\"My brother has gambled away everything save this. Should he lose\nthis at game, it is the last thing he will ever lose, for then I\nshall kill him.\"\n\n461. Nati'nesthani did not spend all his time gambling; sometimes\nhe hunted for wood-rats and rabbits in the mountains. The day the\nnecklace was brought, in returning from his hunt, he came to the\nhouse of his grandmother and saw the necklace hanging up there. \"Why\nis this here?\" he asked. \"It is put here for safe-keeping,\" replied\nhis niece. \"Your brother values it and has asked us to take care of\nit. If you lose it in gambling, he has threatened to kill you. I have\nheard the counsels of the family about you. They are tired of you. If\nyou lose this necklace at play, it is the last thing you will ever\nlose.\" On hearing this he only said to his niece, \"I must think what\nI shall do,\" and he lay down to rest.\n\n462. Next morning he rose early, made his breakfast of wood-rats,\nand went out to hunt, travelling toward the east. He stopped at one\nplace, set fall-traps for wood-rats, and slept there all night. During\nthe night he pondered on many plans. He thought at first he would\ngo farther east and leave his people forever; but again he thought,\n\"Who will hunt wood-rats for my niece when I am gone?\" and he went\nback to her lodge and gave her all the little animals he had killed.\n\n463. In the morning he breakfasted again on wood-rats, and said to\nhimself: \"I shall go to-day to the south and never return.\" Such was\nhis intention as he went on his way. He travelled to the south, and\nspent the night out again; but in the morning he changed his mind,\nand came back to his niece with wood-rats and rabbits and the seeds\nof wild plants that he had gathered. The women cooked some of the\nwood-rats for his supper that night. When he lay down he thought of\nhis brother's threats, and made plans again for running away. He had\nnot touched the beads, though he longed to take them.\n\n464. Next morning he went to the west, hunted there all day, and\ncamped out at night as before; but again he could not make up his\nmind to leave his people, though he thought much about it; so he\nreturned to his niece with such food as he had been able to get for\nher, and slept in the lodge that night.\n\n465. On the following day he went to the north and hunted. He slept\nlittle at night while camping out, for his mind was filled with sad\nthoughts. \"My brother disowns me,\" he said to himself. \"My parents\nrefuse me shelter. My niece, whom I love most, barely looks at me. I\nshall never go back again.\" Yet, for all these words, when morning\ncame he returned to the lodge.[19]\n\n466. By this time he was very poor, and so were his grandmother and\nniece. His sandals, made of grass and yucca-fibre, were worn through,\nand the blanket made of yucca-fibre and cedar-bark, which covered his\nback, was ragged.[177] But the people in the other lodge were better\noff. They gave the grandmother and niece food at times; but always\nwatched these closely when they came for food, lest they should carry\noff something to give the gambler. \"Let him live,\" said his parents,\n\"on wood-rats and rabbits as well as he can.\"\n\n467. The night after he returned from his hunt to the north he slept\nlittle, but spent the time mostly in thinking and making plans. What\nthese plans were you shall soon know, for the next day he began to\ncarry them out. His thought for his niece was now the only thing that\nmade him care to stay at home.\n\n468. In the morning after this night of thought he asked his niece to\nroast for him four wood-rats; he tied these together and set out for\nthe San Juan River. When he got to the banks of the river he examined\na number of cottonwood trees until he found one that suited him. He\nburned this down and burned it off square at the base. He kept his fire\nfrom burning up the whole trunk by applying mud above the place to be\nburned. His plan was to make a hollow vessel by which he could go down\nthe San Juan River. It was his own plan. He had never heard of such\na thing before. The Navahoes had never anything better than rafts,\nand these were good only to cross the river. He lay down beside the\nlog to see where he should divide it, for he had planned to make the\nvessel a little longer than himself, and he burned the log across at\nthe place selected. All this he did in one day, and then he went home,\ncollecting rats on the way; but he told his niece nothing about the\nlog. He slept that night in the lodge.\n\n469. He went back, next morning, to his log on the banks of the\nSan Juan, and spent the day making the log hollow by means of fire,\nbeginning at the butt end. He succeeded in doing only a part of this\nwork in one day. It took him four days to burn the hole through from\none end of the log to the other and to make it wide enough to hold his\nbody. At the end of each day's work he returned to his grandmother's\nlodge, and got wood-rats and rabbits on his way home.\n\n470. The next day, after the hole was finished, was spent in making\nand inserting plugs. He moistened a lot of shredded cedar-bark and\npounded it between stones so as to make a soft mass. He shoved a\nlarge piece of this in at the butt end and rammed it down to the tip\nend. In burning out the log, he had burned, where the tree branched,\nfour holes which he did not need, and these he filled with plugs of\nthe cedar-bark. He prepared another plug to be rammed into the butt\nfrom the inside, after he entered the log, and when this was finished\nhe went home to his grandmother's house, collecting wood-rats from\nhis traps as he went.\n\n471. The next morning his niece cooked several wood-rats and ground\nfor him a good quantity--as much as could be held in two hands--of the\nseeds of tlo`ts\u00f3zi (Sporobolus cryptandrus). This meal she put in a\nbag of wood-rat skins sewed together. Thus provided he went back to his\nlog. He put the provisions into the hole and then proceeded to enter,\nin person, to see if the log was sound and the hole big enough. He\nentered, head foremost, and crawled inwards until half of his chest\nwas in the log, when he heard a voice crying, \"Wu`hu`hu`h\u00fa!\"[26]\nand he came out to see who called. He looked in every direction and\nexamined the ground for tracks, but seeing no signs of any intruder he\nproceeded again to enter the log. This time he got in as far as his\nwaist, when again he heard the cry of \"Wu`hu`hu`h\u00fa,\" but louder and\nnearer than before. Again he came out of the log and looked around\nfarther and more carefully than he did the first time, going in his\nsearch to the margin of the river; but he saw no one, found no tracks,\nand returned to his log. On the next trial he entered as far as his\nknees, when for the third time the cry sounded, and he crept out once\nmore to find whence it came. He searched farther, longer, and more\nclosely than on either of the previous occasions, but without success,\nand he went back to enter the log again. On the fourth trial, when\nhe had entered as far as his feet, he heard the cry loud and near,\nand he felt some one shaking the log. He crept out for the fourth\ntime and beheld Hasts\u00e9yalti, the Talking God,[73] standing over him.\n\n472. Hasts\u00e9yalti did not speak at first, but told the man by\nsigns that he must not get into the log, that he would surely be\ndrowned if he did, and that he must go home. Then Hasts\u00e9yalti walked\noff a distance from the log and motioned to the Navaho to come to\nhim. When Nati'nesthani came near the god, the latter spoke, saying:\n\"My grandchild, why are you doing all this work? Where do you intend\nto go with this log?\" The man then told the god all his sad story,\nand ended by saying: \"I am an outcast. I wish to get far away from\nmy people. Take pity on me. Stop me not, but let me go in this\nlog as far as the waters of the Old Age River (San Juan) will bear\nme.\" Hasts\u00e9yalti replied: \"No. You must not attempt to go into that\nlog. You will surely be drowned if you do. I shall not allow you.\" Four\ntimes Nati'nesthani pleaded, and four times the god denied him. Then\nthe god said: \"Have you any precious stones?\" \"Yes,\" replied the\nman. \"Have you white shell beads? Have you turquoise?\" and thus the god\nwent on asking him, one by one, if he had all the original eighteen\nsacred things[202] that must be offered to the gods to gain their\nfavor. To each of his questions the man replied \"Yes,\" although he\nhad none of these things, and owned nothing but the rags that covered\nhim. \"It is well,\" said the god. \"You need not enter that log to make\nyour journey. Go home and stay there for four nights. At daylight,\nafter the fourth night, you may expect to see me again. Have yourself\nand your house clean and in order for my coming. Have the floor and\nall around the house swept carefully. Have the ashes taken out. Wash\nyour body and your hair with yucca suds the night before I arrive,\nand bid your niece to wash herself also with yucca. I shall go off,\nnow, and tell the other divine ones about you.\"\n\n473. As soon as he came home, Nati'nesthani told his niece what things\nhe wanted (except the baskets and the sacred buckskins); but he did\nnot tell her for what purpose he required them, and he asked her to\nsteal them from their neighbors. This she did, a few things at a time,\nand during many visits. It took her three days to steal them all. On\nthe evening of the third day, after they had washed themselves with\nthe yucca suds, he told her about the baskets and the sacred buckskins\nwhich he needed. She went to the neighboring lodge and stole these\narticles, wrapping the baskets up in the buckskins. When she returned\nwith her booty, he wrapped all the stolen goods up in the skins,\nput them away in the edge of the lodge, and lay down to rest. He was\na good sleeper, and usually slept all night; but on this occasion he\nwoke about midnight, and could not go to sleep again.\n\n474. At dawn he heard, faintly, the distant \"Wu`hu`hu`h\u00fa\" of\nHasts\u00e9yalti. At once he woke his grandmother, saying: \"I hear a\nvoice. The dig\u00edni (holy ones, divine ones) are coming.\" \"You fool,\"\nshe replied. \"Shut your mouth and go to sleep. They would never come\nto visit such poor people as we are,\" and she fell asleep again. In\na little while he heard the voice a second time, louder and nearer,\nand again he shook his grandmother and told her he heard the voices of\nthe gods; but she still would not believe him, and slept again. The\nthird time that he awoke her, when he heard the voices still more\nplainly, she remained awake, beginning to believe him. The fourth\ntime the call sounded loud and clear, as if cried by one standing at\nthe door. \"Hear,\" he said to his grandmother. \"Is that not truly the\nvoice of a divine one?\" At last she believed him, and said in wonder:\n\"Why should the dig\u00edni come to visit us?\"\n\n475. Hasts\u00e9yalti and Hasts\u00e9hogan were at the door, standing on the\nrainbow on which they had travelled. The former made signs to the\nman, over the curtain which hung in the doorway, bidding him pull\nthe curtain aside and come out. \"Grandmother,\" said the Navaho,\n\"Hasts\u00e9yalti calls me to him.\" \"It is well,\" she answered. \"Do as he\nbids you.\" As he went out, bearing his bundle of sacrificial objects,\nhe said: \"I go with the divine ones, but I shall come back again to\nsee you.\" The niece had a pet turkey[203] that roosted on a tree near\nthe lodge, Hasts\u00e9yalti made signs to the Navaho to take the turkey\nalong. The Navaho said: \"My niece, the gods bid me take your turkey,\nand I would gladly do it, for I am going among strange people, where I\nshall be lonely. I love the bird; he would be company to me and remind\nme of my home. Yet I shall not take him against your will.\" \"Then\nyou may have my turkey pet,\" replied the niece. The old woman said to\nthe god: \"I shall be glad to have my grandchild back again. Will you\nlet him return to us?\" Hasts\u00e9yalti only nodded his head. The gods\nturned the rainbow around sunwise, so that its head,[204] which\nformerly pointed to the door of the lodge, now pointed in a new\ndirection. Hasts\u00e9yalti got on the bow first. He made the Navaho get\non behind him. Hasts\u00e9hogan got on behind the man. \"Shut your eyes,\"\ncommanded Hasts\u00e9yalti, and the Navaho did as he was bidden.\n\n476. In a moment Hasts\u00e9yalti cried again: \"Open your eyes.\" The Navaho\nobeyed and found himself far away from his home at Ts\u00e9`tadi, where the\ndig\u00edni dwelt. They led him into a house in the rock which was full\nof divine people. It was beautiful inside--the walls were covered\nwith rock crystal, which gave forth a brilliant light. Hasts\u00e9yalti\nordered food brought for his visitor. The latter was handed a small\nearthen cup only so big (a circle made by the thumb and index finger\njoined at the tips) filled with mush. \"What a poor meal to offer\na stranger!\" thought the Navaho, supposing he would finish it in\none mouthful. But he ate, and ate, and ate, and ate, from the cup\nand could not empty it. When he had eaten till he was satisfied the\nlittle cup was as full as in the beginning.[205] He handed the cup,\nwhen he was done, back to Hasts\u00e9yalti, who, with one sweep of his\nfinger, emptied it, and it remained empty. The little cup was then\nfilled with water and given to the guest to drink. He drank till his\nthirst was satisfied; but the cup was as full when he was done as it\nwas when he began. He handed it again to Hasts\u00e9yalti, who put it to\nhis own lips and emptied it at a single swallow.\n\n477. The gods opened the bundle of the Navaho and examined the contents\nto see if he had brought all they required, and they found he had done\nso. In the mean time he filled his pipe and lighted it. While he was\nsmoking, the gods Nay\u00e9nezgani, T\u00f3`badzists\u00edni, and Hasts\u00e9oltoi[206]\narrived from To`ye'tli and entered the house. Nay\u00e9nezgani said to\nthe visitor: \"I hear that you were found crawling into a hole which\nyou had made in a log by burning. Why were you doing this?\" In reply\nthe Navaho told his whole story, as he had told it to Hasts\u00e9yalti,\nand ended by saying: \"I wished to go to To`ye'tli, where the rivers\nmeet, or wherever else the waters would bear me. While I was trying\nto carry out this plan, my grandfather, Hasts\u00e9yalti, found me and\nbade me not to go. For this reason only I gave my plan up and went\nhome.\" \"Do you still wish to go to To`ye'tli?\" said Nay\u00e9nezgani. \"Yes,\"\nsaid the Navaho, \"I wish to go to To`ye'tli or as far down the San\nJuan as I can get.\" \"Then you shall go,\" said the god.\n\n478. Nay\u00e9nezgani went forth from the house and the other gods followed\nhim. They went to a grove of spruce, and there picked out a tree\nof unusual size. They tied rainbow ropes to it, so that it might\nnot fall with too great force and break in falling. Nay\u00e9nezgani and\nTo`badzists\u00edni cut it near the root with their great stone knives,\nand it fell to the north. Crooked Lightning struck the fallen tree\nand went through it from butt to tip. Straight Lightning struck it and\nwent through it from tip to butt. Thus the hole was bored in the log,\nand this was done before the branches were cut away. The hole that\nCrooked Lightning bored was too crooked. Straight Lightning made\nit straight, but still it was too small. Black Wind was sent into\nthe hole, and he made it larger, but not large enough. Blue Wind,\nYellow Wind, and White Wind entered the hole, each in turn, and each,\nas he went through, made it a little larger. It was not until White\nWind had done his work that the hole was big enough to contain the\nbody of a man. Hasts\u00e9yalti supplied a bowl of food, a vessel of water,\nand a white cloud for bedding. They wrapped the Navaho up in the cloud\nand put him into the log. They plugged the ends with clouds,--a black\ncloud in the butt and a blue cloud in the tip,--and charged him not\nto touch either of these cloudy plugs. When they got him into the log\nsome one said: \"How will he get light? How will he know when it is\nnight and when it is day?\" They bored two holes in the log, one on\neach side of his head, and they put in each hole, to make a window,\na piece of rock crystal, which they pushed in so tightly that water\ncould not leak in around it.\n\n479. While some of the gods were preparing the log, others were\ngetting the pet turkey ready for his journey, but they did this\nunknown to the Navaho. They put about his body black cloud, he-rain,\nblack mist, and she-rain. They put under his wings white corn, yellow\ncorn, blue corn, corn of mixed colors, squash seed, watermelon seed,\nmuskmelon seed, gourd seed, and beans of all colors. These were the\nsix gods who prepared the turkey: four of the G\u00e1naskidi[207] from\na place called Dep\u00e9hahatil, one Hasts\u00e9hogan from Tse`g\u00edhi,[165] and\nthe Hasts\u00e9hogan from Ts\u00e9`tadi,--the one who found the Navaho entering\nhis cottonwood log and took him home to the house in the rocks.\n\n480. The next thing they had to think about was how they should\ncarry the heavy log to the river with the man inside of it. They put\nunder the log (first) a rope of crooked lightning, (second) a rope of\nrainbow, (third) a rope of straight lightning, and (fourth) another\nrope of rainbow. They attached a sunbeam to each end of the log. All\nthe gods except those who were engaged in preparing the turkey tried\nto move the log, but they could not stir it; and they sent for the\nsix who were at work on the turkey to come to their aid. Two of the\nG\u00e1naskidi were now stationed at each end, and two of the Hasts\u00e9hogan\nin the middle. The others were stationed at other parts. The G\u00e1naskidi\nput their wands under the log crosswise, thus, X. All lifted together,\nand the log was carried along. Some of them said: \"If strength fail\nus and we let the log fall, we shall not attempt to raise it again,\nand the Navaho will not make his journey.\" As they went along some\nbecame tired and were about to let the log go, but the winds came\nto help them--Black Wind and Blue Wind in front, Yellow Wind and\nWhite Wind behind, and soon the log was borne to the margin of the\nriver. As they went along, T\u00f3`nenili,[98] the Water Sprinkler, made\nfun and played tricks, as he now does in the dances, to show that he\nwas pleased with what they were doing. While the gods were at work\nthe Navaho sang five songs, each for a different part of the work;\nthe significant words of the songs were these:--\n\n\n First Song, \"A beautiful tree they fell for me.\"\n Second Song, \"A beautiful tree they prepare for me.\"\n Third Song, \"A beautiful tree they finish for me.\"\n Fourth Song, \"A beautiful tree they carry with me.\"\n Fifth Song, \"A beautiful tree they launch with me.\"[283]\n\n\n481. When they threw the log on the surface of the water it floated\naround in different directions, but would not go down stream, so the\ngods consulted together to determine what they should do. They covered\nthe log first with black mist and then with black cloud. Some of the\ngods standing on the banks punched the log with their plumed wands,\nwhen it approached the shore or began to whirl round, and they kept\nthis up till it got into a straight course, with its head pointed\ndown stream, and floated on. When the gods were punching the log to\nget it into the current, the Navaho sang a song, the principal words\nof which were:--\n\n\n 1. \"A beautiful tree, they push with me.\"\n\n\nWhen the log was about to go down the stream, he sang:--\n\n\n 2. \"A beautiful tree is about to float along with me,\"\n\n\nand when the log got into the current and went down, he sang:--\n\n\n 3. \"A beautiful tree floats along with me.\"[284]\n\n\n482. All went well till they approached a pueblo called Ki'ndotliz,\nor Blue House,[208] when two of the Kis\u00e1ni, who were going to hunt\neaglets, saw the log floating by, though they could not see the gods\nthat guided its course. Wood was scarce around Blue House. When the\nmen saw the log they said, \"There floats a big tree. It would furnish\nus fuel for many days if we could get it. We must try to bring it to\nthe shore.\" The two men ran back to the pueblo and announced that a\ngreat log was coming down the river. A number of people turned out\nto seize it. Most of them ran down the stream to a shallow place\nwhere they could all wade in, to await the arrival of the log, while\na few went up along the bank to herald its approach. When it came to\nthe shallow place they tried to break off branches, but failed. They\ntied ropes to the branches, and tried to pull it ashore; but the log,\nhurried on by the current, carried the crowd with it. But the next\ntime the log got to a shallow place the Kis\u00e1ni got it stranded, and\nsent back to the pueblo for axes, intending to cut off branches and\nmake the log light. When the gods saw the people coming with axes they\nsaid: \"Something must be done.\" They sent down a great shower of rain,\nbut the Kis\u00e1ni held on to the log. They sent hail, with hailstones as\nbig as two fists; but still the Kis\u00e1ni held on. They sent lightning\nto the right--the people to the left held on. They sent lightning\nto the left--the people to the right held on. They sent lightning\nin all directions four times, when, at last, the Kis\u00e1ni let go and\nthe log floated on. Now the gods laid upon the log a cloud so thick\nthat no one could see through it; they put a rainbow lengthwise and\na rainbow crosswise over it, and they caused the zigzag lightning to\nflash all around it. When the Kis\u00e1ni saw all these things they began\nto fear. \"The gods must guard this log,\" they said. \"Yes,\" said the\nchief. \"Go to your homes, and let the log pass on. It must be holy.\"\n\n483. The log floated steadily with the stream till it came to a place\nwhere a ridge of rocks, standing nearly straight up, disturbs the\ncurrent, and here the log became entangled in the rocks. But two of\nthe Fringe-mouths[209] of the river raised it from the rocks and set\nit floating again. They turned the log around, one standing at each\nend, until they got it lying lengthwise with the current, and then\nthey let it float away.\n\n484. Thence it floated safely to T\u00f3`hodotliz, where the gods on\nthe bank observed it stopping and slowly sinking, until only a few\nleaves on the ends of the branches could be seen. It was the sacred\npeople under the water who had pulled the log down this time. These\nwere Ti\u00e9holtsodi, Tiel\u00edn,[210] Frog, Fish, Beaver, Otter, and\nothers. They took the Navaho out of the log and bore him down to\ntheir home under the water. The gods on the bank held a council to\nconsider why the tree stuck. They shook it and tried to get it loose,\nbut they could not move it. Then they called on T\u00f3`nenili, Water\nSprinkler, to help them. He had two magic water jars, To`sadilyi'l,\nthe black jar, which he carried in his right hand, and To`sadotli'z,\nthe blue jar, which he carried in his left hand; with these he struck\nthe water to the right and to the left, crying as he did so his call\nof \"Tu`wu`wu`w\u00fa!\" The water opened before him and allowed him to\ndescend. He went around the tree, and when he came to the butt he\nfound that the plug had been withdrawn and that the Navaho was no\nlonger there. He called up to his friends on the bank and told them\nwhat he had found. They spread a short rainbow[211] for him to travel\non, and he went to the house of the divine ones under the water. This\nhouse consisted of four chambers, one under another, like the stories\nof a pueblo dwelling. The first chamber, that on top, was black;\nthe second was blue; the third yellow; the fourth white.[18] Two of\nthe Tiel\u00edn, or water pets with blue horns, stood at the door facing\none another, and roared as T\u00f3`nenili passed. He descended from one\nstory to another, but found no one till he came to the last chamber,\nand here he saw Ti\u00e9holtsodi, the water monster; Tsal, Frog (a big rough\nfrog); Tsa, Beaver, T\u00e1bastin, Otter, Tlo`ayuinli'tigi (a great fish),\nand the captive Navaho. \"I seek my grandchild. Give him to me,\" said\nT\u00f3`nenili. \"Shut your mouth and begone,\" said Ti\u00e9holtsodi. \"Such as\nyou cannot come here giving orders. I fear you not, Water Sprinkler;\nyou shall not have your grandchild.\" Then T\u00f3`nenili went out again\nand told his friends what had happened to him, and what had been said\nin the house of Ti\u00e9holtsodi under the water.\n\n485. The gods held another council. \"Who shall go down and rescue our\ngrandchild?\" was the question they asked one another. While they were\ntalking Hasts\u00e9zini[212] (Black God), who owns all fire, sat apart\nand took no part in the council. He had built a fire, while the\nothers waited, and sat with his back to it, as was his custom. \"Go\ntell your grandfather there what has occurred,\" said the others to\nT\u00f3`nenili. The latter went over to where Hasts\u00e9zini sat. \"Why are they\ngathered together yonder and of what do they talk so angrily?\" said\nthe Black God. In answer, T\u00f3`nenili told of his adventures under the\nwater and what Ti\u00e9holtsodi had said to him. Hasts\u00e9zini was angry when\nhe heard all this. \"I fear not the sacred people beneath the water,\"\nhe said. \"I shall have my grandchild.\" He hastened to the river,\ntaking T\u00f3`nenili with him, for T\u00f3`nenili had the power to open the\nwater, and these two descended into the river. When they reached the\nroom where Ti\u00e9holtsodi sat, the Black God said, \"We come together for\nour grandchild.\" \"Run out there, both of you. Such as you may not enter\nhere,\" said Ti\u00e9holtsodi. \"I go not without my grandson. Give him to me,\nand I shall go,\" said the other. \"Run out,\" repeated Ti\u00e9holtsodi, \"I\nshall not release your grandchild.\" \"I shall take my grandchild. I fear\nyou not.\" \"I shall not restore him to you. I heed not your words.\" \"I\nnever recall what I have once spoken. I have come for my grandchild,\nand I shall not leave without him.\" \"I said you should not go with\nhim, and I mean what I say. I am mighty.\" Thus they spoke defiantly\nto one another for some time. At length Hasts\u00e9zini said: \"I shall\nbeg no longer for my grandchild. You say you are mighty. We shall\nsee which is the more powerful, you or I,\" and Ti\u00e9holtsodi answered:\n\"Neither shall I ask your permission to keep him. I should like\nto see how you will take him from me.\" When Hasts\u00e9zini heard this\nhe took from his belt his fire-stick and fire-drill.[213] He laid\nthe stick on the ground, steadied it with both feet, and whirled the\ndrill around, pausing four times. The first time he whirled the drill\nthere was a little smoke; the second time there was a great smoke;\nthe third time there was flame; the fourth time the surrounding\nwaters all took fire. Then Ti\u00e9holtsodi cried: \"Take your grandchild,\nbut put out the flames.\" \"Ah,\" said Hasts\u00e9zini, \"you told me you\nwere mighty. Why do you implore me now? Why do you not put out the\nfire yourself? Do you mean what you say this time? Do you really\nwant the fire quenched?\" \"Oh! yes,\" cried Ti\u00e9holtsodi. \"Take your\ngrandchild, but put out the flames. I mean what I say.\" At a sign\nfrom Black God, Water Sprinkler took the stoppers out of his jars\nand scattered water all around him four times, crying his usual\n\"Tu`wu`wu`w\u00fa\" as he did so, and the flames died out. The water in\nT\u00f3`nenili's jars consisted of all kinds of water--he-rain, she-rain,\nhail, snow, lake-water, spring-water, and water taken from the four\nquarters of the world. This is why it was so potent.[67]\n\n486. When the fire was extinguished the three marched out in single\nfile--T\u00f3`nenili in front, to divide the water, the Navaho in the\nmiddle, and Hasts\u00e9zini in the rear. Before they had quite reached the\ndry land they heard a flopping sound behind them, and, looking around,\nthey saw Tsal, the Frog. \"Wait,\" said he. \"I have something to tell\nyou. We can give disease to those who enter our dwelling, and there\nare cigarettes, sacred to us, by means of which our spell may be\ntaken away. The cigarette of Ti\u00e9holtsodi should be painted black;\nthat of Tiel\u00edn, blue; those of the Beaver and the Otter, yellow;\nthat of the great fish, and that sacred to me, white.\" Therefore,\nin these days, when a Navaho is nearly drowned in the water, and has\nspewed the water all out, such cigarettes[12] are made to take the\nwater sickness out of him.\n\n487. The gods took Nati'nesthani back to his log. T\u00f3`nenili opened\na passage for them through the river, and took the water out of the\nhollow in the log. The Navaho crawled into the hollow. The gods plugged\nthe butt again, and set the log floating. It floated on and on until\nit came to a fall in the San Juan River, and here it stuck again. The\ngods had hard labor trying to get it loose. They tugged and worked,\nbut could not move it. At length the Dsahadoldz\u00e1, the Fringe-mouths\nof the water, came to help. They put the zigzag lightning which was\non their bodies[209] under the butt of the log,--as if the lightning\nwere a rope,--and soon they got the log loose and sent it floating\ndown the river.\n\n488. At the end of the San Juan River, surrounded by mountains, there\nis a whirling lake or large whirlpool called T\u00f3`nihilin, or End of\nthe Water. When the log entered here it whirled around the lake four\ntimes. The first time it went around it floated near the shore, but it\ngradually approached the centre as it went round again and again. From\nthe centre it pointed itself toward the east and got near the shore;\nbut it retreated again to the centre, pointed itself to the south,\nand at last stranded on the south shore of the lake. When it came\nto land four gods stood around it thus: Hasts\u00e9hogan on the east,\nHasts\u00e9yalti on the south, one G\u00e1naskidi on the west, and one on the\nnorth. They pried out one of the stoppers with their wands, and the\nNavaho came out on the land. They took out what remained of the food\nthey had given him, a bow of cedar with the leaves on, and two reed\narrows that they had placed in the log before they launched it. This\ndone, they plugged the log again with a black cloud.\n\n489. Then the gods spoke to the Navaho and said: \"We have taken\nyou where you wished to go. We have brought you to the end of the\nriver. We have done for you all that in the beginning you asked us\nto do, and now we shall give you a new name. Henceforth you shall be\ncalled \u00c1hodiseli, He Who Floats. Go sit yonder\" (pointing out a place),\n\"and turn your back to us.\" He went and sat as he was told, and soon\nthey called to him and bade him go to a hill west of the lake. When\nhe ascended it he looked around and saw the log moving back in the\ndirection whence, he thought, he had come. He looked all around, but\ncould see no one. The gods had disappeared, and he was all alone. He\nsat down to think. He felt sad and lonely. He was sorry he had come;\nyet, he thought, \"This is my own deed; I insisted on coming here,\nand had I stayed at home I might have been killed.\" Still the more\nhe thought the sadder he felt, and he began to weep.\n\n490. The mountains all around the lake were very precipitous, except\non the west side. Here they were more sloping, and he began to think\nof crossing, when he heard faintly in the distance the gobbling of a\nturkey. He paused and listened, and soon heard the gobbling again, more\ndistinctly and apparently nearer. In a short time he heard the sound\nfor the third time, but louder and clearer than before. The fourth\ntime that the gobbling was heard it seemed very loud and distinct;\nand a moment later he beheld, running toward him, his pet turkey,\nwhom he had thought he would never see again. The turkey, which had\nfollowed him all the way down the San Juan River, now approached its\nmaster from the east, as if it were coming to him at once; but when\nit got within arm's length of the man it retreated and went round him\nsunwise, approaching and retreating again at the south, the west, and\nthe north. When it got to the east again it ran up to its master and\nallowed itself to be embraced. (Fig. 34 shows the way it approached\nits master.) \"Ahal\u00e1ni, sil\u00edn (Welcome, my pet),\" said Nati'nesthani,\n\"I am sorry for you that you have followed me, I pity you; but now\nthat you are here, I thank you for coming.\"\n\n491. The man now began to think again of crossing the mountain in the\nwest, but suddenly night came on. He had not noticed the light fading\nuntil it was too dark to begin the journey, and he felt obliged to\nseek a resting-place for the night. They went to a gulch near at hand\nwhere there were a few small cedar-trees. They spread out, for a bed,\nthe dead leaves and the soft d\u00e9bris which they found under the trees\nand lay down, side by side, to sleep. The Navaho spread his bark\nblanket over himself, and the turkey spread one of its wings over\nits master, and he slept well that night.\n\n492. Next morning they rose early and went out to hunt wood-rats. They\nwent down a small winding valley till they came to a beautiful flat,\nthrough which ran a stream of water. \"This would be a good place for\na farm if I had but the seeds to plant,\" said the Navaho aloud. When\nhe had spoken he observed that his turkey began to act in a very\npeculiar manner. It ran to the western border of the flat, circled\nround to the north, and then ran directly from north to south, where\nit rejoined its master, who had in the mean time walked around the\nedge of the flat from east to west. This (fig. 35) shows how they\nwent. When they met they walked together four times around the flat,\ngradually approaching the centre as they walked. Here, in the centre,\nthe man sat down and the turkey gambolled around him. \"My pet,\" said\nthe Navaho, \"what a beautiful farm I could make here if I only had\nthe seeds.\" The turkey gobbled in reply and spread out its wings.\n\n493. Nati'nesthani had supposed that when the gods were preparing\nthe log for him they had done something to the turkey, but what they\nhad done he knew not. Now that his pet was acting so strangely, it\noccurred to him that perhaps it could aid him. \"My pet,\" he said,\n\"can you do anything to help me make a farm here?\" The turkey ran a\nlittle way to the east and shook its wings, from which four grains of\nwhite corn dropped out; then it ran to the south and shook from its\nwings four grains of blue corn; at the west it shook out four grains\nof yellow corn, and at the north four grains of variegated corn. Then\nit ran up to its master from the east and shook its wings four times,\neach time shaking out four seeds. The first time it dropped pumpkin\nseeds; the second time, watermelon seeds; the third time, muskmelon\nseeds; the fourth time, beans. \"E`y\u00e9he, sil\u00edn (Thanks, my pet). I\nthought you had something for me,\" said Nati'nesthani.\n\n494. He went away from the flat, roasted wood-rats for a meal, and\nwhen he had eaten he made two planting sticks, one of greasewood and\none of tsintli'zi[214] (Fendleria rupicola). He returned to the flat\nand began to make his farm. He dug four holes in the east with the\nstick of tsintli'zi, and dropped into each hole a grain of white\ncorn. He dug four holes in the south with his greasewood stick,\nand placed in each hole one grain of blue corn. He dug four holes\nin the west with the tsintli'zi stick, and planted in each one grain\nof yellow corn. He made four holes in the north with the greasewood,\nand put in each one grain of variegated corn. With the implement of\ntsintli'zi he planted the pumpkin seed between the white corn and the\nblue corn. With the implement of greasewood he planted watermelon\nseed between the blue corn and the yellow corn. With the stick of\ntsintli'zi he planted muskmelon seeds between the yellow corn and\nthe variegated corn. With the stick of greasewood he planted beans\nbetween the variegated corn and the white corn.[215] He looked all\naround to see if he had done everything properly, and he went to the\nwest of his farm among the foothills and camped there.\n\n495. He felt uneasy during the night, fearing that there might\nbe some one else to claim the land, and he determined to examine\nthe surrounding country to see if he had any neighbors. Next day he\nwalked in a circle, sunwise, around the valley, and this he did for\nfour consecutive days, taking a wider circle each day; but he met no\npeople and saw no signs of human life, and he said: \"It is a good place\nfor a farm. No one claims the land before me.\" Each morning, before\nhe went on his journey, he visited his farm. On the fourth morning\nhe saw that the corn had grown half a finger-length above the ground.\n\n496. On the fourth night, after his long day's walk around the\nvalley, when darkness fell, he sat by his fire facing the east,\nand was surprised to see a faint gleam half way up the side of the\nmountains in the east. \"Strange,\" he said, \"I have travelled all\nover that ground and have seen neither man nor house nor track nor\nthe remains of fire.\" Then he spoke to the turkey, saying: \"Stay at\nhome to-morrow, my pet; I must go and find out who builds that fire.\"\n\n497. Next day, leaving his turkey at home, he went off to search\nthe mountain-side, where he had seen the gleam; but he searched\nwell and saw no signs of human life. When he came home he told all\nhis adventures to his turkey and said: \"It must have been a great\nglow-worm that I beheld.\" He got home pretty early in the day and\nwent out to trap wood-rats, accompanied by his turkey. In the evening\nwhen he returned to his camp, he looked again, after dark, toward\nthe eastern mountain, and saw the gleam as he had seen it the night\nbefore. He set a forked stick in the ground, got down on his hands\nand knees, and looked at the fire through the fork. (See par. 382.)\n\n498. On the following morning he placed himself in the same position\nhe was in the night before,--putting his hands and knees in the tracks\nthen made,--and looked again over the forked stick. He found his sight\ndirected to a spot which he had already explored well. Notwithstanding\nthis he went there again, leaving his turkey behind, and searched\nwider and farther and with greater care than on previous occasions;\nbut he still saw no traces of human life. When he returned to camp he\ntold his turkey all that had happened to him. That night he saw the\nlight again, and once more he sighted over the forked stick with care.\n\n499. When morning came, he found that he had marked the same spot\nhe had marked before; and though he had little hope he set out for\nthe third time to find who made the distant fire. He returned after\na time, only to tell his disappointment to his turkey. As usual he\nspent the rest of the day, accompanied by the turkey, setting traps\nfor wood-rats and other small animals. After dark, when he saw the\ndistant flame again, he set a second forked stick in the ground and\nlaid between the two forks a long, straight stick, which he aimed at\nthe fire as he would aim an arrow. When this was done he went to sleep.\n\n500. Next morning he noted with great care the particular spot to which\nthe straight stick pointed, and set out to find the fire. Before he\nleft he said to his turkey: \"I go once more to seek the distant fire;\nbut it is the last time I shall seek it. If I find it not to-day,\nI shall never try again. Stay here till I return.\" While he spoke\nthe turkey turned its back on him, and showed its master that it\nwas angry. It acted like a pouting child. He went to the place on\nthe eastern mountain to which the stick pointed, and here he found,\nwhat he had not observed before, a shelf in the rocks, which seemed\nto run back some distance. He climbed to the shelf and discovered\nthere two nice huts. He thought that wealthy people must dwell in\nthem. He felt ashamed of his ragged bark blanket, of his garment of\nwood-rat skins, of his worn grass sandals; of his poor bow and arrows;\nso he took these off, laid them in the fork of a juniper-tree, and,\nretaining only his breech-cloth of wood-rat skins, his belt, tobacco\npouch, and pipe, he approached one of the houses.\n\n501. He pushed aside the curtain and saw, sitting inside, a young woman\nmaking a fine buckskin shirt which she was garnishing beautifully\nwith fringes and shells. Ashamed of his appearance, he hung his\nhead and advanced, looking at her under his eyebrows. \"Where are the\nmen?\" he said, and he sat on the ground. The young woman replied: \"My\nfather and mother are in the other hut.\" Just as the Navaho had made\nup his mind to go to the other house the father entered. Doubtless\nthe Navaho had been observed while disrobing, for the old man, as\nhe came in, brought the poor rags with him. \"Why do you not take\nin my son-in-law's goods?\" said the old man to his daughter, as he\nlaid the ragged bundle in a conspicuous place on top of a pile of\nfine fabrics. Poor Nati'nesthani hung his head again in shame and\nblushed, while the woman looked sideways and smiled. \"Why don't you\nspread a skin for my son-in-law to sit on?\" said the old man to his\ndaughter. She only smiled and looked sideways again. The old man took\na finely dressed Rocky Mountain sheep-skin and a deer-skin,--skins\nfiner than the Navaho had ever seen before,--spread them on the ground\nbeside the woman, and said to the stranger: \"Why do you not sit on\nthe skins?\" Nati'nesthani made a motion as if to rise and take the\noffered seat, but he sank back again in shame. Invited a second time,\nhe arose and sat down beside the young woman on the skins.\n\n502. The old man placed another skin beside the Navaho, sat on it,\ntapped the visitor on the knee to attract his attention, and said:\n\"I long for a smoke. Fill your pipe[216] with tobacco and let me smoke\nit.\" The Navaho answered: \"I am poor. I have nothing.\" Four times\nthis request was made and this reply given. On the fourth occasion\nthe Navaho added: \"I belong to the Ninok\u00e1dine` (the People up on\nthe Earth),[217] and I have nothing.\" \"I thought the Ninok\u00e1dine`\nhad plenty of tobacco,\" said the old man. The young man now drew\nfrom his pouch, which was adorned with pictures of the sun and moon,\na mixture of native wild tobacco with four other plants.[218] His\npipe was made of clay, collected from a place where a wood-rat had\nbeen tearing the ground. He filled the pipe with the mixture, lighted\nit with the sun,[219] sucked it four times till it was well kindled,\nand handed it to the old man to smoke. When the latter had finished\nthe pipe and laid it down he began to perspire violently and soon\nfell into a swoon. The young woman thought her father was dead or\ndying, and ran to the other lodge to tell her mother. The mother\ngave the young woman a quantity of goods and said: \"Give these to my\nson-in-law and tell him they shall all be his if he restores your\nfather to life.\" When the daughter returned to the lodge where her\nfather lay, she said to the Navaho: \"Here are goods for you. Treat\nmy father. You must surely know what will cure him.\" They laid the\nold man out on his side, in the middle of the floor, with his head\nto the north and his face to the east. The Navaho had in his pouch\na medicine called k\u00e9`tlo, or ats\u00f3si k\u00e9`tlo,[220] consisting of many\ndifferent ingredients. Where he got the ingredients we know not; but\nthe medicine men now collect them around the headwaters of the San\nJuan. He put some of this medicine into a pipe, lighted it with the\nsunbeams, puffed the smoke to the earth, to the sky, to the earth, and\nto the sky again; puffed it at the patient from the east, the south,\nthe west, and the north. When this fumigation was done, the patient\nbegan to show signs of life,--his eyelids twitched, his limbs jerked,\nhis body shook. Nati'nesthani directed the young woman to put some\nof the medicine, with water, to soak in an earthen bowl,--no other\nkind of bowl is now used in making this infusion,--and when it was\nsoaked enough he rubbed it on the body of the patient.\n\n503. \"Sad\u00e1ni, sit\u00e1 (My son-in-law, my nephew),\" said the old man, when\nhe came to his senses once more, \"fill the pipe for me again. I like\nyour tobacco.\" The Navaho refused and the old man begged again. Four\ntimes did the old man beg and thrice the young man refused him;\nbut when the fourth request was made the young man filled the pipe,\nlit it as before, and handed it to the old man. The latter smoked,\nknocked out the ashes, laid down the pipe, began to perspire, and\nfell again into a deathly swoon. As on the previous occasion, the\nwomen were alarmed and offered the Navaho a large fee, in goods, if\nhe would restore the smoker to life. The medicine being administered\nand the ceremonies being repeated, the old man became again conscious.\n\n504. As soon as he recovered he said: \"My son-in-law, give me another\nsmoke. I have travelled far and smoked much tobacco; but such fine\ntobacco as yours I never smoked before.\" As on the other occasions,\nthe old man had to beg four times before his request was granted. A\nthird time the pipe was filled; the old man smoked and swooned; the\nwomen gave presents to the Navaho; the ats\u00f3si k\u00e9`tlo was administered,\nand the smoker came to life again.\n\n505. But as soon as he regained his senses he pleaded for another\nsmoke. \"The smoke is bad for you,\" said the Navaho. \"It does you\nharm. Why do you like my tobacco so well?\" \"Ah! it makes me feel\ngood to the ends of my toes. It smells well and tastes well.\" \"Since\nyou like it so well,\" said the young man, \"I shall give you one more\npipeful.\" This time the old man smoked vigorously; he drew the smoke\nwell into his chest and kept it there a long time before blowing it\nout. Everything happened now as before, but in addition to the medicine\nused previously, the Navaho scattered the fragrant y\u00e1didinil[221] on\nthe hot coals and let the patient breathe its fumes. The Navaho had\nnow four large bundles of fine goods as pay for his services. When the\nold man recovered for the fourth time he praised loudly the tobacco of\nthe Navaho. He said he had never felt so happy as when smoking it. He\nasked the Navaho: \"How would you like to try my tobacco?\" and he went\nto the other lodge to fetch his tobacco pouch. While he was gone\nthe Wind People whispered into the ear of the Navaho: \"His tobacco\nwill kill you surely. It is not like your tobacco. Those who smoke\nit never wake again!\"\n\n506. Presently the old man returned with a pouch that had pictures\nof the sun and moon on it, and with a large pipe--much larger than\nthat of the Navaho--decorated with figures of deer, antelope, elk,\nand Rocky Mountain sheep.[222] The old man filled his pipe, lighted\nit, puffed the smoke to earth and sky, each twice, alternately, and\nhanded the pipe to the Navaho. The young man said: \"I allow no one to\nfill the pipe for me but myself. My customs differ from yours. You\nask a stranger for a smoke. I ask no man for a smoke. I pick my own\ntobacco. Other people's tobacco makes me ill; that is why I do not use\nit.\" Thus he spoke, yet the stuff he had given the old man to smoke was\nnot the same that he used himself. The latter consisted of four kinds\nof tobacco: gl\u00f3nato, or weasel tobacco, dep\u00e9nato, or sheep tobacco,\ndsi'lnato, or mountain tobacco, and k\u00f3snato, or cloud tobacco.[223] He\nhad different compartments in his pouch for his different mixtures. The\nold man invited him four times to smoke; but four times the Navaho\nrefused, and said at last: \"I have my pipe already filled with my\nown tobacco. I shall smoke it. My tobacco injures no one unless he\nis ill.\" He proceeded to smoke the pure tobacco. When he had done\nsmoking, he said: \"See. It does me no harm. Try another pipeful.\"\n\n507. He now filled his pipe with the mixture of four kinds of real\ntobacco and handed it to the old man to smoke. When the latter had\nfinished he said: \"Your tobacco does not taste as it did before, and I\ndo not now feel the same effect after smoking it as I did at first. Now\nit cools me; formerly it made me perspire. Why did I fall down when I\nsmoked it before? Tell me, have I some disease?\" The Navaho answered:\n\"Yes. It is yasi'ntsogi, something bad inside of you, that makes the\ntobacco affect you so. There are four diseases that may cause this:\nthey are the yellow disease, the cooked-blood disease, the water-slime\ndisease, and the worm disease. One or more of these diseases you\nsurely have.\"[224] The old man closed his eyes and nodded his head to\nshow that he believed what was told him. Of course the Navaho did not\nbelieve what he himself had said; he only told this to the old man\nto conceal the fact that he had filled the pipe with poisoned tobacco.\n\n508. While all these things were happening the Navaho had paid no heed\nto how the day was passing; but now he became suddenly aware that\nit was late in the afternoon and that the sun was about to set. \"I\nmust hasten away. It is late,\" he said. \"No, my son-in-law; do not\nleave us,\" pleaded the old man. \"Sleep here to-night.\" He ordered his\ndaughter to make a bed for the stranger. She spread on the floor fine\nrobes of otter-skin and beaver-skin, beautifully ornamented. He laid\ndown on the rugs and slept there that night.\n\n509. Next morning the young woman rose early and went out. Soon after\nher departure the old man entered the lodge and said to his guest:\n\"I and my daughter were so busy yesterday with all that you did to me,\nand all the cures you wrought on me, that we had no time to cook food\nand eat; neither had you. She has gone now to prepare food. Stay and\neat with us.\" Presently the young woman returned, bringing a dish of\nstewed venison and a basket filled with mush made of wild seeds. The\nbasket was such a one as the Navahoes now use in their rites.[5] On\nthe at\u00e1atlo (the part where the coil terminates, the point of finish),\nthe old man had, with the knowledge of his daughter, placed poison. She\npresented the basket to the stranger, with the point of finish toward\nhim, as her father had directed her to do, saying: \"When a stranger\nvisits us we always expect him to eat from the part of the basket\nwhere it is finished.\" As he took the basket the Wind People[75]\nwhispered to him: \"Eat not from that part of the basket; death is\nthere, but there is no death in the venison.\" The young man turned the\nbasket around and began to eat from the side opposite to that which\nwas presented to him, saying: \"It is my custom to eat from the edge\nopposite to the point of finish.\" He did not eat all the mush. He tried\nthe venison stew; but as it was made of dried meat he did not like it\nand ate very little of it. When he had done she took the dishes back\nto the other lodge. \"From which side of the basket did my son-in-law\neat?\" asked the old man. \"From the wrong side. He told me it was his\ncustom never to eat from the side where the basket was finished,\"\nsaid the young woman. Her father was surprised. When a visitor came\nto him he always tried the poisoned tobacco first; if that failed he\nnext tried the poisoned basket. \"My husband says he wants to go home\nnow,\" said the young woman. \"Tell him it is not the custom for a man\nto go home the morning after his marriage. He should always remain\nfour days at least,\" said the old man. She brought this message back\nto the Navaho. He remained that day and slept in the lodge at night.\n\n510. Next morning the young woman rose early again and went to the\nother lodge. Soon after she was gone the old man entered and said to\nNati'nesthani: \"You would do well not to leave till you have eaten. My\ndaughter is preparing food for you.\" In a little while, after he left,\nthe young woman entered, bringing, as before, a dish of stewed venison\nand a basketful of mush, which she handed to the Navaho without making\nany remark. But Wind whispered: \"There is poison all around the edge\nof the basket this time; there is none in the venison.\" The Navaho\nate some of the stew, and when he took the basket of mush he ate only\nfrom the middle, saying: \"When I eat just as the sun is about to come\nup, it is my custom to eat only from the middle of the basket.\" The\nsun was about to rise as he spoke. When she went back to the other\nlodge with the remains of the meal, her father asked: \"How did he\neat this morning?\" She replied: \"He ate the stew; but the mush he\nate only from the middle of the basket.\" \"Ahahah\u00e1!\" said the old man,\n\"it never took me so long, before.\" The Navaho remained in the lodge\nall that day and all night.\n\n511. The next (third) morning things happened as before: the woman\nrose early, and while she was gone the old man came into the lodge,\nsaying: \"The women are cooking food for you. Don't go out till you have\neaten.\" The reason they gave their visitor only one meal a day was\nthat he might be so ravenous with hunger when it came that he would\nnot notice the poison and would eat plenty of it. When the food was\nbrought in, the Wind People whispered to the Navaho: \"Poison is mixed\nall through the mush, take none of it.\" He ate heartily of the stew,\nand when he was done he said to the young woman: \"I may eat no mush\nto-day. The sun is already risen, and I have sworn that the sun shall\nnever see me eat mush.\" When she went back to the other lodge her\nfather asked: \"How did my son-in-law eat this morning?\" \"He ate only\nof the stew,\" she said. \"He would not touch the mush.\" \"Ahahah\u00e1,\"\nsaid the old man in a suspicious tone; but he said no more. Again\nthe Navaho stayed all day and all night.\n\n512. On the fourth morning when the daughter went to prepare food and\nthe old man entered the lodge, he said: \"Go out somewhere to-day. Why\ndo you not take a walk abroad every day? Is it on your wife's account\nthat you stay at home so much, my son-in-law?\" When the young woman\nbrought in the usual venison stew and basket of mush, Wind whispered:\n\"All the food is poisoned this morning.\" When she handed the food\nto the young man he said: \"I do not eat at all to-day. It is my\ncustom to eat no food one day in every four. This is the day that I\nmust fast.\" When she took the untasted food back to the other lodge,\nher father inquired: \"What did my son-in-law eat this morning?\" and\nshe answered: \"He ate nothing.\" The old man was lying when he spoke;\nhe rose when she answered him and carefully examined the food she\nhad brought back. \"Truly, nothing has been touched,\" he said. \"This\nmust be a strange man who eats nothing. My daughter, do you tell him\nanything he should not know?\" \"Truly, I tell him nothing,\" she replied.\n\n513. When the young woman came back again from her father's lodge,\nthe Navaho said to her: \"I have a hut and a farm and a pet not far\nfrom here; I must go home to-day and see them.\" \"It is well,\" she\nsaid. \"You may go.\" He began to dress for the journey by putting\non his old sandals. She brought him a pair of fine new moccasins,\nbeautifully embroidered, and urged him to put them on; but he refused\nthem, saying: \"I may put them on some other time. I shall wear my\nold sandals to-day.\"\n\n514. When Nati'nesthani got back to his farm he found the tracks of\nhis turkey all around, but the turkey itself he could not see. It was\nevident from the tracks that it had visited the farm and gone back\nto the hut again. The Navaho made four circuits around the hut--each\ncircuit wider than the preceding--to see whither the tracks led. On\nthe fourth circuit he found they led to the base of a mountain which\nstood north of the hut. \"I shall find my pet somewhere around the\nmountain,\" thought the Navaho. The tracks had the appearance of being\nfour days old, and from this he concluded that the turkey had left\nthe same day he had. It took him four days, travelling sunwise and\ngoing spirally up the mountain, to reach the summit, where he found\nmany turkey tracks, but still no turkey. He fancied his pet might\nhave descended the mountain again, so he went below and examined the\nground carefully, but found no descending tracks. He returned to the\nsummit and, looking more closely than at first, discovered where the\nbird had flown away from a point on the eastern edge of the summit\nand gone apparently toward the east.\n\n515. The Navaho sat down, sad and lonely, and wept. \"Dear pet,\" he\nsaid, \"would that I had taken you with me that day when I set out\non my journey. Had I done so I should not have lost you. Dear pet,\nyou were the black cloud; you were the black mist; you were the\nbeautiful he-rain;[225] you were the beautiful she-rain;[137] you\nwere the beautiful lightning; you were the beautiful rainbow; you were\nthe beautiful white corn; you were the beautiful blue corn; you were\nthe beautiful yellow corn; you were the beautiful corn of all colors;\nyou were the beautiful bean. Though lost to me, you shall be of use to\nmen, upon the earth, in the days to come--they shall use your feathers\nand your beard in their rites.\" The Navaho never saw his pet again;\nit had flown to the east, and from it we think the tame turkeys of the\nwhite men are descended. But all the useful and beautiful things he\nsaw in his pet are still to be seen in the turkey. It has the colors\nof all the different kinds of corn in its feathers. The black of the\nblack mist and the black cloud are there. The flash of the lightning\nand the gleam of the rainbow are seen on its plumes when it walks in\nthe sun. The rain is in its beard; the bean it carries on its forehead.\n\n516. He dried his tears, descended the mountain, and sought his old\nhut, which was only a poor shelter of brush, and then he went to\nvisit his farm. He found his corn with ears already formed and all\nthe other plants well advanced toward maturity.[226] He pulled one\near from a stalk of each one of the four different kinds of corn,\nand, wrapping the ears in his mantle of wood-rat skins, went off to\nsee his wife. She saw him coming, met him at the door, and relieved\nhim of his weapons and bundle. \"What is this?\" she said, pointing\nto the bundle after she had laid it down. He opened it. She started\nback in amazement. She had never seen corn before. He laid the ears\ndown side by side in a row with their points to the east, and said:\n\"This is what we call nat\u00e1n, corn. This (pointing to the first ear--the\nmost northerly of the row) is white corn; this (pointing to the next)\nis blue corn; this (pointing to the third) is yellow corn, and this\n(pointing to the fourth) is corn of all colors.\"[227] \"And what do your\npeople do with it?\" she asked. \"We eat it,\" he replied. \"How do you\nprepare it to eat?\" she inquired. He said: \"We have four ways when it\nis green like this. We put it, husk and all, in hot coals to roast. We\ntake off the husk and roast it in hot ashes. We boil it whole in hot\nwater. We cut off the grains and mix it with water to make mush.\"\n\n517. She wrapped the four ears in a bundle and carried them to the\nother lodge to show them to her parents. Both were astonished and\nalarmed. The old man rose and shaded his eyes with his open hand to\nlook at them. They asked her questions about the corn, such as she had\nasked her husband, and she answered them as he had answered her. She\ncooked the four ears of corn, each one in a different way, according\nto the methods her husband described. They increased in cooking so that\nthey made food enough to furnish a hearty meal for all. The old people,\nwho were greatly pleased, said the mush smelled like fawn-cheese.[228]\n\"Where does my son-in-law get this fine stuff? Ask him. I wish to know,\nit is so delicious. Does he not want some himself?\" said the old man\nto his daughter. She brought a large dish of the corn to her husband\nin the other lodge, and they ate it together. The Navaho had no fear\nof poison this time, for the food did not belong to the old man.\n\n518. At night when they were alone together she asked him where\nhe got the corn. \"I found it,\" he said. \"Did you dig it out of the\nground?\" she asked. \"No. I picked it up,\" was his answer. Not believing\nhim, she continued to question him until at last he told her: \"These\nthings I plant and they grow where I plant them. Do you wish to see\nmy field?\" \"Yes, if my father will let me,\" the woman replied.\n\n519. Next morning she told her father what she had found out on the\nprevious night and asked his advice. He said he would like to have her\ngo with Nati'nesthani to see what the farm looked like and to find\nout what kind of leaves the plant had that such food grew on. When\nshe came back from her father's lodge she brought with her pemmican\nmade of venison and a basket of mush. The Wind People whispered to\nhim that he need not fear the food to-day, so he ate heartily of\nit. When the breakfast was over, the Navaho said: \"Dress yourself\nfor the journey, and as soon as you are ready I shall take you to my\nfarm.\" She dressed herself for travel and went to the lodge of her\nparents, where she said: \"I go with my husband now.\" \"It is well,\"\nthey said; \"go with him.\"\n\n520. The Navaho and his wife set out together. When they came to a\nlittle hill from which they could first see the field, they beheld the\nsun shining on it; yet the rain was falling on it at the same time,\nand above it was a dark cloud spanned by a rainbow. When they reached\nthe field they walked four times around it sunwise, and as they went\nhe described things in the field to his wife. \"This is my white corn,\nthis is my blue corn, this is my yellow corn, and this is my corn of\nall colors. These we call squashes, these we call melons, and these we\ncall beans,\" he said, pointing to the various plants. The bluebirds\nand the yellowbirds were singing in the corn after the rain, and\nall was beautiful. She was pleased and astonished and she asked many\nquestions,--how the seeds were planted, how the food was prepared and\neaten,--and he answered all her questions. \"These on the ground are\nmelons; they are not ripe yet. When they are ripe we eat them raw,\"\nhe explained. When they had circled four times around the field they\nwent in among the plants. Then he showed her the pollen and explained\nits sacred uses.[11] He told her how the corn matured; how his people\nhusked it and stored it for winter use, how they shelled, ground, and\nprepared it, and how they preserved some to sow in the spring. \"Now,\nlet us pluck an ear of each kind of corn and go home,\" he said. When\nshe plucked the corn she also gathered three of the leaves and put\nthem into the same bundle with the corn; but as they walked home the\nleaves increased in number, and when she got to the house and untied\nthe bundle she found not only three, but many leaves in it.\n\n521. He explained to her how to make the dish now known to the Navahoes\nas ditl\u00f3gi kles\u00e1n,[230] and told her to make this of the white corn. He\ninstructed her how to prepare corn as ditl\u00f3gin tsidik\u00f3i,[231] and told\nher to make this of the blue corn. He showed her how to prepare corn\nin the form of th\u00e1bitsa,[232] or three-ears, and bade her make this of\nthe yellow corn. He told her to roast, in the husk, the ear of many\ncolors. She took the corn to the other lodge and prepared it as she\nhad been directed. In cooking, it all increased greatly in amount,\nso that they all had a big meal out of four ears.\n\n522. The old people questioned their daughter about the farm--what\nit looked like, what grew there. They asked her many questions. She\ntold them of all she had seen and heard: of her distant view of\nthe beautiful farm under the rain, under the black cloud, under the\nrainbow; of her near view of it--the great leaves, the white blossoms\nof the bean, the yellow blossoms of the squash, the tassel of the\ncorn, the silk of the corn, the pollen of the corn, and all the other\nbeautiful things she saw there. When she had done the old man said:\n\"I thank you, my daughter, for bringing me such a son-in-law. I have\ntravelled far, but I have never seen such things as those you tell\nof. I thought I was rich, but my son-in-law is richer. In future cook\nthese things with care, in the way my son-in-law shows you.\"\n\n523. The old man then went to see his son-in-law and said: \"I thank\nyou for the fine food you have brought us, and I am glad to hear you\nhave such a beautiful farm. You know how to raise and cook corn; but do\nyou know how to make and cook the pemmican[229] of the deer?\" \"I know\nnothing about it,\" said the Navaho. (The one knew nothing of venison;\nthe other knew nothing of corn.) \"How does it taste to you?\" asked\nthe old man. \"I like the taste of it and I thank you for what you have\ngiven me,\" replied the Navaho. \"Your wife, then, will have something to\ntell you.\" When he got back to the other lodge he said: \"My son-in-law\nhas been kind to us; he has shown you his farm and taught you how to\nprepare his food. My daughter, now we must show him our farm.\" She\nbrought to her husband a large portion of the cooked corn.\n\n524. When night came and they were alone together she asked him to tell\nher his name. \"I have no name,\" he replied. Three times he answered\nher thus. When she asked for the fourth time he said: \"Why do you\nwish to know my name? I have two names. I am Nati'nesthani, He Who\nTeaches Himself, and I am \u00c1hodiseli, He Who Has Floated. Now that I\nhave told you my name you must tell me your father's name.\" \"He is\ncalled P\u00edniltani, Deer Raiser. I am P\u00edniltani-bits\u00ed, Deer Raiser's\nDaughter, and my mother is P\u00edniltani-ba\u00e1d, She Deer Raiser,\" the\nyoung woman answered.\n\n525. In the morning after this conversation they had a breakfast of\nmush and venison; but Nati'nesthani received no warning from the Wind\nPeople and feared not to eat. When the meal was over, the young woman\nsaid to her husband: \"My father has told me that, as you have shown\nme your farm, I may now show you his farm. If you wish to go there,\nyou must first bathe your body in yucca-suds and then rinse off in\npure water.\" After he had taken his bath as directed he picked up\nhis old sandals and was about to put them on when she stopped him,\nsaying: \"No. You wore your own clothes when you went to your own\nfarm. Now you must wear our clothes when you come to our farm.\" She\ngave him embroidered moccasins; fringed buckskin leggings; a buckskin\nshirt, dyed yellow, beautifully embroidered with porcupine quills,\nand fringed with stripes of otter-skin; and a headdress adorned with\nartificial ears called Ts\u00e1hadolkohi--they wore such in the old days,\nand there are men still living who have seen them worn.\n\n526. Dressed in these fine garments he set out with his wife and\nthey travelled toward the southeast. As they were passing the other\nhut she bade him wait outside while she went in to procure a wand\nof turquoise. They went but a short distance (about three hundred\nyards)[233] when they came, on the top of a small hill, to a large,\nsmooth stone, adorned with turquoise, sticking in the ground like\na stopple in a water-jar. She touched this rock stopple with her\nwand in four different directions--east, south, west, north--and it\nsprang up out of the ground. She touched it in an upward direction,\nand it lay over on its side, revealing a hole which led to a flight\nof four stone steps.\n\n527. She entered the hole and beckoned to him to follow. When they\ndescended the steps they found themselves in a square apartment with\nfour doors of rock crystal, one on each side. There was a rainbow over\neach door. With her wand she struck the eastern door and it flew open,\ndisclosing a vast and beautiful country, like this world, but more\nbeautiful. How vast it was the Navaho knew not, for he could not see\nthe end of it. They passed through the door. The land was filled\nwith deer and covered with beautiful flowers. The air was filled\nwith the odor of pollen and the odor of fragrant blossoms. Birds\nof the most beautiful plumage were flying in the air, perching on\nthe flowers, and building nests in the antlers of the deer. In the\ndistance a light shower of rain was falling, and rainbows shone in\nevery direction. \"This, then, is the farm of my father-in-law which\nyou promised to show me,\" said the Navaho. \"It is beautiful; but in\ntruth it is no farm, for I see nothing planted here.\" She took him\ninto three other apartments. They were all as beautiful as the first,\nbut they contained different animals. In the apartment to the south\nthere were antelope; in that to the west, Rocky Mountain sheep;\nin that to the north, elk.\n\n528. When they closed the last door and came out to the central\napartment they found Deer Raiser there. \"Has my son-in-law been in\nall the rooms and seen all the game?\" he asked. \"I have seen all,\"\nsaid Nati'nesthani. \"Do you see two sacrificial cigarettes of the\ndeer above the rainbow over the eastern door?\" \"I see them now,\"\nresponded the Navaho, \"but I did not notice them when I entered.\" The\nold man then showed him, over the door in the south, two cigarettes of\nthe antelope; over the door in the west, two cigarettes of the Rocky\nMountain sheep; over the door in the north, the single white cigarette\nof Hasts\u00e9yalti[234] (the elk had no cigarette), and at the bottom of\nthe steps by which they had entered, two cigarettes of the fawn. \"Look\nwell at these cigarettes,\" said the old man, \"and remember how they\nare painted, for such we now sacrifice in our ceremonies.\" \"Are you\npleased?\" \"Do you admire what you have seen?\" \"What do you think of\nit all?\" Such were the questions the old man asked, and the Navaho\nmade answer: \"I thank you. I am glad that I have seen your farm and\nyour pets. Such things I never saw before.\"\n\n529. \"Now, my daughter,\" said Deer Raiser, \"catch a deer for my\nson-in-law, that we may have fresh meat.\" She opened the eastern\ndoor, entered, and caught a big buck by the foot (just as we catch\nsheep in these days). She pulled it out. The Navaho walked in front;\nthe young woman, dragging the buck, came after him, and the old man\ncame last of all, closing the doors and putting in the stopple as he\ncame. They brought the buck home, tied its legs together with short\nrainbows, cut its throat with a stone arrow point, and skinned it as\nwe now skin deer.\n\n530. Now Deer Raiser began again to plot the death of his\nson-in-law. He found he could not poison him, so he determined to\ntry another plan. In a neighboring canyon, to which there was but one\nentrance, he kept four fierce pet bears. He determined to invite his\nson-in-law out to hunt with him, and get him killed by these bears. The\nrest of that day the Navaho remained at home with his wife, while the\nold man took the hoofs of the slain deer and made with them a lot of\ntracks leading into the canyon of the bears.\n\n531. On the following morning, while the young woman was cooking in\nthe other lodge, Deer Raiser came in where the Navaho sat and said:\n\"My son-in-law, four of my pet deer have escaped from the farm. I have\ntracked them to a canyon near by, which has only one entrance. As\nsoon as you have eaten I want you to help me to hunt them. You will\nstand at the entrance of the canyon while I go in to drive the deer\ntoward you, and you can kill them as they come out. No,\" said the\nold man after pausing for a while and pretending to think, \"you must\ngo into the canyon, my son-in-law, while I stay at the entrance and\nkill the deer. That will be better.\" When about to start on his hunt,\nthe Wind People whispered to the Navaho: \"Do not enter the canyon.\"\n\n532. The two men walked along the steep side of the valley, following\nthe tracks until they came to the high rugged cliffs that marked\nthe entrance to the canyon. \"When my deer escape, here is where\nthey usually come,\" said Deer Raiser. A little stream of water ran\nout of the canyon, and here the old man had raised a dam to make a\npool. When they reached the pool he said: \"Here I shall stop to shoot\nthe deer. Go you in and drive them out for me.\" \"No, I fear the deer\nwill pass me,\" said Nati'nesthani. Four times these words were said by\nboth. At last the old man, seeing that his companion was obstinate,\nsaid: \"Stay here, then, but do not let the deer escape you, and do\nnot climb the hillsides around for fear the deer should see you,\"\nand he went himself into the canyon. In spite of all the warnings he\nhad received, Nati'nesthani climbed a rocky eminence where he could\nwatch and be out of danger. After waiting a while in silence he heard\na distant cry like that of a wolf,[235] woo-oo-oo-oo, and became\naware that something was moving toward him through the brush. He\nsoon descried four bears walking down the canyon in single file,\nabout thirty paces apart, alternately a female and a male. The old\nman had probably told them there was some one for them to kill, for\nthey advanced with hair bristling, snouts up, and teeth showing. When\nhe saw them coming he said, \"I am Nay\u00e9nezgani. I am Hasts\u00e9yalti. I\nam Sasnalk\u00e1hi. I am a god of bears,\" and he mentioned the names of\nother potent gods. As the bears were passing their hidden enemy he\ndrew arrow after arrow to the head and slew them all, one by one. He\nkilled them as they walked along a ledge of rock, and their bodies\ntumbled down on the other side of the ledge, where they were hidden\nfrom view. Soon the voice of the old man was heard in the distance\ncrying: \"Oh, my pets! Oh, Tsanana\u00ed! Oh, Tse'skodi! (for the bears\nhad names).[236] Save a piece for me! Save a piece for me!\" And a\nlittle later he came in sight, running and panting. He did not see\nhis son-in-law till he was right beside him. He showed at once that he\nwas surprised and angry, but he quickly tried to make it appear that\nhe was angry from another cause. \"I should have been here. You have\nlet them run by,\" he cried in angry tones. \"Oh, no,\" said the Navaho,\n\"I have not let them run by. I have killed them. Look over the ledge\nand you will see them.\" The old man looked as he was told, and was\nstruck dumb with astonishment and sorrow. He sat down in silence,\nwith his head hanging between his knees, and gazed at the bodies of\nhis dead pets. He did not even thank his son-in-law.[237]\n\n533. Why did Deer Raiser seek the life of his son-in-law? Now\nNati'nesthani knew, and now you shall know. The old man was a\ndin\u00e9`yiani, or man-eater, and a wizard. He wanted the flesh of the\nNavaho to eat, and he wanted parts of the dead body to use in the\nrites of witchcraft. But there was yet another reason; he was jealous\nof the Navaho, for those who practise witchcraft practise also incest.\n\n534. \"Why did you shoot them?\" said the old man at last; \"the deer\nwent out before them. Why did you not shoot the deer? Now you may skin\nthe bears.\" \"You never drove deer to me,\" said the Navaho. \"These are\nwhat you drove to me. When a companion in the hunt drives anything\nto me I kill it, no matter what it is. You have talked much to me\nabout hunting with you. Now I have killed game and you must skin\nit.\" \"Help me, then, to skin it,\" said Deer Raiser. \"No. I never skin\nthe game I kill myself.[238] You must do the skinning. I killed for\nyou,\" said the Navaho. \"If you will not help me,\" said the old man,\n\"go back to the house and tell my daughter to come and assist me to\nskin the bears. Go back by the way we came when we trailed the deer.\"\n\n535. Nati'nesthani set off as the Deer Raiser had directed him. As\nsoon as he was out of sight the old man rushed for the house by a\nshort cut. Reaching home, he hastily dressed himself in the skin of\na great serpent, went to the trail which his son-in-law was to take,\nand lay in ambush behind a log at a place where the path led through\na narrow defile. As the Navaho approached the log the Wind People\ntold him: \"Your father-in-law awaits you behind the log.\" The Navaho\npeeped over the log before he got too near, and saw Deer Raiser in\nhis snake-skin suit, swaying uneasily back and forth, poising himself\nas if preparing to spring. When he saw the young man looking in his\ndirection he crouched low. \"What are you doing there?\" called the\nNavaho (in a way which let Deer Raiser know he was recognized),[239]\nand he drew an arrow on the old man. \"Stop! stop!\" cried the latter. \"I\nonly came here to meet you and hurry you up.\" \"Why do you not come\nfrom behind, if that is so? Why do you come from before me and hide\nbeside my path?\" said the Navaho, and he passed on his way and went\nto his wife's house.\n\n536. When Nati'nesthani reached the house he told his wife that he\nhad killed four animals for his father-in-law, but he did not tell\nher what kind of animals they were, and he told her that her father\nsent for her mother to help skin the animals and cut up the meat. The\ndaughter delivered the message to her mother, and the latter went\nout to the canyon to help her husband. When Deer Raiser saw his wife\ncoming he was furious. \"It was my daughter I sent for, not you,\" he\nroared. \"What sort of a man is he who cannot carry my word straight,\nwho cannot do as he is told? I bade him tell my daughter, not you,\nto come to me.\" Between them they skinned and dressed the bears and\ncarried them, one at a time, to his house. He sent to his son-in-law to\nknow if he wanted some meat, and the Navaho replied that he did not eat\nbear meat. When he heard this, Deer Raiser was again furious, and said:\n\"What manner of a man is this who won't eat meat? (He did not say what\nkind of meat.) When we offer him food he says he does not want to eat\nit. He never does what he is told to do. We cook food for him and he\nrefuses it. What can we do to please him? What food will satisfy him?\"\n\n537. The next morning after the bears were killed, the young woman\nwent out as usual, and the old man entered during her absence. He said\nto Nati'nesthani: \"I wish you to go out with me to-day and help me\nto fight my enemies. There are enemies of mine, not far from here,\nwhom I sometimes meet in battle.\" \"I will go with you,\" said the\nNavaho. \"I have long been hoping that some one would say something\nlike this to me,\"\n\n538. They went from the lodge toward a mountain which was edged on two\nsides by steep cliffs, which no man could climb. On the top of the\nmountain the old man said there was a round hole or valley in which\nhis enemies dwelled. He stationed his son-in-law on one side of this\nround valley where no cliffs were, and he went to the opposite side\nto drive the enemy, as he said. He promised to join the Navaho when\nthe enemy started. Deer Raiser went around the mountain and cried\nfour times in imitation of a wolf. Then, instead of coming to his\ncomrade's help, he ran around the base of the hill and got behind\nhis son-in-law. Soon after the old man made his cry, the Navaho saw\ntwelve great ferocious bears coming toward him over the crest of the\nhill. They were of the kind called sasnalk\u00e1hi, or tracking bears, such\nas scent and track a man, and follow till they kill him. They were of\nall the sacred colors,--white, blue, yellow, black, and spotted. They\ncame toward the Navaho, but he was well armed and prepared to meet\nthem. He fought with them the hardest fight he ever fought; but at\nlength he killed them all, and suffered no harm himself.[240]\n\n539. In the mean time the old man ran off in the direction of\nhis home, sure that his son-in-law was killed. He said: \"I think\nwe shall hear no more of Nati'nesthani. I think we shall hear\nno more of \u00c1hodiseli. Hereafter it will be Nati'nesthanini (the\ndead Nati'nesthani). Hereafter it will be \u00c1hodiselini (the dead\n\u00c1hodiseli).[241] He can't come back out of the tracking bears'\nmouths.\" After killing the bears, the Navaho found the old man's\ntrail and followed it. Presently he came to Deer Raiser, who was\nsitting on a knoll. The old man could not conceal his astonishment\nat seeing the Navaho still alive. \"When we went out to this battle,\"\nsaid the young man, \"we promised not to desert one another. Why did you\nrun away from me?\" The Deer Raiser answered: \"I am sorry I could not\nfind you. I did not see where you were, so I came on this way. What\ndid you do where I left you? Did you kill any of the bears?\" \"Yes, I\nkilled all of them,\" said Nati'nesthani. \"I am glad you killed all and\ncame away with your own life, my dear son-in-law,\" said the old cheat.\n\n540. They started to walk home together, but night fell when they\nreached a rocky ridge on the way; here they picked out a nice spot\nof ground to sleep on, built a shelter of brushwood, and made a\nfire. Before they went to rest the old man said: \"This is a bad\nplace to camp. It is called Kedidi'lyena`a` (Ridge of the Burnt\nMoccasins).\" As they lay down to sleep, one on either side of the\nfire, each took off his moccasins and put them under his head. The\nold man said: \"Take good care of your moccasins, my son-in-law. Place\nthem securely.\" \"Why does he say these things?\" asked the Navaho to\nhimself. As he lay awake, thinking of the warning of the old man,\nhe heard the latter snoring. He rose softly, took away the old man's\nmoccasins, put his own in their place, and lay down to sleep with\nDeer Raiser's moccasins under his head. Later in the night the old\nman got up, pulled the moccasins from under the young man's head,\nand buried them in the hot embers. He was anxious to get home next\nmorning before his son-in-law.\n\n541. At dawn the old man aroused his companion with \"It is time\nwe were on our road.\" The young man woke, rubbed his eyes, yawned,\nand pretended to look for his moccasins. After searching a while he\nasked: \"Where are my moccasins? Have I lost them?\" \"Huh!\" said Deer\nRaiser. \"You did not listen to what I told you last night. I said that\nthis was the Ridge of the Burned Moccasins.\" In the mean time, on the\nother side of the fire, the old man was putting on his companion's\nmoccasins, not noticing that they were not his own. \"Look. You are\nputting on my moccasins instead of your own. Give me my moccasins,\"\nsaid the Navaho, reaching across the fire. He took them out of his\ncompanion's hands, sat down and put them on. \"Now we must hurry back,\"\nhe said. \"I can't see what made you burn your moccasins, but I cannot\nwait for you. I am going now.\"[242]\n\n542. Before the young man left, his father-in-law gave him a\nmessage. \"I cannot travel as fast as you on my bare feet. When you go\nhome, tell my daughter to come out with a pair of moccasins and some\nfood, and meet me on the trail.\" When the Navaho got home he said to\nhis wife: \"I camped with your father last night, and he burned his\nmoccasins. He is limping home barefoot. He bids his wife to come out\nand meet him with moccasins and food.\" The daughter delivered the\nmessage to her mother, and the latter went out to meet her husband\nwith moccasins, food, and a brand of burning cedar-bark. When the\nold man met her he was angry. \"Why have you come? Why has not my\ndaughter come?\" he asked. \"Your son-in-law said that I should come,\"\nthe old woman replied. \"Oh, what a fool my son-in-law is,\" cried Deer\nRaiser. \"He never can remember what he is told to say.\" He ate his\nfood, put on his moccasins, and hurried home with his wife.\n\n543. When Deer Raiser visited his son-in-law on the following morning\nhe said: \"I warn you never to stray alone to the east of the lodge in\nwhich you dwell. There is a dangerous place there.\" The old man went\nhome, and the Navaho pondered all day over what his father-in-law\nhad said, and during the night he made up his mind to do just what\nthe old man had told him not to do.\n\n544. When Nati'nesthani had eaten in the morning he dressed himself\nfor a journey, left the lodge, and travelled straight to the east. He\ncame to a steep white ridge;[243] when he had climbed this about half\nway, he observed approaching him a man of low stature. His coat, which\nfitted him skin-tight, was white on the chest and insides of the arms,\nwhile it was brown elsewhere, like the skin of a deer. He wore on his\nhead a deer-mask, with horns, such as deer-hunters use. He carried\na turquoise wand, a black bow with sinew on the back, and two arrows\nwith featherings of eagle-tail. He was one of the Tsidast\u00f3idine`.[244]\nWhen the men met, the stranger, who had a pale face,[245] looked out\nfrom under his mask and said: \"Whence come you, my grandchild?\" \"I\ncome, my grandfather, from a place near here. I come from the house\nof P\u00edniltani,\" the Navaho answered. \"My grandchild, I have heard of\nyou. Do you know how my cigarette is made?\" said the man with the\ndeer-mask. \"No, my grandfather, I never heard of your cigarette,\"\nwas the reply. \"There is a cigarette[12] for me, my grandson,\"\nsaid the stranger. \"It is painted white, with a black spot on it,\nand is so long (second joint of middle finger). It should be laid in\nthe fork of a pi\u00f1on-tree. I am now walking out, and am going in the\ndirection whence you came. There are people living behind the ridge\nyou are climbing. You should visit them, and hear what they will have\nto tell you.\"\n\n545. The Navaho climbed the ridge; and as he began to descend it\non the other side, he observed below him two conical tents, such\nas the Indians of the plains use. The tents were white below and\nyellow above, representing the dawn and the evening twilight. As he\napproached the tents he observed that two games of n\u00e1nzoz were being\nplayed,--one beside each tent,--and a number of people were gathered,\nwatching the games. As he advanced toward the crowd a man came forward\nto meet him, saying: \"Go to the lodge in the south. There are many\npeople there.\" He went to the lodge in the south, as he was bidden. A\nwoman of bright complexion, fairer than the Navahoes usually are,\nthe wife of the owner of the lodge, came out and invited him to enter.\n\n546. When Nati'nesthani entered the lodge he found its owner seated in\nthe middle. The latter was a man past middle age, but not very old. He\nwas dressed in a beautiful suit of buckskin embroidered with porcupine\nquills. He pointed to a place by his side, and said to the Navaho:\n\"Sit here, my grandchild.\" When the Navaho was seated his host said:\n\"Whence do you come? The people who live up on the earth are never\nseen here.\" \"I come from the house of P\u00edniltani,\" the young man\nanswered. \"Oh! Do you?\" questioned the host. \"And do you know that\nDeer Raiser is a great villain; that he kills his guests; that he\ntalks softly, and pretends friendship, and lures people to stay with\nhim until he can quietly kill them? Has he never spoken thus softly\nto you? How long have you been staying with him?\" \"I have dwelt with\nhim for many days,\" Nati'nesthani answered. \"Ah!\" said his host. \"Many\nof our young men have gone over there to woo his daughter; but they\nhave never returned. Some are killed on the first day; others on the\nsecond day; others on the third day; others on the fourth; but no\none ever lives beyond the fourth day. No one has ever lived there as\nlong as you have.\" \"He seems to be such a man as you describe him,\"\nsaid Nati'nesthani. \"He has been trying to kill me ever since I have\nbeen with him.\" \"You must be a wise man to have escaped him so long;\nyour prayer must be potent; your charm must be strong,\"[246] declared\nthe host. \"No, truly, I know no good prayer; I possess no charm,\"\nthe Navaho replied, and then he went on to tell how he came into that\ncountry, and all that happened to him, till he came to the house of\nDeer Raiser. \"He is rich, but he is no good. That daughter of his\nis also his wife, and that is why he wants to poison her suitors,\"\nsaid the owner of the lodge, and then he described four ways in which\nP\u00edniltani killed his guests. The Navaho remained silent. He knew all\nthe ways of the Deer Raiser, but he pretended not to know. Then the\nhost went on: \"The house of Deer Raiser is a place of danger. You will\nsurely be killed if you stay there. I am sorry you are in such bad\ncompany, for you seem to be a good man.\" \"You speak of Deer Raiser as\na great man; but he cannot be so great as you think he is. Four times\nhave I killed him with smoke, and four times have I brought him to\nlife again,\" said the Navaho, and then he related all his adventures\nsince he had been with P\u00edniltani.\n\n547. The host thanked him for having slain the bears, and went out\nto call the players and all the crowd that stood around them to come\nto his tent. They came, for he was their chief, and soon the tent was\ncrowded. Then he spoke to the assembly, and told them the story of the\nNavaho. There was great rejoicing when they heard it. They thanked\nNati'nesthani for what he had done. One said that Deer Raiser had\nkilled his brother; another said he had killed his son; another said\nthe bears had slain his nephew, and thus they spoke of their many woes.\n\n548. The people were of five kinds, or gentes: the Puma People, the\nBlue Fox People, the Yellow Fox People, the Wolf People, and the Lynx\nPeople, and the host was chief of all.\n\n549. The chief ordered one of his daughters to prepare food for the\nvisitor. She brought in deer pemmican. The Navaho ate, and when he was\ndone he said: \"I am now ready to go, my grandfather.\" \"Wait a while,\"\nsaid the chief. \"I have some medicine to give you. It is an antidote\nfor Deer Raiser's poison.\" He gave his visitor two kinds of medicine;\none was an object the size of the last two joints of the little finger,\nmade of the gall of birds of prey,--all birds that catch with their\nclaws; the other was a small quantity (as much as one might grasp with\nthe tips of all the fingers of one hand) of a substance composed of\nmaterial vomited by each of the five animals that were the totems of\nthis people. \"Now have no fear,\" said the chief. \"The bears are slain,\nand you have here medicines that will kill the wizard's poison. They\nare potent against witchcraft.\"[247]\n\n550. When the Navaho went back to the house where his wife was, she\nsaid: \"My father has been here inquiring for you. When I told him\nyou had gone to the east he was very angry, and said that he told\nyou not to go there.\" Soon the old man entered and said fiercely:\n\"Why have you gone to the east? I told you not to go there. I told you\nit was a bad place.\" The young man made no reply, but acted as if he\nhad seen and heard nothing while he was gone, and in a little while\nDeer Raiser calmed down and acted as if he wished to be at peace again\nwith his son-in-law; but before he left he warned him not to go to the\nsouth. Nati'nesthani pondered on the words of his father-in-law that\nnight, and made up his mind to again disobey him when morning came.\n\n551. Next day, when he had eaten, he dressed himself for a journey and\nwalked toward the south. He came, in time, to a blue ridge, and when\nhe was ascending it he met a little man, much like the one he had met\nthe day before, but he had a bluish face. Instead of being dressed to\nlook like a deer, he was dressed to look like an antelope; he wore\nan antelope hunting-mask with horns, he carried a wand of haliotis,\nand a bow made of a wood called tselk\u00e1ni, with no sinew on the back,\nand he had arrows trimmed with the tail feathers of the red-tailed\nbuzzard.[248] Like the little man of the east, he was also one of the\nTsidast\u00f3i People. He told the Navaho how to make the cigarette that\nbelonged to him, to make it the length of the middle joint of the\nlittle finger, to paint it blue, spot it with yellow, and deposit it\nin the fork of a cedar-tree. The little man told the Navaho to go on\nover the ridge till he came to two lodges and to listen there to what\nthe people would tell him. He went and found two lodges, and people\nplaying n\u00e1nzoz, and had all things happen to him nearly the same as\nhappened to him in the east. When he returned home he had again an\nangry talk from his father-in-law, and was warned not to go to the\nwest; but again he determined to pay no heed to the warning.\n\n552. When he went to the west, next day, he found a yellow ridge to\ncross. The little man whom he met had a yellowish face; he was armed\nand dressed the same as the little man of the east, except that he\nhad no horns on his deer-mask, for he represented a doe. He described\nto the Navaho how to make a cigarette sacred to himself, which was to\nbe painted yellow, spotted with blue, and deposited in a pi\u00f1on-tree,\nlike the cigarette of the east. Other events happened much as on the\ntwo previous days.\n\n553. On the fourth of these forbidden journeys the Navaho went to the\nnorth. The ridge which he had to cross was black. The little man whom\nhe met was armed and dressed like the man in the south, but he had\nno horns on his mask. His face was very dark. The cigarette which he\ndescribed was to be painted black and spotted with white; it was to\nbe the same length as the cigarette of the south, and disposed of in\nthe same way.\n\n554. When he got home from his fourth journey, his father-in-law came\ninto the lodge and reviled him once more with angry words; but this\ntime the Navaho did not remain silent. He told the old man where he had\nbeen, what people he had met, what stories he had heard, and all that\nhe knew of him. He told him, too, that he had learned of cigarettes,\nand medicines, and charms, and rites to protect him against a wizard's\npower. \"You have killed others,\" said Nati'nesthani, \"you have tried\nto kill me. I knew it all the time, but said nothing. Now I know all\nof your wickedness.\" \"All that you say is true,\" said the old man;\n\"but I shall seek your life no more, and I shall give up all my evil\nways. While you were abroad on your journeys you learned of powerful\nsacrifices, and rites, and medicines. All that I ask is that you\nwill treat me with these.\" His son-in-law did as he was desired,\nand in doing so performed the first ats\u00f3si hat\u00e1l.[249]\n\n555. After treating his father-in-law, Nati'nesthani returned to his\npeople, taught them all he had learned while he was gone, and thus\nestablished the rite of ats\u00f3si hat\u00e1l among the Navahoes. Then he went\nback to the whirling lake of T\u00f3`nihilin, and he dwells there still.\n\n\n\n\n\n\n\n\nTHE GREAT SHELL OF KINTY\u00c9L.\n\n\n556. Kinty\u00e9l,[72] Broad House, and Ki'ndotliz, Blue House,[208] are\ntwo pueblo houses in the Chaco Canyon. They are ruins now; but in\nthe days when Kinn\u00edki lived on earth many people dwelt there. Not\nfar from the ruins is a high cliff called Tse`dez\u00e1`, or Standing\nRock. Near these places the rite of y\u00f3i hat\u00e1l,[250] or the bead chant,\nwas first practised by the Navahoes, and this is the tale of how it\nfirst became known to man:--\n\n557. Two young men, one from Kinty\u00e9l and one from Ki'ndotliz, went\nout one day to hunt deer. About sunset, as they were returning to\nKi'ndotliz, weary and unsuccessful, they observed a war-eagle soaring\noverhead, and they stopped to watch his flight. He moved slowly away,\ngrowing smaller and smaller to their gaze until at length he dwindled\nto a black speck, almost invisible; and while they strained their\nsight to get a last look he seemed to them to descend on the top of\nStanding Rock. In order to mark the spot where they last saw him\nthey cut a forked stick, stuck it in the ground fork upward, and\narranged it so that when they should look over it again, crouching\nin a certain position, their sight would be guided to the spot. They\nleft the stick standing and went home to Ki'ndotliz.[251]\n\n558. In those days eagles were very scarce in the land; it was a\nwonder to see one; so when the young men got home and told the story\nof their day's adventures, it became the subject of much conversation\nand counsel, and at length the people determined to send four men,\nin the morning, to take sight over the forked stick, in order to find\nout where the eagle lived.\n\n559. Next morning early the four men designated went to the forked\nstick and sighted over it, and all came to the conclusion that the\neagle lived on the point of Tse`dez\u00e1`. They went at once to the rock,\nclimbed to the summit, and saw the eagle and its young in a cleft\non the face of the precipice below them. They remained on the summit\nall day and watched the nest.\n\n560. At night they went home and told what they had seen. They had\nobserved two young eagles of different ages in the nest. Of the four\nmen who went on the search, two were from Kinty\u00e9l and two were from\nKi'ndotliz, therefore people from the two pueblos met in counsel in\nan estufa, and there it was decided that Ki'ndotliz should have the\nelder of the two eaglets and that Kinty\u00e9l should have the younger.\n\n561. The only way to reach the nest was to lower a man to it with\na rope; yet directly above the nest was an overhanging ledge which\nthe man, descending, would be obliged to pass. It was a dangerous\nundertaking, and no one could be found to volunteer for it. Living\nnear the pueblos was a miserable Navaho beggar who subsisted on such\nfood as he could pick up. When the sweepings of the rooms and the\nashes from the fireplaces were thrown out on the kitchen heap, he\nsearched eagerly through them and was happy if he could find a few\ngrains of corn or a piece of paper bread. He was called Nahodit\u00e1he,\nor He Who Picks Up (like a bird). They concluded to induce this man\nto make the dangerous descent.\n\n562. They returned to the pueblo and sent for the poor Navaho to come\nto the estufa. When he came they bade him be seated, placed before him\na large basket of paper bread, bowls of boiled corn and meat, with all\nsorts of their best food, and told him to eat his fill. He ate as he\nhad never eaten before, and after a long time he told his hosts that\nhe was satisfied. \"You shall eat,\" said they, \"of such abundance all\nyour life, and never more have to scrape for grains of corn among the\ndirt, if you will do as we desire.\" Then they told him of their plan\nfor catching the young eagles, and asked him if he were willing to be\nput in a basket and lowered to the nest with a rope. He pondered and\nwas silent. They asked him again and again until they had asked him\nfour times, while he still sat in meditation. At last he answered:\n\"I lead but a poor life at best. Existence is not sweet to a man who\nalways hungers. It would be pleasant to eat such food for the rest\nof my days, and some time or other I must die. I shall do as you wish.\"\n\n563. On the following morning they gave him another good meal; they\nmade a great, strong carrying-basket with four corners at the top;\nthey tied a strong string to each corner, and, collecting a large\nparty, they set out for the rock of Tse`dez\u00e1`.\n\n564. When the party arrived at the top of the rock they tied a long,\nstout rope to the four strings on the basket. They instructed the\nNavaho to take the eaglets out of the nest and drop them to the bottom\nof the cliff. The Navaho then entered the basket and was lowered\nover the edge of the precipice. They let the rope out slowly till\nthey thought they had lowered him far enough and then they stopped;\nbut as he had not yet reached the nest he called out to them to lower\nhim farther. They did so, and as soon as he was on a level with the\nnest he called to the people above to stop.\n\n565. He was just about to grasp the eaglets and throw them down\nwhen Wind whispered to him: \"These people of the Pueblos are not\nyour friends. They desire not to feed you with their good food as\nlong as you live. If you throw these young eagles down, as they\nbid you, they will never pull you up again. Get into the eagles'\nnest and stay there.\" When he heard this, he called to those above:\n\"Swing the basket so that it may come nearer to the cliff. I cannot\nreach the nest unless you do.\" So they caused the basket to swing\nback and forth. When it touched the cliff he held fast to the rock and\nscrambled into the nest, leaving the empty basket swinging in the air.\n\n566. The Pueblos saw the empty basket swinging and waited, expecting\nto see the Navaho get back into it again. But when they had waited a\ngood while and found he did not return they began to call to him as if\nhe were a dear relation of theirs. \"My son,\" said the old men, \"throw\ndown those little eagles.\" \"My elder brother! My younger brother!\" the\nyoung men shouted, \"throw down those little eagles.\" They kept up\ntheir clamor until nearly sunset; but they never moved the will of\nthe Navaho. He sat in the cleft and never answered them, and when\nthe sun set they ceased calling and went home.\n\n567. In the cleft or cave, around the nest, four dead animals lay;\nto the east there was a fawn; to the south a hare; to the west the\nyoung of a Rocky Mountain sheep, and to the north a prairie-dog. From\ntime to time, when the eaglets felt hungry, they would leave the nest\nand eat of the meat; but the Navaho did not touch it.\n\n568. Early next day the Pueblo people returned and gathered in a great\ncrowd at the foot of the cliff. They stayed there all day repeating\ntheir entreaties and promises, calling the Navaho by endearing terms,\nand displaying all kinds of tempting food to his gaze; but he heeded\nthem not and spoke not.\n\n569. They came early again on the third day, but they came in\nanger. They no longer called him by friendly names; they no longer\nmade fair promises to him; but, instead, they shot fire-arrows at\nthe eyry in hopes they would burn the Navaho out or set fire to the\nnest and compel him to throw it and the eaglets down. But he remained\nwatchful and active, and whenever a fire-arrow entered the cave he\nseized it quickly and threw it out. Then they abused him and reviled\nhim, and called him bad names until sunset, when again they went home.\n\n570. They came again on the fourth day and acted as they had done on\nthe previous day; but they did not succeed in making the Navaho throw\ndown the little eagles. He spoke to the birds, saying: \"Can you not\nhelp me?\" They rose in the nest, shook their wings, and threw out many\nlittle feathers, which fell on the people below. The Navaho thought\nthe birds must be scattering disease on his enemies. When the latter\nleft at sunset they said: \"Now we shall leave you where you are, to\ndie of hunger and thirst.\" He was then altogether three nights and\nnearly four days in the cave. For two days the Pueblos had coaxed and\nflattered him; for two days they had cursed and reviled him, and at the\nend of the fourth day they went home and left him in the cave to die.\n\n571. When his tormentors were gone he sat in the cave hungry and\nthirsty, weak and despairing, till the night fell. Soon after dark\nhe heard a great rushing sound which approached from one side of the\nentrance to the cave, roared a moment in front, and then grew faint\nin the distance at the other side. Thus four times the sound came and\nwent, growing louder each time it passed, and at length the male Eagle\nlit on the eyry. Soon the sounds were repeated, and the female bird,\nthe mother of the eaglets, alighted. Turning at once toward the Navaho,\nshe said: \"Greeting, my child! Thanks, my child! You have not thrown\ndown your younger brother, Donik\u00ed.\"[285] The male Eagle repeated\nthe same words. They addressed the Navaho by the name of Donik\u00ed, but\nafterwards they named him Kinn\u00edki, after the chief of all the Eagles\nin the sky. He only replied to the Eagles: \"I am hungry. I am thirsty.\"\n\n572. The male Eagle opened his sash and took out a small white cotton\ncloth which contained a little corn meal, and he took out a small\nbowl of white shell no bigger than the palm of the hand. When the\nIndian saw this he said: \"Give me water first, for I am famishing with\nthirst.\" \"No,\" replied the Eagle; \"eat first and then you shall have\nsomething to drink.\" The Eagle then drew forth from among his tail\nfeathers a small plant called elt\u00edndzakas,[252] which has many joints\nand grows near streams. The joints were all filled with water. The\nEagle mixed a little of the water with some of the meal in the shell\nand handed the mixture to the Navaho. The latter ate and ate, until\nhe was satisfied, but he could not diminish in the least the contents\nof the shell vessel. When he was done eating there was as much in\nthe cup as there was when he began. He handed it back to the Eagle,\nthe latter emptied it with one sweep of his finger, and it remained\nempty. Then the Eagle put the jointed plant to the Navaho's lips as\nif it were a wicker bottle, and the Indian drank his fill.\n\n573. On the previous nights, while lying in the cave, the Navaho had\nslept between the eaglets in the nest to keep himself warm and shelter\nhimself from the wind, and this plan had been of some help to him;\nbut on this night the great Eagles slept one on each side of him,\nand he felt as warm as if he had slept among robes of fur. Before\nthe Eagles lay down to sleep each took off his robe of plumes, which\nformed a single garment, opening in front, and revealed a form like\nthat of a human being.\n\n574. The Navaho slept well that night and did not waken till he heard\na voice calling from the top of the cliff: \"Where are you? The day\nhas dawned. It is growing late. Why are you not abroad already?\" At\nthe sound of this voice the Eagles woke too and put on their robes\nof plumage. Presently a great number of birds were seen flying before\nthe opening of the cave and others were heard calling to one another\non the rock overhead. There were many kinds of Eagles and Hawks in\nthe throng. Some of all the large birds of prey were there. Those on\ntop of the rock sang:--\n\n\n Kinnak\u00edye, there he sits.\n When they fly up,\n We shall see him.\n He will flap his wings.[286]\n\n\n575. One of the Eagles brought a dress of eagle plumes and was about\nto put it on the Navaho when the others interfered, and they had a\nlong argument as to whether they should dress him in the garment of\nthe Eagles or not; but at length they all flew away without giving\nhim the dress. When they returned they had thought of another plan\nfor taking him out of the cave. Laying him on his face, they put\na streak of crooked lightning under his feet, a sunbeam under his\nknees, a piece of straight lightning under his chest, another under\nhis outstretched hands, and a rainbow under his forehead.\n\n576. An Eagle then seized each end of these six supports,--making\ntwelve Eagles in all,--and they flew with the Navaho and the eaglets\naway from the eyry. They circled round twice with their burden before\nthey reached the level of the top of the cliff. They circled round\ntwice more ascending, and then flew toward the south, still going\nupwards. When they got above the top of Ts\u00f3tsil (Mt. Taylor), they\ncircled four times more, until they almost touched the sky. Then they\nbegan to flag and breathed hard, and they cried out: \"We are weary. We\ncan fly no farther.\" The voice of one, unseen to the Navaho, cried\nfrom above: \"Let go your burden.\" The Eagles released their hold on\nthe supports, and the Navaho felt himself descending swiftly toward\nthe earth. But he had not fallen far when he felt himself seized around\nthe waist and chest, he felt something twining itself around his body,\nand a moment later he beheld the heads of two Arrow-snakes[258] looking\nat him over his shoulders. The Arrow-snakes bore him swiftly upwards,\nup through the sky-hole, and landed him safely on the surface of the\nupper world above the sky.\n\n577. When he looked around him he observed four pueblo dwellings,\nor towns: a white pueblo in the east, a blue pueblo in the south,\na yellow pueblo in the west, and a black pueblo in the north. Wolf\nwas the chief of the eastern pueblo, Blue Fox of the southern, Puma\nof the western, and Big Snake of the northern. The Navaho was left at\nliberty to go where he chose, but Wind whispered into his ear and said:\n\"Visit, if you wish, all the pueblos except that of the north. Chicken\nHawk[254] and other bad characters dwell there.\"\n\n578. Next he observed that a war party was preparing, and soon after\nhis arrival the warriors went forth. What enemies they sought he\ncould not learn. He entered several of the houses, was well treated\nwherever he went, and given an abundance of paper bread and other\ngood food to eat. He saw that in their homes the Eagles were just\nlike ordinary people down on the lower world. As soon as they entered\ntheir pueblos they took off their feather suits, hung these up on pegs\nand poles, and went around in white suits which they wore underneath\ntheir feathers when in flight. He visited all the pueblos except the\nblack one in the north. In the evening the warriors returned. They\nwere received with loud wailing and with tears, for many who went out\nin the morning did not return at night. They had been slain in battle.\n\n579. In a few days another war party was organized, and this time\nthe Navaho determined to go with it. When the warriors started on the\ntrail he followed them. \"Whither are you going?\" they asked. \"I wish\nto be one of your party,\" he replied. They laughed at him and said:\n\"You are a fool to think you can go to war against such dreadful\nenemies as those that we fight. We can move as fast as the wind, yet\nour enemies can move faster. If they are able to overcome us, what\nchance have you, poor man, for your life?\" Hearing this, he remained\nbehind, but they had not travelled far when he hurried after them. When\nhe overtook them, which he soon did, they spoke to him angrily, told\nhim more earnestly than before how helpless he was, and how great\nhis danger, and bade him return to the villages. Again he halted;\nbut as soon as they were out of sight he began to run after them,\nand he came up with them at the place where they had encamped for the\nnight. Here they gave him of their food, and again they scolded him,\nand sought to dissuade him from accompanying them.\n\n580. In the morning, when the warriors resumed their march, he\nremained behind on the camping-ground, as if he intended to return;\nbut as soon as they were out of sight he proceeded again to follow\nthem. He had not travelled far when he saw smoke coming up out of\nthe ground, and approaching the smoke he found a smoke-hole, out of\nwhich stuck an old ladder, yellow with smoke, such as we see in the\npueblo dwellings to-day. He looked down through the hole and beheld,\nin a subterranean chamber beneath, a strange-looking old woman with a\nbig mouth. Her teeth were not set in her head evenly and regularly,\nlike those of an Indian; they protruded from her mouth, were set\nat a distance from one another, and were curved like the claws of a\nbear. She was Nasts\u00e9 Ests\u00e1n, the Spider Woman. She invited him into\nher house, and he passed down the ladder.\n\n581. When he got inside, the Spider Woman showed him four large\nwooden hoops,--one in the east colored black, one in the south colored\nblue, one in the west colored yellow, and one in the north white and\nsparkling. Attached to each hoop were a number of decayed, ragged\nfeathers. \"These feathers,\" said she, \"were once beautiful plumes, but\nnow they are old and dirty. I want some new plumes to adorn my hoops,\nand you can get them for me. Many of the Eagles will be killed in the\nbattle to which you are going, and when they die you can pluck out\nthe plumes and bring them to me. Have no fear of the enemies. Would\nyou know who they are that the Eagles go to fight? They are only the\nbumblebees and the tumble-weeds.\"[256] She gave him a long black cane\nand said: \"With this you can gather the tumble-weeds into a pile, and\nthen you can set them on fire. Spit the juice of tsildilgi'si[257]\nat the bees and they cannot sting you. But before you burn up the\ntumble-weeds gather some of the seeds, and when you have killed the\nbees take some of their nests. You will need these things when you\nreturn to the earth.\" When Spider Woman had done speaking the Navaho\nleft to pursue his journey.\n\n582. He travelled on, and soon came up with the warriors where they\nwere hiding behind a little hill and preparing for battle. Some\nwere putting on their plumes; others were painting and adorning\nthemselves. From time to time one of their number would creep\ncautiously to the top of the hill and peep over; then he would run\nback and whisper: \"There are the enemies. They await us.\" The Navaho\nwent to the top of the hill and peered over; but he could see no\nenemy whatever. He saw only a dry, sandy flat, covered in one place\nwith sunflowers, and in another place with dead weeds; for it was\nnow late in the autumn in the world above.\n\n583. Soon the Eagles were all ready for the fray. They raised their\nwar-cry, and charged over the hill into the sandy plain. The Navaho\nremained behind the hill, peeping over to see what would occur. As\nthe warriors approached the plain a whirlwind arose;[258] a great\nnumber of tumble-weeds ascended with the wind and surged around madly\nthrough the air; and, at the same time, from among the sunflowers\na cloud of bumblebees arose. The Eagles charged through the ranks\nof their enemies, and when they had passed to the other side they\nturned around and charged back again. Some spread their wings and\nsoared aloft to attack the tumble-weeds that had gone up with the\nwhirlwind. From time to time the Navaho noticed the dark body of an\nEagle falling down through the air. When the combat had continued some\ntime, the Navaho noticed a few of the Eagles running toward the hill\nwhere he lay watching. In a moment some more came running toward him,\nand soon after the whole party of Eagles, all that was left of it,\nrushed past him, in a disorderly retreat, in the direction whence\nthey had come, leaving many slain on the field. Then the wind fell;\nthe tumble-weeds lay quiet again on the sand, and the bumblebees\ndisappeared among the sunflowers.\n\n584. When all was quiet, the Navaho walked down to the sandy flat,\nand, having gathered some of the seeds and tied them up in a corner of\nhis shirt, he collected the tumble-weeds into a pile, using his black\nwand. Then he took out his fire-drill, started a flame, and burnt up\nthe whole pile. He gathered some tsildilgi'si, as the Spider Woman\nhad told him, chewed it, and went in among the sunflowers. Here the\nbees gathered around him in a great swarm, and sought to sting him;\nbut he spat the juice of the tsildilgi'si at them and stunned with it\nall that he struck. Soon the most of them lay helpless on the ground,\nand the others fled in fear. He went around with his black wand and\nkilled all that he could find. He dug into the ground and got out some\nof their nests and honey; he took a couple of the young bees and tied\ntheir feet together, and all these things he put into the corner of\nhis blanket. When the bees were conquered he did not forget the wishes\nof his friend, the Spider Woman; he went around among the dead eagles,\nand plucked as many plumes as he could grasp in both hands.\n\n585. He set out on his return journey, and soon got back to the house\nof Spider Woman. He gave her the plumes and she said: \"Thank you,\nmy grandchild, you have brought me the plumes that I have long wanted\nto adorn my walls, and you have done a great service to your friends,\nthe Eagles, because you have slain their enemies.\" When she had spoken\nhe set out again on his journey.\n\n586. He slept that night on the trail, and next morning he got back\nto the towns of the Eagles. As he approached he heard from afar the\ncries of the mourners, and when he entered the place the people\ngathered around him and said: \"We have lost many of our kinsmen,\nand we are wailing for them; but we have been also mourning for you,\nfor those who returned told us you had been killed in the fight.\"\n\n587. He made no reply, but took from his blanket the two young\nbumblebees and swung them around his head. All the people were\nterrified and ran, and they did not stop running till they got safely\nbehind their houses. In a little while they got over their fear,\ncame slowly from behind their houses, and crowded around the Navaho\nagain. A second time he swung the bees around his head, and a second\ntime the people ran away in terror; but this time they only went as far\nas the front walls of their houses, and soon they returned again to the\nNavaho. The third time that he swung the bees around his head they were\nstill less frightened, ran but half way to their houses, and returned\nvery soon. The fourth time that he swung the bees they only stepped\nback a step or two. When their courage came back to them, he laid the\ntwo bees on the ground; he took out the seeds of the tumble-weeds and\nlaid them on the ground beside the bees, and then he said to the Eagle\nPeople: \"My friends, here are the children of your enemies; when you\nsee these you may know that I have slain your enemies.\" There was great\nrejoicing among the people when they heard this, and this one said:\n\"It is well. They have slain my brother,\" and that one said: \"It is\nwell. They have slain my father,\" and another said: \"It is well. They\nhave slain my sons.\" Then Great Wolf, chief of the white pueblo, said:\n\"I have two beautiful maiden daughters whom I shall give to you.\" Then\nFox, chief of the blue pueblo in the south, promised him two more\nmaidens, and the chiefs of the other pueblos promised him two each,\nso that eight beautiful maidens were promised to him in marriage.\n\n588. The chief of the white pueblo now conducted the Navaho to\nhis house and into a large and beautiful apartment, the finest the\npoor Indian had ever seen. It had a smooth wall, nicely coated with\nwhite earth, a large fireplace, mealing-stones, beautiful pots and\nwater-jars, and all the conveniences and furniture of a beautiful\npueblo home. And the chief said to him: \"Sad\u00e1ni, my son-in-law,\nthis house is yours.\"\n\n589. The principal men from all the pueblos now came to visit him,\nand thanked him for the great service he had done for them. Then\nhis maidens from the yellow house came in bringing corn meal; the\nmaidens from the black house entered bringing soap-weed, and the\nmaidens of the white house, where he was staying, came bearing a\nlarge bowl of white shell. A suds of the soap-weed was prepared in\nthe shell bowl. The maidens of the white house washed his head with\nthe suds; the maidens of the black house washed his limbs and feet,\nand those of the yellow house dried him with corn meal. When the\nbath was finished the maidens went out; but they returned at dark,\naccompanied this time by the maidens of the blue house. Each of the\neight maidens carried a large bowl of food, and each bowl contained\nfood of a different kind. They laid the eight bowls down before the\nNavaho, and he ate of all till he was satisfied. Then they brought in\nbeautiful robes and blankets, and spread them on the floor for his bed.\n\n590. Next morning the Navaho went over to the sky-hole, taking with\nhim the young bees and the seeds of the tumble-weeds. To the former\nhe said: \"Go down to the land of the Navahoes and multiply there. My\npeople will make use of you in the days to come; but if you ever\ncause them sorrow and trouble, as you have caused the people of this\nland, I shall again destroy you.\" As he spoke, he flung them down to\nthe earth. Then taking the seeds of the tumble-weeds in his hands,\nhe spoke to them as he had spoken to the bees, and threw them down\nthrough the sky-hole. The honey of the bees and the seeds of the\ntumble-weeds are now used in the rites of y\u00f3i hat\u00e1l, or the bead chant.\n\n591. The Navaho remained in the pueblos of the Eagle People twenty-four\ndays, during which time he was taught the songs, prayers, ceremonies,\nand sacrifices of the Eagles, the same as those now known to us in the\nrite of y\u00f3i hat\u00e1l;[259] and when he had learned all, the people told\nhim it was time for him to return to the earth, whence he had come.\n\n592. They put on him a robe of eagle plumage, such as they wore\nthemselves, and led him to the sky-hole. They said to him: \"When you\ncame up from the lower world you were heavy and had to be carried\nby others. Henceforth you will be light and can move through the air\nwith your own power.\" He spread his wings to show that he was ready;\nthe Eagles blew a powerful breath behind him; he went down through\nthe sky-hole, and was wafted down on his outstretched wings until he\nlit on the summit of Ts\u00f3tsil.\n\n593. He went back to his own relations among the Navahoes; but when\nhe went back everything about their lodge smelt ill; its odors were\nintolerable to him, and he left it and sat outside.[260] They built for\nhim then a medicine-lodge where he might sit by himself. They bathed\nhis younger brother, clothed him in new raiment, and sent him, too,\ninto the lodge, to learn what his elder brother could tell him. The\nbrothers spent twelve days in the lodge together, during which the\nelder brother told his story and instructed the younger in all the\nrites and songs learned among the Eagles.\n\n594. After this he went to visit the pueblo of Kinty\u00e9l, whose inmates\nhad before contemplated such treachery to him; but they did not\nrecognize him. He now looked sleek and well fed. He was beautifully\ndressed and comely in his person, for the Eagles had moulded, in\nbeauty, his face and form. The pueblo people never thought that\nthis was the poor beggar whom they had left to die in the eagles'\nnest. He noticed that there were many sore and lame in the pueblo. A\nnew disease, they told him, had broken out among them. This was the\ndisease which they had caught from the feathers of the eaglets when\nthey were attacking the nest. \"I have a brother,\" said the Navaho, \"who\nis a potent shaman. He knows a rite that will cure this disease.\" The\npeople of the pueblo consulted together and concluded to employ his\nbrother to perform the ceremony over their suffering ones.\n\n595. The Navaho said that he must be one of the ats\u00e1`lei,[261] or\nfirst dancers, and that in order to perform the rite properly he must\nbe dressed in a very particular way. He must, he said, have strings\nof fine beads--shell and turquoise--sufficient to cover his legs and\nforearms completely, enough to go around his neck, so that he could\nnot bend his head back, and great strings to pass over the shoulder\nand under the arm on each side. He must have the largest shell basin\nto be found in either pueblo to hang on his back, and the one next in\nsize to hang on his chest. He must have their longest and best strings\nof turquoise to hang to his ears. The Wind told him that the greatest\nshell basin they had was so large that if he tried to embrace it around\nthe edge, his finger-tips would scarcely meet on the opposite side,\nand that this shell he must insist on having. The next largest shell,\nWind told him, was but little smaller.[262]\n\n596. Three days after this conference, people began to come in from\ndifferent pueblos in the Chaco Canyon and from pueblos on the banks\nof the San Juan,--all these pueblos are now in ruins,--and soon a\ngreat multitude had assembled. Meantime, too, they collected shells\nand beads from the various pueblos in order to dress the ats\u00e1`lei as\nhe desired. They brought him some great shell basins and told him\nthese were what he wanted for the dance; but he measured them with\nhis arms as Wind had told him, and, finding that his hands joined\neasily when he embraced the shells, he discarded them. They brought\nhim larger and larger shells, and tried to persuade him that such\nwere their largest; but he tried and rejected all. On the last day,\nwith reluctance, they brought him the great shell of Kinty\u00e9l and\nthe great shell of Ki'ndotliz. He clasped the first in his arms;\nhis fingers did not meet on the opposite side. He clasped the second\nin his arms, and the tips of his fingers just met. \"These,\" said he,\n\"are the shells I must wear when I dance.\"\n\n597. Four days before that on which the last dance was to occur,\nthe pueblo people sent out messengers to the neighboring camps of\nNavahoes, to invite the latter to witness the exhibition of the last\nnight and to participate in it with some of their al\u00edli (dances or\ndramas). One of the messengers went to the Chelly Canyon and there\nhe got G\u00e1naskidi, with his son and daughter, to come and perform a\ndance. The other messengers started for the Navaho camp at the foot\nof Ts\u00f3tsil on the south (near where Cobero is now). On his way he met\nan ak\u00e1ninili, or messenger, coming from Ts\u00f3tsil to invite the people\nof the Chaco Canyon to a great Navaho ceremony. (You have heard all\nabout the meeting of these messengers in the legend of the mountain\nchant. I shall not now repeat it.)[263] The messengers exchanged bows\nand quivers as a sign they had met one another, and the messenger from\nKinty\u00e9l returned to his people without being able to get the Navahoes\nto attend. This is the reason that, on the last night of the great\nceremony of y\u00f3i hat\u00e1l, there are but few different dances or shows.\n\n598. On the evening of the last day they built a great circle\nof branches, such as the Navahoes build now for the rites of the\nmountain chant (fig. 37), and a great number of people crowded into\nthe enclosure. They lighted the fires and dressed the ats\u00e1`lei in all\ntheir fine beads and shells just as he desired them to dress him. They\nput the great shell of Kinty\u00e9l on his back, and the great shell of\nKi'ndotliz on his chest, and another fine shell on his forehead. Then\nthe Navaho began to dance, and his brother, the medicine-man, began\nto sing, and this was the song he sang:--\n\n\n The white-corn plant's great ear sticks up.\n Stay down and eat.\n\n The blue-corn plant's great ear sticks up.\n Stay down and eat.\n\n The yellow-corn plant's great ear sticks up.\n Stay down and eat.\n\n The black-corn plant's great ear sticks up.\n Stay down and eat.\n\n All-colored corn's great ear sticks up.\n Stay down and eat.\n\n The round-eared corn's great ear sticks up.\n Stay down and eat.[287]\n\n\n599. This seemed a strange song to the pueblo people, and they all\nwondered what it could mean; but they soon found out what it meant,\nfor they observed that the dancing Navaho was slowly rising from\nthe ground. First his head and then his shoulders appeared above the\nheads of the crowd; next his chest and waist; but it was not until his\nwhole body had risen above the level of their heads that they began to\nrealize the loss that threatened them. He was rising toward the sky\nwith the great shell of Kinty\u00e9l, and all the wealth of many pueblos\nin shell-beads and turquoise on his body. Then they screamed wildly\nto him and called him by all sorts of dear names--father, brother,\nson--to come down again, but the more they called the higher he\nrose. When his feet had risen above them they observed that a streak\nof white lightning passed under his feet like a rope, and hung from a\ndark cloud that gathered above. It was the gods that were lifting him;\nfor thus, the legends say, the gods lift mortals to the sky. When the\npueblos found that no persuasions could induce the Navaho to return,\nsome called for ropes that they might seize him and pull him down;\nbut he was soon beyond the reach of their longest rope. Then a shout\nwas raised for arrows that they might shoot him; but before the arrows\ncould come he was lost to sight in the black cloud and was never more\nseen on earth.\n\n\n\n\n\n\n\n\nNOTES.\n\n\n1. How and when the name Navajo (pronounced Na'va-ho) originated has\nnot been discovered. It is only known that this name was given by\nthe Spaniards while they still claimed the Navaho land. The name\nis generally supposed to be derived from navaja, which means a\nclasp-knife, or razor, and to have been applied because the Navaho\nwarriors carried great stone knives in former days. It has been\nsuggested that the name comes from nav\u00e1jo, a pool or small lake. The\nNavahoes call themselves Din\u00e9` or Din\u00e9, which means simply, men,\npeople. This word in the various forms, D\u00e9n\u00e8, Tinn\u00e9h, Tunn\u00e9, etc., is\nused as a tribal designation for many branches of the Athapascan stock.\n\n2. The Carrizo Mountains consist of an isolated mountain mass, about\n12 miles in its greatest diameter, situated in the northeast corner\nof Arizona. It is called by the Navahoes Dsiln\u00e1odsil, which means\nmountain surrounded by mountains; such is the appearance of the\nlandscape viewed from the highest point, Pastora Peak, 9,420 feet high.\n\n3. The San Juan River, a branch of the Colorado of the West, flows\nin a westerly direction through the northern portion of the Navaho\nReservation, and forms in part its northern boundary. It is the\nmost important river in the Navaho country. It has two names in\nthe Navaho language: one is S\u00e1nbito` (Water of Old Age, or Old Age\nRiver), said to be given because the stream is white with foam and\nlooks like the hair of an old man; the other is To`bak\u00e1 (Male Water),\ngiven because it is turbulent and strong in contrast to the placid\nRio Grande, which the Navahoes call To`ba\u00e1d, or Female Water. (See\nnote 137.) Perhaps the river has other names.\n\n4. Tu-in-ts\u00e1 is derived from to` or tu (water) and ints\u00e1 or ints\u00e1\n(abundant, scattered widely). The name is spelled Tuincha, Tuintcha,\nand Tunicha on our maps. The Tuincha Mountains are situated partly\nin New Mexico and partly in Arizona, about 30 miles from the northern\nboundary of both Territories. They form the middle portion of a range\nof which the Chusca and Lukachokai Mountains form the rest. The portion\nknown as Tuints\u00e1 is about 12 miles long. The highest point is 9,575\nfeet above sea-level. The top of the range, which is rather level and\nplateau-like, is well covered with timber, mostly spruce and pine,\nand abounds in small lakes and ponds; hence the name Tuints\u00e1.\n\n5. The basket illustrated in fig. 16 is made of twigs of aromatic sumac\n(Rhus aromatica, var. trilobata). It is 13' in diameter and 3-3/8'\ndeep. In forming the helical coil, the fabricator must always put\nthe butt end of the twig toward the centre of the basket and the\ntip end toward the periphery, in accordance with the ceremonial\nlaws governing the disposition of butts and tips (see notes 12 and\n319). The sole decoration is a band, red in the middle with black\nzigzag edges. This band is intersected at one point by a narrow\nline of uncolored wood. This line has probably no relation to the\n\"line of life\" in ancient and modern pueblo pottery. It is put\nthere to assist in the orientation of the basket at night, in the\ndim light of the medicine-lodge. In making the basket, the butt of\nthe first twig is placed in the centre; the tip of the last twig,\nin the helix, must be in the same radial line, which is marked by the\nuncolored line crossing the ornamental band. This line must lie due\neast and west on certain ceremonial occasions, as for instance when\nthe basket, inverted, is used as a drum during the last five nights\nof the night chant. The margin of this, as of other Navaho baskets,\nis finished in a diagonally woven or plaited pattern, and there\nis a legend, which the author has related in a former paper,[321]\naccounting for the origin of this form of margin. If the margin is\nworn through or torn, the basket is unfit for sacred use. The basket\nis one of the perquisites of the shaman when the rites are done;\nbut he, in turn, must give it away, and must be careful never to\neat out of it. Notwithstanding its sacred uses, food may be served\nin it. Fig. 25 represents a basket of this kind used as a receptacle\nfor sacrificial sticks and cigarettes. In this case the termination\nof the helix must be in the east, and the sacrifices sacred to the\neast must be in the eastern quarter of the basket.\n\nFig. 17 shows the other form of sacred basket. It is also made of\naromatic sumac, and is used in the rites to hold sacred meal. The\ncrosses are said to represent clouds, and the zigzag lines to indicate\nlightning.\n\n6. The ceremonies of \"House Dedication\" are described at some length\nby Mr. A. M. Stephen in his excellent paper on \"The Navajo,\"[329]\nand he gives a free translation of a prayer and a song belonging to\nthese rites.\n\n7. A-na-y\u00e9, or a-n\u00e1-ye, is composed of two words, an\u00e1 and y\u00e9i or\nye. An\u00e1, sometimes contracted to na, signifies a member of an alien\ntribe,--one not speaking a language similar to the Navaho,--and is\noften synonymous with enemy. Ye (see par. 78) may be defined as genius\nor god. The an\u00e1ye were the offspring of women conceived during the\nseparation of the sexes in the fourth world.\n\n8. Ti-\u00e9-hol-tso-di is a water god, or water monster, a god of\nterrestrial waters,--not a rain god. He seems akin to the Unktehi of\nthe Dakotas. He is said to dwell in the great water of the east, i.e.,\nthe Atlantic Ocean. Although commonly spoken of as one, there is little\ndoubt that the Navahoes believe in many of the Ti\u00e9holtsodi. Probably\nevery constant stream or spring has its own water god, (See note\n152.) A picture of this god is said to be made in a dry-painting of\nthe rite of hoz\u00f3ni hat\u00e1l, but the author has not seen it. Ti\u00e9holtsodi\nis described as having a fine fur, and being otherwise much like an\notter in appearance, but having horns like a buffalo. (See pars. 140,\n187, 484, 485.)\n\n9. Ts\u00fas-kai or Ts\u00f3-is-kai is the name given by the Navahoes to\na prominent conical hill rising 8,800 feet above sea-level, in\nnorthwestern New Mexico, about twenty-six miles north of Defiance\nStation on the Atlantic and Pacific Railroad. It is called Chusca\nKnoll, Chusca Peak, and Choiskai Peak by geographers. It rises abruptly\nfour hundred feet or more above the level of the neighboring ridge, is\nvisible at a great distance from the south (but not from the north),\nand forms a prominent landmark. The Navahoes limit the name Ts\u00faskai\nto this knoll, but the Mexicans, and following them the Americans,\napply the name in different forms (Chusca Mountains, Sierra de Chusca,\nChuska, Chuskai, Tchuskai, etc.) to the whole mountain mass from\nwhich the knoll rises. The name, not accurately translated, contains\nthe words for spruce (tso) and white (kai).\n\n10. The bath forms an important part of the Navaho rites, being\nadministered on many occasions, and it is often mentioned in the\ntales. It usually consists of a suds made in a water-tight wicker\nbasket by soaking the root of some species of yucca (see note 88) in\nwater; the root of Yucca baccata being usually preferred, as it seems\nrichest in saponine. After the application of the suds, the subject\nis commonly rinsed off with plain water and dried by rubbing on corn\nmeal. In different ceremonies different observances are connected\nwith the bath. In the myth of \"The Mountain Chant,\"[314] pp. 389,\n390, a bath is described as part of the ceremony of the deer-hunt. It\nis given, no doubt, in preparing for the hunt, for practical as well\nas religious reasons. It is important that the hunter should divest\nhimself as much as possible of his personal odor when he goes to\nkill game.\n\n11. Pollen (Navaho, thadit\u00edn) is obtained, for sacred uses, from\nvarious plants, but Indian corn is the chief source of supply. The\npollen is carried in small buckskin bags, which also usually contain\nsmall sacred stones, such as rock crystal and pyrophyllite, or small\nanimal fetishes. The administration or sacrifice of pollen is a part\nof all rites witnessed, and almost always follows or accompanies\nprayer. It is used in different ways on different occasions; but the\ncommonest way is to take a small pinch from the bag, apply a portion\nof it to the tongue and a portion to the crown of the head. For some\npurposes, the shaman collects a quantity of pollen, puts it in a\nlarge bag, immerses in it some live bird, insect, or other animal,\nand then allows the prisoner to escape. This is supposed to add\nextra virtue to the pollen. In one kind called i`yidezn\u00e1 a bluebird,\na yellowbird, and a grasshopper are put in the pollen together. In\nnote 49 we have a mythic account of pollen put on the young of the\nsea monster and then preserved. Pollen which has been applied to a\nceremonial dry-painting is preserved for future uses. Pollen in which\na live striped lizard has been placed is used to favor eutocia. The\nterm thadit\u00edn is applied to various things having the appearance of\nan impalpable powder, such as the misty hues of the horizon in the\nmorning and evening, due in Arizona more frequently to dust in the\nair than to moisture. Captain Bourke, in \"The Medicine-men of the\nApache,\"[295] chapter ii., describes many modes of using pollen which\nexist also among the Navahoes.\n\n12. The following are a few additional observances with regard to\nkethawns:--\n\nIn cutting the reed used for a series of cigarettes, they cut off a\npiece first from the end nearest the root, and they continue to cut\noff as many pieces as may be necessary from butt to point. The pieces,\naccording as they are cut, are notched near the butt (with a stone\nknife), so that the relations of the two extremities of the piece\nmay not be forgotten. All through the painting of the cigarettes,\nand the various manipulations that follow, the butt end must be\nthe nearer to the operator, and the tip end the farther away from\nhim. Since the cigarette-maker sits in the west of the medicine-lodge\nfacing the east, the cigarettes, while there, must lie east and west,\nwith the tips to the east. If a number of cigarettes are made for one\nact of sacrifice, the first piece cut off is marked with one notch\nnear the base, the second piece with two notches, the third piece\nwith three notches, the fourth piece with four notches, all near the\nbutt ends. This is done in order that they may always be distinguished\nfrom one another, and their order of precedence from butt to tip may\nnot be disregarded. When they are taken up to be painted, to have the\nsacred feathers of the bluebird and yellowbird inserted into them,\nto be filled with tobacco, to be sealed with moistened pollen, or\nto be symbolically lighted with the rock crystal, the piece that\ncame from nearest the butt (the senior cigarette, let us call it)\nis taken first, that nearest the tip last. When they are collected\nto be placed in the patient's hands, when they are applied to his\nor her person, and finally when they are taken out and sacrificed,\nthis order of precedence is always observed. The order of precedence\nin position, when sacrifices are laid out in a straight row, is from\nnorth to south; the senior sacrifice is in the northern extremity of\nthe row, the junior or inferior in the southern extremity. When they\nare laid out in a circle, the order is from east back to east by the\nway of the south, west, and north. The gods to whom the sacrifices are\nmade have commonly also an order of precedence, and when such is the\ncase the senior sacrifice is dedicated to the higher god, the junior\nsacrifice to the lower god. When it is required that other articles,\nsuch as feathers, beads, powdered vegetable and mineral substances,\nbe sacrificed with the cigarettes, all these things are placed in\ncorn-husks. To do this, the husks are laid down on a clean cloth with\ntheir tips to the east; the cigarettes are laid in them one by one,\neach in a separate husk, with their tip ends to the east; and the\nsacred feathers are added to the bundle with their tips also to the\neast. When dry pollen is sprinkled on the cigarette, it is sprinkled\nfrom butt to tip. When moist pollen is daubed on the side of the\ncigarette, it is daubed from butt to tip. (From \"A Study in Butts and\nTips.\")[319] The hollow internode of the reed only is used. The part\ncontaining the solid node is discarded and is split up, so that when\nthrown away the gods may not mistake it for a true cigarette and suffer\ndisappointment. All the d\u00e9bris of manufacture is carefully collected\nand deposited to the north of the medicine-lodge. The tobacco of\ncommerce must not be employed. A plug of feathers, referred to above,\nis shoved into the tube from tip to butt (with an owl's feather) to\nkeep the tobacco from falling out at the butt. The moistened pollen\nkeeps the tobacco in at the tip end. The rules for measuring kethawns\nare very elaborate. One or more finger-joints; the span; the width\nof the outstretched hand, from tip of thumb to tip of little finger;\nthe width of three finger-tips or of four finger-tips joined,--are a\nfew of the measurements. Each kethawn has its established size. This\nsystem of sacrifice is common among the pueblo tribes of the Southwest,\nand traces of it have been found elsewhere. Fig. 23 represents a\nthing called ket\u00e1n yalt\u00ed, or talking kethawn (described in \"The\nMountain Chant,\"[314] p. 452), consisting of a male stick painted\nblack and a female stick painted blue. Fig. 24 shows a kethawn used\nin the ceremony of the night chant; a dozen such are made for one\noccasion, but male and female are not distinguished. Fig. 25 depicts\na set of fifty-two kethawns, used also in the night chant: of these\nthe four in the centre are cigarettes lying on meal; the forty-eight\nsurrounding the meal are sticks of wood. Those in the east are made\nof mountain mahogany, those in the south of Forestiera neo-mexicana,\nthose in the west of juniper, and those in the north of cherry. A\nmore elaborate description of them must be reserved for a future work.\n\n13. \"Sacred buckskin\" is a term employed by the author, for\nconvenience, to designate those deerskins specially prepared for\nuse in making masks and for other purposes in the Navaho rites. The\nfollowing are some of the particulars concerning their preparation;\nperhaps there are others which the author has not learned: The\ndeer which is to furnish the skin must not be shot, or otherwise\nwounded. It is surrounded by men on foot or horseback, and caused\nto run around until it falls exhausted; then a bag containing pollen\nis put over its mouth and nostrils, and held there till the deer is\nsmothered. The dead animal is laid on its back. Lines are marked with\npollen, from the centre outwards along the median line of the body and\nthe insides of the limbs. Incisions are made with a stone knife along\nthe pollen lines, from within outwards, until the skin is opened;\nthe flaying may then be completed with a steel knife. When the skin\nis removed it is laid to the east of the carcass, head to the east,\nand hairy side down. The fibul\u00e6 and uln\u00e6 are cut out and put in the\nskin in the places where they belong,--i.e., each ulna in the skin of\nits appropriate fore-leg, each fibula in the skin of its appropriate\nhind-leg. The hide may then be rolled up and carried off. Both uln\u00e6\nare used as scrapers of the skin. If masks are to be made of the skin,\nthe fibul\u00e6 are used as awls,--the right fibula in sewing the right\nsides of the masks, the left fibula in sewing the left sides of the\nmasks. Other rules (very numerous) for making the masks will not be\nmentioned in this place. Fibul\u00e6 and uln\u00e6 other than those belonging\nto the deer that furnished the skin must not be used on the latter.\n\n14. This mask, made of leaves of Yucca baccata, from which the thick\ndorsal portions have been torn away, is used in the rite of the night\nchant. The observances connected with the culling of the leaves, the\nmanufacture of the mask, and the destruction of the same after use,\nare too numerous to be detailed here. The author never succeeded in\ngetting such a mask to keep (the obligation on the shaman to tear it up\nwhen it has served its purpose seemed imperative), but he was allowed\nto take two photographs of it, one before the fringe of spruce twigs\nwas applied, the other when the mask was finished, as shown in fig. 26.\n\n15. The following account taken from \"The Prayer of a Navajo\nShaman,\"[315] and repeated here at the request of Mr. Newell, shows\nhow definitely fixed was the limit of this part of the tale in the\nmind of the narrator:--\n\n\"In none of my interviews with him (Hat\u00e1li Nez) had he shown any\nimpatience with my demands for explanations as we progressed, or with\ninterruptions in our work. He lingered long over his meals, lighted\nmany cigarettes and smoked them leisurely, got tired early in the\nevening, and was always willing to go to bed as early as I would let\nhim. When, however, he came to relate the creation myth, all this was\nchanged. He arrived early; he remained late; he hastened through his\nmeals; he showed evidence of worry at all delays and interruptions,\nand frequently begged me to postpone minor explanations. On being urged\nto explain this change of spirit he said that we were travelling in\nthe land of the dead, in a place of evil and potent ghosts, just so\nlong as he continued to relate those parts of the myth which recount\nthe adventures of his ancestors in the nether world, and that we\nwere in danger so long as our minds remained there; but that when we\ncame to that part of the tale where the people ascend to this--the\nfifth and last world--we need no longer feel uneasy and could then\ntake our time. His subsequent actions proved that he had given an\nhonest explanation.\n\n\"It was near sunset one afternoon, and an hour or more before\nhis supper time, that he concluded his account of the subterranean\nwanderings of the Navajos and brought them safely through the \"Place\nof Emergence,\" in the San Juan Mountains, to the surface of this\nworld. Then he ceased to speak, rolled a cigarette, said he was tired,\nthat he would not be able to tell me any more that night, and left me.\n\n\"After his departure I learned that he had announced to some of\nhis friends during the day that he would have to pray at night\nto counteract the evil effects of his journey through the lower\nworld. After his supper he retired to the apartment among the old adobe\nhuts at Defiance in which he had been assigned room to sleep. I soon\nfollowed, and, having waited in the adjoining passage half an hour or\nmore, I heard the voice of the old man rising in the monotonous tones\nof formulated prayer. Knowing that the rules of the shaman forbade\nthe interruption of any prayer or song, I abruptly entered the room\nand sat down on the floor near the supplicant.\"\n\n(Thus the prayer in question became known to the author.)\n\n15a. \"Tune us the sitar neither low nor high.\"--The Light of Asia.\n\n16. Hat\u00e1l, in Navaho, means a sacred song, a hymn or chant,--not a\ntrivial song: hence the names of their great ceremonies contain this\nword, as dsilyi'dze hat\u00e1l (the mountain chant); kl\u00e9dzi hat\u00e1l (the\nnight chant), etc. The man who conducts a ceremony is called hat\u00e1li\n(chanter or singer). As equivalents for this word the author uses\nthe terms shaman, priest, medicine-man, and chanter. One who treats\ndisease by drugs is called az\u00e9-eli'ni, or medicine-maker.\n\n17. No antecedent. We are first told to whom \"they\" refers in\nparagraph 139.\n\n18. In symbolizing by color the four cardinal points, the Navahoes\nhave two principal systems, as follows:--\n\n\n East. South. West. North.\n\n First System White. Blue. Yellow. Black.\n Second System Black. Blue. Yellow. White.\n\n\nBoth systems are the same, except that the colors black and white\nchange places. The reasons for this change have not been satisfactorily\ndetermined. In general, it seems that when speaking of places over\nground--lucky and happy places--the first system is employed; while,\nwhen places underground--usually places of danger--are described,\nthe second system is used. But there are many apparent exceptions to\nthe latter rule. In one version of the Origin Legend (Version B) the\ncolors are arranged according to the second system both in the lower\nand upper worlds. In the version of the same legend here published\nthe first system is given for all places in the lower worlds, except\nin the house of Ti\u00e9holtsodi under the waters (par. 178), where the\neast room is described as dark and the room in the north as being\nof all colors. Yet the Indian who gave this version (Hat\u00e1li Nez),\nin his Prayer of the Rendition (note 315), applies the second system\nto all regions traversed below the surface of the earth by the gods\nwho come to rescue the lost soul. Although he does not say that the\nblack chamber is in the east, he shows it corresponds with the east by\nmentioning it first. Hat\u00e1li Natl\u00f3i, in the \"Story of Nati'nesthani,\"\nfollows the first system in all cases except when describing the\nhouse of Ti\u00e9holtsodi under the water, where the first chamber is\nrepresented as black and the last as white. Although in this case the\nrooms may be regarded as placed one above another, the black being\nmentioned first shows that it is intended to correspond with the\neast. In all cases, in naming the points of the compass, or anything\nwhich symbolizes them, or in placing objects which pertain to them\n(note 227), the east comes first, the south second, the west third,\nthe north fourth. The sunwise circuit is always followed. If the\nzenith and nadir are mentioned, the former comes fifth and the latter\nsixth in order. The north is sometimes symbolized by \"all colors,\"\ni.e., white, blue, yellow, and black mixed (note 22), and sometimes\nby red. In the myth of dsilyi'dze hat\u00e1l[314] (the story of Dsi'lyi`\nNey\u00e1ni) five homes of holy people underground are described, in all\nof which the second system is used. See, also, note 111, where the\nsecond system is applied to the house of the sun. In the story of the\n\"Great Shell of Kinty\u00e9l\" at the home of the Spider Woman underground,\nin the sky world, the east is represented by black and the north by\nwhite. (See par. 581 and note 40.)\n\n19. There are but three streams and but nine villages or localities\nmentioned, while twelve winged tribes are named. Probably three are\nsupposed to have lived in the north where no stream ran, or there\nmay have been a fourth river in the Navaho paradise, whose name is\nfor some reason suppressed.\n\nReferences to the sacred number four are introduced with tiresome\npertinacity into all Navaho legends.\n\n20. Version B.--In the first world three dwelt, viz.: First Man,\nFirst Woman, and Coyote.\n\n21. The swallow to which reference is made here is the cliff\nswallow,--Petrochelidon lunifrons.\n\n22. The colors given to the lower worlds in this legend--red for the\nfirst, blue for the second, yellow for the third, and mixed for the\nfourth--are not in the line of ordinary Navaho symbolism (note 18),\nbut they agree very closely with some Moki symbolism, as described\nby Victor Mindeleff in his \"Study of Pueblo Architecture,\"[324]\np. 129. The colors there mentioned, if placed in order according to the\nNavaho system (note 18), would stand thus: red (east), blue (south),\nyellow (west), white (north). Mixed colors sometimes take the place\nof the north or last in Navaho symbolism. Possibly Moki elements have\nentered into this version of the Navaho legend. (See par. 91.)\n\n23. Version B.--In the second world, when First Man, First Woman,\nand Coyote ascended, they found those who afterwards carried the sun\nand moon, and, beyond the bounds of the earth, he of the darkness\nin the east, he of the blueness in the south, he of the yellowness\nin the west, and he of the whiteness in the north (perhaps the same\nas White Body, Blue Body, etc., of the fourth world in the present\nversion. See par. 160). Sun and First Woman were the transgressors\nwho caused the exodus.\n\n24. Version B.--When the five individuals mentioned in note 23 came\nfrom the second world, they found the \"people of the mountains\"\nalready occupying the third world.\n\n25. Version B.--The people were chased from the third world to the\nfourth world by a deluge and took refuge in a reed, as afterwards\nrelated of the flight from the fourth world.\n\n26. In the Navaho tales, when the y\u00e9i (genii, gods) come to visit men,\nthey always announce their approach by calling four times. The first\ncall is faint, far, and scarcely audible. Each succeeding call is\nlouder and more distinct. The last call sounds loud and near, and\nin a moment after it is heard the god makes his appearance. These\nparticulars concerning the gods' approach are occasionally briefly\nreferred to; but usually the story-teller repeats them at great length\nwith a modulated voice, and he pantomimically represents the recipient\nof the visit, starting and straining his attention to discern the\ndistant sounds.\n\nNearly every god has his own special call. A few have none. Imperfect\nattempts have been made in this work to represent some of these calls\nby spelling them; but this method represents the original no better\nthan \"Bob White\" represents the call of a quail. Some of the cries\nhave been recorded by the writer on phonographic cylinders, but even\nthese records are very imperfect. In the ceremonies of the Navahoes,\nthe masked representatives of the gods repeat these calls. The calls\nof Hasts\u00e9yalti and Hasts\u00e9hogan are those most frequently referred to\nin the tales. (Pars. 287, 378, 471, etc.)\n\n27. Yellow corn belongs to the female, white corn to the male. This\nrule is observed in all Navaho ceremonies, and is mentioned in many\nNavaho myths. (Pars. 164, 291, 379; note 107, etc.)\n\n28. An ear of corn used for sacred purposes must be completely covered\nwith full grains, or at least must have been originally so covered. One\nhaving abortive grains at the top is not used. For some purposes, as\nin preparing the implements used in initiating females in the rite\nof kl\u00e9dzi hat\u00e1l, not only must the ear of corn be fully covered by\ngrains, but it must be tipped by an arrangement of four grains. Such\nan ear of corn is called tohonoti'ni.\n\n29. The Navaho word n\u00e1tli or nu'tle is here translated hermaphrodite,\nbecause the context shows that reference is made to anomalous\ncreatures. But the word is usually employed to designate that class of\nmen, known perhaps in all wild Indian tribes, who dress as women, and\nperform the duties usually allotted to women in Indian camps. Such\npersons are called berdaches (English, bardash) by the French\nCanadians. By the Americans they are called hermaphrodites (commonly\nmispronounced \"morphodites\"), and are generally supposed to be such.\n\n30. These so-called hermaphrodites (note 29) are, among all Indian\ntribes that the author has observed, more skilful in performing women's\nwork than the women themselves. The Navahoes, in this legend, credit\nthem with the invention of arts practised by women. The best weaver\nin the Navaho tribe, for many years, was a n\u00e1tli.\n\n31. Masks made from the skins of deer-heads and antelope-heads,\nwith or without antlers, have been used by various Indian tribes,\nin hunting, to deceive the animals and allow the hunters to approach\nthem. There are several references to such masks in the Navaho tales,\nas in the story of Nati'nesthani (par. 544) and in the myth of \"The\nMountain Chant,\" page 391.[314] In the latter story, rites connected\nwith the deer mask are described.\n\n32. The quarrel between First Man and First Woman came to pass in\nthis way: When she had finished her meal she wiped her hands in her\ndress and said: \"E`y\u00e9he si-tsod\" (Thanks, my vagina). \"What is that\nyou say?\" asked First Man. \"E`\u00e9he si-tsod,\" she repeated. \"Why do you\nspeak thus?\" he queried; \"Was it not I who killed the deer whose flesh\nyou have eaten? Why do you not thank me? Was it tsod that killed the\ndeer?\" \"Yes,\" she replied; \"if it were not for that, you would not\nhave killed the deer. If it were not for that, you lazy men would\ndo nothing. It is that which does all the work.\" \"Then, perhaps,\nyou women think you can live without the men,\" he said. \"Certainly we\ncan. It is we women who till the fields and gather food: we can live\non the produce of our fields, and the seeds and fruits we collect. We\nhave no need of you men.\" Thus they argued. First Man became more\nand more angry with each reply that his wife made, until at length,\nin wrath, he jumped across the fire.\n\n33. During the separation of the sexes, both the men and the women were\nguilty of shameful practices, which the story-tellers very particularly\ndescribe. Through the transgressions of the women the an\u00e1ye, alien gods\nor monsters, who afterwards nearly annihilated the human race, came\ninto existence; but no evil consequences followed the transgressions\nof the men. Thus, as usual, a moral lesson is conveyed to the women,\nbut none to the men.\n\n34, 35. Notes 34 and 35 are omitted.\n\n36. Version A.--Water in the east, black; south, blue; west, yellow;\nnorth, white. In the ceremony of hoz\u00f3ni hat\u00e1l a picture representing\nTi\u00e9holtsodi and the four waters is said to be made.\n\n37. Version A says that the nodes were woven by the spider, and\nthat different animals dwelt in the different internodes. Version B\nsays that the great reed took more than one day to grow to the sky;\nthat it grew by day and rested by night; that the hollow internodes\nnow seen in the reed show where it grew by day, and the solid nodes\nshow where it rested by night. Some say four reeds were planted to\nform one, others that one reed only was planted.\n\n38. Version B.--The Turkey was the last to take refuge in the reed,\ntherefore he was at the bottom. When the waters rose high enough to\nwet the Turkey he gobbled, and all knew that danger was near. Often\ndid the waves wash the end of his tail; and it is for this reason\nthat the tips of turkeys' tail-feathers are, to this day, lighter\nthan the rest of the plumage.\n\n39. Version A.--First Man and First Woman called on all the digging\nanimals (i'ndatsidi d\u00e1ltso) to help. These were: Bear, Wolf, Coyote,\nLynx, and Badger. First, Bear dug till he was tired; then Coyote\ntook his place, and so on. When badger was digging, water began to\ndrip down from above: then they knew they had struck the waters of\nthe upper world, and sent Locust up. Locust made a sort of shaft in\nthe soft mud, such as locusts make to this day.\n\n40. Version A says there were four cranes; Version B, that there were\nfour swans. Both versions say that the bird of the east was black,\nthat of the south blue, that of the west yellow, and that of the\nnorth white. (See note 18.)\n\n41. Two versions, A and B, have it that the bird passed the arrows\nthrough from mouth to vent, and vice versa, but all make the Locust\npass his arrows through his thorax. Another version relates that two\nof the birds said: \"You can have the land if you let us strike you in\nthe forehead with an axe.\" Locust consented. They missed their aim and\ncut off his cheeks, which accounts for his narrow face now. Version\nA relates that the arrows were plumed with eagle-feathers.\n\n42. Version A.--The Locust, before transfixing himself with the arrows,\nshoved his vitals down into his abdomen; then he changed his mind and\nshoved them high into his chest. That accounts for his big chest now.\n\n43. A small lake situated somewhere in the San Juan Mountains is said\nto be the place through which the people came from the fourth world to\nthis world. It is surrounded, the Indians tell, by precipitous cliffs,\nand has a small island near its centre, from the top of which something\nrises that looks like the top of a ladder. Beyond the bounding cliffs\nthere are four mountain peaks,--one to the east, one to the south, one\nto the west, and one to the north of the lake,--which are frequently\nreferred to in the songs and myths of the Navahoes. These Indians\nfear to visit the shores of this lake, but they climb the surrounding\nmountains and view its waters from a distance. The place is called\nHa-dzi-na\u00ed, or Ni-ho-yos-ts\u00e1-tse, which names may be freely translated\nPlace of Emergence, or Land Where They Came Up. The San Juan Mountains\nabound in little lakes. Which one of these is considered by the\nNavahoes as their Place of Emergence is not known, and it is probable\nthat it could only be determined by making a pilgrimage thither with\na party of Navahoes who knew the place. Mr. Whitman Cross, of the\nUnited States Geological Survey, who has made extensive explorations\nin the San Juan Mountains, relates that Trout Lake is regarded by\nthe Indians as a sacred lake; that they will not camp near it, and\ncall it a name which is rendered Spirit Lake. This sheet of water is\ndesignated as San Miguel Lake on the maps of Hayden's Survey. It lies\nnear the line of the Rio Grande Southern Railroad, at the head of\nthe South Fork of San Miguel River. It has no island. A small lake,\nwhich accords more in appearance with the Navahoes' description of\ntheir sacred lake, is Island Lake. This has a small, rocky island in\nthe middle. It is situated on a branch of the South Fork of Mineral\nCreek, three miles southeast of Ophir, Colorado, at an altitude of\n12,450 feet. Prof. A. H. Thompson has suggested that Silver Lake,\nabout five miles southeasterly from Silverton, Colorado, may be the\nPlace of Emergence. This lake is 11,600 feet above sea-level, and is\nsurrounded by four high mountain peaks, but it has no island.\n\n44. Version A.--G\u00e1naskidi struck the cliffs with his wand. \"Gong \u00ea'\"\nit sounded, and broke the cliffs open. Version B.--He of the darkness\nof the east cut the cliffs with his knife shaped like a horn.\n\n45. Version A.--They prayed to the four Winds,--the black Wind of the\neast, the blue Wind of the south, the yellow Wind of the west, and the\nwhite Wind of the north,--and they sang a wind-song which is still sung\nin the rite of hoz\u00f3ni hat\u00e1l. Version B.--They prayed to the four Winds.\n\n46. The Kis\u00e1ni, being builders of stone houses, set up a stone wall;\nthe others, representing the Navahoes, set up a shelter of brushwood,\nas is the custom of the Navahoes now.\n\n47. Tsi-di'l, or tsin-di'l is a game played by the Navaho women. The\nprincipal implements of the game are three sticks, which are thrown\nviolently, ends down, on a flat stone, around which the gamblers\nsit. The sticks rebound so well that they would fly far away, were\nnot a blanket stretched overhead to throw them back to the players. A\nnumber of small stones, placed in the form of a square, are used\nas counters; these are not moved, but sticks, whose positions are\nchanged according to the fortunes of the game, are placed between\nthem. The rules of the game have not been recorded. The other games\nwere: dilk\u00f3n, played with two sticks, each the length of an arm;\nats\u00e1, played with forked sticks and a ring; and aspi'n.\n\n48. Version A.--Coyote and Hasts\u00e9zini were partners in the theft\nof the young of Ti\u00e9holtsodi. When Coyote saw the water rising, he\npointed with his protruded lips (as Indians often do) to the water,\nand glanced significantly at his accomplice. First Man observed the\nglance, had his suspicions aroused, and began to search.\n\n49. Other variants of the story of the restoration of Ti\u00e9holtsodi's\nyoung speak of sacrifices and peace offerings in keeping with the\nIndian custom. Version A.--They got a haliotis shell of enormous\nsize, so large that a man's encircling arm could barely surround\nit. Into this they put other shells and many precious stones. They\nsprinkled pollen on the young and took some of it off again, for it\nhad been rendered more holy by contact with the bodies of the young\nsea monsters. Then they put these also into the shell and laid all\non the horns of Ti\u00e9holtsodi; at once he disappeared under the earth\nand the waters went down after him. The pollen taken from the young\nwas distributed among the people, and brought them rain and game and\nmuch good fortune. Version B.--\"At once they threw them (the young)\ndown to their father, and with them a sacrifice of the treasures of\nthe sea,--their shell ornaments. In an instant the waters began to\nrush down through the hole and away from the lower worlds.\"\n\n50. Some give the name of the hermaphrodite who died as\nNatliyilh\u00e1tse, and say that \"she\" is now the chief of devils in the\nlower world,--perhaps the same as the Woman Chief referred to in the\n\"Prayer of a Navaho Shaman.\" [315] Version B says that the first to\ndie was the wife of a great chief. (See note 68.)\n\n51. Version A describes the making of the sacred mountains thus: Soon\nafter the arrival of the people in the fifth world (after the first\nsudatory had been built and the first corn planted), some one said:\n\"It would be well if we had in this world such mountains as we had in\nthe world below.\" \"I have brought them with me,\" said First Man. He did\nnot mean to say he had brought the whole of the mountains with him,\nbut only a little earth from each, with which to start new mountains\nhere. The people laid down four sacred buckskins[18] and two sacred\nbaskets[5] for him to make his mountains on, for there were six sacred\nmountains in the lower world, just as there are six in this, and they\nwere named the same there as they now are here. The mountain in the\neast, Tsisnadzi'ni, he made of clay from the mountain of the east\nbelow, mixed with white shell. The mountain of the south, Ts\u00f3tsil,\nhe made of earth from below mixed with turquoise. The mountain of\nthe west he made of earth mixed with haliotis or abalone shell. The\nmountain of the north he made of earth mixed with cannel coal.[158]\nDsiln\u00e1otil he made of earth from the similar mountain in the lower\nworld, mixed with goods of all kinds (y\u00fadi althasa\u00ed). Tsol\u00edhi he made\nof earth from below, mixed with shells and precious stones of all kinds\n(inkli'z althasa\u00ed). While they were still on the buckskins and baskets,\nten songs were sung which now belong to the rites of hoz\u00f3ni hat\u00e1l. The\nburdens of these songs are as follows:--\n\n\n 1st. Long ago he thought of it.\n 2d. Long ago he spoke of it.\n 3d. A chief among mountains he brought up with him.\n 4th. A chief among mountains he has made.\n 5th. A chief among mountains is rising.\n 6th. A chief among mountains is beginning to stand.\n 7th. A chief among mountains stands up.\n 8th. A cigarette for a chief among mountains we make.\n 9th. A chief among mountains smokes.\n 10th. A chief among mountains is satisfied.\n\n\nWhen the people came up from the lower world they were under twelve\nchiefs, but only six of them joined in the singing these songs, and\nto-day six men sing them. When the mountains were made, the god of each\nof the four quarters of the world carried one away and placed it where\nit now stands. The other two were left in the middle of the world and\nare there still. A pair of gods were then put to live in each mountain,\nas follows: East, Dawn Boy and Dawn Girl, called also White Shell Boy\nand White Shell Girl; south, Turquoise Boy and Turquoise Girl; west,\nTwilight Boy and Haliotis Girl; north, Darkness (or Cannel Coal)\nBoy and Darkness Girl: at Dsiln\u00e1otil, All-goods (Y\u00fadi-althasa\u00ed)\nBoy and All-goods Girl; at Tsol\u00edhi, All-jewels (Inkli'z-althasa\u00ed)\nBoy and All-jewels Girl.\n\nVersion B speaks of the making of only four mountains, and very\nbriefly of this.\n\n52. Tsis-na-dzi'n-i is the name of the sacred mountain which the\nNavahoes regard as bounding their country on the east. It probably\nmeans Dark Horizontal Belt. The mountain is somewhere near the pueblo\nof Jemez, in Bernalillo County, New Mexico. It is probably Pelado\nPeak, 11,260 feet high, 20 miles N.N.E. of the pueblo. White shell\nand various other objects of white--the color of the east--belong to\nthe mountain.\n\n53. Tse`-g\u00e1-di-na-ti-ni A-si-k\u00e9 (Rock Crystal Boy) and\nTse`-g\u00e1-di-na-ti-ni A-t\u00e9t (Rock Crystal Girl) are the deities of\nTsisnadzi'ni. They were brought up from the lower world as small\nimages of stone; but as soon as they were put in the mountain they\ncame to life.\n\n54. Ts\u00f3-tsil, or Ts\u00f3`-dsil, from tso, great, and dsil, a mountain,\nis the Navaho name of a peak 11,389 feet high in Valencia County,\nNew Mexico. Its summit is over twelve miles distant, in a direct\nline, east by north, from McCarty's Station on the Atlantic and\nPacific Railroad. It is called by the Mexicans San Mateo, and was\non September 18, 1849, named Mt. Taylor, \"in honor of the President\nof the United States,\" by Lieut. J. H. Simpson, U.S. Army.[328] On\nthe maps of the United States Geological Survey, the whole mountain\nmass is marked \"San Mateo Mountains,\" and the name \"Mount Taylor\" is\nreserved for the highest peak. This is one of the sacred mountains\nof the Navahoes, and is regarded by them as bounding their country\non the south, although at the present day some of the tribe live\nsouth of the mountain. They say that San Mateo is the mountain of\nthe south and San Francisco is the mountain of the west, yet the\ntwo peaks are nearly in the same latitude. One version of the Origin\nLegend (Version B) makes San Mateo the mountain of the east, but all\nother versions differ from this. Blue being the color of the south,\nturquoise and other blue things, as named in the myth, belong to\nthis mountain. As blue also symbolizes the female, she-rain belongs\nto San Mateo. Plate III. is from a photograph taken somewhere in the\nneighborhood of Chavez Station, about thirty-five miles in a westerly\ndirection from the summit of the mountain.\n\n55. Dot-li'-zi L\u00e1-i Na-yo-\u00e1-li A-si-k\u00e9, Boy Who Carries One Turquoise;\nNa-t\u00e1 L\u00e1-i Na-yo-\u00e1-li At\u00e9t, Girl Who Carries One (Grain of) Corn.\n\n56. Do-kos-l\u00edd or Do-ko-os-li'd, is the Navaho name of San Francisco\nMountain, one of the most prominent landmarks in Arizona. The summit\nof this peak is distant in a direct line about twelve miles nearly\nnorth from the town of Flagstaff, on the Atlantic and Pacific\nRailroad, in Yavapai County, Arizona. The precise meaning of the\nIndian name has not been ascertained, but the name seems to contain,\nmodified, the words to` and kos, the former meaning water and the\nlatter cloud. It is the sacred mountain of the Navahoes, which they\nregard as bounding their land on the west. The color of the west,\nyellow, and the various things, mostly yellow, which symbolize the\nwest, as mentioned in the myth, are sacred to it. Haliotis shell,\nalthough highly iridescent, is regarded by the Navahoes as yellow,\nand hence is the shell sacred to the mountain. In Navaho sacred songs,\nthe peak is called, figuratively, The Wand of Haliotis. Plate II. is\nfrom a photograph taken on the south side of the mountain, at a point\nclose to the railroad, two or three miles east of Flagstaff.\n\n57. The name Na-t\u00e1l-kai A-si-k\u00e9 (White Corn Boy) is from nat\u00e1n\n(corn), laka\u00ed (white), and asik\u00e9 or isk\u00e9 (boy). The name Nat\u00e1ltsoi\nAt\u00e9t (Yellow Corn Girl), comes from nat\u00e1n (corn), lits\u00f3i (yellow),\nand at\u00e9t (girl). In paragraph 291 mention is made of the creation of\na White Corn Boy and a Yellow Corn Girl. It is not certain whether\nthese are the same as the deities of Dokosl\u00edd, but it is probable\nthe Navahoes believe in more than one divine pair with these names.\n\n58. Depe'ntsa, the Navaho name for the San Juan Mountains\nin southwestern Colorado, is derived from two words,--dep\u00e9\n(the Rocky Mountain sheep) and ints\u00e1 (scattered all over, widely\ndistributed). These mountains are said to bound the Navaho land on the\nnorth. Somewhere among them lies N\u00edhoyosts\u00e1tse, the Place of Emergence\n(note 43). Black being the color of the north, various black things,\nsuch as p\u00e1szini (cannel coal),[158] blackbirds, etc., belong to these\nmountains. There are many peaks in this range from 10,000 to 14,000\nfeet high.\n\n59. Tha-di-t\u00edn A-si-k\u00e9 (Pollen Boy), A-nil-t\u00e1-ni A-t\u00e9t (Grasshopper\nGirl). In paragraphs 290, 291, these are referred to again. In a\ndry-painting of kl\u00e9dzi hat\u00e1l, Grasshopper Girl is depicted in corn\npollen.\n\n60. Dsil-n\u00e1-o-til seems to mean a mountain encircled with blood, but\nthe Navahoes declare that such is not the meaning. They say it means\nthe mountain that has been encircled by people travelling around it,\nand that, when Ests\u00e1natlehi and her people lived there they moved\ntheir camp to various places around the base of the mountain. Of\ncourse this is all mythical. Had the author ever seen this mountain,\nhe might conjecture the significance of the name; but he does not even\nknow its location. The name of the Carrizo Mountains, Dsiln\u00e1odsil,\nmeaning Mountain Surrounded with Mountains, is nearly the same; but\nwhen the writer visited the Carrizo Mountains in 1892 he was assured\nby the Indians that the sacred hill was not there. Dsiln\u00e1otil is\nrendered in this work Encircled Mountain, which is only an approximate\ntranslation. It is altogether a matter of conjecture why goods of\nall kinds--y\u00fadi althasa\u00ed (see note 61)--are thought to belong to\nthis mountain.\n\n61. Y\u00fa-di Nai-di-si's-i A-si-k\u00e9, Boy who Produces Goods, or causes\nthe increase of goods; Y\u00fa-di Nai-di-si's-i A-t\u00e9t (Girl Who Produces\nGoods). Y\u00f3di or y\u00fadi is here translated \"goods.\" It originally referred\nto furs, skins, textile fabrics, and such things as Indians bartered\namong themselves, except food and jewels. The term is now applied to\nnearly all the merchandise to be found in a trader's store.\n\n62. Tso-l\u00ed-hi, or Tso-l\u00edn-i, is one of the seven sacred mountains of\nthe Navaho country. Its location has not been determined, neither\nhas the meaning of its name. Perhaps the name is derived from ts\u00f3,\nthe spruce (Pseudotsuga taxifolia). We can only conjecture what\nrelation the mountain may have to jewels.\n\n63. Tsoz-g\u00e1-li, a large yellow bird, species undetermined.\n\n64. In-kli'z Nai-di-si's-i A-si-k\u00e9 (Boy Who Produces Jewels);\nIn-kli'z Nai-di-si's-i At\u00e9t (Girl who Produces Jewels). Inkli'z means\nsomething hard and brittle. It is here translated \"jewels\" for want\nof a better term. It is not usually applied to finished jewels, but to\nthe materials out of which the Navaho jewels are made, such as shells,\nturquoise in the rough, cannel coal, and other stones, many of which\nare of little value to us, but are considered precious by the Navahoes.\n\n65. A-ki-da-nas-t\u00e1-ni, signifying\nOne-round-thing-sitting-on-top-of-another, is the Navaho name of\nan eminence called on our maps Hosta Butte, which is situated in\nBernalillo County, New Mexico, 14 miles N.N.E. of Chavez Station\non the Atlantic and Pacific Railroad. This butte or mesa has an\naltitude of 8,837 feet. Being surrounded by hills much lower, it is\na prominent landmark.\n\n66. Tse`-ha-d\u00e1-ho-ni-ge, or mirage-stone, is so called because\nit is thought in some way to look like a mirage. The writer has\nseen pieces of this in the pollen bags of the medicine-men, but\nnever could procure a piece of it. They offered to exchange for\nanother piece, but would not sell. A stone (Chinese idol) which they\npronounced similar was analyzed by the chemists of the United States\nGeological Survey in Washington, and found to be silicate of magnesia,\nprobably pyrophyllite. Such, perhaps, is the mirage-stone. The author\noffered the Chinese idol to one of the shamans in exchange for his\nmirage-stone; but, having heard that the stone image represented a\nChinese god, the shaman feared to make the trade.\n\n67. T\u00f3`-la-nas-tsi is a mixture of all kinds of water, i.e., spring\nwater, snow water, hail water, and water from the four quarters of\nthe world. Such water T\u00f3`nenili is supposed to have carried in his\njars. Water used to-day in some of the Navaho rites approximates this\nmixture as closely as possible.\n\n68. The subject of the dead belonging to the Sun and the Moon is\nexplained at length in the version of N\u00e1ltsos Nig\u00e9hani (Version B)\nthus: \"On the fifth day (after the people came up to the surface\nof this world) the sun climbed as usual to the zenith and (then)\nstopped. The day grew hot and all longed for the night to come, but\nthe sun moved not. Then the wise Coyote said: 'The sun stops because\nhe has not been paid for his work; he demands a human life for every\nday that he labors; he will not move again till some one dies.' At\nlength a woman, the wife of a great chief, ceased to breathe and\ngrew cold, and while they all drew around in wonder, the sun was\nobserved to move again, and he travelled down the sky and passed\nbehind the western mountains.... That night the moon stopped in\nthe zenith, as the sun had done during the day; and the Coyote told\nthe people that the moon also demanded pay and would not move until\nit was given. He had scarcely spoken when the man who had seen the\ndeparted woman in the nether world died, and the moon, satisfied,\njourneyed to the west. Thus it is that some one must die every night,\nor the moon would not move across the sky. But the separation of the\ntribes occurred immediately after this, and now the moon takes his\npay from among the alien races, while the sun demands the life of a\nNavaho as his fee for passing every day over the earth.\"\n\n69. Many of the Indians tell that the world was originally small and\nwas increased in size. The following is the version of N\u00e1ltsos Nig\u00e9hani\n(B): \"The mountains that bounded the world were not so far apart then\nas they are now; hence the world was smaller, and when the sun went\nover the earth he came nearer to the surface than he does now. So\nthe first day the sun went on his journey it was intolerably hot;\nthe people were almost burned to death, and they prayed to the four\nwinds that each one would pull his mountain away from the centre of\nthe earth, and thus widen the borders of the world. It was done as\nthey desired, and the seas that bounded the land receded before the\nmountains. But on the second day, although the weather was milder, it\nwas still too hot, and again were the mountains and seas removed. All\nthis occurred again on the third day; but on the fourth day they\nfound the weather pleasant, and they prayed no more for the earth to\nbe changed.\"\n\n70. The story of the making of the stars is told in essentially\nthe same way by many story-tellers. It is surprising that Hat\u00e1li\nNez totally omitted it. The following is the tale as told by N\u00e1ltsos\nNig\u00e9hani: \"Now First Man and First Woman thought it would be better if\nthe sky had more lights, for there were times when the moon did not\nshine at night. So they gathered a number of fragments of sparkling\nmica of which to make stars, and First Man proceeded to lay out\na plan of the heavens, on the ground. He put a little fragment in\nthe north, where he wished to have the star that would never move,\nand he placed near it seven great pieces, which are the seven stars\nwe behold in the north now. He put a great bright one in the south,\nanother in the east, and a third in the west, and then went on to\nplan various constellations, when along came Coyote, who, seeing\nthat three pieces were red, exclaimed, 'These shall be my stars, and\nI will place them where I think best;' so he put them in situations\ncorresponding to places that three great red stars now occupy among\nthe celestial lights. Before First Man got through with his work,\nCoyote became impatient, and, saying, 'Oh! they will do as they are,'\nhe hastily gathered the fragments of mica, threw them upwards, and blew\na strong breath after them. Instantly they stuck to the sky. Those\nto which locations had been assigned adhered in their proper places;\nbut the others were scattered at random and in formless clusters over\nthe firmament.\" See \"A Part of the Navajo's Mythology,\" pp. 7, 8.[306]\n\n71. The following are some of the destroyers who sprang from this\nblood:--\n\n\n Tse`nagahi, Travelling Stone.\n Tsindilh\u00e1sitso, Great Wood That Bites.\n Bits\u00f3ziyeada`a`i,\n S\u00e1nisdzol, Old Age Lying Down.\n Tse`tlah\u00f3dilyil, Black Under Cliffs.\n Tse`tlah\u00f3dotli'z, Blue Under Cliffs.\n Ts\u00e9`tlahalts\u00f3, Yellow Under Cliffs\n Ts\u00e9`tlahalka\u00ed, White Under Cliffs.\n Tse`tlah\u00f3ditsos, Sparkling Under Cliffs.\n Tsadidahalt\u00e1li, Devouring Antelope.\n Yeitsolap\u00e1hi, Brown Y\u00e9itso.\n Lok\u00e1adikisi, Slashing Reeds.\n\n\n\"You see colors under the rocks, at the bottoms of the cliffs, and\nwhen you approach them some invisible enemy kills you. These are the\nsame as the Tse`tlayalt\u00ed`, or Those Who Talk Under the Cliffs.\" Thus\nsaid Hat\u00e1li Nez when questioned.\n\n72. Kinty\u00e9l or Kinty\u00ea'li.--This name (from kin, a stone or adobe house,\na pueblo house, and tyel, broad) means simply Broad Pueblo,--one\ncovering much ground. It is applied to at least two ruined pueblos in\nthe Navaho country. One of these--the Pueblo Grande of the Mexicans,\nsituated \"twenty-two or twenty-three miles north of Navaho Springs,\"\na station on the Atlantic and Pacific Railroad, in Arizona--is well\ndescribed and depicted by Mr. Victor Mindeleff in his \"Study of\nPueblo Architecture.\"[326] The other--the Kinty\u00e9l to which reference\nis made in this story--is in the Chaco Canyon, in New Mexico. With\nits name spelled \"Kintail,\" and rendered \"the Navajo name for ruin,\"\nit is mentioned by Mr. F. T. Bickford,[293] and one of his pictures,\nprobably representing Kinty\u00e9l, is here reproduced (fig. 36). In the\nJournal of American Folk-Lore, April-June, 1889, the author says:\n\"I have reason to believe that this pueblo is identical with that\nseen and described in 1849 by Lieut. J. H. Simpson, U.S.A., under\nthe name of Pueblo Chettro Kettle.\"\n\n73. The name Has-ts\u00e9-yal-ti, spelled according to the alphabet of the\nBureau of Ethnology \"Qastc\u00e9yal\u00e7i\" may be translated Talking God, or\nTalking Elder of the Gods. Hasts\u00e9yalti is otherwise called Y\u00e9bitsai,\nor the Maternal Grandfather of the Gods. He is a chief or leader\namong several groups of local divinities who are said to dwell at\nKinina\u00e9kai, in the Chelly Canyon, at Tse'nitse, Ts\u00e9`h\u00edhi, and at\nvarious other sacred places. Although called a talking god, the man\nwho personates him in the rites never speaks while in character,\nbut utters a peculiar whoop and makes signs. In the myths, however,\nthe god is represented as speaking, usually after he has whooped\nand made signs. (Par. 472.) He is a beneficent character, always\nready to help man and rescue him from peril. He is sometimes spoken\nof and prayed to as if there were but one, but the myths show that\nthe Navahoes believe in many gods of this name, and in some prayers\nit is distinctly specified which one is meant by naming his home\nin connection with him. In plate I. he is shown, as represented in\nthe dry-paintings, carrying a tobacco bag made of the skin of Abert's\nsquirrel (Sciurus aberti). In the picture the black tips of toes, nose,\nand ears, and the reddish (chestnut) spot on the back of the squirrel,\nare carefully indicated. The dry-painting shows the more important\ncharacters of the mask worn by the personator,--the eagle-plumes at\nthe back, the owl-feathers at the base of the plume-ornament, and the\npeculiar symbols at mouth and eyes,--but it does not show the cornstalk\nsymbol over the nose. Fig. 27, taken from a photograph, shows the mask\ntrimmed with its collar of fresh spruce boughs, as it appears when used\nin the dance of naakha\u00ed on the last night of the ceremony of kl\u00e9dzi\nhat\u00e1l. The personator of Hasts\u00e9yalti has his whole person clothed,\nwhile the representatives of other gods go nearly naked. The proper\ncovering for his back is a number of finely dressed deerskins, one over\nanother, tied together in front by the skins of the legs; but of late\nyears the masquerader often appears in an ordinary calico shirt. The\nsymbol surrounding each of the holes for the eyes and mouth is this\n[symbol]. It is said to represent the storm cloud hanging above,\nand the mist rising from below to meet it. Thus cloud and mist often\nappear in the mountains of the Navaho land during the rainy season,\nHasts\u00e9yalti or the Y\u00e9bitsai is the principal character in the great\nrite of kl\u00e9dzi hat\u00e1l, or the night chant. Our people, who often go\nto witness the public performance of the last night in this rite,\ncall it the Y\u00e9bitsai (Y\u00e1ybichy) dance. The songs and prayers in which\nHasts\u00e9yalti is mentioned are numerous. For the points in which fig. 2,\nplate I., agree with fig. 1, plate I., see note 74.\n\n74. Has-ts\u00e9-ho-gan, spelled with alphabet of Bureau of Ethnology,\nQastc\u00e9qogan, may be freely translated House God. Hasts\u00e9hogan is one\nof the leading personages in each of the local groups of the y\u00e9i,\nor divine beings, who dwell in caves and old cliff-dwellings. He\nis commonly spoken of as if there were but one; but an examination\nof the myths shows that the Navahoes believe in many of these\ngods. Those of Tse`g\u00edhi, Ts\u00e9`nihogan, Ts\u00e9`nitse, Kinina\u00e9kai, and\nthe sacred mountains are the ones most commonly worshipped. In most\nmyths he appears as second in authority to Hasts\u00e9yalti, the Talking\nGod, but occasionally he is represented as equal or even superior\nto the latter. He is a farm god as well as a house god. To him are\nattributed the farm-songs sung during the night chant (see note 322),\nand many other songs. He is a beneficent character and a friend to\nman. There are many songs and prayers in his honor. In the rite of\nkl\u00e9dzi hat\u00e1l, or the night chant, he is represented in the dance\nby a man wearing a collar of spruce, a blue mask decorated with\neagle-plumes and moccasins, with shirt and leggings, which should be\n(but of late years are not always) of buckskin. He is depicted in the\ndry-paintings thus (see plate I., fig. 1): He wears a black shirt\nornamented with four star-like ornaments embroidered in porcupine\nquills, and having a fancy fringe of porcupine quills at the bottom;\nwhite buckskin leggings; colored garters; quill-embroidered moccasins,\ntied on with white strings; long ear-pendants of turquoise and coral;\nbracelets of the same; an otter-skin (hanging below the right ear),\nfrom which depend six buckskin strings with colored porcupine quills\nwrapped around them; a cap-like (male) mask painted blue, fringed with\nred hair, and adorned with eagle-plumes and owl-feathers. He carries a\nstaff (gis) painted black (with the charcoal of four sacred plants),\nstreaked transversely with white, and adorned with a single cluster\nof turkey tail-feathers arranged as a whorl, and two eagle plumes,\nwhich, like the plumes on the head, are tipped with small, downy\neagle-feathers. The yellow stripe at the chin indicates a similar\nstripe on the mask actually worn, and symbolizes the yellow light\nof evening (nahots\u00f3\u00ed). The neck of this as well as the other divine\nfigures is painted blue, and crossed with four stripes in red. Some\nsay that this indicates the larynx with its cartilaginous rings;\nothers say that it represents the collar of spruce-twigs; others are\nuncertain of its meaning. If it does not represent the spruce collars,\nit represents nothing in the costume of the masquerader, which, in\nother respects, except the quill embroideries, agrees closely with the\npicture, Hasts\u00e9yalti is also a dawn god, Hasts\u00e9hogan a god of evening.\n\n75. In the Navaho tales, men frequently receive friendly warnings\nor advice from wind gods who whisper into their ears. Some\nstory-tellers--as in the version of the origin myth here given--speak\nof one wind god only, whom they call simply Ni'ltsi (Wind); while\nothers--as in the story of Nati'nesthani--speak of Ni'ltsi-din\u00e9`\n(Wind People) and Niltsi\u00e1zi-din\u00e9` (Little Wind People) as the friendly\nprompters.\n\n76. The game of n\u00e1nzoz, as played by the Navahoes, is much the\nsame as the game of chungkee played by the Mandans, described and\ndepicted by Catlin in his \"North American Indians,\"[296] vol. i.,\npage 132, plate 59. A hoop is rolled along the ground and long poles\nare thrown after it. The Mandan pole was made of a single piece of\nwood. The pole of the Navahoes is made of two pieces, usually alder,\neach a natural fathom long; the pieces overlap and are bound together\nby a long branching strap of hide called th\u00e1gibike, or turkey-claw.\n\n77. These shells may not be altogether mythical. Possibly they are the\nsame as those described in the story of \"The Great Shell of Kinty\u00e9l\"\ngiven in this book.\n\n78. Vague descriptions only of B\u00e9-ko-tsi-di so far have been\nobtained. He is not represented by any masked characters in the\nceremonies, or by any picture in the dry-paintings. No description\nof his appearance has been recorded, except that he looks like an old\nman. There is a myth concerning him of which a brief epitome has been\nrecorded. There are four songs of sequence connected with this myth. If\na Navaho wants a fine horse, he thinks he may get it by singing the\nsecond and third of these songs and praying to B\u00e9kotsidi. In his prayer\nhe specifies the color and appearance of the horse desired. Some say\nthat B\u00e9kotsidi made all the animals whose creation is not otherwise\naccounted for in the myths. Others say that he and the Sun made the\nanimals together. Others, again, limit his creation work to the larger\ngame animals and the modern domestic animals. In this paragraph (228)\nit is said he is the god who carries the moon, while in paragraph 199\nit is said the moon-bearer is Kl\u00e9hanoai. Perhaps these are two names\nfor one character. Some say he is the same as the God of the Americans.\n\n79. Bayeta, Spanish for baize. The variety of baize which finds its\nway into the Navaho country is dyed some shade of crimson, and has a\nvery long nap. It is supposed to be made in England especially for\nthe Spanish-American trade, for each original bale bears a gaudy\ncolored label with an inscription in Spanish. It takes the place in\nthe Southwest of the scarlet strouding which used to form such an\nimportant article in the trade of our northern tribes. The bright\nred figures in the finer Navaho blankets, fifteen years or more ago,\nwere all made of threads of ravelled bayeta.\n\n80. The coyote, or prairie-wolf (Canis latrans), would seem to be\nregarded by the Navahoes as the type, or standard for comparison,\namong the wild Canid\u00e6 of the Southwest. The coyote is called mai;\nthe great wolf, ma\u00edtso, which means great coyote; and the kit fox\n(Vulpes velox) is called maidotli'z, which means blue or gray coyote.\n\n81. Some versions say there were twelve brothers and one sister in this\ndivine family, making thirteen in all. In this version the narrator\ntells how another brother was created by Ests\u00e1natlehi to make up for\nthe loss of L\u00e9yaneyani, who left the brotherhood. (Par. 417.) Although\ncalled Din\u00e9` Nakid\u00e1ta, or the Twelve People, these brothers are\nevidently divinities. True, they once died; but they came to life\nagain and are now immortal. They are gifted with superhuman powers.\n\n82. The sweat-house of the Navahoes (par. 25, fig. 15) is usually not\nmore than three feet high. Diaphoresis is produced on the principle\nof the Turkish (not the Russian) bath. While the Indians of the North\npour water on the hot stones and give a steam bath, the Navahoes\nsimply place stones, heated in a fire outside, on the floor of the\nsweat-house, cover the entrance with blankets, and thus raise a high\nheat that produces violent perspiration. When the occupant comes out,\nif the bath is not ceremonial, he rolls himself in the sand, and, when\nhis skin is thus dried, he brushes the sand away. He usually returns\nthen to the sweat-house, and may repeat the operation several times in\na single afternoon. If the sweat is ceremonial, the bath of yucca suds\nusually follows (see note 10), and the subject is dried with corn meal.\n\n83. One version relates that, before they entered the sudatory, Coyote\nproposed they should produce emesis by tickling their throats,--a\ncommon practice among the Navahoes. He placed a large piece of pine\nbark before each, as a dish, and bade Y\u00e9lapahi keep his eyes shut\ntill he was told to open them. That day Coyote had fared poorly. He\nhad found nothing to eat but a few bugs and worms, while Y\u00e9lapahi\nhad dined heartily on fat venison. When the emesis was over, Coyote\nexchanged the bark dishes and said to Y\u00e9lapahi: \"Open your eyes and\nsee what bad things you have had in your stomach. These are the things\nthat make you sick.\" The giant opened his eyes and beheld on the bark\na lot of bugs and worms. \"It is true, my friend, what you tell me,\"\nhe said. \"How did I get such vile things into me? No wonder I could\nnot run fast.\" Coyote then told the giant to go before him into the\nsudatory, and when the giant had turned his back the hungry Coyote\npromptly devoured the contents of the other dish of bark.\n\n84. The word t\u00f3he (Englished th\u00f3hay), which may be interpreted stand,\nstick, or stay, is, in various rites, shouted in an authoritative\ntone when it is desired that some object shall obey the will of the\nconjurer. Thus in the dance of the standing arcs, as practised in the\nrite of the mountain chant, when an arc is placed on the head of a\nperformer, and it is intended that it should stand without apparent\nmeans of support, the cry \"t\u00f3he\" is frequently repeated. (See \"The\nMountain Chant,\"[314] p. 437.)\n\n85. The statement that the hair of the gods, both friendly and alien,\nis yellow, is made in other tales also. The hair of the ceremonial\nmasks is reddish or yellowish. (See plates IV. and VII.) The hair of\nthe gods is represented by red in the dry-pictures. Dull tints of red\nare often called yellow by the Navahoes. Various conjectures may be\nmade to account for these facts.\n\n86. The bridge of rainbow, as well as the trail of rainbow, is\nfrequently introduced into Navaho tales. The Navaho land abounds in\ndeep chasms and canyons, and the divine ones, in their wanderings,\nare said to bridge the canyons by producing rainbows. In the myth\nof \"The Mountain Chant,\" p. 399 (note 314), the god Hasts\u00e9yalti is\nrepresented as making a rainbow bridge for the hero to walk on. The\nhero steps on the bow, but sinks in it because the bow is soft; then\nthe god blows a breath that hardens the bow, and the man walks on it\nwith ease. A natural bridge near Fort Defiance, Arizona, is thought\nby the Navahoes to have been originally one of the rainbow bridges\nof Hasts\u00e9yalti (See fig. 38.)\n\n87. The spiders of Arizona are largely of the classes that live in\nthe ground, including trap-door spiders, tarantulas, etc.\n\n88. This legend and nearly all the legends of the Navaho make\nfrequent allusions to yucca. Four kinds are mentioned: 1st, ts\u00e1si\nor hask\u00e1n. Yucca baccata (Torrey); 2d, tsasits\u00f3z, or slender yucca,\nYucca glauca (Nuttall), Yucca angustifolia (Pursh); 3d, yebitsasi,\nor yucca of the gods, probably Yucca radiosa (Trelease), Yucca elata\n(Engelmann); 4th, tsasibit\u00e9 or horned yucca, which seems to be but a\nstunted form or dwarf variety of Yucca baccata, never seen in bloom or\nin fruit by the author. Ts\u00e1si is used as a generic name. All kinds are\nemployed in the rites, sometimes indifferently; at other times only a\ncertain species may be used. Thus in the sacred game of kesits\u00e9,[176]\nthe counters are made of the leaves of Y. glauca; in the initiation\ninto the mystery of the Y\u00e9bitsai, the candidate is flogged with the\nleaf of Y. baccata. Fig. 26 represents a mask used in the rites of\nkl\u00e9dzi hat\u00e1l, which must be made only of the leaves of Y. baccata,\nculled with many singular observances. All these yuccas have saponine\nin their roots (which are known as t\u00e1lawus or foam), and all are used\nfor cleansing purposes. All have, in their leaves, long tough fibres\nwhich are utilized for all the purposes to which such fibres may be\napplied. One species only, Yucca baccata, has an edible fruit. This\nis called hask\u00e1n (from hos, thorny, and kan, sweet), a name sometimes\napplied to the whole plant. The fruit is eaten raw and made into a\ntough, dense jelly, both by the Navaho and Pueblo Indians. The first\nand second kinds grow abundantly in the Navaho country; the third and\nfourth kinds are rarer. Fig. 40 represents a drumstick used in the\nrites of kl\u00e9dzi hat\u00e1l, which must be made only of four leaves of Yucca\nbaccata. The intricate observances connected with the manufacture,\nuse, destruction, and sacrifice of this drumstick have already been\ndescribed by the author.[321]\n\n89. The cane cactus is Opuntia arborescens (Engelm.).\n\n90. Tsik\u00e9 Sas N\u00e1tlehi means literally Young Woman Who Changes to a\nBear, or Maid Who Becomes a Bear. To judge from this tale, it might be\nthought that there was but one such character in the Navaho mythology\nand that she had died. But it appears from other legends and from\nrituals that the Navahoes believe in several such maidens, some of\nwhom exist to this day. The hill of Ts\u00faskai (note 9) is said in the\nmyth of dsilyi'dze hat\u00e1l to be the home of several of the Tsik\u00e9 Sas\nN\u00e1tlehi now. It would seem from the songs of dsilyi'dze hat\u00e1l that the\nMaid Who Becomes a Bear of later days is not considered as malevolent\nas the first of her kind. Her succor is sought by the sick.\n\n91. See par. 26. From the language of this story, the conclusion\nmay be drawn that death is not the only thing that renders a house\nhaunted or evil but that, if great misfortune has entered there,\nit is also to be avoided.\n\n92. This remark must refer only to the particular group whose story\nis traced. According to the legend, other bands of Din\u00e9` who had\nescaped the fury of the alien gods, existed at this time, and when\nthey afterwards joined the Navahoes they were known as din\u00e9` dig\u00edni\n(holy or mystic people). (See pars. 385 and 387.)\n\n93. The gods, and such men as they favor, are represented in the\ntales as making rapid and easy journeys on rainbows, sunbeams, and\nstreaks of lightning. Such miraculous paths are called eti'n dig\u00edni,\nor holy trails. They are also represented as using sunbeams like\nrafts to float through the air.\n\n94. Compare this account with the creation of First Man and First\nWoman. (Pars. 162-164.)\n\n95. Es-ts\u00e1-na-tle-hi (par. 72) is never represented in the rites by a\nmasquerader, and never depicted in the sand-paintings, as far as the\nauthor has been able to learn. Other versions of the legend account\nfor her creation in other ways. Version A.--First Man and First\nWoman stayed at Dsiln\u00e1otil and camped in various places around the\nmountain. One day a black cloud descended on the mountain of Tsol\u00edhi,\nand remained there four days. First Man said: \"Surely something has\nhappened from this; let some one go over there and see.\" First Woman\nwent. She approached the mountain from the east, and wound four times\naround it in ascending it. On the top she found a female infant, who\nwas the daughter of the Earth Mother (Naests\u00e1n, the Woman Horizontal)\nand the Sky Father (Y\u00e1dilyil, the Upper Darkness). She picked up the\nchild, who till that moment had been silent; but as soon as she was\nlifted she began to cry, and never ceased crying until she got home to\nDsiln\u00e1otil. Salt Woman said she wanted the child. It is thought the\nsun fed the infant on pollen, for there was no one to nurse it. In\ntwelve days she grew to be a big girl, and in eighteen days she\nbecame a woman, and they held the nubile ceremony over her. Twelve\nsongs belong to this ceremony. Version B only says that First Woman\nfound the infant lying on the ground and took it home to rear it. (See\n\"Some Deities and Demons of the Navajos,\"[313] pp. 844, 846.)\n\n96. Yol-ka\u00ed Es-ts\u00e1n signifies White Shell Woman. Yolka\u00ed is derived\nby syncope from yo (a bead, or the shell from which a bead is made)\nand laka\u00ed (white). Ests\u00e1n means woman. As far as known, she is not\nrepresented by a character in any of the ceremonies, and not depicted\nin the dry-paintings.\n\n97. Note omitted.\n\n98. T\u00f3`-ne-ni-li or T\u00f3-ne-ni-li, Water Sprinkler, is an important\ncharacter in Navaho mythology. He is a rain-god. In the dry-paintings\nof the Navaho rites he is shown as wearing a blue mask bordered with\nred, and trimmed on top with life-feathers. Sometimes he is represented\ncarrying a water-pot. In the rite of kl\u00e9dzi hat\u00e1l, during the public\ndance of the last night, he is represented by a masked man who enacts\nthe part of a clown. While other masked men are dancing, this clown\nperforms various antics according to his caprice. He walks along the\nline of dancers, gets in their way, dances out of order and out of\ntime, peers foolishly at different persons, or sits on the ground,\nhis hands clasped across his knees, his body rocking to and fro. At\ntimes he joins regularly in the dance; toward the close of a figure,\nand when the others have retired, pretending he is unaware of their\ndeparture, he remains, going through his steps. Then, feigning to\nsuddenly discover the absence of the dancers, he follows them on a\nfull run. Sometimes he carries a fox-skin, drops it on the ground,\nwalks away as if unconscious of his loss; then, pretending to become\naware of his loss, he turns around and acts as if searching anxiously\nfor the skin, which lies plainly in sight. He screens his eyes with\nhis hand and crouches low to look. Then, pretending to find the\nskin, he jumps on it and beats it as if it were a live animal that\nhe seeks to kill. Next he shoulders and carries it as if it were a\nheavy burden. With such antics the personator of T\u00f3`nenili assists\nin varying the monotony of the long night's performance. Though shown\nas a fool in the rites, he is not so shown in the myths.\n\n99. They manipulated the abdominal parietes, in the belief that by so\ndoing they would insure a favorable presentation. This is the custom\namong the Navahoes to-day.\n\n100. Among the Navahoes, medicine-men act as accoucheurs.\n\n101. Other versions make Ests\u00e1natlehi the mother of both War Gods, and\ngive a less imaginative account of their conception. Version A.--The\nmaiden Ests\u00e1natlehi went out to get wood. She collected a bundle, tied\nit with a rope, and when she knelt down to lift it she felt a foot\npressed upon her back; she looked up and saw no one. Three times more\nkneeling, she felt the pressure of the foot. When she looked up for\nthe fourth time, she saw a man. \"Where do you live?\" he asked. \"Near\nby,\" she replied, pointing to her home. \"On yonder mountain,\" he said,\n\"you will find four yuccas, each of a different kind, cut on the north\nside to mark them. Dig the roots of these yuccas and make yourself a\nbath. Get meal of tohonoti'ni corn (note 28), yellow from your mother,\nwhite from your father (note 27). Then build yourself a brush shelter\naway from your hut and sleep there four nights.\" She went home and\ntold all this to her foster parents. They followed all the directions\nof the mysterious visitor, for they knew he was the Sun. During three\nnights nothing happened in the brush shelter that she knew of. On\nthe morning after the fourth night she was awakened from her sleep\nby the sound of departing footsteps, and, looking in the direction\nthat she heard them, she saw the sun rising. Four days after this\n(or twelve days, as some say) Nay\u00e9nezgani was born. Four days later\nshe went to cleanse herself at a spring, and there she conceived of\nthe water, and in four days more To`badzists\u00edni, the second War God,\nwas born to her. Version B.--The Sun (or bearer of the sun) met her\nin the woods and designated a trysting place. Here First Man built a\ncorral of branches. Sun visited her, in the form of an ordinary man, in\nthe corral, four nights in succession. Four days after the last visit\nshe gave birth to twins, who were Nay\u00e9nezgani and To`badzists\u00edni. (See\n\"A Part of the Navajos' Mythology,\"[306] pp. 9, 10.)\n\n102. Version A thus describes the baby basket of the elder brother:\nThe child was wrapped in black cloud. A rainbow was used for the hood\nof the basket and studded with stars. The back of the frame was a\nparhelion, with the bright spot at its bottom shining at the lowest\npoint. Zigzag lightning was laid on each side and straight lightning\ndown the middle in front. Nilts\u00e1tlol (sunbeams shining on a distant\nrainstorm) formed the fringe in front where Indians now put strips\nof buckskin. The carrying-straps were sunbeams.\n\n103. The mountain mahogany of New Mexico and Arizona is the Cercocarpus\nparvifolius, Nutt. It is called by the Navahoes Ts\u00e9`estagi, which\nmeans hard as stone.\n\n104. Round cactus, one or more species of Mammilaria. Sitting cactus,\nCereus phoeniceus, and perhaps other species of Cereus.\n\n105. Y\u00e9-i-tso (from y\u00e9i, a god or genius, and tso, great) was\nthe greatest and fiercest of the an\u00e1ye, or alien gods. (Par. 80,\nnote 7.) All descriptions of him are substantially the same. (See\npars. 323, 325, 326.) According to the accounts of Hat\u00e1li Nez and\nTorlino, his father was a stone; yet in par. 320 and in Version B\nthe sun is represented as saying that Y\u00e9itso is his child. Perhaps\nthey mean he is the child of the sun in a metaphysical sense.\n\n106. This part of the myth alludes to the trap-door spiders, or\ntarantul\u00e6 of the Southwest, that dwell in carefully prepared nests\nin the ground.\n\n107. By life-feather or breath-feather (hyin\u00e1 bilts\u00f3s) is meant a\nfeather taken from a live bird, especially one taken from a live\neagle. Such feathers are supposed to preserve life and possess other\nmagic powers. They are used in all the rites. In order to secure\na supply of these feathers, the Pueblo Indians catch eaglets and\nrear them in captivity (see pars. 560 et seq.); but the Navahoes,\nlike the wild tribes of the north, catch full-grown eagles in traps,\nand pluck them while alive. This method of catching eagles has been\ndescribed by the author in his \"Ethnography and Philology of the\nHidatsa Indians.\"[305]\n\n108. Pollen being an emblem of peace, this is equivalent to saying,\n\"Put your feet down in peace,\" etc.\n\n109. Version A in describing the adventure with Spider Woman adds:\nThere were only four rungs to the ladder. She had many seats in her\nhouse. The elder brother sat on a seat of obsidian; the younger,\non a seat of turquoise. She offered them food of four kinds to eat;\nthey only accepted one kind. When they had eaten, a small image of\nobsidian came out from an apartment in the east and stood on a serrated\nplatform, or platform of serrate knives. The elder brother stood\non the platform beside the image. Spider Woman blew a strong breath\nfour times on the image in the direction of the youth, and the latter\nbecame thus endowed with the hard nature of the obsidian, which was to\nfurther preserve him in his future trials. From the south room came a\nturquoise image, and stood on a serrated platform. The younger brother\nstood beside this. Spider Woman blew on the turquoise image toward him,\nand he thus acquired the hard nature of the blue stone. To-day in the\nrites of hoz\u00f3ni hat\u00e1l they have a prayer concerning these incidents\nbeginning, \"Now I stand on p\u00e9sdolgas.\" (See note 264.)\n\n110. In describing the journey of the War Gods to the house of the\nSun, version A adds something. At T\u00f3`sato or Hot Spring (Ojo Gallina,\nnear San Rafael), the brothers have an adventure with Ti\u00e9holtsodi, the\nwater monster, who threatens them and is appeased with prayer. They\nencounter Old Age People, who treat them kindly, but bid them not\nfollow the trail that leads to the house of Old Age. They come to\nHayolk\u00e1l, Daylight, which rises like a great range of mountains\nin front of them. (Songs.) They fear they will have to cross this,\nbut Daylight rises from the ground and lets them pass under.... They\ncome to Tsaly\u00e9l, Darkness. Wind whispers into their ears what songs\nto sing. They sing these songs and Tsaly\u00e9l rises and lets them pass\nunder. They come to water, which they walk over. On the other side\nthey meet their sister, the daughter of the Sun, who dwells in the\nhouse of the Sun. She speaks not, but turns silently around, and they\nfollow her to the house.\n\n111. According to version A, there were four sentinels of each kind,\nand they lay in the passageway or entrance to the house. A curtain\nhung in front of each group of four. In each group the first sentinel\nwas black, the second blue, the third yellow, the fourth white. The\nbrothers sang songs to the guardians and sprinkled pollen on them.\n\n112. Version A gives the names of these two young men as Black Thunder\nand Blue Thunder.\n\n113. The teller of the version has omitted to mention that the\nbrothers, when they entered the house, declared that they came to\nseek their father, but other story-tellers do not fail to tell this.\n\n114. Four articles of armor were given to each, and six different\nkinds of weapons were given to them. The articles of armor were: pesk\u00e9\n(knife moccasins), pesistl\u00ea' (knife leggings), pes\u00ea' (knife shirt),\nand pests\u00e1 (knife hat). The word \"pes\" in the above names for armor,\nis here translated knife. The term was originally applied to flint\nknives, and to the flakes from which flint knives were made. After\nthe introduction of European tools, the meaning was extended to\ninclude iron knives, and now it is applied to any object of iron,\nand, with qualifying suffixes, to all kinds of metal. Thus copper is\npeslits\u00ed, or red metal, and silver, peslaka\u00ed, or white metal. Many\nof the Navahoes now think that the mythic armor of their gods was of\niron. Such the author believed it to be in the earlier years of his\ninvestigation among the Navahoes, and he was inclined to believe that\nthey borrowed the idea of armored heroes from the Spanish invaders of\nthe sixteenth century. Later studies have led him to conclude that\nthe conception of armored heroes was not borrowed from the whites,\nand that the armor was supposed to be made of stone flakes such as\nwere employed in making knives in the prehistoric days. The Mokis\nbelieve that their gods and heroes wore armor of flint.\n\n115. The weapons were these:--\n\n\n atsinikli'ska (chain-lightning arrows)\n hatsilki'ska or hadilki'ska (sheet-lightning arrows)\n sa`bitl\u00f3lka (sunbeam arrows)\n natsili'tka (rainbow arrows)\n pesh\u00e1l (stone knife-club)\n hatsoilh\u00e1l, which some say was a thunderbolt, and others say was\n a great stone knife, with a blade as broad as the hand. Some say\n that only one stone knife was given, which was for Nay\u00e9nezgani,\n and that only two thunderbolts were given, both of which were\n for To`badzists\u00edni. The man who now personates Nay\u00e9nezgani in the\n rites carries a stone knife of unusual size (plate IV.); and he who\n personates To`badzists\u00edni carries in each hand a wooden cylinder\n (one black and one red) to represent a thunderbolt. (Plate VII.)\n\n\n116. Version A adds that when they were thus equipped they were\ndressed exactly like their brothers Black Thunder and Blue Thunder,\nwho dwelt in the house of the Sun.\n\n117. The man who told this tale explained that there were sixteen poles\nin the east and sixteen in the west to join earth and sky. Others\nsay there were thirty-two poles on each side. The Navahoes explain\nthe annual progress of the sun by saying that at the winter solstice\nhe climbs on the pole farthest south in rising; that as the season\nadvances he climbs on poles farther and farther north, until at\nthe summer solstice he climbs the pole farthest north; that then\nhe retraces his way, climbing different poles until he reaches the\nsouth again. He is supposed to spend about an equal number of days\nat each pole.\n\n118. Many versions relate that the bearer of the sun rode a horse,\nor other pet animal. The Navaho word here employed is lin, which means\nany domesticated or pet animal, but now, especially, a horse. Version\nA says the animal he rode was made of turquoise and larger than a\nhorse. Such versions have great difficulty in getting the horse up\nto the sky. Version A makes the sky dip down and touch the earth to\nlet the horse ascend. Of course the horse is a modern addition to\nthe tale. They never saw horses until the sixteenth century, and\nprevious to that time it is not known that any animal was ridden\non the western continent. Version B merely says that the Sun \"put\non his robe of cloud, and, taking one of his sons under each arm,\nhe rose into the heavens.\"\n\n119. Version B says they all ate a meal on their journey to the\nsky-hole. Version A says that they ate for food, at the sky-hole,\nbefore the brothers descended, a mixture of five kinds of pollen,\nviz.: pollen of white corn, pollen of yellow corn, pollen of dawn,\npollen of evening twilight, and pollen of the sun.[11] These were\nmixed with t\u00f3`lanastsi, all kinds of water.[67]\n\n120. T\u00f3`-sa-to or Warm Spring is at the village of San Rafael, Valencia\nCounty, New Mexico. It is about three miles in a southerly direction\nfrom Grant's, on the Atlantic and Pacific Railroad, five miles from\nthe base and eighteen miles from the summit of Mount Taylor, in a\nsouthwesterly direction from the latter. The lake referred to in the\nmyth lies about two miles southeast of the spring.\n\n121. According to Version A, the monsters or an\u00e1ye were all conceived\nin the fifth world and born of one woman (a granddaughter of First\nWoman), who travelled much and rarely stayed at home. According to\nVersion B, the monsters were sent by First Woman, who became offended\nwith man.\n\n122. Version A gives, in addition to Ts\u00f3tsil, the names of the other\nthree hills over which Y\u00e9itso appeared. These were: in the east,\nSa`ak\u00e9a`; in the south, Dsilsits\u00ed (Red Mountain); in the west,\nTse`lpain\u00e1li (Brown Rock Hanging Down).\n\n123. Version A.--\"Hragh!\" said he, with a sigh of satisfaction\n(pantomimically expressed), \"I have finished that.\"\n\n124. Yiniket\u00f3ko! No etymology has been discovered for this\nexpression. It is believed to be the equivalent of the \"Fee Fa Fum!\" of\nthe giants in our nursery tales.\n\n125. Version B.--This bolt rent his armor.\n\n126. It is common in this and all other versions to show that evil\nturns to good (see pars. 338, 345, 349, et al.) and that the demons\ndead become useful to man in other forms. How the armor of Y\u00e9itso\nbecame useful to man, the narrator here forgot to state; but it may\nbe conjectured that he should have said that it furnished flint flakes\nfor knives and arrow-heads.\n\n127. Other versions state, more particularly, that, in accordance with\nthe Indian custom, these names were given when the brothers returned\nto their home, and the ceremony of rejoicing (the \"scalp-dance\")\nwas held for their first victory. Nay\u00e9nezgani is derived from na,\nor an\u00e1 (alien or enemy: see note 7); y\u00e9i, ye or ge (a genius or god;\nhence an\u00e1ye, an alien god or giant: see par. 80); nezg\u00e1` (to kill\nwith a blow or blows, as in killing with a club); and the suffix ni\n(person). The name means, therefore, Slayer of the Alien Gods, or\nSlayer of Giants. As the sounds of g and y before e are interchangeable\nin the Navaho language, the name is heard pronounced both Nay\u00e9nezgani\nand Nag\u00e9nezgani,--about as often one way as the other. In previous\nessays the author has spelled it in the latter way; but in this work\nhe gives preference to the former, since it is more in harmony with\nhis spelling of other names containing the word \"ye\" or \"y\u00e9i.\" (See\npar. 78.) To`-ba-dzis-ts\u00ed-ni is derived from to` (water), ba (for\nhim), dzists\u00edn (born), and the suffix ni. The name therefore means,\nliterally, Born for the Water; but the expression badzists\u00edn (born\nfor him) denotes the relation of father and child,--not of a mother\nand child,--so that a free translation of the name is Child of the\nWater. The second name of this god, Na\u00eddikisi, is rarely used.\n\n128. About 40 miles to the northeast of the top of Mt. San Mateo\nthere is a dark, high volcanic hill called by the Mexicans El Cabezon,\nor The Great Head. This is the object which, according to the Navaho\nstory-tellers, was the head of Y\u00e9itso. Around the base of San Mateo,\nchiefly toward the east and north, there are several more high volcanic\npeaks, of less prominence than El Cabezon, which are said to have\nbeen the heads of other giants who were slain in a great storm raised\nby the War Gods. (See pars. 358, 359.) Plate V. shows six of these\nvolcanic hills. The high truncated cone in the distance (17 miles\nfrom the point of view) is El Cabezon. Captain Clarence E. Dutton,\nU.S.A., treats of the geologic character of these cones in his work\non Mount Taylor.[299] Plate V. is taken from the same photograph as\nhis plate XXI. In Lieut. Simpson's report,[328] p. 73, this hill is\ndescribed under the name Cerro de la Cabeza, and a picture of it is\ngiven in plate 17 of said report. It is called \"Cabezon Pk.\" on the\naccompanying map.\n\n129. To the south and west of the San Mateo Mountains there is a\ngreat plain of lava rock of geologically recent origin, which fills\nthe valley and presents plainly the appearance of having once been\nflowing. The rock is dark and has much resemblance to coagulated\nblood. This is the material which, the Navahoes think, was once the\nblood of Y\u00e9itso. In some places it looks as if the blood were suddenly\narrested, forming high cliffs; here the war god is supposed to have\nstopped the flow with his knife. Plate VI. shows this lava in the\nvalley of the Rio San Jos\u00e9, from a photograph supplied by the United\nStates Geological Survey.\n\n130. Version A adds some particulars to the account of the return of\nthe brothers to their home, after their encounter with Y\u00e9itso. They\nfirst went to Az\u00edhi, the place at which they descended when they\ncame from the sky, and then to Kainip\u00e9hi. On their way home they sang\ntwenty songs--the Nidot\u00e1tsogisin--which are sung to-day in the rites of\nhoz\u00f3ni hat\u00e1l. Near Dsiln\u00e1otil, just at daybreak, they met Hasts\u00e9yalti\nand Hasts\u00e9hogan, who embraced them, addressed them as grandchildren,\nsang two songs, now belonging to the rites, and conducted the young\nheroes to their home.\n\n131. T\u00e9-el-get, T\u00ea-el-ge'-ti and Del-g\u00e9t are various pronunciations\nof the name of this monster. In the songs he is sometimes called\nBi-t\u00e9-el-ge-ti, which is merely prefixing the personal pronoun \"his\"\nto the name. The exact etymology has not been determined. The name has\nsome reference to his horns; t\u00ea, or te, meaning horns, and bit\u00e9, his\nhorns, in Navaho. All descriptions of this an\u00e1ye are much alike. His\nfather, it is said, was an antelope horn.\n\n132. Arabis holb\u00f6llii (Hornemann), a-ze-la-dil-t\u00e9-he, \"scattered\" or\n\"lone medicine.\" The plants grow single and at a distance from one\nanother, not in beds or clusters. (See \"Navajo Names for Plants,\"[312]\np. 770.)\n\n133. Version A relates that they sang, while at work on these kethawns,\nsix songs, which, under the name of Ats\u00f3s Bigi'n, or Feather Songs,\nare sung now in the rite of hoz\u00f3ni hat\u00e1l.\n\n134. Version A says that the horns of T\u00e9elget were like those of an\nantelope, and that Nay\u00e9nezgani cut off the short branch of one as an\nadditional trophy.\n\n135. Tse`na'-ha-le. These mythic creatures, which in a previous paper,\n\"A Part of the Navajos' Mythology,\"[306] the author calls harpies,\nfrom their analogy to the harpies of Greek mythology, are believed\nin by many tribes of the Southwest. According to Hat\u00e1li Nez they were\nthe offspring of a bunch of eagle plumes.\n\n136. Ts\u00e9`-bi-ta-i, or Winged Rock, is a high, sharp pinnacle of dark\nvolcanic rock, rising from a wide plain in the northwestern part of\nNew Mexico, about 12 miles from the western boundary of the Territory,\nand about 20 miles from the northern boundary. The Navahoes liken it\nto a bird, and hence the name of Winged Rock, or more literally Rock,\nIts Wings. The whites think it resembles a ship with sails set, and\ncall it Ship Rock. Its bird-like appearance has probably suggested to\nthe Navahoes the idea of making it the mythic home of the bird-like\nTse`na'hale.\n\n137. There are many instances in Navaho language and legend where, when\ntwo things somewhat resemble each other, but one is the coarser, the\nstronger, or the more violent, it is spoken of as male, or associated\nwith the male; while the finer, weaker, or more gentle is spoken\nof as female, or associated with the female. Thus the turbulent\nSan Juan River is called, by the Navaho, To`bak\u00e1, or Male Water;\nwhile the placid Rio Grande is known as To`ba\u00e1d, or Female Water. A\nshower accompanied by thunder and lightning is called niltsabak\u00e1, or\nmale rain; a shower without electrical display is called niltsaba\u00e1d,\nor female rain. In the myth of Nati'nesthani the mountain mahogany\nis said to be used for the male sacrificial cigarette, and the cliff\nrose for the female. These two shrubs are much alike, particularly\nwhen in fruit and decked with long plumose styles, but the former\n(the \"male\") is the larger and coarser shrub. In the myth of Dsilyi`\nNey\u00e1ni another instance may be found where mountain mahogany is\nassociated with the male, and the cliff rose with the female. Again,\nin the myth of Nati'nesthani a male cigarette is described as made\nof the coarse sunflower, while its associated female is said to be\nmade of the allied but more slender Verbesina. Instances of this\ncharacter might be multiplied indefinitely. On this principle the\nnorth is associated with the male, and the south with the female,\nfor two reasons: 1st, cold, violent winds blow from the north, while\ngentle, warm breezes blow from the south; 2d, the land north of the\nNavaho country is more rough and mountainous than the land in the\nsouth. In the former rise the great peaks of Colorado, while in the\nlatter the hills are not steep and none rise to the limit of eternal\nsnow. A symbolism probably antecedent to this has assigned black as\nthe color of the north and blue as the color of the south; so, in turn,\nblack symbolizes the male and blue the female among the Navaho. (From\n\"A Vigil of the Gods.\")[328]\n\n138. Version A.--The young birds were the color of a blue heron,\nbut had bills like eagles. Their eyes were as big as a circle made\nby the thumbs and middle fingers of both hands. Nay\u00e9nezgani threw the\nbirds first to the bottom of the cliff and there metamorphosed them.\n\n139. The etymology of the word Tse'-da-ni (Englished, chedany) has not\nbeen determined. It is an expression denoting impatience and contempt.\n\n140. On being asked for the cause of this sound, the narrator gave an\nexplanation which indicated that the \"Hottentot apron\" exists among\nAmerican Indians. The author has had previous evidence corroborative\nof this.\n\n141. Version B here adds: \"Giving up her feathers for lost, she turned\nher attention to giving names to the different kinds of birds as they\nflew out,--names which they bear to this day among the Navajos,--until\nher basket was empty.\"\n\n142. Tse`-ta-ho-tsil-t\u00e1`-li is said to mean He (Who) Kicks (People)\nDown the Cliff. Some pronounce the name Tse`-ta-yi-tsil-t\u00e1`-li.\n\n143. In versions A and B, the hero simply cuts the hair of the monster\nand allows the latter to fall down the cliff.\n\n144. Na-tsis-a-\u00e1n is the Navaho Mountain, an elevation 10,416 feet\nhigh, ten miles south of the junction of the Colorado and San Juan\nrivers, in the State of Utah.\n\n145. Thus does the Navaho story-teller weakly endeavor to score a point\nagainst his hereditary enemy, the Pah Ute. But it is poor revenge, for\nthe Pah Ute is said to have usually proved more than a match for the\nNavaho in battle. In Version A, the young are transformed into Rocky\nMountain sheep; in Version B, they are changed into birds of prey.\n\n146. This is the place at which the Bin\u00e1ye Ah\u00e1ni were born, as told\nin par. 203. The other monsters mentioned in Part II. were not found\nby Nay\u00e9nezgani at the places where they were said to be born.\n\n147. Other versions make mention, in different places, of a Salt Woman,\nor goddess of salt, \u00c1sihi Ests\u00e1n; but the version of Hat\u00e1li Nez does\nnot allude to her. Version A states that she supplied the bag of salt\nwhich Nay\u00e9nezgani carried on his expedition.\n\n148. Tsi-dil-t\u00f3-i means shooting or exploding bird. The name comes,\nperhaps, from some peculiarity of this bird, which gives warning of\nthe approach of an enemy.\n\n149. Hos-t\u00f3-di is probably an onomatopoetic name for a bird. It is\nsaid to be sleepy in the daytime and to come out at night.\n\n150. Version B says that scalps were the trophies.\n\n151. In all versions of this legend, but two hero gods or war gods\nare prominently mentioned, viz., Nay\u00e9nezgani and To`badzists\u00edni; but\nin these songs four names are given. This is to satisfy the Indian\nreverence for the number four, and the dependent poetic requirement\nwhich often constrains the Navaho poet to put four stanzas in a\nsong. L\u00e9yaneyani, or Reared Beneath the Earth (par. 286), is an\nobscure hero whose only deed of valor, according to this version\nof the legend, was the killing of his witch sister (par. 281). The\ndeeds of Ts\u00f3wenatlehi, or the Changing Grandchild, are not known to\nthe writer. Some say that L\u00e9yaneyani and Ts\u00f3wenatlehi are only other\nnames for Nay\u00e9nezgani and To`badzists\u00edni; but the best authorities\nin the tribe think otherwise. One version of this legend says that\nEsts\u00e1natlehi hid her children under the ground when Y\u00e9itso came\nseeking to devour them. This may have given rise to the idea that\none of these children was called, also, Reared Beneath the Earth.\n\n152. The following are the names of places where pieces were knocked\noff the stone:--\n\n\n Bisd\u00e1, Edge of Bank.\n To`kohok\u00e1di, Ground Level with Water. (Here Nay\u00e9nezgani chased\n the stone four times in a circle; the chips he knocked off are\n there yet.)\n Daatsi'ndaheol, Floating Corn-cob.\n Nitati's, Cottonwood below Ground.\n Sasdests\u00e1`, Gaping Bear.\n B\u00e9ikithaty\u00eal, Broad Lake.\n N\u00e1nzozilin, Make N\u00e1nzoz Sticks.\n Aki'ddahalka\u00ed, Something White on Top (of something else).\n An\u00e1dsil, Enemy Mountain.\n S\u00e1sbito`, Bear Spring (Fort Wingate).\n Tse`ty\u00ealiski'd, Broad Rock Hill.\n Tsadih\u00e1bitin, Antelope Trail Ascending.\n Kinhits\u00f3i, Much Sumac.\n Ts\u00faskai (Chusca Knoll).\n Lests\u00eddelkai, Streaks of White Ashes.\n Dsiln\u00e1odsil, Mountain Surrounded by Mountains (Carrizo Mountains.).\n Tisn\u00e1spas, Circle of Cottonwood.\n\n\nThe above, it is said, are all places where constant springs of\nwater (rare in the Navaho land) are to be found. Some are known to be\nsuch. This gives rise to the idea expressed in note 8. There is little\ndoubt that the Navahoes believe in many of the Ti\u00e9holtsodi. Probably\nevery constant spring or watercourse has its water god.\n\n153. Version A adds an account of a wicked woman who dwelt at\nKi'ndotliz and slew her suitors. Nay\u00e9nezgani kills her. It also adds\nan account of vicious swallows who cut people with their wings. Version\nB omits the encounter with Sasnalk\u00e1hi and Ts\u00e9`nagahi.\n\n154. Possibly this refers to Pueblo legends.\n\n155. Version B, which gives only a very meagre account of this\ndestructive storm, mentions only one talisman, but says that songs\nwere sung and dances performed over this.\n\n156. Such pillars as the myth refers to are common all over the\nNavaho land.\n\n157. Version A makes Nay\u00e9nezgani say here: \"I have been to\nni`indahazl\u00e1go (the end of the earth); to`indahazl\u00e1go (the end of the\nwaters); to yaindahazl\u00e1go (the end of the sky); and to dsilindahazl\u00e1go\n(the end of the mountains), and I have found none that were not\nmy friends.\"\n\n158. P\u00e1s-zin-i is the name given by the Navahoes to the hard mineral\nsubstance which they use to make black beads, and other sacrifices to\nthe gods of the north. Specimens of this substance have been examined\nby Prof. F. W. Clark of the United States Geological Survey, who\npronounces it to be a fine bituminous coal of about the quality of\ncannel coal; so it is, for convenience, called cannel coal in this\nwork. It is scarce in the Navaho land and is valued by the Indians.\n\n159. This refers to large fossil bones found in many parts of Arizona\nand New Mexico.\n\n160. Ha-d\u00e1-ho-ni-ge-di-ne` (Mirage People), Ha-d\u00e1-ho-nes-tid-di-ne`\n(Ground-heat People). Had\u00e1honestid is translated ground-heat, for want\nof a more convenient term. It refers to the waving appearance given\nto objects in hot weather, observed so frequently in the arid region,\nand due to varying refraction near the surface of the ground.\n\n161. The ceremony at Tsinl\u00ed (Chinlee Valley) was to celebrate\nthe nubility of Ests\u00e1natlehi. Although already a mother, she was\nsuch miraculously, and not until this time did she show signs\nof nubility. Such a ceremony is performed for every Navaho maiden\nnow. The ceremony at San Francisco Mountain occurred four days after\nthat at Tsinl\u00ed. It is now the custom among the Navahoes to hold a\nsecond ceremony over a maiden four days after the first. On the second\nceremony with Ests\u00e1natlehi they laid her on top of the mountain with\nher head to the west, because she was to go to the west to dwell\nthere. They manipulated her body and stretched out her limbs. Thus\nshe bade the people do, in future, to all Navaho maidens, and thus\nthe Navahoes do now, in the ceremony of the fourth day, when they\ntry to mould the body of the maiden to look like the perfect form of\nEsts\u00e1natlehi. Version A makes the nubile ceremony occur before the\nchild was born.\n\n162. Dsil-li-zi'n, or Dsillizi'ni (Black Mountain), is an extensive\nmesa in Apache County, Arizona. The pass to which the myth refers is\nbelieved to be that named, by the United States Geological Survey,\nMarsh Pass, which is about 60 miles north of the Moki villages. The\nname of the mesa is spelled \"Zilh-le-jini\" on the accompanying map.\n\n163. To`-ye't-li (Meeting Waters) is the junction of two important\nrivers somewhere in the valley of the San Juan River, in Colorado or\nUtah. The precise location has not been determined. It is a locality\noften mentioned in the Navaho myths. (See par. 477.)\n\n164. The following appeared in the \"American Naturalist\" for February,\n1887:--\n\n\"In the interesting account entitled 'Some Deities and Demons of the\nNavajos,' by Dr. W. Matthews, in the October issue of the \"Naturalist\"\n(note 306), he mentions the fact that the warriors offered their\nsacrifices at the sacred shrine of Thoyetli, in the San Juan Valley. He\nsays that the Navajos have a tradition that the gods of war, or sacred\nbrothers, still dwell at Thoyetli, and their reflection is sometimes\nseen on the San Juan River. Dr. Matthews is certain the last part\nis due to some natural phenomenon. The following account seems to\nfurnish a complete explanation of this part of the myth. Several years\nago a clergyman, while travelling in the San Juan Valley, noticed\na curious phenomenon while gazing down upon the San Juan River as\nit flowed through a deep canyon. Mists began to arise, and soon he\nsaw the shadows of himself and companions reflected near the surface\nof the river, and surrounded by a circular rainbow, the 'Circle of\nUlloa.' They jumped, moved away, and performed a number of exercises,\nto be certain that the figures were their reflections, and the\nfigures responded. There was but slight color in the rainbow. Similar\nreflections have no doubt caused the superstitious Indians to consider\nthese reflections as those of their deities.\"--G. A. Brennan, Roseland,\nCook County, Illinois, January 12, 1887.\n\n165. Tse`-g\u00ed-hi is the name of some canyon, abounding in\ncliff-dwellings, north of the San Juan River, in Colorado or Utah. The\nauthor knows of it only from description. It is probably the McElmo\nor the Mancos Canyon. It is supposed by the Navahoes to have been\na favorite home of the y\u00e9i or gods, and the ruined cliff-houses\nare supposed to have been inhabited by the divine ones. The cliff\nruins in the Chelly Canyon, Arizona, are also supposed to have been\nhomes of the gods; in fact, the gods are still thought to dwell there\nunseen. Chelly is but a Spanish orthography of the Navaho name Ts\u00e9`gi,\nTs\u00e9yi or Ts\u00e9yi. When a Navaho would say \"in the Chelly Canyon,\"\nhe says Ts\u00e9yigi. The resemblance of this expression to Tse`g\u00edhi (g\nand y being interchangeable) led the author at first to confound\nthe two places. Careful inquiry showed that different localities\nwere meant. Both names have much the same meaning (Among the Cliffs,\nor Among the Rocks).\n\n166. The expression used by the story-teller was, \"seven times old age\nhas killed.\" This would be freely translated by most Navaho-speaking\nwhites as \"seven ages of old men.\" The length of the age of an old\nman as a period of time is variously estimated by the Navahoes. Some\nsay it is a definite cycle of 102 years,--the same number as the\ncounters used in the game of kesits\u00e9 (note 176); others say it is\n\"threescore years and ten;\" while others, again, declare it to be\nan indefinite period marked by the death of some very old man in\nthe tribe. This Indian estimate would give, for the existence of the\nnuclear gens of the Navaho nation, a period of from five hundred to\nseven hundred years. In his excellent paper on the \"Early Navajo and\nApache,\"[301] Mr. F. W. Hodge arrives at a much later date for the\ncreation or first mention of the Tse`dzinki'ni by computing the dates\ngiven in this legend, and collating the same with the known dates of\nSpanish-American history. He shows that many of the dates given in\nthis story are approximately correct. While the Tse`dzinki'ni is,\nlegendarily, the nuclear gens of the Navahoes, it does not follow,\neven from the legend, that it is the oldest gens; for the din\u00e9`\ndig\u00edni, or holy people (see note 92), are supposed to have existed\nbefore it was created.\n\n167. Tse`-dzin-ki'n-i is derived from tse` (rock), dzin (black, dark),\nand kin (a straight-walled house, a stone or adobe house, not a Navaho\nhut or hog\u00e1n). Tse` is here rendered \"cliffs,\" because the house or\nhouses in question are described as situated in dark cliffs. Like\nnearly all other Navaho gentile names, it seems to be of local origin.\n\n168. The rock formations of Arizona and New Mexico are often so\nfantastic that such a condition as that here described might easily\noccur.\n\n169. The author has expressed the opinion elsewhere[318] that we\nneed not suppose from this passage that the story-teller wishes to\ncommiserate the Tse`tl\u00e1ni on the inferiority of their diet; he may\nmerely intend to show that his gens had not the same taboo as the\nelder gentes. The modern Navahoes do not eat ducks or snakes. Taboo\nis perhaps again alluded to in par. 394, where it is said that the\nTh\u00e1`paha ate ducks and fish. The Navahoes do not eat fish, and fear\nfish in many ways. A white woman, for mischief, emptied over a young\nNavaho man a pan of water in which fish had been soaked. He changed\nall his clothes and purified himself by bathing. Navahoes have been\nknown to refuse candies that were shaped like fish.\n\n170. A common method of killing deer and antelope in the old days was\nthis: They were driven on to some high, steep-sided, jutting mesa,\nwhose connection with the neighboring plateau was narrow and easily\nguarded. Here their retreat was cut off, and they were chased until\nconstrained to jump over the precipice.\n\n171. The name To`-do-k\u00f3n-zi is derived from two words,--to` (water)\nand dok\u00f3nz (here translated saline). The latter word is used to\ndenote a distinct but not an unpleasant taste. It has synonyms in\nother Indian languages, but not in English. It is known only from\nexplanation that the water in question had a pleasant saline taste.\n\n172. The arrow-case of those days is a matter of tradition only. The\nIndians say it looked something like a modern shawl-strap.\n\n173. In the name of this gens we have possibly another evidence\nof a former existence of totemism among some of the Navaho\ngentes. Hask\u00e1nhatso may mean that many people of the Yucca gens lived\nin the land, and not that many yuccas grew there.\n\n174. From the description given of this tree, which, the Indians say,\nstill stands, it seems to be a big birch-tree.\n\n175. Tsin-a-dzi'-ni is derived by double syncopation from tsin (wood),\nna (horizontal), dzin (dark or black), and the suffix ni. The word\nfor black, dzin, in compounds is often pronounced zin. There is a\nplace called Tsi'nadzin somewhere in Arizona, but the author has not\nlocated it.\n\n176. Ke-si-ts\u00e9, or kesits\u00e9, from ke (moccasins), and sits\u00e9 (side by\nside, in a row), is a game played only during the winter months,\nat night and inside of a lodge. A multitude of songs, and a myth\nof a contest between animals who hunt by day and those who hunt by\nnight, pertain to the game. Eight moccasins are buried in the ground\n(except about an inch of their tops), and they are filled with\nearth or sand. They are placed side by side, a few inches apart, in\ntwo rows,--one row on each side of the fire. A chip, marked black\non one side (to represent night), is tossed up to see which side\nshould begin first. The people of the lucky side hold up a screen to\nconceal their operations, and hide a small stone in the sand in one\nof the moccasins. When the screen is lowered, one of the opponents\nstrikes the moccasins with a stick, and guesses which one contains the\nstone. If he guesses correctly, his side takes the stone to hide and\nthe losers give him some counters. If he does not guess correctly,\nthe first players retain the stone and receive a certain number of\ncounters. (See note 88.) A better account of this game, with an epitome\nof the myth and several of the songs, has already been published.[316]\n\n177. There are many allusions in the Navaho tales to the clothing\nof this people before the introduction of sheep (which came through\nthe Spanish invaders), and before they cultivated the art of weaving,\nwhich they probably learned from the Pueblo tribes, although they are\nnow better weavers than the Pueblos. The Navahoes represent themselves\nas miserably clad in the old days (par. 466), and they tell that many\nof their arts were learned from other tribes. (Par. 393.)\n\n178. Allusion is here made to the material used by Indians on the\nbacks of bows, for bow-strings, as sewing-thread, and for many other\npurposes, which is erroneously called \"sinew\" by ethnographers and\ntravellers. It is not sinew in the anatomical or histological sense\nof the word. It is yellow fibrous tissue taken from the dorsal region,\nprobably the aponeurosis of the trapezius.\n\n179. The Navaho country abounds in small caves and rock-shelters, some\nof which have been walled up by these Indians and used as store-houses\n(but not as dwellings, for reasons elsewhere given, par. 26). Such\nstore-houses are in use at this day.\n\n180. The legends represent the Navahoes not only as poorly clad\nand poorly fed in the old days, but as possessing few arts. Here\nand elsewhere in the legends it is stated that various useful arts\nbecame known to the tribe through members of other tribes adopted by\nthe Navahoes.\n\n181. Another version states that when the Western immigrants were\ntravelling along the western base of the Lukachokai Mountains, some\nwanted to ascend the Tse`inl\u00edn valley; but one woman said, \"No;\nlet us keep along the base of the mountain.\" From this they named\nher Base of Mountain, and her descendants bear that name now. This\nexplanation is less likely than that in par. 393.\n\n182. This statement should be accepted only with some allowance for\nthe fact that it was made by one who was of the gens of Th\u00e1`paha.\n\n183. Punishments for adultery were various and severe among many Indian\ntribes in former days. Early travellers mention amputation of the nose\nand other mutilations, and it appears that capital punishment for this\ncrime was not uncommon. If there is any punishment for adultery among\nthe Navahoes to-day, more severe than a light whipping, which is rarely\ngiven, the author has never heard of it. The position of the Navaho\nwoman is such that grievous punishments would not be tolerated. In the\ndays of G\u00f3ntso even, it would seem they were scarcely less protected\nthan now, for then the husband, although a potent chief, did not dare\nto punish his wives--so the legend intimates--until he had received\nthe consent of their relatives.\n\n184. For the performance of these nine-days' ceremonies the Navahoes\nnow build temporary medicine-lodges, which they use, as a rule, for one\noccasion only. Rarely is a ceremony performed twice in the same place,\nand there is no set day, as indicated by any phase of any particular\nlunation, for the beginning of any great ceremony. Many ceremonies may\nbe performed only during the cold months, but otherwise the time for\nperformance is not defined. There is a tradition that their customs\nwere different when they lived in a compact settlement on the banks\nof the San Juan River (before they became shepherds and scattered\nover the land); that they then had permanent medicine-lodges, and\nexact dates for the performance of some ceremonies. In paragraph 411\nwe hear of a ceremony which lasted all winter.\n\n185. For a description of this ceremony see \"The Mountain Chant:\na Navaho Ceremony,\"[314] by the author. It is an important healing\nceremony of nine days' duration. The rites, until the last night,\nare held in the medicine-lodge and are secret. Just after sunset on\nthe last day, a great round corral, or circle of evergreen branches,\nis constructed, called iln\u00e1sdzin, or the dark circle of branches. This\nis about forty paces in diameter, about eight feet high, with an\nopening in the east about ten feet wide. From about eight P.M. on\nthe last night of the ceremony until dawn next morning, a number of\ndances, dramatic shows, medicine rites, and tricks of legerdemain\nare performed in this corral, in the presence of a large group of\nspectators,--several hundred men, women, and children. No one is\nrefused admittance. Fig. 37 shows the dark circle of branches as it\nappears at sunrise when the rites are over, and, in addition to the\noriginal opening in the east, three other openings have been made\nin the circle. Fig. 30 shows the al\u00edl (rite, show, or ceremony)\nof nahik\u00e1\u00ef, which takes place on this occasion, and it is designed\nlargely for the entertainment and mystification of the spectators. The\nperformers march around (and very close to) the great central fire,\nwhich emits an intense heat. Their skin would probably be scorched\nif it were not heavily daubed with white earth. Each actor carries\na short wand, at the tip of which is a ball of eagle-down. This ball\nhe must burn off in the fire, and then, by a simple sleight-of-hand\ntrick, seem to restore the ball again to the end of his wand. When\nthis is accomplished, he rushes out of the corral, trumpeting like\na sand-hill crane. In \"The Mountain Chant\" this is called a dance,\nbut the movements of the actors are not in time to music. Nahik\u00e1\u00ef\nsignifies \"it becomes white again,\" and refers to the reappearance of\nthe eagle-down. The show is very picturesque, and must be mystifying\nto simple minds.\n\n186. Tse`-zin-di-a\u00ed signifies Black Rock Standing (like a wall). It\nmight mean an artificial wall of black rock; but as the result of\ncareful inquiry it has been learned that the name refers to a locality\nwhere exists the formation known to geologists as trap-dyke. It cannot\nbe averred that it is applied to all trap-dyke.\n\n187. Slaves were numerous among the Navahoes, and slavery was openly\nrecognized by them until 1883, when the just and energetic agent,\nMr. D. M. Riordan, did much to abolish it. Yet as late as 1893,\nwhen the writer was last in the Navaho country, he found evidence\nthat the institution still existed, though very occultly, and to a\nmore limited extent than formerly.\n\n188. Some translate H\u00e1ltso as Yellow Valley, and give a different myth\nto account for the name. As most Navaho gentile names are undoubtedly\nof local origin, there may be a tendency to make all gentile names\naccord with the general rule.\n\n189. The word here translated pet (lin) means also a domestic animal\nand a personal fetish. (See par. 63.)\n\n190. Although this name, Bi-t\u00e1`-ni, seems so much like that of Bit\u00e1ni\nthat one might think they were but variants of the same word, they\nare undoubtedly distinct names and must not be confounded.\n\n191. This is believed to be the notable landmark called by the whites\nSunset Peak, which is about ten miles east of San Francisco Peak,\nin Yavapai County, Arizona. Sunset Peak is covered with dark forests\nnearly to its summit. The top is of brilliant red rock capped by a\npaler stratum, and it has the appearance, at all hours of the day,\nof being lighted by the setting sun.\n\n192. This locality is in Apache County, Arizona, about sixty miles from\nthe eastern boundary and twelve miles from the northern boundary of\nthe Territory. A sharp volcanic peak, 6,825 feet high above sea-level,\nwhich marks the place from afar, is called \"Agathla Needle\" on the\nmaps of the United States Geological Survey, and on the accompanying\nmap, which was compiled from the government maps by Mr. Frank Tweedy\nof the Geological Survey.\n\n193. The Navahoes are aware that in lands far to the north there are\nkindred tribes which speak languages much like their own. They have\ntraditions that long ago some of their number travelled in search of\nthese tribes and found them. These distant kinsmen are called by the\nNavaho Din\u00e9` Nahotl\u00f3ni, or Navahoes in Another Place.\n\n194. A version has been recorded which says that, on the march,\none woman loitered behind at Deer Spring for a while, as if loath to\nleave; that for this reason they called her Deer Spring, and that her\ndescendants became the gens of that name. The same version accounts in\na similar manner for the names given at the magic fountains. The women\ndid not call out the names of the springs, but they loitered at them.\n\n195. The story of the Deer Spring People affords, perhaps, the best\nevidence in favor of the former existence of totemism to be found in\nthe legend. Assuming that the immigrants from the west had once totemic\nnames, we may explain this story by saying that it was people of the\nDeer gens who stayed behind and gave their name to the spring where\nthey remained; that in the course of time they became known as People\nof the Deer Spring; and that, as they still retain their old name\nin a changed form, the story-teller is constrained to say that the\nfate of the deer is not known. Perhaps the name of the Mait\u00f3`dine`\n(par. 428) may be explained in somewhat the same way. (See \"The\nGentile System of the Navajo Indians,\" p. 107.[318])\n\n196. The more proper interpretation of Ho-na-g\u00e1`-ni seems to be People\nof the Walking Place, from ho (locative), n\u00e1ga (to walk), and ni\n(people). It is not unreasonable to suppose that, like nearly all\nother Navaho gentile names, this name has a local meaning, and that\nthe story here told to account for its origin is altogether mythical.\n\n197. This episode indicates that kindness and pity are sentiments\nnot unknown to the Navahoes, and that (though there are many thieves)\nthere are honest men and women among them.\n\n198. Na-nas-te'-zin, the Navaho name for the Zu\u00f1i Indians, is said\nto be derived from an\u00e1 (an alien or an enemy), naste (a horizontal\nstripe), and zin (black). Some say it refers to the way the Zu\u00f1ians\ncut their hair,--\"bang\" it,--straight across the forehead; others\nsay it is the name of a locality.\n\n199. Kin-a-\u00e1`-ni, or Kin-ya-\u00e1`-ni, means People of the High Pueblo\nHouse,--the high wall of stone or adobe. The name kina\u00e1` might with\npropriety be applied to any one of hundreds of ruins in the Navaho\ncountry, but the only one to which the name is known to be given is\na massive ruin six or seven stories high in Bernalillo County, New\nMexico, about seventeen miles in a northerly direction from Chaves\nStation, on the Atlantic and Pacific Railroad. This ruin consists\nof unusually large fragments of stone, and looks more like a ruined\nEuropean castle than other old Indian dwellings. It seems too far\neast and south, and too far away from the settlements on the San\nJuan, where the western immigrants finished their journey, to be the\nplace, as some say it is, from which the gens of Kina\u00e1`ni derived\nits name. The high stone wall which the immigrants passed en route,\nmentioned in par. 435 in connection with the gens of Kina\u00e1`ni, may be\nthe place to which the legend originally ascribed the origin of the\nname. There are many pueblo remains around San Francisco Mountain. The\nname is written \"Kin-ya-a-ni\" on the accompanying map.\n\n200. Plate I., fig. 1, shows a y\u00e9baad, or female y\u00e9i or goddess,\nas she is usually represented in the dry-paintings. The following\nobjects are here indicated: (1) A square mask or domino, which covers\nthe face only (see fig. 28), is painted blue, margined below with\nyellow (to represent the yellow evening light), and elsewhere with\nlines of red and black (for hair above, for ears at the sides), and\nhas downy eagle-feathers on top, tied on with white strings; (2) a\nrobe of white, extending from the armpits to near the knees, adorned\nwith red and blue to represent sunbeams, and fringed beautifully at\nthe bottom; (3) white leggings secured with colored garters (such\nas Indians weave); (4) embroidered moccasins; (5) an ornamental\nsash; (6) a wand of spruce-twigs in each hand (sometimes she is\nshown with spruce in one hand and a seed-basket in the other);\n(7) jewels--ear-pendants, bracelets, and necklaces--of turquoise\nand coral; (8) long strips of fox-skin ornamented at the ends, which\nhang from wrists and elbows. (For explanation of blue neck, see note\n74.) In the dance of the nahik\u00e1\u00ef, there are properly six y\u00e9baad in\nmasquerade; but sometimes they have to get along with a less number,\nowing to the difficulty in finding suitable persons enough to fill the\npart. The actors are usually low-sized men and boys, who must contrast\nin appearance with those who enact the part of males. Each y\u00e9baad\nactor wears no clothing except moccasins and a skirt, which is held\non with a silver-studded belt; his body and limbs are painted white;\nhis hair is unbound and hangs over his shoulders; he wears the square\nfemale mask and he carries in each hand a bundle of spruce twigs,\nwhich is so secured, by means of strings, that he cannot carelessly\nlet it fall. Occasionally females are found to dance in this character:\nthese have their bodies fully clothed in ordinary woman's attire; but\nthey wear the masks and carry the wands just as the young men do. While\nthe male gods, in plate I., except Dsahadoldz\u00e1, are represented with\nwhite arms, the female is depicted with yellow arms. This symbolism\nis explained in note 27.\n\n201. The exact etymology of the word Na-ti'n-es-tha-ni has not\nbeen determined. The idea it conveys is: He who teaches himself,\nhe who discovers for himself, or he who thinks out a problem for\nhimself. We find the verb in the expression nasin\u00edtin, which means,\n\"Teach me how to do it.\" Here the second and third syllables are\npronouns. Although the hero has his name changed after a while, the\nstory-teller usually continues to call him Nati'nesthani to the end\nof the story. Often he speaks of him as the man or the Navaho.\n\n202. The eighteen articles here referred to are as follows: 1, white\nshell; 2, turquoise; 3, haliotis shell; 4, p\u00e1szini or cannel coal;\n5, red stone; 6, feathers of the yellow warbler; 7, feathers of\nthe bluebird; 8, feathers of the eagle; 9, feathers of the turkey;\n10, beard of the turkey; 11, cotton string; 12, i`yidezn\u00e1;[11] 13,\nwhite shell basket; 14, turquoise basket; 15, haliotis basket; 16,\np\u00e1szini basket; 17, rock crystal basket; 18, sacred buckskin. (See\nnote 13.) These were the sacred articles which the gods were said\nto require in the myths of kl\u00e9dzi hat\u00e1l and ats\u00f3sidze hat\u00e1l. In the\nmyths of the former rite they are mentioned over and over again, to\nthe weariness of the hearer. They are all used to-day in the rites\nmentioned, except the five baskets. Now ordinary sacred baskets\n(note 5, par. 28) are used; the jeweled baskets are legendary only.\n\n203. The knowledge of domestic or pet turkeys is not new to the\nNavahoes. The Pueblo Indians of the Southwest have kept them for\ncenturies. The Navahoes declare that in former years they kept pet\nturkeys themselves; but this seems doubtful, considering their mode\nof life. A conservative Navaho will not now eat turkey flesh, although\nhe will not hesitate to shoot a wild turkey to sell it to a white man.\n\n204. In the Navaho dry-paintings the rainbow is usually depicted\nwith a head at one end and legs and feet at the other. The head\nis represented with a square mask to show that it is a goddess. It\nis apotheosized. (See fig. 29.) In one of the dry-paintings of the\nmountain chant the rainbow is depicted without limbs or head, but\nterminating at one end with five eagle-plumes, at the other end with\nfive magpie-plumes, and decorated near its middle with plumes of the\nbluebird and the red-shafted woodpecker. (See \"The Mountain Chant,\"\np. 450.[314])\n\n205. This magic cup figures in many other Navaho myths. (See paragraph\n572.)\n\n206. Has-ts\u00e9-ol-to-i means the Shooting Hasts\u00e9 (par. 78), or Shooting\nDeity. As the personator of this character always wears a female mask\n(fig. 28), it would seem that this divinity of the chase, like the\nRoman Diana, is a goddess. The personator (a man) carries a quiver\nof puma skin, a bow, and two arrows. The latter are made of reed,\nare headless, and are feathered with the tail and wing feathers of the\nred-tailed buzzard (Buteo borealis), tied on with fibrous tissue. The\ntips of the arrows are covered with moistened white earth and moistened\npollen. Each arrow is at least two spans and a hand's-breadth long; but\nit must be cut off three finger-widths beyond a node, and to accomplish\nthis it may be made a little longer than the above dimensions. There\nare very particular rules about applying the feathers. The man who\npersonates Hasts\u00e9oltoi, in a rite of succor in the ceremony of the\nnight chant, follows the personators of the War Gods. While the patient\nstands on a buffalo robe in front of the medicine-lodge, the actor\nwaves with the right hand one arrow at him, giving a peculiar call;\nthen, changing the arrows from one hand to another, he waves the other\narrow at the patient. This is done east, south, west, and north. The\nactor repeats these motions around the lodge; all then enter the lodge;\nthere the patient says a prayer, and, with many formalities, presents\na cigarette to the personator (after he has prayed and sacrificed\nto the War Gods). The three masqueraders then go to the west of\nthe lodge to deposit their sacrifices (that of Hasts\u00e9oltoi is put\nunder a weed,--Gutierrezia euthami\u00e6, if possible). When this is done,\nthey take off their masks, don ordinary blankets,--brought out by an\naccomplice,--hide the masks under their blankets, and return to the\nlodge in the guise of ordinary Indians. Some speak as if there were\nbut one Hasts\u00e9oltoi, and say she is the wife of Nay\u00e9nezgani. Others\nspeak as if there were one at every place where the y\u00e9i have homes.\n\n207. The G\u00e1n-as-ki-di are a numerous race of divinities. Their\nchief home is at a place called Dep\u00e9hahatil (Tries to Shoot Sheep),\nnear Tse`g\u00edhi, north of the San Juan; but they may appear anywhere,\nand, according to the myths, are often found in company with the y\u00e9i\nand other gods. They belong to the Mountain Sheep People, and often\nappear to man in the form of Rocky Mountain sheep. In the myths of the\nnight chant it is said that they captured the prophet of the rites,\ntook him to their home, and taught him many of the mysteries of the\nnight chant. In the treatment accompanying these, the tendo-achillis\nof a mountain sheep is applied to an aching limb to relieve pain;\nthe horn is pressed to an aching head to relieve headache; and water\nfrom the sheep's eye is used for sore eyes. The G\u00e1naskidi are gods of\nplenty and harvest gods. A masquerader, representing one of these,\nsometimes appears in an act of succor about sundown on the last day\nof the night chant, following representatives of Hasts\u00e9yalti and\nDsahadoldz\u00e1. He wears the ordinary blue mask of a y\u00e9baka with the\nfringe of hair removed. He carries a crown or headdress made of a\nbasket from which the bottom has been cut, so that it may fit on the\nhead. The basket crown is adorned with artificial horns; it is painted\non the lower surface black, with a zigzag streak to represent lightning\nplaying on the face of a black cloud; it is painted red on the upper\nsurface (not shown in picture), to indicate the sunlight on the other\nside of the cloud; and it is decorated with radiating feathers,\nfrom the tail of the red-shafted woodpecker (Colaptes mexicanus),\nto represent the rays of the sun streaming out at the edge of the\ncloud. The god is crowned with the storm-cloud. The horns on the crown\nare made of the skin of the Rocky Mountain sheep (sewed with yucca\nfibre); they are stuffed with hair of the same, or with black wool;\nthey are painted part black and part blue, with white markings; and\nthey are tipped with eagle-feathers tied on with white string. On\nhis back the actor carries a long bag of buckskin, which is empty,\nbut is kept distended by means of a light frame made of the twigs of\naromatic sumac, so as to appear full; it is decorated at the back with\neagle-plumes, and sometimes also with the plumes of the red-shafted\nwoodpecker; it is painted on the sides with short parallel white lines\n(12 or 16), and at the back with long lines of four colors. This bag\nrepresents a bag of black cloud, filled with produce of the fields,\nwhich the god is said to carry. The cloudy bag is so heavy, they say,\nthat the god is obliged to lean on a staff, bend his back, and walk\nas one bearing a burden; so the personator does the same. The staff,\nor gis, which the latter carries, is made of cherry (new for each\noccasion); it is as long as from the middle of the left breast to\nthe tip of the outstretched right hand; it is painted black with the\ncharcoal of four sacred plants; it bears a zigzag stripe in white to\nrepresent lightning, and it is trimmed with many turkey-feathers in\ntwo whorls, and one eagle-feather. These properties and adornments\nare conventionally represented in the dry-paintings. (See plate I.,\nfig. 5.) The red powder thinly sprinkled over the eagle-plumes at\nthe back represents pollen. The cloud bag is tied on the god, says\nthe myth, with rainbows. The yellow horizontal line at the chin in\nthe picture represents a yellow line on the mask which symbolizes the\nevening twilight. The actor wears a collar of fox-skin (indicated by\nmark under right ear) and ordinary clothing. The elaborate ceremony\nof succor will not be described here. G\u00e1naskidi means Humpback. The\nname is sometimes given N\u00e1naskidi.\n\n208. The only Ki'ndoliz, or Ki'ndotliz (Blue House), the writer knows\nof is a ruined pueblo of that name in the Chaco Canyon; but this can\nhardly be the Blue House referred to in the myth. There is probably\nanother ruin of this name on the banks of the San Juan.\n\n209. The Dsahadoldz\u00e1, or Fringe-mouths, are a class of divine beings\nof whom little information has been gained. They are represented in the\nrite of kl\u00e9dzi hat\u00e1l by sand-paintings, and by masqueraders decked and\nmasked as shown in the pictures. There are two kinds,--Fringe-mouths\nof the land and Fringe-mouths of the water (plate I., fig. 3),\nor Thastl\u00e1tsi Dsahadoldz\u00e1; the latter are the class referred to in\nthis story. The zigzag lines on their bodies shown in the pictures\nrepresent the crooked lightning, which they used as ropes to lift the\nlog. On the mask (shown in the dry-painting) the mouth is surrounded\nby white radiating lines; hence the name Fringe-mouths. The actor\nwho represents the Fringe-mouths of the land has one half of his\nbody and one half of his mask painted black, the other half red. He\nwho represents the Fringe-mouths of the water has his body painted\nhalf blue and half yellow, as shown in plate I., fig. 3. Both wear a\nsimilar mask and a similar crown or headdress. The crown consists of a\nbasket from which the bottom has been cut, so that it may fit on the\nhead; the lower surface is painted black, to represent a dark cloud,\nand is streaked with white to represent lightning; the upper surface\n(not shown in the painting) is colored red, to represent the sunlight\nof the back of the cloud; and feathers of the red-shafted woodpecker\nare attached to the edge, to represent sunbeams. So far, this crown\nis like that worn by G\u00e1naskidi (note 207). Ascending from the basket\ncrown is a tripod of twigs of aromatic sumac, painted white; between\nthe limbs of the tripod finely combed red wool is laid, and a downy\neagle-feather tips each stick. The actor carries in his left hand a\nbow adorned with three eagle-plumes and two tufts of turkey feathers,\nand in his right hand a white gourd rattle, sometimes decorated\nwith two whorls of feathers. His torso, arms, and legs are naked,\nbut painted. He wears a shirt around his loins, and rich necklaces\nand ear pendants. All these things are plainly indicated in the\ndry-paintings. The fox-skin collar which he wears is vaguely shown by\nan appendage at the right ear. The angles of the white lightning on the\nchest and limbs of the actor are not as numerous as in the paintings.\n\n210. Tiel\u00edn are ferocious pets that belong to Ti\u00e9holtsodi, the water\nmonster, and guard the door of his dwelling. They are said to have\nblue horns.\n\n211. Na-tsi-li't a-k\u00f3-di (short rainbow), the fragmentary or incomplete\nrainbow.\n\n212. Has-ts\u00e9-zin-i signifies Black Hasts\u00e9, or Black God. There are\nseveral of them (dwelling at Tsen\u00ed`hodilyil, near Tse`g\u00edhi), but\nthe description will be given in the singular. He is a reserved,\nexclusive individual. The y\u00e9i at other places do not visit him\nwhenever they wish. He owns all fire; he was the first who made\nfire, and he is the inventor of the fire-drill. It is only on rare\noccasions that he is represented by a masquerader at a ceremony. When\nit is arranged to give a night chant without the public dance of the\nlast night (and this seldom occurs), Black God appears in a scene\nof succor[206] on the evening of the ninth day in company with three\nother gods,--Nay\u00e9nezgani, To`badzists\u00edni, and Hasts\u00e9oltoi. It is said\nthat the personator is dressed in black clothes; wears a black mask,\nwith white marks and red hair on it, and a collar of fox-skin; and\nthat he carries a fire-drill and a bundle of cedar-bark. The author\nhas never seen Hasts\u00e9zini represented either in a dry-painting or in\nmasquerade, and he has therefore never witnessed the scene or ceremony\nof succor referred to. This ceremony, which is very elaborate, has\nbeen described to the author by the medicine-men. The actor has to be\nwell paid for his tedious services, which occupy the whole day from\nsunrise to sunset, though the act of succor lasts but a few minutes.\n\n213. The fire-drill is very little used by the Navahoes at the present\ntime,--matches and flint-and-steel having taken its place; but it is\nfrequently mentioned in the myths and is employed in the ceremonies. Of\nthe many aboriginal fire-drills, described and depicted by Dr. Walter\nHough in his excellent paper on \"Fire-making Apparatus,\"[302] that\nof the Navahoes is the rudest. It looks like a thing that had been\nmade to order.\n\n214. Tsin-tli'-zi signifies hard, brittle wood.\n\n215. It is probable that the various peculiar acts described in this\nparagraph have reference to agricultural rites still practised,\nor recently practised, by the Navahoes, but the writer has never\nwitnessed such rites.\n\n216. The Navahoes now universally smoke cigarettes, but they say that\nin ancient days they smoked pipes made of terra-cotta. Fragments\nof such pipes are often picked up in New Mexico and Arizona. The\ncliff-dwellers also had pipes, and these articles are still\nceremonially used by the Mokis. The Navahoes now invariably,\nin ceremonies, sacrifice tobacco in the form of cigarettes. But\ncigarettes are not new to the Southwest: they are found in ancient\ncaves and other long-neglected places in New Mexico and Arizona.\n\n217. Ni-no-k\u00e1-di-ne` (People up on the Earth) may mean people living\nup on the mountains, in contradistinction to those dwelling in\ncanyons and valleys; but other tribes use a term of similar meaning\nto distinguish the whole Indian race from the whites or other races,\nand it is probable that it is used in this sense here and in other\nNavaho myths. The people whom Nati'nesthani now meets are probably\nsupposed to be supernatural, and not Indians.\n\n218. The plants mixed with the tobacco were these: tsohodzila\u00ed`,\nsil\u00e1tso (my thumb), a poisonous weed, az\u00e9bini`, and az\u00e9tloi. It has\nnot been determined what plants these are; but the Navaho names are\nplaced on record as possibly assisting in future identification.\n\n219. In the Navaho ceremonies, when sacred cigarettes are finished,\nand before they are deposited as offerings to the gods, they are\nsymbolically lighted with sunbeams. (See par. 94.) The statement made\nhere, that the hero lighted his pipe with the sun, refers probably\nto this symbolic lighting.\n\n220. Ke'tlo is a name given to any medicine used externally, i.e.,\nrubbed on the body. Ats\u00f3si ke'tlo means the liniment or wash of\nthe ats\u00f3si hat\u00e1l, or feather ceremony. It is also called ats\u00f3si az\u00e9\n(feather medicine), and ats\u00f3si ts\u00edl (feather herbs).\n\n221. Y\u00e1-di-di-nil, the incense of the Navaho priests, is a very\ncomposite substance. In certain parts of the healing ceremonies it is\nscattered on hot coals, which are placed before the patient, and the\nlatter inhales actively the dense white fumes that arise. These fumes,\nwhich fill with their odor the whole medicine-lodge, are pungent,\naromatic, and rather agreeable, although the mixture is said to\ncontain feathers. The author has obtained a formula for y\u00e1didinil,\nbut has not identified the plants that chiefly compose it.\n\n222. These are the animals he raises and controls, as told in par. 527.\n\n223. The Navahoes say they are acquainted with four kinds of wild\ntobacco, and use them in their rites. Of these the author has seen\nand identified but two. These are Nicotiana attenuata which is the\ndsi'lnato, or mountain tobacco; and Nicotiana palmeri, which is\nthe dep\u00e9nato, or sheep tobacco. N. attenuata grows widely but not\nabundantly in the mountains of New Mexico and Arizona. N. palmeri is\nrare; the writer has seen it growing only in one spot in the Chelly\nCanyon. It has not been learned what species are called weasel tobacco\nand cloud tobacco; but one or more of the three species, N. rustica,\nN. quadrivalvis, and N. trigonophylla, are probably known to the\nNavahoes.\n\n224. The description of these diseases given by the narrator of this\ntale is as follows: \"Patients having these diseases are weak, stagger,\nand lose appetite; then they go to a sweat-house and take an emetic. If\nthey have li'tso, or the yellow disease, they vomit something yellow\n(bile ?). If they have til-lit\u00e1, or cooked blood disease, they vomit\nsomething like cooked blood. Those having the yellows have often\nyellow eyes and yellow skin. Thatli't, or slime disease, comes from\ndrinking foul water full of green slime or little fish (tadpoles\n?). Tsoxs, worms, usually come from eating worms, which you sometimes\ndo without knowing it; but tsi'lgo, tapeworm, comes from eating parched\ncorn.\" Probably the last notion arises from the slight resemblance\nof the joints of T\u00e6nia solium to grains of corn. This little chapter\nin pathology from Hat\u00e1li Natl\u00f3i is hardly in accordance with the\nprevalent theory that savages regard all disease as of demoniac origin.\n\n225. The adjective yaz\u00f3ni, or yas\u00f3ni, here used, which is translated\n\"beautiful,\" means more than this: it means both good (or useful)\nand beautiful. It contains elements of the words yat\u00ed`, good, and of\ninz\u00f3ni, niz\u00f3ni, and hoz\u00f3ni, which signify beautiful.\n\n226. According to the Navaho myths and songs, the corn and other\nproducts in the gardens of the y\u00e9i or divine ones grow and mature in\na very short time. The rapid growth of the crops in Nati'nesthani's\nfarm is supposed to result from the divine origin of the seed.\n\n227. The order in which Nati'nesthani lays down the ears of corn\nis the order in which sacrificial cigarettes, kethawns, and other\nsacred objects, when colored, are laid down in a straight row. The\nwhite, being the color of the east, has precedence of all and is\nlaid down first. The blue, the color of the south, comes next, for\nwhen we move sunwise (the sacred ceremonial circuit of the Navahoes)\nsouth follows immediately after east. Yellow, the color of the west,\non the same principle, comes third; and black (in this case mixed)\ncomes fourth. Mixed is properly the coloring of the upper region,\nand usually follows after black; but it sometimes takes the place of\nblack. These apparently superfluous particulars of laying down the\ncorn have a ceremonial or religious significance. In placing sacred\nobjects ceremonially in a straight row, the operator proceeds southward\nfrom his starting-point, for this approximates the sunwise circuit,\nand he makes the tip ends point east.\n\n228. P\u00edn-i-az bi-ts\u00f3 (fawn-his-cheese), or fawn-cheese, is a substance\nfound in the abdomen of the fawn. A similar substance is found in\nother young mammals. They say it looks like curds, or cottage cheese,\nand that it is pleasant to the taste. They eat it raw. The author has\nnot determined by observation what this substance is. Dr. C. Hart\nMerriam, of the Department of Agriculture, suggests that it is the\npartly digested milk in the stomach of the fawn, and this is probably\nthe case.\n\n229. The dish offered to Nati'nesthani is called by the Navahoes\nats\u00f3n, which is here translated \"pemmican.\" It consists of dried\nvension pounded on a stone and fried in grease.\n\n230. To make di-tl\u00f3-gi kle-s\u00e1n, cut the grain off the ear, grind it\nto a pulp on a metate, spread out the embers, lay a number of green\ncorn leaves on them, place the pulp on the leaves, put other leaves\non top of the pulp, rake hot embers over all, and leave it to bake.\n\n231. Di-tl\u00f3-gin tsi-di-k\u00f3-i is made of a pulp of green corn ground\non a metate, like ditl\u00f3gi kles\u00e1n. The pulp is encased in husks,\nwhich are folded at the ends, and is then placed between leaves and\nhot coals to bake.\n\n232. Th\u00e1-bi-tsa (three-ears) is made also of pulp of green corn. This\nis placed in folded cones made of husks; three cones being made of\none complete husk, whose leaves are not removed from their stem. It\nlooks like three ears fastened together, whence the name. It is boiled\nin water.\n\n233. The story-teller said: \"about as far as from here to Jake's\nhouse,\"--a distance which the writer estimated at 300 yards.\n\n234. Over the east door, one cigarette, that for the male, was made of\nmountain mahogany (ts\u00e9`estagi, Cercocarpus parvifolius), perforated,\npainted blue, and marked with four symbols of deer-tracks in yellow;\nthe other cigarette, that for the female, was made of cliff rose\n(aw\u00e9tsal, Cowania mexicana), painted yellow and marked with four\nsymbols of deer-tracks in blue. Over the south door the cigarette for\nthe male was made of sunflower (indig\u00edli), painted yellow and dotted\nwith four symbols of antelope-tracks in blue; the cigarette for the\nfemale was made of \"strong-smelling sunflower\" (indig\u00edli nilts\u00f3ni,\nVerbesina enceloides), painted white and dotted with four symbols\nof antelope-tracks in black. Over the west door, the cigarettes were\nof the same material as those in the east; but one was painted black\nwith symbols of deer-tracks in blue, and the other was painted blue\nwith symbols of deer-tracks in black. At the bottom of the steps, one\nof the cigarettes was painted black and dotted with four symbols of\nfawn-tracks in yellow; the other was painted yellow and dotted with\nfour symbols of fawn-tracks in black. The above was written from the\ndescription of the narrator. The writer has never seen such cigarettes;\nbut they are said to be employed in some Navaho ceremonies at the\npresent time. In this series of cigarettes the colors are not in\nthe usual order,[18] but there may be a special symbolism for these\nanimals, or the variation may arise because they are the cigarettes\nof a wizard and therefore unholy.\n\n235. When driving game to a party in ambush, the Navahoes often\nimitate the cry of the wolf. In this myth the old man is supposed\nto give the cry, not to drive the bears, but to make Nati'nesthani\nbelieve that deer are being driven.\n\n236. The name Tsa-na-na\u00ed is derived from tsan, which means\ndung. Tse'-sko-di means Spread-foot. The narrator said the other\nbears had names, but he could not remember them.\n\n237. \"He did not even thank his son-in-law\" is an instance of sarcasm.\n\n238. The bear is a sacred animal with the Navahoes; for this reason\nthe hero did not skin the bears or eat their flesh. The old man,\nbeing a wizard, might do both.\n\n239. H\u00e1-la-dzi-ni? means \"What are you doing?\" but it is a jocose\nexpression, used only among intimate relations, or relations by\nmarriage. In employing this interrogatory the Navaho gave the old\nman to understand that he was recognized.\n\n240. This episode of the twelve bears is the weakest and least\nartistic in the tale. Moreover, it details a fifth device on the part\nof Deer Raiser to kill his son-in-law. Under ordinary circumstances\nwe should expect but four devices. It seems an interpolation, by\nsome story-teller less ingenious than he who composed the rest of the\ntale, introduced to get the men out together once more, so that, on\ntheir way home, the incident of the burnt moccasins might occur. The\nlatter incident has been previously recorded by the writer in another\nconnection. (See note 242.)\n\n241. Among the Navahoes, when a person dies, the suffix ni, or ini, is\nadded to his (or her) name, and thus he is mentioned ever afterwards.\n\n242. Before the story of Nati'nesthani was obtained, the writer had\nalready recorded this tale of the burnt moccasins in a version of the\nOrigin Legend. In the latter connection it is introduced as one of the\nCoyote tales. The mischievous Coyote is made to try this trick on his\nfather-in-law; but the latter, warned by the Wind, foils the Coyote.\n\n243. The ridge which he crosses in the east and also those which he\ncrosses later in the south, west, and north are colored according to\nthe regular order of Navaho symbolism.\n\n244. The narrator described the bird called tsi-das-t\u00f3-i thus: When a\nman passes by where this bird is sitting, the latter does not fly off,\nbut sits and looks at the man, moving its head in every direction. It\nis about the size of a screech-owl.\n\n245. It must not be supposed that in this and the following paragraph,\nwhen pale-faced people are mentioned, any allusion is made to\nCaucasians. The reference is merely symbolic. White is the color\nof the east in Navaho symbolism: hence these people in the east are\nrepresented as having pale faces. For similar reasons the man in the\nsouth (par. 551) is said to have a blue face, the man in the west\n(par. 552) a yellow face, and the man in the north (par. 553) a dark\nface. (See note 18.)\n\n246. Bi-za (his treasure), something he specially values; hence his\ncharm, his amulet, his personal fetish, his magic weapon, something\nthat one carries to mysteriously protect himself. Even the divinities\nare thought to possess such charms. The songs often mention some\nproperty of a god which they say is \"Bi'za-yedigi'ngo\" (The treasure\nwhich makes him holy or sacred). (See par. 367 and note 280.)\n\n247. These medicines are still in use among the Navahoes. The\nmedicine made of gall consists mostly of gall of eagles. If a witch\nhas scattered evil medicine on you, use this. If there are certain\nkinds of food that disagree with you, and you still wish to eat them,\nuse the vomit medicine. Hunters obtain the materials when they go out\nhunting. All the totemic animals named (puma, blue fox, yellow fox,\nwolf, and lynx, see par. 548) vomit when they eat too much. So said\nthe narrator.\n\n248. Buteo borealis. The tail is described as red (\"bright chestnut\nred,\" Coues) by our ornithologists; but the Navahoes consider it\nyellow, and call the bird ats\u00e9-lits\u00f3i, or yellow-tail.\n\n249. A-ts\u00f3-si-dze ha-t\u00e1l, or a-ts\u00f3-si ha-t\u00e1l means feather chant or\nfeather ceremony. The following particulars concerning the ceremony\nwere given by the narrator of the story. Dry-paintings are made on\nthe floor of the medicine-lodge much like those of the kl\u00e9dzi hat\u00e1l,\nand others are made representing different animals. It is still\noccasionally celebrated, but not often, and there are only four priests\nof the rite living. It lasts nine days, and it has more stories, songs,\nand acts than any other Navaho ceremony. A deer dance was part of the\nrite in the old days, but it is not practised now. The rite is good\nfor many things, but especially for deer disease. If you sleep on\na dry, undressed deer-skin or foul one, or if a deer sneezes at you\nor makes any other marked demonstration at you, you are in danger of\ngetting the deer disease.\n\n250. Y\u00f3-i ha-t\u00e1l, or y\u00f3i-dze ha-t\u00e1l (bead chant), is a nine days'\nceremony, which is becoming obsolete. The author has been informed\nthat there is only one priest of the rite remaining; that he learned\nit from his father, but that he does not know as much about it as\nhis father did.\n\n251. The device of setting up forked sticks to assist in locating fires\nseen by night and in remembering the position of distant objects is\noften mentioned in the Navaho tales. (See pars. 382 and 497.)\n\n252. Equisetum hiemale, and perhaps other species of Equisetum,\nor horse-tail.\n\n253. [\"Klis-ka', the arrow-snake, is a long slender snake that moves\nwith great velocity,--so great that, coming to the edge of a cliff when\nracing, he flies for some distance through the air before reaching\nthe ground again. The Navahoes believe he could soar if he wanted\nto. He is red and blue on the belly, striped on the back, six feet\nlong or longer. Sometimes moves like a measuring-worm.\"] From the\nabove description Dr. H. C. Yarrow, formerly curator of reptiles in\nthe Smithsonian Institution, is of the opinion that the arrow-snake\nis Bascanium flagelliforme.\n\n254. Accipiter cooperii, called g\u00edni by the Navahoes.\n\n255. Compare with description of Spider Woman and her home in paragraph\n306. It would seem that the Navahoes believe in more than one Spider\nWoman. (May be they believe in one for each world.) In paragraph 581\nwe have an instance of black being assigned to the east and white to\nthe north. (See note 18.)\n\n256. There are several plants in New Mexico and Arizona which become\ntumble-weeds in the autumn, but the particular weed referred to here\nis the Amarantus albus. It is called tlot\u00e1hi nagi'si, or rolling\ntlot\u00e1hi, by the Navahoes. Tlot\u00e1hi is a name applied in common to\nseveral species of the Amarantace\u00e6 and allied Chenopodiac\u00e6. (See\n\"Navaho Names for Plants.\"[312]) The seeds of plants of these families\nformerly constituted an important part of the diet of the Navahoes,\nand they still eat them to some extent.\n\n257. Tsil-dil-gi'-si is said to mean frightened-weed, scare-weed,\nor hiding-weed, and to be so named because snakes, lizards, and\nother animals hide in its dense foliage when frightened. It is a\nyellow-flowered composite, Gutierrezia euthami\u00e6 (T. and G.), which\ngrows in great abundance in Arizona and New Mexico. It is used\nextensively in the Navaho ceremonies in preparing and depositing\nsacrifices, etc.\n\n258. Whirlwinds of no great violence are exceedingly common throughout\nthe arid region. One seldom looks at an extensive landscape without\nseeing one or more columns of whirling dust arising.\n\n259. In the full myth of y\u00f3i hat\u00e1l, as told by a priest of the rite,\na complete account of the ceremonies, songs, and sacrifices taught\nto the Navaho would here be given; but in this account, told by an\noutsider, the ritual portion is omitted.\n\n260. In the myth of the \"Mountain Chant,\"[314] p. 410, it is stated,\nas in this tale, that the wanderer returning to his old home finds\nthe odors of the place intolerable to him. Such incidents occur in\nother Navaho myths.\n\n261. In the rite of the kl\u00e9dzi hat\u00e1l, or the night chant, the first\nfour masked characters, who come out to dance in the public performance\nof the last night, are called ats\u00e1`lei. From this story it would seem\nthat a similar character or characters belong to the y\u00f3i hat\u00e1l.\n\n262. These great shells are perhaps not altogether mythical. Similar\nshells are mentioned in the Origin Legend (pars. 211, 213, 226),\nin connection with the same pueblos. Shells of such size, conveyed\nfrom the coast to the Chaco Canyon, a distance of 300 miles or more,\nbefore the introduction of the horse, would have been of inestimable\nvalue among the Indians.\n\n263. In the myth recorded in \"The Mountain Chant: a Navaho\nCeremony,\"[314] p. 413, there is an account of a journey given\nby a courier who went to summon some distant bands to join in a\nceremony. From this account the following passage is taken: \"I ... went\nto the north. On my way I met another messenger, who was travelling\nfrom a distant camp to this one to call you all to a dance in a circle\nof branches of a different kind from ours. When he learned my errand\nhe tried to prevail on me to return hither and put off our dance until\nanother day, so that we might attend their ceremony, and that they\nmight in turn attend ours; but I refused, saying our people were in\nhaste to complete their dance. Then we exchanged bows and quivers,\nas a sign to our people that we had met, and that what we would\ntell on our return was the truth. You observe the bow and quiver I\nhave now are not those with which I left this morning. We parted,\nand I kept on my way toward the north.\" In par. 597 of \"The Great\nShell of Kinty\u00e9l\" reference is made to the same identical meeting\nof couriers. It is interesting to observe how one legend is made to\ncorroborate the other,--each belonging to a different rite.\n\n264. P\u00e9sdolgas is here translated serrate knife. A saw is called\nbenits\u00edhi, but in describing it the adjective dolg\u00e1s is used for\nserrate. The p\u00e9sdolgas is mentioned often in song and story. It\nis said to be no longer in use. Descriptions indicate that it was\nsomewhat like the many-bladed obsidian weapon of the ancient Mexicans.\n\n265. The cliff-ruin known as the White House, in the Chelly Canyon,\nArizona, has been often pictured and described. It is called by\nthe Navahoes Kin-i-na-\u00e9-kai, which signifies Stone House of the\nWhite Horizontal Streak (the upper story is painted white). The\nname White House is a free translation of this. The Navaho legends\nabound in references to it, and represent it as once inhabited by\ndivinities. (See par. 78 and fig. 22.)\n\n266. H\u00e1t-das-tsi-si is a divinity who is not depicted in the\ndry-paintings, and whose representative the author has not seen. He\nappears rarely in the ceremonies and is thus described: The actor\nwears an ordinary Navaho costume, and an ordinary y\u00e9baka mask adorned\nwith owl-feathers, but not with eagle-plumes. He carries on his back\nan entire yucca plant with the leaves hanging down, and a large ring,\ntwo spans in diameter, made of yucca leaves (to show that he is a great\ngambler at n\u00e1nzoz). He carries a whip of yucca leaves, and goes around\namong the assembled crowd to treat the ailing. If a man has lumbago he\nbends over before the actor and presents his back to be flagellated;\nif he has headache he presents his head. When the actor has whipped\nthe ailing one, he turns away from him and utters a low sound (like\nthe lowing of a cow). When he can find no more people to whip, he\nreturns to the medicine-lodge and takes off his mask. The cigarette\n(which the author has in his possession) appropriate to this god is\npainted black, and bears rude figures of the yucca ring and the yucca\nplant. It is buried east of the lodge beside a growing yucca. Ten songs\nare sung when the cigarette is being made, and a prayer is repeated\nwhen the work is done. The yucca which the actor carries must have\na large part of its root-stock over ground. It is kicked out of the\nground,--neither pulled nor cut. The principal home of the divinity\nis at Tsasitsozsak\u00e1d (Yucca Glauca, Standing), near the Chelly Canyon.\n\n267. The following is a list of the twenty-one divinities represented\nby masks in the ceremony of the kl\u00e9dzi hat\u00e1l:--\n\n\n MALE.\n\n 1. Hasts\u00e9yalti.\n 2. G\u00e1naskidi.\n 3. T\u00f3`nenili.\n 4. Nay\u00e9nezgani.\n 5. To`badzists\u00edni.\n 6. Dsahadoldz\u00e1.\n 7. Hasts\u00e9zini.\n 8. Hasts\u00e9hogan.\n 9. H\u00e1tdastsisi.[266]\n 10. Hasts\u00e9ltsi.[271]\n 11. Ts\u00f3hanoai.\n 12. Kl\u00e9hanoai, or Tl\u00e9hanoai.\n 13. Hasts\u00e9baka.\n\n\nEach, for the first seven, wears a different mask. The last six wear\nmasks of one pattern, that of y\u00e9baka. (See plate I., fig. 1.)\n\n\n FEMALE.\n\n 14. Hasts\u00e9oltoi.\n 15 to 21. Hasts\u00e9baad, or goddesses.\n\n\nAll the female characters wear masks of one kind. (See fig. 28 and\nplate I., fig. 3.)\n\n268. The language of the Eleventh Census is quoted here, although it\ndiffers slightly from the official report of the count of 1869, made\nby the acting agent, Capt. Frank T. Bennett, U.S.A. Captain Bennett\nsays the count was made on two separate days, October 2d and 18th,\nand gives the number of Indians actually counted at 8,181. (Report\nof Commission of Indian Affairs for 1869, p. 237.[298])\n\n269. Plate IV. represents a man dressed to personate Nay\u00e9nezgani,\nor Slayer of the Alien Gods, as he appears in an act of succor in\nthe ceremony of the night chant, on the afternoon of the ninth day,\nin company with two other masqueraders (To`badzists\u00edni[270] and\nHasts\u00e9oltoi[206]). The personator has his body painted black with\ncharcoal of four sacred plants, and his hands painted white. He wears\na black mask which has a fringe of yellow or reddish hair across the\ncrown and an ornament of turkey's and eagle's feathers on top. Five\nparallel lines with five angles in each, to represent lightning, are\npainted on one cheek of the mask (sometimes the right, sometimes the\nleft). Small, diamond-shaped holes are cut in the mask for eyes and\nmouth, and to the edge of each hole a small white shell is attached. On\nhis body there are drawn in white clay the figures of eight bows;\nsix are drawn as shown in the picture and two more are drawn over the\nshoulder-blades. All these bows are shown as complete (or strung)\nexcept those on the left leg and left side of the back, which are\nrepresented open or unstrung, as shown in the plate and fig. 41. The\nsymbol at the left leg is made first, that on the left shoulder last\nof all. All the component lines of the symbol are drawn from above\ndownward; fig. 41 shows the order in which they must be drawn. The\nsymbols must all turn in one direction. The personator wears a collar\nof fox-skin, a number of rich necklaces of shell, turquoise and coral,\na fine skirt or sash around his loins (usually scarlet baize, bayeta,\nbut velvet or any rich material will do), a belt decorated with silver,\nand ordinary moccasins. He carries in his right hand a great stone\nknife, with which, in the scene of succor, he makes motions at the\npatient and at the medicine-lodge to draw out the disease. The patient\nprays to him, and gives him a cigarette painted black and decorated\nwith the bow-symbols in white. This cigarette is preferably deposited\nunder a pi\u00f1on-tree. A dry-painting of this god has never been seen\nby the author, and he has been told that none is ever made.\n\n270. Plate VII. represents the personator of the War God,\nTo`badzists\u00edni, or Child of the Water, as he appears in the act of\nsuccor described in notes 206 and 269. His body and limbs are painted\nwith a native red ochre; his hands are smeared with white earth;\nand eight symbols are drawn in his body in white,--two on the chest,\ntwo on the arms, two on the legs, and two on the back, partly over the\nshoulder-blades. As with the bow-symbols of Nay\u00e9nezgani (note 269),\ntwo of the symbols are left open or unfinished,--that on the left\nleg (painted first) and that over the left shoulder-blade (painted\nlast), to indicate (some say) that the labors of the god are not yet\ndone. Fig. 42 shows the order and direction in which each component\nline of the symbol must be drawn. The symbols represent a queue, such\nas the Navahoes now wear (fig. 31). Some say these figures represent\nthe queue of the god's mother, others say they represent the scalps\nof conquered enemies; the latter is a more probable explanation. The\npersonator wears a mask painted also with red ochre (all except a\nsmall triangular space over the face, which is colored black and\nbordered with white); and it is decorated both in front and behind\nwith a number of queue-symbols (the number is never the same in two\nmasks, but is always a multiple of four). The mask has a fringe\nof red or yellow hair, and a cockade of turkey-tail and a downy\neagle-feather. The holes for the eyes and mouth are diamond-shaped,\nand have white shells attached to them. The actor carries in his left\nhand a small round cylinder of cedar-wood painted red, and in his right\na cylinder of pi\u00f1on painted black. With these, in the scene of succor,\nhe makes motions at the patient and at the lodge. Like his companion,\nthe personator of Nay\u00e9nezgani, he wears a collar of fox-skin (Vulpes\nvelox); rich necklaces of shell, turquoise, and coral; a skirt or sash\nof bayeta, or some other rich material; a belt adorned with plaques\nof silver; and ordinary moccasins. The sacrificial cigarette which he\nreceives is painted red, marked with the queue-symbols, and deposited\nunder a cedar-tree. No dry-painting of To`badzists\u00edni has been seen\nby the author, and he has been assured that none is made.\n\n271. The name Has-ts\u00e9l-tsi (Red God) is derived from Hasts\u00e9 (God, see\npar. 78) and lits\u00ed (red). The Red God, it is said, is never depicted in\ndry-paintings. The author has never seen the character in masquerade;\nit seldom appears,--only on the rare occasions when there is no dance\nof the naakha\u00ed on the last night of the night chant. He seems to be a\ngod of racing. The following account of him is from verbal description:\nRed God is one of the y\u00e9i, and dwells wherever other y\u00e9i dwell (hence\nthere are many). His representative never appears in an act of succor\nand never helps the patient. A fast runner is chosen to play the\npart. He goes round among the assembled Indians and challenges men,\nby signs and inarticulate cries, to race with him. If he wins, he\nwhips the loser with two wands of yucca leaves (culled with special\nobservances) which he carries. If he loses, the winner must not whip\nhim. If the loser begs him to whip softly he whips hard, and vice\nversa. His body is painted red and has queue-symbols drawn on it,\nlike those of To`badzists\u00edni (plate VII.). His mask, which is a domino\nand not a cap, is painted red and marked with circles and curves in\nwhite. His cigarette is prepared on the fourth day, but it is not\ngiven to him to sacrifice; it is placed by other hands. Song and\nprayer accompany the preparation and sacrifice of the cigarette. The\nlatter is painted red, and decorated in white with queue-symbols,\neither two or four; if four, two are closed or complete, and two open\nor incomplete. (Note 270.)\n\n\n\n\n\n\n\n\nNAVAHO MUSIC.\n\nBY PROF. JOHN COMFORT FILLMORE.\n\n\n272. The twenty-eight songs which I have transcribed from phonographic\nrecords made by Dr. Washington Matthews have very great scientific\ninterest and value, inasmuch as they throw much light on the problem\nof the form spontaneously assumed by natural folk-songs. Primitive man,\nexpressing his emotions, especially strongly excited feeling, in song,\nwithout any rules or theories, must, of course, move spontaneously\nalong the lines of least resistance. This is the law under which\nfolk-melodies must necessarily be shaped. The farther back we can\nget toward absolutely primitive expression of emotion in song, the\nmore valuable is our material for scientific purposes; because we\ncan be certain that it is both spontaneous and original, unaffected\nby contact with civilized music and by any and all theories. In such\nmusic we may study the operation of natural psychical laws correlated\nwith physical laws, working freely and coming to spontaneous expression\nthrough the vocal apparatus.\n\nThese Navaho songs are especially valuable because they carry us well\nback toward the beginnings of music-making. One only needs to hear\nthem sung, or listen to them in the admirable phonographic records\nof Dr. Matthews, to be convinced of this from the very quality of\ntone in which they are sung. In all of them the sounds resemble\nhowling more than singing, yet they are unmistakably musical in two\nvery important particulars: (1) In their strongly marked rhythm; (2)\nIn the unquestionably harmonic relations of the successive tones. I\nshall deal with them, therefore, under the two heads of Rhythm and\nHarmonic Melody.\n\n1. Rhythm.--Mr. Richard Wallascheck, the distinguished author of\n\"Primitive Music,\" has lately called attention to the importance of\nsonant rhythm. Not only does the rhythmic impulse precede the other\nmusical elements, but the superiority of sonant rhythm is such as to\nserve as an incitement to tone-production. Rhythm tends to set the\nvoice going; and of course vocal sounds, which constitute the first\nmusic, do not become music until they are rhythmically ordered. They\ntend to become so ordered by a natural law of pulsation which need not\nbe discussed here. The regularly recurring pulsations, which specially\nshow themselves in all prolonged emissions of vocal sounds, tend also\nto form themselves in metrical groups; speaking broadly, these metrical\ngroups are usually twos or threes, or simple multiples of twos or\nthrees. This is so, for the most part, in savage folk-music, in our\nmost advanced culture-music, and in all the development which comes\nbetween. The metrical grouping into fives or sevens is comparatively\nrare; but I have found it more frequently by far in savage folk-music\nthan in our music of civilization.\n\nThe most striking characteristic of the metrical grouping of tones\nin the Navaho songs here given is the freedom with which the singer\nchanges from one elementary metre to the other; i.e. from twos to\nthrees and vice versa. So in the compound metres: two twos and three\ntwos, or two threes and three threes, are intermingled with the utmost\nfreedom, so that few of them can be marked in the notation with a\nsingle-time signature. Or, if they are, there is almost sure to be\nan exceptional measure or two here and there which varies from the\nfundamental metrical type. Thus, the first song on cylinder No. 38 has\nmetrical groupings of three threes and of two threes; i.e. 9/8 and 6/8\ntime. The two songs on cylinder No. 41 have three twos and two twos,\ntreating the eighth note as a unit; or, better, 2/4 and 3/4 metre,\nmingled at the pleasure of the singer. Nearly all the songs vary the\nmetre in this way. The one on cylinder No. 62 has an exceptionally\nrich variety of metrical arrangement; while the second one, on cylinder\nNo. 38, is exceptionally simple and monotonous in metre and rhythm. A\nfew of them, like No. 25, recorded on cylinder No. 143, are singularly\nirregular. This song would seem to be based on a grouping of simple\ntwos (2/4 time, equal to 4/8) as its fundamental metrical conception;\nyet a great many measures contain only three eighth notes, and some\ncontain five or even six. The song numbered 28, on cylinder No. 144,\nhas a 8/8 metre as its foundation, but varied by 2/4, equal to 4/8. In\nrespect of metrical grouping, these Navaho songs do not differ in any\nessential characteristic from the songs of the Omahas, the Kwakiutls,\nthe Pawnees, the Otoes, the Sioux, and other aboriginal folk-music, nor\nfrom that of other nations and races, including our own. The complexity\nof metrical arrangement has been carried much farther by some other\ntribes, notably the Omahas and the Kwakiutls, than by the Navahoes,\nso far as appears from the present collection of songs. There is no\nrecord here of an accompanying drum-beat, so that, if the combinations\nof dissimilar rhythms which are so common in the two above-named tribes\nexist among the Navahoes, they are yet to be recorded and transcribed.\n\n2. Harmonic Melody.--These songs seem to be a real connecting\nlink between excited shouting and excited singing. In quality\nof tone they are shouts or howls. In pitch-relations they are\nunmistakably harmonic. Some of them manifest this characteristic most\nstrikingly. For example, the two songs on cylinder No. 41 contain\nall the tones which compose the chord of C major, and no others. The\nsecond one on cylinder No. 38 has the tones D and F sharp and no\nothers, except in the little preliminary flourish at the beginning,\nand here there is only a passing E, which fills up the gap between\nthe two chord-tones. D is evidently the key-note, and the whole\nmelody is made up of the Tonic chord incomplete. The first song on\nthe same cylinder is similarly made up of the incomplete Tonic chord\nin C minor; only the opening phrase has the incomplete chord of E\nflat, the relative major. Cylinder No. 49 has nothing but the Tonic\nchord in C major, and the chord is complete. No. 61 has the complete\nchord of B flat minor and nothing else. No. 62 is made up mainly\nof the chord of F major complete. It has two by-tones occasionally\nused, G and D, the former belonging to the Dominant and the other\nto both the Sub-dominant and Relative minor chords. Song No. 9 on\ncylinder No. 100 has the incomplete chord of D sharp minor, with G\nsharp, the Sub-dominant in the key, as an occasional by-tone. The\nlast tone of each period, the lowest tone of the song, sounds in\nthe phonograph as if the singer could not reach it easily, and the\npitch is rather uncertain. It was probably meant for G sharp; but a\npersonal interview with the singer would be necessary to settle the\npoint conclusively. Song No. 10, on the same cylinder, has the complete\nTonic chord in D sharp minor and nothing else except the tone C sharp,\nwhich is here not a melodic by-tone, but a harmonic tone, a minor\nseventh added to the Tonic chord. This is curiously analogous to some\nof the melodies I heard in the Dahomey village at the World's Fair, and\nalso to some of the melodies of our own Southern negroes. Song No. 11,\non the same cylinder, has the same characteristics as No. 9. Nos. 12\nand 13, on cylinder No. 135, contain the complete chord of D flat and\nnothing else. The two songs on cylinder No. 138 contain the complete\nchord of C major and nothing else, except at the beginning, where A,\nthe relative minor tone, comes in, in the opening phrase. As a rule,\nwhatever by-tones there are in these songs are used in the preliminary\nphrase or flourish of the song, and then the singer settles down\nsteadily to the line of the Tonic chord. The two songs recorded on\nNo. 139 have the complete major chord of B flat, with G, the relative\nminor, as a by-tone. The two songs on No. 143 are in C sharp minor\nand embody the Tonic chord, with F sharp, the Sub-dominant, as a\nby-tone. Only the first of the two begins with the tone B, which\ndoes not occur again. Song No. 27, on cylinder No. 144, embodies\nonly the complete chord of C sharp minor. No. 28 has the same chord,\nwith F sharp as a by-tone. The two songs on No. 145 are in D minor and\nare made up mainly of the Tonic chord. The by-tones used are G and B\nflat, which make up two thirds of the Sub-dominant chord, and C, which\nbelongs to the relative major. No. 32, on cylinder No. 146, has more\nof diatonic melody. It is in G major, and embodies the chord of the\nTonic with by-tones belonging to both the Dominant and Sub-dominant\nchords, one from each chord. No. 33, on the same cylinder, is less\nmelodious, but has the same harmonic elements. Cylinder 147 has two\nsongs in D major which embody the Tonic chord complete, with slight\nuse of a single by-tone, B, the relative minor. The same is true of\nsong No. 36, on cylinder No. 148. Song No. 37, on the same cylinder,\nhas the major chord of C and nothing else.\n\nThere are two striking facts in all this: (1) When these Navahoes make\nmusic spontaneously,--make melodies by singing tones in rhythmically\nordered succession,--there is always a tone which forces itself on\nour consciousness as a key-note, or Tonic, and this tone, together\nwith the tones which make up its chord (whether major or minor),\ninvariably predominates overwhelmingly; (2) Whenever by-tones are\nemployed, they invariably belong to the chords which stand in the\nnearest relation to the Tonic.\n\nI do not care at present to go into any speculations as to why this\nis so. No matter now what may be the influence of sonant rhythm; what\nmay be the relations of the psychical, physiological, and physical\nelements; how sound is related to music; how men come to the conception\nof a minor Tonic when only the major chord is given in the physical\nconstitution of tone. All these questions I wish to waive at this\ntime and only to insist on this one fact, viz.: That, so far as these\nNavaho songs are concerned, the line of least resistance is always a\nharmonic line. If we find the same true of all other folk-melodies,\nI can see no possible escape from the conclusion that harmonic\nperception is the formative principle in folk-melody. This perception\nmay be sub-conscious, if you please; the savage never heard a chord\nsung or played as a simultaneous combination of tones in his life;\nhe has no notion whatever of the harmonic relations of tones. But\nit is not an accident that he sings, or shouts, or howls, straight\nalong the line of a chord, and never departs from it except now and\nthen to touch on some of the nearest related chord-tones, using them\nmainly as passing-tones to fill up the gap between the tones of his\nTonic chord. Such things do not happen by accident, but by law.\n\nThat these Navahoes do precisely this thing, no listener can doubt\nwho knows a chord when he hears it. But the same thing is true of all\nthe folk-music I have ever studied. Hundreds of Omaha, Kwakiutl, Otoe,\nPawnee, Sioux, Winnebago, Iroquois, Mexican Indian, Zu\u00f1i, Australian,\nAfrican, Malay, Chinese, Japanese, Hindoo, Arab, Turkish, and European\nfolk-songs which I have carefully studied, taking down many of them\nfrom the lips of the native singers, all tell the same story. They are\nall built on simple harmonic lines, all imply harmony, are all equally\nintelligible to peoples the most diverse in race, and consequently owe\ntheir origin and shaping to the same underlying formative principles.\n\nMr. Wallascheck has called attention to the fact that the rhythmic\nimpulse precedes the musical tones, and also to the part played by\nsonant rhythm in setting tone-production going. The rhythmic impulse\nis doubtless the fundamental one in the origination of music. But when\nthe tone-production is once started by the rhythmic impulse, it takes\na direction in accordance with the laws of harmonic perception. I was\nlong ago forced to this conclusion in my study of the Omaha music; and\nthese Navaho songs furnish the most striking corroboration of it. How\nelse can we possibly account for the fact that so many of these songs\ncontain absolutely nothing but chord tones? How can we escape the\nconclusion that the line of least resistance is a harmonic line? Is\nit not plain that, in the light of this principle, every phenomenon\nof folk-music becomes clear and intelligible? Is there any other\nhypothesis which will account for the most striking characteristics of\nfolk-music? Every student must answer these questions for himself. But\nI, for my part, am wholly unable to resist the conviction that the\nharmonic sense is the shaping, formative principle in folk-melody.\n\n[In the numbers of The Land of Sunshine (Los Angeles, Cal.), for\nOctober and November, 1896, under the title of \"Songs of the Navajos,\"\nthe poetry and music of this tribe have already been discussed by\nProfessor Fillmore and the author. All the music which follows (see\npp. 258, 279-290), except that of the \"Dove Song,\" was written by\nProfessor Fillmore.]\n\n\n\n\n273. DOVE SONG.\n\n(See par. 50.) Music by Christian Barthelmess.\n\nSlow.\n\n Wos wos nai-di-la a a, Wos wos nai-di-lo o o,\n Wos wos nai-di-la a a, Tsi-nol-ka-zi nai-di-la a a,\n Ke-li-tsi-tsi nai-di-la a a, Wos wos nai-di-lo o o.\n\n\n\n\n\n\n\n\nTEXTS AND INTERLINEAR TRANSLATIONS.\n\n\n274. ASSEVERATION OF TORLINO (IN PART).\n\n\n Naests\u00e1n bay\u00e1ntsin.\n Earth (Woman Horizontal), for it I am ashamed.\n\n Y\u00e1dilyil bay\u00e1ntsin.\n Sky (dark above), for it I am ashamed.\n\n Hayolk\u00e1l bay\u00e1ntsin.\n Dawn, for it I am ashamed.\n\n Nahots\u00f3i bay\u00e1ntsin.\n Evening (Land of Horizontal Yellow), for it I am ashamed.\n\n Nahodotli'zi bay\u00e1ntsin.\n Blue sky (Land or Place of Horizontal Blue), for it I am ashamed.\n\n Tsaly\u00e9l bay\u00e1ntsin.\n Darkness, for it I am ashamed.\n\n Ts\u00f3hanoai bay\u00e1ntsin.\n Sun, for it I am ashamed.\n\n Si siz\u00edni beyast\u00ed`yi bay\u00e1ntsin.\n In me it stands, with me it talks, for it I am ashamed.\n\n\n\n\n275. BEGINNING OF ORIGIN LEGEND.\n\n\n To`bilhaski'digi ha\u00e1dze laka\u00edgo ta`i'ndilto; tsin\nWater with Hill Central in to the east white up rose; day\n\n dzil\u00ednla tsi'ni. Sada\u00e1dze dotli'zgo ta`i'ndilto;\nthey thought it they say. To the south blue up rose;\n\n t\u00e1bitsin indzilt\u00e9 tsi'ni. In\u00e1dze lits\u00f3go\nstill their day they went around they say. To the west yellow\n\nta`i'ndilto; inin\u00e1la \u00e1`le tsi'ni. Ak\u00f3go n\u00e1hokosdze\n up rose; evening always it showed they say. Then to the north\n\ndilyi'lgo ta`i'ndilto; ak\u00f3go dazints\u00e1 d\u00e1dzilkos tsi'ni.\n dark up rose; then they lay down they slept they say.\n\n\n To`bilhaski'di to`alts\u00e1hazlin;\nWater with Hill Central water flowed from in different directions;\n\n ha\u00e1dze la il\u00edn, sada\u00e1go la il\u00edn, la in\u00e1dze il\u00edn\nto the east one flowed, at the south one flowed, one to the west flowed\n\n tsi'ni. Ha\u00e1dze il\u00ednigi ban k\u00e9hodziti;\nthey say. To the east where it flowed its border place where they\ndwelt;\n\n sada\u00e1dze elt\u00f3`; in\u00e1dze elt\u00f3` ban k\u00e9hodziti\nto the south also; to the west also its border place where they dwelt\n\n tsi'ni.\nthey say.\n\n\n Ha\u00e1dze Tan holg\u00e9; sada\u00e1dze Nahodo\u00f3la holg\u00e9;\nTo the east Corn a place called; to the south Nahodo\u00f3la a place called;\n\n in\u00e1dze L\u00f3katsosak\u00e1d holg\u00e9. Ha\u00e1dze Asal\u00e1i\nto the west Reed Great Standing a place called. To the east Pot One\n\n holg\u00e9; sada\u00e1dze To`h\u00e1dzitil holg\u00e9;\na place called; to the south Water They Come for Often a place called;\n\n in\u00e1dze Dsillits\u00edbehog\u00e1n holg\u00e9. Ha\u00e1dze\nto the west Mountain Red Made of House a place called. To the east\n\n L\u00e9yahogan holg\u00e9; sada\u00e1dze Tsiltsi'ntha\nEarth under House a place called; to the south Aromatic Sumac among\n\n holg\u00e9; in\u00e1dze Tse`lits\u00edbehog\u00e1n holg\u00e9.\na place called; to the west Rock Red Made of House a place called.\n\n\nHolats\u00ed Dilyi'le k\u00e9hati int\u00e9. Holats\u00ed Lits\u00ed k\u00e9hati int\u00e9. Tanila\u00ed\n Ants Dark lived there. Ants Red lived there. Dragon-flies\n\nk\u00e9hati int\u00e9. Tsalts\u00e1 k\u00e9hati int\u00e9. Wointli'zi k\u00e9hati\nlived there. (Yellow beetles) lived there. Beetles (?) hard lived\n\nint\u00e9. Tse`yo\u00e1li k\u00e9hati int\u00e9. Kinli'zin\nthere. Stone carriers (beetles) lived there. Bugs black (beetles)\n\nk\u00e9hati int\u00e9. Maits\u00e1n k\u00e9hati int\u00e9. Andi'ta Ts\u00e1pani\nk\u00e9hati\nlived there. Coyote-dung (beetles) lived there. Besides Bats lived\n\nint\u00e9. Tots\u00f3` k\u00e9hati int\u00e9. Wonists\u00eddi k\u00e9hati int\u00e9.\nthere. (White-faced beetles) lived there. Locusts lived there.\n\nWonists\u00eddi Ka\u00ed k\u00e9hati int\u00e9. Nakid\u00e1tago din\u00e9` a\u00edsi\n Locusts White lived there. Twelve people these\n\n dezd\u00e9l.\nstarted (in life).\n\n\n Ha\u00e1dze hah\u00f3se to`sigi'n tsi'ni; Sada\u00e1dze to`sigi'n\nTo the east extended ocean they say; to the south ocean\n\n tsi'ni; in\u00e1dze to`sigi'n tsi'ni; n\u00e1hokosdze to`sigi'n\nthey say; to the west ocean they say; to the north ocean\n\n tsi'ni. Ha\u00e1dze to`sigi'n b\u00edgi Ti\u00e9holtsodi sit\u00edn tsi'ni.\nthey say. To the east ocean within Ti\u00e9holtsodi lay they say.\n\nNat\u00e1ni inl\u00edngo; hanant\u00e1\u00ef tsi'ni. Sada\u00e1dze to`sigi'n\nChief he was; Chief of the people they say. To the south ocean\n\n b\u00edgi Thaltl\u00e1hale sit\u00edn tsi'ni. Nat\u00e1ni inlin'go; hanant\u00e1\u00ef\nwithin Blue Heron lay they say. Chief he was; chief of the people\n\n tsi'ni. In\u00e1dze to`sigi'n b\u00edgi Tsal sit\u00edn tsi'ni. Nat\u00e1ni\nthey say. To the west ocean within Frog lay they say. Chief\n\ninl\u00edngo; hanant\u00e1\u00ef tsi'ni. N\u00e1hokosdze to`sigi'n b\u00edgi\nhe was; chief of the people they say. To the north ocean within\n\n Idn\u00ed`dsilkai sit\u00edn tsi'ni; hanant\u00e1\u00ef tsi'ni.\nThunder Mountain White lay they say; chief of the people they say.\n\n\n T\u00edgi it\u00e9go haz\u00e1go k\u00e9dahatsitigo; e'hyidelnago\nIn this way they quarrelled around where they lived; with one another\n\n ah\u00e1daztilge tsi'ni. E'hyidelnago ests\u00e1ni altsan\nthey committed adultery they say. With one another women several\n\n tatsik\u00edd tsi'ni. Y\u00fawe ts\u00e9halni tsi'ni. Ti\u00e9holtsodi\ncommitted crime they say. To banish it they failed they say. Ti\u00e9holtsodi\n\n ha\u00e1dze \"Hat\u00e9gola dol\u00e9la? Hweh\u00e9ya\nto the east \"In what way shall we act? Their land\n\n hold\u00e1`odaka`la.\" Sada\u00e1dze Thaltl\u00e1hale haln\u00ed\nthe place they dislike.\" To the south Blue Heron spoke to them\n\n tsi'ni. In\u00e1dze \"Kat si dokon\u00e9 kehadzit\u00eddolel,\" Tsal\nthey say. To the west \"Now I (say) not here shall they dwell,\" Frog\n\n hats\u00ed Nat\u00e1ni inli'ni, hats\u00ed tsi'ni. N\u00e1hokosdze\nhe said Chief he was, he said they say. To the north\n\n Idn\u00ed`dsilkai \"Ta`kad\u00e1` h\u00e1dzeta dah\u00edzdinolidi\" tsi'ni.\nThunder Mountain White \"Quickly elsewhere they must depart\" they say.\n\n\n Ha\u00e1dze Ti\u00e9holtsodi ah\u00e1nadazdeyago\nTo the east Ti\u00e9holtsodi when again they committed adultery\n\n alkinatsidz\u00e9 tohats\u00ed tsi'ni. Sada\u00e1dze\namong themselves again fought nothing he said they say. To the south\n\nThaltl\u00e1hale tatohanants\u00edda tsi'ni. In\u00e1dze Tsal nat\u00e1ni\nBlue Heron again said nothing to them they say. To the west Frog chief\n\n inlin\u00e9ni tatohanants\u00edda tsi'ni. N\u00e1hokosdze\nhe formerly was again said nothing to them they say. To the north\n\n Idn\u00ed`dsilkai tatohanants\u00edda tsi'ni.\nThunder Mountain White again said nothing to them they say.\n\n T\u00f3biltahozondala tsi'ni.\nNot with pleasant ways, one they say.\n\n\nTin naik\u00e1lago takon\u00e1hotsa tsi'ni. Sada\u00e1dze\nFour again ends of nights again the same happened they say. To the south\n\nk\u00e9hodzitini takon\u00e1tsidza tsi'ni; kinatsidz\u00e9 tsi'ni.\nthe dwellers did the same again they say; again they fought they say.\n\n Ha\u00e1dze la ests\u00e1nigo la din\u00e9go yahatsa\u00e1z int\u00e9;\nTo the east one woman one man tried to enter two together there;\n\n tsehodineltsa, tsi'ni. Sada\u00e1dze Thaltl\u00e1hale sit\u00ednedze\nthey were driven they say. To the south Blue Heron to where he lay\n\n yahan\u00e1tsataz int\u00e9; tsen\u00e1hodineltsa\nagain they tried to enter two together there; again they were driven out\n\n tsi'ni. In\u00e1dze Tsal nat\u00e1ni inli'nedze\nthey say. To the west Frog chief to where he was\n\n yahan\u00e1tsataz int\u00e9; tsen\u00e1hodineltsa\nagain they tried to enter two together there; again they were driven out\n\n tsi'ni. N\u00e1hokosdze tsen\u00e1hodineltsa \"T\u00f3ta n\u00ed`yila.\nthey say. To the north again they were driven out. \"Not one of you.\n\n Dainok\u00e1` h\u00e1dzeta,\" ho`don\u00ed tsi'ni. Andi'ta aibitl\u00e9\nKeep on going elsewhere,\" thus he spoke they say. Besides the same night\n\nNahodo\u00f3la bai'ndadzitigo isk\u00e1' tatoastets\u00e1da\nNahodo\u00f3la they discussed it the end of the night they did not decide\n\n tsi'ni. Na`d\u00e9yayilk\u00e1go Ti\u00e9holtsodi hay\u00e1lti tsi'ni.\nthey say. After dawn Ti\u00e9holtsodi began to talk they say.\n\n \"Todadots\u00e1da tsin\u00ed`yitsinyasti h\u00e1dis tadidots\u00edl\n\"You pay no attention all I said to you anywhere you will disobey;\n\n n\u00ed`yila` h\u00e1dzeta tanel\u00edda; kon\u00e9 t\u00f3ta ti` ni dasak\u00e1dgi kat\nall of you elsewhere must go; here not this earth upon stand in now\n\nt\u00f3ta;\" hodon\u00ed tsi'ni.\nnot;\" thus he said they say.\n\n\n Ests\u00e1nigo tin isk\u00e1go basahatsil\u00e1go tsi'ni.\nAmong the women four ends of nights, till they talked about it they say.\n\nT\u00edn isk\u00e1` api'nigo n\u00e1zditse int\u00e9 tsi'ni,\nFour ends of nights in the morning as they were rising there they say,\n\n ha\u00e1dze hat\u00edsi lak\u00e1igo taig\u00e1nil tsi'ni; andi'ta sada\u00e1dze\nto the east something white it appeared they say; besides to the south\n\nelt\u00f3` taig\u00e1nil tsi'ni; naakon\u00e9 in\u00e1dze elt\u00f3` taig\u00e1nil\nalso it appeared they say; again here to the west also it appeared\n\n tsi'ni; andi'ta n\u00e1hokosdze elt\u00f3` taig\u00e1nil tsi'ni. Dsil\nthey say; besides to the north also it appeared they say. Mountains\n\n ahy\u00e9na`a` n\u00e1halini sil\u00edn tsi'ni; tatobit\u00e1`hazani.\nrising up around like it stretched they say; without opening.\n\n To`ahy\u00e9intsil tsi'ni; to`tobityi\u00f3, tat\u00f3dizaatego\nWater all around they say; water not to be crossed, not to be climbed\n\n ahy\u00e9intsilin tsi'ni. T\u00e1ako tahadilt\u00e9l tsi'ni.\nflowed all around they say. At once they started they say.\n\n\n Ahy\u00e9ilt\u00e9go nihiziilt\u00e9 tsi'ni;\nThey went around in circles thus they went they say;\n\n yabiilt\u00e9 tsi'ni. Dilk\u00f3go. T\u00e1ado tan indazd\u00e9ti\nthey went to the sky they say. It was smooth. Thence down they looked\n\n tsi'ni; to` i'ndadiltlayengi; to` toahot\u00e9hida tsi'ni.\nthey say; water where it had risen; water nothing else there they say.\n\nNit\u00e9 kond\u00e9 la haznol\u00e1n tsi'ni; tsi dotli'z l\u00e9i;\nThere from here one stuck out they say; head blue it had;\n\n hatsots\u00ed tsi'ni; \"K\u00f3nne,\" tsin\u00e9, \"ha\u00e1dzego\nhe called to them they say; \"In here,\" he said, \"to the eastward\n\nah\u00f3tsala\" tsi'ni. Ak\u00f3nne ooilt\u00e9 tsi'ni; binak\u00e1`\n a hole\" they say. In here they went entering they say; through it\n\n ilt\u00e9 tsi'ni bag\u00e1ndze hast\u00e9 tsi'ni.\nthey went they say; to the upper surface they came out they say.\n\n Dotli'zeni Hasts\u00f3sidine` ati'nla tsi'ni. Hasts\u00f3sidine`\nThe blue one Swallow People belonged to they say. Swallow People\n\n k\u00e9hatil tsi'ni. Hog\u00e1nin tog\u00f3lgo nazni'l,\nlived there they say. The houses rough (lumpy) scattered around,\n\n tsi'ni; h\u00e1hosi` yil\u00e1` tsi'ni. Bilath\u00e1dze\nthey say; a great many were placed they say. Toward their tops\n\n dahats\u00f3zgo; \u00e1de yahad\u00e1haztsa` tsi'ni. H\u00e1hosi`\nthey tapered; from that gave entrance an opening they say. A great many\n\ndin\u00e9` alts\u00ed kotg\u00e1 tsi'ni. H\u00e1alahazl\u00edn tsi'ni.\npeople collected together they say. They crowded together they say.\n\n\n\n\n276. SONG OF ESTS\u00c1NATLEHI.\n\n\n Aieney\u00e1.\n (No meaning.)\n\n E\u00f3 e\u00e1 ai\u00e1 ah\u00e8ea a\u00eda eeea\u00eda ain\u00e1.\n (A meaningless prelude twice repeated.)\n\n\nI.\n\n1. Y\u00e9inaezgani sa` niyi'nigi, yeyey\u00e9na.\n Nay\u00e9nezgani for me he brings, (meaningless.)\n\n2. Kat Bit\u00e9elgeti sa` niyi'nigi, yeyey\u00e9na.\n Now T\u00e9elget for me he brings, (meaningless.)\n\n3. Tsi'da la bidz\u00e1i sa` niyi'nigi, yeyey\u00e9na.\n Truly one his lung for me he brings, (meaningless.)\n\n4. Din\u00e9` nahostli'di. Sa` niyi'nigi, yeyey\u00e9na.\n People are restored. For me he brings, (meaningless.)\n\n Ha\u00eda a\u00edna aiy\u00e9ya a\u00edna.\n (Meaningless refrain after each stanza.)\n\n\nII.\n\n1. Kat To`badzists\u00edni sa` niyi'nigi, yeyey\u00e9na.\n Now To`badzists\u00edni for me he brings, (meaningless.)\n\n2. Tseninaholi'si sa` niyi'nigi, yeyey\u00e9na.\n Tse`n\u00e1hale for me he brings, (meaningless.)\n\n3. Tsi'da la bit\u00e1i, sa` niyi'nigi, yeyey\u00e9na.\n Truly one his wing, for me he brings, (meaningless.)\n\n4. Din\u00e9` nahostli'di. Sa` niyi'nigi, yeyey\u00e9na.\n People are restored. For me he brings, (meaningless.)\n\n\nIII.\n\n1. Kat L\u00e9yaneyani sa` niyi'nigi, yeyey\u00e9na.\n Now L\u00e9yaneyani for me he brings, (meaningless.)\n\n2. Tse`tahotsilt\u00e1`li sa` niyi'nigi, yeyey\u00e9na.\n Tse`tahotsilt\u00e1`li for me he brings, (meaningless.)\n\n3. Tsi'da bitlapi'le sa` niyi'nigi, yeyey\u00e9na.\n Truly his side-lock for me he brings, (meaningless.)\n\n4. Din\u00e9` nahostli'di. Sa` niyi'nigi, yeyey\u00e9na.\n People are restored. For me he brings, (meaningless.)\n\n\nIV.\n\n1. Kat Ts\u00f3wenatlehi sa` niyi'nigi, yeyey\u00e9na.\n Now Ts\u00f3wenatlehi for me he brings, (meaningless.)\n\n2. Bin\u00e1ye Tsag\u00e1ni sa` niyi'nigi, yeyey\u00e9na.\n Bin\u00e1ye Ah\u00e1ni for me he brings, (meaningless.)\n\n3. Tsi'da la bin\u00e1i sa` niyi'nigi, yeyey\u00e9na.\n Truly one his eye for me he brings, (meaningless.)\n\n4. Din\u00e9` nahostli'di. Sa` niyi'nigi, yeyey\u00e9na.\n People are restored. For me he brings, (meaningless.)\n\n\nIn line 1, stanza I., Nay\u00e9nezgani is changed to Y\u00e9inaezgani,\nand in line 1, stanza IV., Bin\u00e1ye Ah\u00e1ni is changed to Bin\u00e1ye\nTsag\u00e1ni. Nahostli'di in the last line of each stanza is rendered here\n\"restored,\" but the more exact meaning is, not that the original\npeople are called back to life, but that others are given in place\nof them. This verb is used if a man steals a horse and gives another\nhorse as restitution for the one he stole.\n\n\n\n\n277. SONG OF NAY\u00c9NEZGANI (NAY\u00c9NEZGANI BIGI'N).\n\n\nI.\n\nAts\u00e9 Ests\u00e1n Nay\u00e9nezgani yihaholni'z,\nAts\u00e9 Ests\u00e1n Nay\u00e9nezgani began to tell her of,\n\nBit\u00e9elgeti yilhaholni'z,\n T\u00e9elget began to tell her of,\n\nNay\u00e9 hol\u00f3de yihaholni'z.\nAn\u00e1ye from where they are began to tell her of.\n\n\nII.\n\nEsts\u00e1natlehi To`badzists\u00edni yilhaholni'z,\nEsts\u00e1natlehi To`badzists\u00edni began to tell her of,\n\nTse`nahal\u00e9si yilhaholni'z,\n Ts\u00e9`nahale began to tell her of,\n\nNay\u00e9 hol\u00f3de yilhaholni'z.\nAn\u00e1ye from where they are began to tell her of.\n\n\nIII.\n\nAts\u00e9 Ests\u00e1n L\u00e9yaneyani yilhaholni'z,\nAts\u00e9 Ests\u00e1n L\u00e9yaneyani began to tell her of,\n\nTse`tahotsilt\u00e1`li yilhaholni'z,\nTse`tahotsilt\u00e1`li began to tell her of,\n\nNay\u00e9 hol\u00f3de yilhaholni'z.\nAn\u00e1ye from where they are began to tell her of.\n\n\nIV.\n\nEsts\u00e1natlehi Ts\u00f3wenatlehi yilhaholni'z,\nEsts\u00e1natlehi Ts\u00f3wenatlehi began to tell her of,\n\nBin\u00e1ye Tsag\u00e1ni yilhaholni'z,\nBin\u00e1ye Ah\u00e1ni began to tell her of,\n\nNay\u00e9 hol\u00f3de yilhaholni'z.\nAn\u00e1ye from where they are began to tell her of.\n\n\nPrelude, refrain, and meaningless syllables are omitted from this text.\n\n\n\n\n278. SONG OF NAY\u00c9NEZGANI.\n\n\nI.\n\nKat Nay\u00e9nezgani koan\u00edgo dig\u00edni,\nNow Slayer of the Alien Gods thus he says a holy one,\n\nKat Ts\u00f3hanoai koan\u00edgo,\nNow The Sun thus he says,\n\nDigi'n yik\u00e1` siz\u00edni koan\u00edgo.\n Holy thereon he stands thus he says.\n\n\nII.\n\nKat To`badzists\u00edni koan\u00edgo dig\u00edni,\nNow Child of the Water thus he says a holy one,\n\nKat Kl\u00e9hanoai koan\u00edgo,\nNow The Moon thus he says,\n\nDigi'n yik\u00e1` hol\u00e9si koan\u00edgo.\n Holy thereon he goes forth thus he says.\n\n\nIII.\n\nKat L\u00e9yaneyani koan\u00edgo dig\u00edni,\nNow Reared under the Earth thus he says a holy one,\n\nKat Ts\u00f3hanoai koan\u00edgo,\nNow The Sun thus he says,\n\nDigi'n yik\u00e1` siz\u00edni koan\u00edgo.\n Holy thereon he stands thus he says.\n\n\nIV.\n\nKat Ts\u00f3wenatlehi koan\u00edgo dig\u00edni,\nNow Changing Grandchild thus he says a holy one,\n\nKat Kl\u00e9hanoai koan\u00edgo,\nNow The Moon thus he says,\n\nDigi'n yik\u00e1` hol\u00e9si koan\u00edgo.\n Holy thereon he goes forth thus he says.\n\n\nMeaningless parts omitted. Koan\u00edgo is from k\u00f3nigo, which is the\nprose form.\n\n\n\n\n279. SONG OF NAY\u00c9NEZGANI.\n\n\nI.\n\nKat Y\u00e9naezgani la disits\u00e1ya.\nNow Slayer of the Alien Gods (Nay\u00e9nezgani) one I hear him.\n\nYa benik\u00e1sde la disits\u00e1ya.\nSky through from one I hear him.\n\n B\u00edniye ts\u00edye ti'snisad l\u00e9e.\nHis voice sounds in every direction (no meaning).\n\n B\u00edniye ts\u00edye d\u00edgini l\u00e9e.\nHis voice sounds holy, divine (no meaning).\n\n\nII.\n\nKat To`badzists\u00edni la disits\u00e1ya.\nNow Child of the Water one I hear him.\n\n To` benik\u00e1sde la disits\u00e1ya.\nWater through from one I hear him.\n\n B\u00edniye ts\u00edye ti'snisad l\u00e9e.\nHis voice sounds in every direction (no meaning).\n\n B\u00edniye ts\u00edye d\u00edgini l\u00e9e.\nHis voice sounds divine (no meaning).\n\n\nIII.\n\nKat L\u00e9yaneyani la disits\u00e1ya.\nNow Reared under the Ground one I hear him.\n\n Ni` benik\u00e1sde la disits\u00e1ya.\nEarth through from one I hear him.\n\n B\u00edniye ts\u00edye ti 'snisad l\u00e9e.\nHis voice sounds in every direction (no meaning).\n\n B\u00edniye ts\u00edye d\u00edgini l\u00e9e.\nHis voice sounds divine (no meaning).\n\n\nIV.\n\nKat Ts\u00f3wenatlehi la disits\u00e1ya.\nNow Changing Grandchild one I hear him.\n\n Kos benik\u00e1sde la disits\u00e1ya.\nClouds through from one I hear him.\n\n B\u00edniye ts\u00edye ti'snisad l\u00e9e.\nHis voice sounds in every direction (no meaning).\n\n B\u00edniye ts\u00edye d\u00edgini l\u00e9e.\nHis voice sounds divine (no meaning).\n\n\nNay\u00e9nezgani changed to Y\u00e9naezgani; bine (his voice) changed to b\u00edniye;\ndigi'n changed to d\u00edgini, for poetic reasons. Preludes and refrains\nomitted.\n\n\n\n\n280. A SONG OF NAY\u00c9NEZGANI.\n\n\nI.\n\nKat Nay\u00e9nezgani nahan\u00edya,\nNow Slayer of the Alien Gods he arrives,\n\n Pes dilyi'li behog\u00e1nla \u00e1sde nahan\u00edya,\nKnives dark a house made of from he arrives,\n\n Pes dilyi'li da`hon\u00edhe \u00e1sde nahan\u00edya.\nKnives dark dangle high from he arrives.\n\n Niz\u00e1za dinig\u00edni, s\u00edka not.\nYour treasures you holy one, for my sake t\u00f3ta.\n\n\nII.\n\n\nKat To`badzists\u00edni nahan\u00edya,\nNow Child of the Water he arrives,\n\n Pes dolg\u00e1si behog\u00e1nla \u00e1sde nahan\u00edya,\nKnives serrate a house made of from he arrives,\n\n Pes dolg\u00e1si da`hon\u00edhe \u00e1sde nahan\u00edya.\nKnives serrate dangle high from he arrives.\n\n Niz\u00e1za dinig\u00edni, s\u00edka not.\nYour treasures you holy one, for my sake t\u00f3ta.\n\n\nIII.\n\nKat L\u00e9yaneyani nahan\u00edya,\nNow Reared under the Earth he arrives,\n\n Pes althasa\u00ed behog\u00e1nla \u00e1sde nahan\u00edya,\nKnives of all kinds a house made of from he arrives,\n\n Pes althasa\u00ed da`hon\u00edhe \u00e1sde nahan\u00edya.\nKnives of all kinds dangle high from he arrives.\n\n Niz\u00e1za dinig\u00edni, s\u00edka t\u00f3ta.\nYour treasures you holy one, for my sake not.\n\n\nIV.\n\nKat Ts\u00f3wenatlehi nahan\u00edya,\nNow Changing Grandchild he arrives,\n\n Pes lits\u00f3i behog\u00e1nla \u00e1sde nahan\u00edya,\nKnives yellow a house made of from he arrives,\n\n Pes lits\u00f3i da`hon\u00edhe \u00e1sde nahan\u00edya.\nKnives yellow dangle high from he arrives.\n\n Niz\u00e1za dinig\u00edni, s\u00edka t\u00f3ta.\nYour treasures you holy one, for my sake not.\n\n\nIn endeavoring to explain the meaning of this song, the singer related\nthat Nay\u00e9nezgani said to his mother, \"You are the divine one, not\nI.\" She replied, \"No, you are the divine one.\" They were exchanging\ncompliments. Then he said, \"Not for my sake, but for yours, were these\ntreasures (weapons, etc.) given by the Sun. They are yours.\" For the\nmeaning of biz\u00e1 (his treasure), see note 246. Niz\u00e1 or ni'za means\nyour treasure; the last syllable is here repeated perhaps as a poetic\nplural. The houses of knives are said to be the different chambers in\nthe house of the Sun. Meaningless syllables are omitted in this text.\n\n\n\n\n281. SONG OF THE SUN.\n\n\nI.\n\nKat Nay\u00e9nezgani sidey\u00e1\u00efye,\nNow Slayer of the Alien Gods I come (or approach) with,\n\n Pes dilyi'li behog\u00e1nde sidey\u00e1\u00efye,\nKnives dark from house made of I come with,\n\n Pes dilyi'li da`hon\u00edde sidey\u00e1\u00efye,\nKnives dark from where they dangle high I come with,\n\n Sa` al\u00edli sidey\u00e1\u00efye, an\u00edhoy\u00e9le\nFor me an implement of the rites I come with, to you dreadful\n\nainey\u00e1hi ain\u00e9.\n(no meaning).\n\n\nII.\n\nKat To`badzists\u00edni sidey\u00e1\u00efye,\nNow Child of the Water I come with,\n\n Pes dolg\u00e1si[264] behog\u00e1nde sidey\u00e1\u00efye,\nKnives serrate from house made of I come with,\n\n Pes dolg\u00e1si da`hon\u00edde sidey\u00e1\u00efye,\nKnives serrate from where they dangle high I come with,\n\n Sa` al\u00edli sidey\u00e1\u00efye,\nFor me an implement of the rites I come with,\n\n an\u00eddiginle ainey\u00e1hi ain\u00e9.\nto you sacred (divine, holy) (no meaning).\n\n\nIII.\n\nKat L\u00e9yaneyani sidey\u00e1\u00efye,\nNow Reared Beneath the Earth, I come with,\n\n Pes althasa\u00ed behog\u00e1nde sidey\u00e1\u00efye,\nKnives of all kinds from house made of I come with,\n\n Pes althasa\u00ed da`hon\u00edde sidey\u00e1\u00efye,\nKnives of all kinds from where they dangle high I come with,\n\n Sa` al\u00edli sidey\u00e1\u00efye, an\u00edhoy\u00e9le,\nFor me an implement of the rites I come with, to you dreadful,\n\nainey\u00e1hi ain\u00e9.\n(no meaning).\n\n\nIV.\n\nKat Ts\u00f3wenatlehi sidey\u00e1\u00efye,\nNow Changing Grandchild I come with,\n\n Pes lits\u00f3i behog\u00e1nde sidey\u00e1\u00efye,\nKnives yellow from the house made of I come with,\n\n Pes lits\u00f3i da`hon\u00edde sidey\u00e1\u00efye,\nKnives yellow from where they dangle high I come with,\n\n Sa` al\u00edli sidey\u00e1\u00efye, an\u00eddiginle\nFor me an implement of the rites I come with, to you sacred\n\nainey\u00e1hi ain\u00e9.\n(no meaning.)\n\n\nAl\u00edl or al\u00edli means a show, dance, or other single exhibition of the\nrites (see fig. 30). It also means a wand or other sacred implement\nused in the rites. It is thought that the colored hoops for raising\na storm, described in par. 355, are the al\u00edli referred to in this song.\n\n\n\n\n282. SONG OF THE SUN.\n\n\nI.\n\n Sin\u00ed` e\u00e9 dey\u00e1 a\u00e1, dey\u00e1 a\u00e1,\nMy mind approaches, approaches,\n\nTs\u00ednhanoai e\u00e9 dey\u00e1 a\u00e1,\nThe Sun God approaches,\n\n Ni`nin\u00e9la` e\u00e9 dey\u00e1 a\u00e1,\nBorder of the Earth approaches,\n\nEsts\u00e1natlesi big\u00e1ni y\u00fanidze dey\u00e1 a\u00e1,\nEsts\u00e1natlehi her house toward the hearth approaches,\n\n S\u00e1na nag\u00e1i e\u00e9 dey\u00e1 a\u00e1,\nIn old age walking approaches,\n\n Bik\u00e9 hoz\u00f3ni e\u00e9 dey\u00e1 a\u00e1.\nHis trail beautiful approaches.\n\n Sin\u00ed` e\u00e9 dey\u00e1 a\u00e1, dey\u00e1 a\u00e1.\nMy mind approaches, approaches.\n\n\nII.\n\n Sin\u00ed` e\u00e9 dey\u00e1 a\u00e1, dey\u00e1 a\u00e1,\nMy mind approaches, approaches,\n\n Kl\u00e9hanoai e\u00e9 dey\u00e1 a\u00e1,\nThe Moon God approaches,\n\n Ni`nin\u00e9la` e\u00e9 dey\u00e1 a\u00e1,\nBorder of the Earth approaches,\n\nYolka\u00ed Ests\u00e1n big\u00e1ni y\u00fanidze dey\u00e1 a\u00e1,\nYolka\u00ed Ests\u00e1n her house toward the hearth approaches,\n\n S\u00e1na nag\u00e1i e\u00e9 dey\u00e1 a\u00e1,\nIn old age walking approaches,\n\n Bik\u00e9 hoz\u00f3ni e\u00e9 dey\u00e1 a\u00e1.\nHis trail beautiful approaches.\n\n Sin\u00ed` e\u00e9 dey\u00e1 a\u00e1 dey\u00e1 a\u00e1.\nMy mind approaches, approaches.\n\n\nY\u00fani, here translated hearth, is a certain part of the floor of the\nNavaho lodge. Y\u00fanidze means in the direction of the y\u00fani.\n\nThe expressions S\u00e1na nag\u00e1i and Bik\u00e9 hoz\u00f3ni appear in many songs\nand prayers, and are always thus united. Their literal translation\nis as given above; but they are equivalent to saying, \"Long life and\nhappiness;\" as part of a prayer, they are a supplication for a long\nand happy life. Hoz\u00f3ni means, primarily, terrestrially beautiful;\nbut it means also happy, happily, or, in a certain sense, good.\n\nEsts\u00e1natlehi is often called, in song, Ests\u00e1natlesi, and Ts\u00f3hanoai\nis often called (apparently with greater propriety) Ts\u00ednhanoai. Sin\u00ed`\n= Si'ni.\n\nThe syllables not translated are meaningless.\n\n\n\n\n283. SIGNIFICANT WORDS OF SONGS OF THE LOG, FIRST SET.\n\n\nFirst Song:-- Tsin niz\u00f3ni sa` nii'nitha.\n Tree (log, stick) beautiful for me they fell.\n\nSecond Song:--Tsin niz\u00f3ni sa` ha\u00eddile.\n Tree beautiful for me they prepare or trim.\n\nThird Song:--Tsin niz\u00f3ni sa` haiyid\u00edla`.\n Tree beautiful for me they have prepared.\n\nFourth Song:--Tsin niz\u00f3ni sil\u00e1` yidit\u00ed`yi`.\n Tree beautiful with me they carry.\n\nFifth Song:--Tsin niz\u00f3ni sil\u00e1` th\u00e1iyiyitin.\n Tree beautiful with me they put in the water.\n\n\nThe word for beautiful is usually pronounced inz\u00f3ni, not niz\u00f3ni\nas above.\n\n\n\n\n284. SIGNIFICANT WORDS OF SONGS OF THE LOG, SECOND SET.\n\n\nFirst Song:--Tsin niz\u00f3ni sil\u00e1` neyilg\u00f3`.\n Tree beautiful with me they push.\n\nSecond Song:--Tsin niz\u00f3ni sil\u00e1` yidis\u00e9l.\n Tree beautiful with me floats.\n\nThird Song:--Tsin niz\u00f3ni sil\u00e1` yiyil\u00f3l.\n Tree beautiful with me moves floating.\n\n\n\n\n285. WORDS OF THE EAGLE.\n\n\n Ahal\u00e1ni si\u00e1z! E`y\u00e9he si\u00e1z! Nitsi'li ta\nGreeting, my child! Thanks, my child! Your younger brother down\n\n toadainini'lda, Donik\u00ed.\nyou did not throw, Donik\u00ed.\n\n\n\n\n286. SONG OF THE EAGLES.--A SONG OF THE BEAD CHANT.\n\n\nI.\n\n A\u00f3o\u00f3o ai\u00e1-hen\u00e1 an an anai\u00e9 anai\u00e9.\n (Meaningless prelude.)\n\nKinnak\u00edye y\u00e9ye saa\u00edyista an an,\nKinnak\u00edye there he sits,\n\n Hay\u00e1aa\u00e1 y\u00e9ye saa\u00edyista an an,\nWhen he rises, there he sits,\n\n Yilts\u00e1 a\u00e1 y\u00e9ye saa\u00edyista an an,\nWe shall see, there he sits,\n\n Talp\u00edl a\u00e1 y\u00e9ye saa\u00edyista an an.\nHe will flap, there he sits.\n\nAiados\u00e9ye aiados\u00e9ye an an an ohaney\u00e9.\n (Meaningless refrain.)\n\n\nKinnak\u00edye = Kinn\u00edki. The vocables not translated have no meaning now.\n\n\n\n\n287. SONG OF THE ASCENSION.\n\n\nI.\n\nAi\u00f3 \u00e9o \u00e9o \u00e9o he, \u00e9o \u00f3o \u00e9o \u00e9o he.\n (Meaningless prelude.)\n\n1. Tsi'natan alka\u00ed e\u00e9 e\u00e9,\n Plant of corn white,\n\n2. Bid\u00e1gi tso \u00ednyan e\u00e9.\n Its ear sticks up in great to eat.\n\n3. Nant\u00e1 an\u00e1n tos\u00e9 tos\u00e9.\n Stay down.\n\nTos\u00e9 ey\u00e9 ey\u00e9.\n\n\nII.\n\n(Repeat prelude as in stanza I.)\n\n1. Tsi'natan dotli'z e\u00e9 e\u00e9,\n Plant of corn blue,\n\n2. Bid\u00e1gi tso \u00ednyan e\u00e9.\n Its ear sticks up in great to eat.\n\n3. Nant\u00e1 an\u00e1n tos\u00e9 tos\u00e9.\n Stay down.\n\n(Repeat refrain as in stanza I.)\n\n\nIII.\n\n(Repeat prelude.)\n\n1. Tsi'natan alts\u00f3i e\u00e9 e\u00e9,\n Plant of corn yellow,\n\n2. Bid\u00e1gi tso \u00ednyan e\u00e9.\n Its ear sticks up in great to eat.\n\n3. Nant\u00e1 an\u00e1n tos\u00e9 tos\u00e9.\n Stay down.\n\n(Repeat refrain.)\n\n\nIV.\n\n(Repeat prelude.)\n\n1. Tsi'nataa zi'ni e\u00e9 e\u00e9,\n Plant of corn black,\n\n2. Bid\u00e1gi tso \u00ednyan e\u00e9.\n Its ear sticks up in great to eat.\n\n3. Nant\u00e1 an\u00e1n tos\u00e9 tos\u00e9.\n Stay down.\n\n(Repeat refrain.)\n\n\nV.\n\n(Repeat prelude.)\n\n1. Tsi'nat althasa\u00ed e\u00e9 e\u00e9,\n Plant of corn all kinds or colors,\n\n2. Bid\u00e1gi tso \u00ednyan e\u00e9.\n Its ear sticks up in great to eat.\n\n3. Nant\u00e1 an\u00e1n tos\u00e9 tos\u00e9.\n Stay down.\n\n(Repeat refrain.)\n\n\nVI.\n\n(Repeat prelude.)\n\n1. Tsi'natan dits\u00f3l e\u00e9 e\u00e9,\n Plant of corn round (nubbin),\n\n2. Bid\u00e1gi tso \u00ednyan e\u00e9.\n Its ear sticks up in great to eat.\n\n3. Nant\u00e1 an\u00e1n tos\u00e9 tos\u00e9.\n Stay down.\n\n(Repeat refrain.)\n\n\nGreat changes are made in some of the words in this song for prosodic\nreasons. Tsi'natan, tsi'nataa, and tsi'nat (1st lines) are all from\ntsil (plant) and nat\u00e1n (corn), Bid\u00e1gi (2d lines) is from bid\u00ed (its\near), i\u00e1` (it sticks up), and gi (in). Alka\u00ed (line 1, stanza I.) =\nlaka\u00ed. Alts\u00f3i (line 1, stanza III.) = lits\u00f3i.\n\n\n\n\n288. PRAYER OF FIRST DANCERS FROM THE CEREMONY OF THE NIGHT CHANT.\n\n\n1. Tse`g\u00edhigi,\n Tse`g\u00edhi in\n\n2. Hayolk\u00e1l behog\u00e1ngi,\n Dawn made of house in,\n\n3. Nahots\u00f3i behog\u00e1ngi,\n Evening twilight made of house in,\n\n4. K\u00f3sdilyil behog\u00e1ngi,\n Cloud dark made of house in,\n\n5. Niltsabak\u00e1 behog\u00e1ngi,\n Rain male made of house in,\n\n6. \u00c1`dilyil behog\u00e1ngi,\n Mist dark made of house in,\n\n7. Niltsaba\u00e1d behog\u00e1ngi,\n Rain female made of house in,\n\n8. Thadit\u00edn behog\u00e1ngi,\n Pollen made of house in,\n\n9. Anilt\u00e1ni behog\u00e1ngi,\n Grasshoppers made of house in,\n\n10. \u00c1`dilyil dadinl\u00e1gi,\n Mist dark at the door,\n\n11. Nats\u00edlit bikedz\u00e9tin,\n Rainbow his trail the road,\n\n12. Atsinikli'si y\u00edki dasiz\u00edni,\n Zigzag lightning on it high stands,\n\n13. Niltsabak\u00e1 y\u00edki dasiz\u00edni,\n Rain male on it high stands,\n\n14. Hasts\u00e9baka,\n Deity male,\n\n15. K\u00f3sdilyil nik\u00e9go naha\u00edniya`.\n Cloud dark your moccasins come to us.\n\n16. K\u00f3sdilyil niskl\u00e9go naha\u00edniya`.\n Cloud dark your leggings come to us.\n\n17. K\u00f3sdilyil ni\u00e9go naha\u00edniya`.\n Cloud dark your shirt come to us.\n\n18. K\u00f3sdilyil nits\u00e1go naha\u00edniya`.\n Cloud dark your headdress come to us.\n\n19. K\u00f3sdilyil binininl\u00e1go naha\u00edniya`.\n Cloud dark your mind enveloping come to us.\n\n20. Niki'dze idn\u00ed`dilyil dahit\u00e1go naha\u00edniya`.\n You above thunder dark high flying come to us.\n\n21. Kosists\u00edn bik\u00e9go dahit\u00e1go naha\u00edniya`.\n Cloud having a shape at feet high flying come to us.\n\n22. Intsek\u00e1do k\u00f3sdilyil beatsadasy\u00e9lgo dahit\u00e1go\n Your head over cloud dark made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n23. Intsek\u00e1do niltsabak\u00e1 beatsadasy\u00e9lgo dahit\u00e1go\n Your head over rain male made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n24. Intsek\u00e1do \u00e1`dilyil beatsadasy\u00e9lgo dahit\u00e1go\n Your head over mist dark made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n25. Intsek\u00e1do niltsaba\u00e1d beatsadasy\u00e9lgo dahit\u00e1go\n Your head over rain female made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n26. Intsek\u00e1do atsinikli'si hadahatilgo dahit\u00e1go\n Your head over zigzag lightning high out flung high flying\n\n naha\u00edniya`.\n come to us.\n\n27. Intsek\u00e1do nats\u00edlit adahazl\u00e1go dahit\u00e1go naha\u00edniya`.\n Your head over rainbow high hanging high flying come to us.\n\n28. Nita`lath\u00e1`do k\u00f3sdilyil beatsadasy\u00e9lgo dahit\u00e1go\n Your wings on ends of cloud dark made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n29. Nita`lath\u00e1`do niltsabak\u00e1 beatsadasy\u00e9lgo dahit\u00e1go\n Your wings on ends of rain male made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n30. Nita`lath\u00e1`do \u00e1`dilyil beatsadasy\u00e9lgo dahit\u00e1go\n Your wings on ends of mist dark made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n31. Nita`lath\u00e1`do niltsaba\u00e1d beatsadasy\u00e9lgo dahit\u00e1go\n Your wings on ends of rain female made of far darkness high flying\n\n naha\u00edniya`.\n come to us.\n\n32. Nita`lath\u00e1`do atsinikli'si hadahati'lgo dahit\u00e1go\n Your wings on ends of zigzag lightning high out flung high flying\n\n naha\u00edniya`.\n come to us.\n\n33. Nita`lath\u00e1`do nats\u00edlit adahazl\u00e1go dahit\u00e1go naha\u00edniya`.\n Your wings on ends of rainbow high hanging high flying come to us.\n\n34. K\u00f3sdilyil, niltsabak\u00e1, \u00e1`dilyil, niltsaba\u00e1d bil\n Cloud dark, rain male, mist dark, rain female with it\n\n benatsidasy\u00e9lgo naha\u00edniya`.\n made of near darkness come to us.\n\n35. Ni`gidasy\u00e9l naha\u00edniya`.\n On the earth darkness come to us.\n\n36. A\u00edbe nat\u00e1tso nitade\u00e9l bi\u00e1gi t\u00e1lawus\n With the same great corn floating over at bottom foam\n\n yilto`l\u00edn esi'nosin.\n with water flowing that I wish.\n\n37. Nigel isl\u00e1`.\n Your sacrifice I have made.\n\n38. Nad\u00e9 hil\u00e1`.\n For you smoke I have prepared.\n\n39. Sik\u00e9 sa\u00e1ditlil.\n My feet for me restore (as they were).\n\n40. Sits\u00e1t sa\u00e1ditlil.\n My legs for me restore.\n\n41. Sits\u00eds sa\u00e1ditlil.\n My body for me restore.\n\n42. Si'ni sa\u00e1ditlil.\n My mind for me restore.\n\n43. Sin\u00e9 sa\u00e1ditlil.\n My voice for me restore.\n\n44. \u00c1distsin nal\u00edl sa\u00e1dilel.\n This day your spell for me take out.\n\n45. \u00c1distsin nal\u00edl saani'nla`.\n This day your spell for me remove (take away).\n\n46. Sits\u00e1dze tahi'ndinla`.\n Away from me you have taken it.\n\n47. Niz\u00e1go sitsa` n\u00e9nla`.\n Far off from me it is taken.\n\n48. Niz\u00e1go nastl\u00edn.\n Far off you have done it.\n\n49. Hoz\u00f3go nadedest\u00e1l.\n Happily (in a way of beauty) I recover.\n\n50. Hoz\u00f3go sit\u00e1hadinok\u00e9l.\n Happily my interior becomes cool.\n\n51. Hoz\u00f3go sin\u00e1 nahodotl\u00e9l.\n Happily my eyes, I regain (the power of).\n\n52. Hoz\u00f3go sits\u00e9 dinok\u00e9l.\n Happily my head becomes cool.\n\n53. Hoz\u00f3go sits\u00e1t nahodotl\u00e9l.\n Happily my limbs I regain.\n\n54. Hoz\u00f3go nadedests\u00edl.\n Happily again I hear.\n\n55. Hoz\u00f3go s\u00e1hadadolt\u00f3`.\n Happily for me it is taken off.\n\n56. Hoz\u00f3go nas\u00e1do.\n Happily I walk.\n\n57. Tosohododeln\u00edgo nas\u00e1do.\n Impervious to pain I walk.\n\n58. Sit\u00e1hago s\u00f3lago nas\u00e1do.\n My interior light I walk.\n\n59. San\u00e1` nisl\u00edngo nas\u00e1do.\n My feelings lively I walk.\n\n60. Hoz\u00f3go k\u00f3sdilyil senahotl\u00e9do.\n Happily (in terrestrial beauty) clouds dark I desire (in abundance).\n\n61. Hoz\u00f3go \u00e1`dilyil senahotl\u00e9do.\n Happily mists dark I desire.\n\n62. Hoz\u00f3go sedaahuilty\u00eddo senahotl\u00e9do.\n Happily passing showers I desire.\n\n63. Hoz\u00f3go nanis\u00e9 senahotl\u00e9do.\n Happily plants of all kinds I desire.\n\n64. Hoz\u00f3go thadit\u00edn senahotl\u00e9do.\n Happily pollen I desire.\n\n65. Hoz\u00f3go dat\u00f3` senahotl\u00e9do.\n Happily dew I desire.\n\n66. Hoz\u00f3go nat\u00e1lkai yas\u00f3ni ni`dahazl\u00e1go\n Happily corn white good beautiful to the end of the earth\n\n ni`yiloka\u00ed.\n may (it) come with you.\n\n67. Hoz\u00f3go nat\u00e1ltsoi yas\u00f3ni ni`dahazl\u00e1go\n Happily corn yellow good beautiful to the end of the earth\n\n ni`yiloka\u00ed.\n may come with you.\n\n68. Hoz\u00f3go natadotli'zi yas\u00f3ni ni`dahazl\u00e1go\n Happily corn blue good beautiful to the end of the earth\n\n ni`yiloka\u00ed.\n may come with you.\n\n69. Hoz\u00f3go nataalthasa\u00ed yas\u00f3ni ni`dahazl\u00e1go\n Happily corn of all kinds good beautiful to the end of the earth\n\n70. Hoz\u00f3go nanis\u00e9 yas\u00f3ni ni`dahazl\u00e1go\n Happily plants of all kinds good beautiful to the end of the earth\n\n ni`yiloka\u00ed.\n may come with you.\n\n71. Hoz\u00f3go y\u00fadi althasa\u00ed yas\u00f3ni ni`dahazl\u00e1go\n Happily goods of all kinds good beautiful to the end of the earth\n\n ni`yiloka\u00ed.\n may come with you.\n\n72. Hoz\u00f3go inkli'z althasa\u00ed yas\u00f3ni ni`dahazl\u00e1go\n Happily jewels of all kinds good beautiful to the end of the earth\n\n ni`yiloka\u00ed.\n may come with you.\n\n73. T\u00edbe ni`yitsi'de hoz\u00f3go ni`yiloka\u00ed.\n With these before you happily may come with you.\n\n74. T\u00edbe ni`yik\u00e9de hoz\u00f3go ni`yiloka\u00ed.\n With these behind you happily may come with you.\n\n75. T\u00edbe ni`yiy\u00e1gi hoz\u00f3go ni`yiloka\u00ed.\n With these below you happily may come with you.\n\n76. T\u00edbe ni`yik\u00edgi hoz\u00f3go ni`yiloka\u00ed.\n With these above you happily may come with you.\n\n77. T\u00edbe ni`yinagid\u00e1ltso hoz\u00f3go ni`yiloka\u00ed.\n With theseall around you happily may come with you.\n\n78. Tibik\u00e9go hoz\u00f3go nahodol\u00e1l.\n In this way happily you accomplish your tasks.\n\n79. Hoz\u00f3go nast\u00fawin ta`nishy\u00edtinolil.\n Happily old men they will look at you.\n\n80. Hoz\u00f3go s\u00e1ni ta`nishy\u00edtinolil.\n Happily old women they will look at you.\n\n81. Hoz\u00f3go tsilk\u00e9 ta`nishy\u00edtinolil.\n Happily young men they will look at you.\n\n82. Hoz\u00f3go tsik\u00e9 ta`nishy\u00edtinolil.\n Happily young women they will look at you.\n\n83. Hoz\u00f3go asik\u00e9 ta`nishy\u00edtinolil.\n Happily boys they will look at you.\n\n84. Hoz\u00f3go at\u00e9te ta`nishy\u00edtinolil.\n Happily girls they will look at you.\n\n85. Hoz\u00f3go alts\u00edni ta`nishy\u00edtinolil.\n Happily children they will look at you.\n\n86. Hoz\u00f3go intanita\u00ed` ta`nishy\u00edtinolil.\n Happily chiefs they will look at you.\n\n87. Hoz\u00f3go taidolt\u00e1` ta`nishy\u00edtinolil.\n Happily scattering in different directions they will look at you.\n\n88. Hoz\u00f3go nitailt\u00e9 ta`nishy\u00edtinolil.\n Happily getting home they will look at you.\n\n89. Hoz\u00f3go thadit\u00ednke et\u00edngo nitailt\u00e9de.\n Happily pollen trail on road they get home.\n\n90. Hoz\u00f3go nin\u00e1dahidoka.\n Happily may they all get back.\n\n91. Hoz\u00f3go nas\u00e1do.\n Happily (or in beauty) I walk.\n\n92. Sitsi'dze hoz\u00f3go nas\u00e1do.\n Me before toward happily I walk.\n\n93. Sik\u00e9de hoz\u00f3go nas\u00e1do.\n Me behind from happily I walk.\n\n94. Siy\u00e1gi hoz\u00f3go nas\u00e1do.\n Me below in happily I walk.\n\n95. Siki'dze hoz\u00f3go nas\u00e1do.\n Me above toward happily I walk.\n\n96. Sin\u00e1 d\u00e1ltso hoz\u00f3go nas\u00e1do.\n Me around all happily I walk.\n\n97. Hoz\u00f3na hastl\u00e9,\n In happiness (or beauty) again it is finished (or done),\n\n98. Hoz\u00f3na hastl\u00e9,\n In beauty again it is finished,\n\n99. Hoz\u00f3na hastl\u00e9,\n In beauty again it is finished,\n\n100. Hoz\u00f3na hastl\u00e9,\n In beauty again it is finished,\n\n\n\n\nFREE TRANSLATION OF PRAYER.\n\n 1. In Tse`g\u00edhi (oh you who dwell!)\n\n 2. In the house made of the dawn,\n\n 3. In the house made of the evening twilight,\n\n 4. In the house made of the dark cloud,\n\n 5. In the house made of the he-rain,\n\n 6. In the house made of the dark mist,\n\n 7. In the house made of the she-rain,\n\n 8. In the house made of pollen,\n\n 9. In the house made of grasshoppers,\n\n10. Where the dark mist curtains the doorway,\n\n11. The path to which is on the rainbow,\n\n12. Where the zigzag lightning stands high on top,\n\n13. Where the he-rain stands high on top,\n\n14. Oh, male divinity!\n\n15. With your moccasins of dark cloud, come to us.\n\n16. With your leggings of dark cloud, come to us.\n\n17. With your shirt of dark cloud, come to us.\n\n18. With your headdress of dark cloud, come to us.\n\n19. With your mind enveloped in dark cloud, come to us.\n\n20. With the dark thunder above you, come to us soaring.\n\n21. With the shapen cloud at your feet, come to us soaring.\n\n22. With the far darkness made of the dark cloud over your head,\n come to us soaring.\n\n23. With the far darkness made of the he-rain over your head, come\n to us soaring.\n\n24. With the far darkness made of the dark mist over your head,\n come to us soaring.\n\n25. With the far darkness made of the she-rain over your head, come\n to us soaring.\n\n26. With the zigzag lightning flung out on high over your head,\n come to us soaring.\n\n27. With the rainbow hanging high over your head, come to us soaring.\n\n28. With the far darkness made of the dark cloud on the ends of your\n wings, come to us soaring.\n\n29. With the far darkness made of the he-rain on the ends of your\n wings, come to us soaring.\n\n30. With the far darkness made of the dark mist on the ends of your\n wings, come to us soaring.\n\n31. With the far darkness made of the she-rain on the ends of your\n wings, come to us soaring.\n\n32. With the zigzag lightning flung out on high on the ends of your\n wings, come to us soaring.\n\n33. With the rainbow hanging high on the ends of your wings, come to\n us soaring.\n\n34. With the near darkness made of the dark cloud, of the he-rain,\n of the dark mist, and of the she-rain, come to us.\n\n35. With the darkness on the earth, come to us.\n\n36. With these I wish the foam floating on the flowing water over\n the roots of the great corn.\n\n37. I have made your sacrifice.\n\n38. I have prepared a smoke for you.\n\n39. My feet restore for me.\n\n40. My limbs restore for me.\n\n41. My body restore for me.\n\n42. My mind restore for me.\n\n43. My voice restore for me.\n\n44. To-day, take out your spell for me.\n\n45. To-day, take away your spell for me.\n\n46. Away from me you have taken it.\n\n47. Far off from me it is taken.\n\n48. Far off you have done it.\n\n49. Happily I recover.\n\n50. Happily my interior becomes cool.\n\n51. Happily my eyes regain their power.\n\n52. Happily my head becomes cool.\n\n53. Happily my limbs regain their power.\n\n54. Happily I hear again.\n\n55. Happily for me (the spell) is taken off.\n\n56. Happily I walk.\n\n57. Impervious to pain, I walk.\n\n58. Feeling light within, I walk.\n\n59. With lively feelings, I walk.\n\n60. Happily (or in beauty) abundant dark clouds I desire.\n\n61. Happily abundant dark mists I desire.\n\n62. Happily abundant passing showers I desire.\n\n63. Happily an abundance of vegetation I desire.\n\n64. Happily an abundance of pollen I desire.\n\n65. Happily abundant dew I desire.\n\n66. Happily may fair white corn, to the ends of the earth, come\n with you.\n\n67. Happily may fair yellow corn, to the ends of the earth, come\n with you.\n\n68. Happily may fair blue corn, to the ends of the earth, come\n with you.\n\n69. Happily may fair corn of all kinds, to the ends of the earth,\n come with you.\n\n70. Happily may fair plants of all kinds, to the ends of the earth,\n come with you.\n\n71. Happily may fair goods of all kinds, to the ends of the earth,\n come with you.\n\n72. Happily may fair jewels of all kinds, to the ends of the earth,\n come with you.\n\n73. With these before you, happily may they come with you.\n\n74. With these behind you, happily may they come with you.\n\n75. With these below you, happily may they come with you.\n\n76. With these above you, happily may they come with you.\n\n77. With these all around you, happily may they come with you.\n\n78. Thus happily you accomplish your tasks.\n\n79. Happily the old men will regard you.\n\n80. Happily the old women will regard you.\n\n81. Happily the young men will regard you.\n\n82. Happily the young women will regard you.\n\n83. Happily the boys will regard you.\n\n84. Happily the girls will regard you.\n\n85. Happily the children will regard you.\n\n86. Happily the chiefs will regard you.\n\n87. Happily, as they scatter in different directions, they will\n regard you.\n\n88. Happily, as they approach their homes, they will regard you.\n\n89. Happily may their roads home be on the trail of pollen (peace).\n\n90. Happily may they all get back.\n\n91. In beauty (happily) I walk.\n\n92. With beauty before me, I walk.\n\n93. With beauty behind me, I walk.\n\n94. With beauty below me, I walk.\n\n95. With beauty above me, I walk.\n\n96. With beauty all around me, I walk.\n\n97. It is finished (again) in beauty,\n\n98. It is finished in beauty,\n\n99. It is finished in beauty,\n\n100. It is finished in beauty.\n\n\n\n\nREMARKS ON THE PRAYER.\n\nThis prayer is addressed to a mythic thunder-bird, hence the reference\nto wings; but the bird is spoken of as a male divinity, and is\nsupposed to dwell with other y\u00e9i at Tse`g\u00edhi. The prayer is said at\nthe beginning of work, on the last night of the kl\u00e9dzi hat\u00e1l. The\nshaman speaks it, verse by verse, as it is here recorded, and one of\nthe ats\u00e1`lei or first dancers, repeats it, verse by verse, after him.\n\nThe word hoz\u00f3 means, primarily, terrestrial beauty. Its derivative\nhoz\u00f3go means in a beautiful earthly manner. Hoz\u00f3ni means beautiful on\nthe earth, locally beautiful (inz\u00f3ni refers to the beauty of objects\nand persons); Hoz\u00f3na signifies again beautiful. But the meanings of\nthese words, and others of similar derivation, have been extended to\nmean happy, happiness, in a happy or joyful manner, etc. In a free\ntranslation they must be rendered by various English words.\n\nThe four final verses have been previously recorded by the author as\nhoz\u00f3ni hasl\u00e9 (Qoj\u00f2ni qasl\u00e8), but he now regards the form hoz\u00f3na hastl\u00e9\nas more correct.[289] This expression, repeated twice or four times,\naccording to circumstances, ends all Navaho prayers, yet recorded. It\nis analogous to the Christian Amen.\n\n289. In a few instances, in this work, a Navaho word may be found\nspelled or accentuated with slight differences in different places. It\nmust not be inferred from this that one form is correct and the other\nnot. As usage varies in the languages of the most cultured races,\nso does it vary (only in greater degree) in the languages of the\nunlettered. A word was often heard differently pronounced and was\ntherefore differently recorded by the author. An effort has been made\nto decide on a single standard of form and always to give preference to\nthis; but, in a few cases, variations may have been overlooked. Words\nsometimes undergo great changes when they become parts of compound\nwords. Where the form of a word in this work varies from that presented\nin previous works by the author the variation may be accounted for,\nin some cases by the difference in the alphabets used, and in others\nby the changes of opinion which have come to him in time, as the result\nof a more extended experience or a more advanced study of the language.\n\n290. Note 290 is omitted.\n\n\n\n\n\n\n\n\nBIBLIOGRAPHIC NOTES.\n\nBY FREDERICK WEBB HODGE.\n\n\nFor the convenience of the reader, a list of the principal works\nreferred to in this book, and of all papers on the subject of the\nNavahoes written by the author, is here given.\n\n\n291.\n\nBackus, E. An account of the Navajoes of New Mexico. (In Schoolcraft,\nInformation respecting the history, condition and prospects of the\nIndian tribes of the United States, part IV. pp. 209-215, Philadelphia,\n1854.)\n\n\n292.\n\nBancroft, Hubert Howe. The native races of the Pacific states of\nNorth America, vol. III., New York, 1875.\n\n\n293.\n\nBickford, F. T. Prehistoric cave-dwellings. (In Century Illustrated\nMonthly Magazine, New York, vol. XL. No. 6, pp. 896-911, October,\n1890.)\n\n\n294.\n\nBourke, John Gregory. Snake Dance of the Moquis of Arizona, New\nYork, 1884.\n\n\n295.\n\n---- The Medicine-men of the Apache. (In ninth annual report of the\nBureau of Ethnology, pp. 443-595, Washington, 1892.)\n\n\n296.\n\nCatlin, George. Letters and notes on the manners, customs, and\ncondition of the North American Indians, etc., two vols., London, 1841.\n\n\n297.\n\nCensus. Report on Indians taxed and Indians not taxed in the United\nStates (except Alaska) at the eleventh census: 1890, Washington, 1894.\n\n\n298.\n\nCommissioner of Indian Affairs. Report of, to the Secretary of the\nInterior, for the year 1867, Washington, 1868. The same for 1870,\nWashington, 1870.\n\n\n299.\n\nDutton, Clarence E. Mount Taylor and the Zu\u00f1i plateau. (In sixth annual\nreport of the U.S. Geological Survey, pp. 105-198, Washington, 1886.)\n\n\n300.\n\nEaton, J. H. Description of the true state and character of the New\nMexican tribes. (In Schoolcraft, Indian Tribes, part IV. pp. 216-221,\nPhiladelphia, 1854.)\n\n\n301.\n\nHodge, Frederick Webb. The early Navajo and Apache. (In American\nAnthropologist, vol. VIII. No. 3, pp. 223-240, Washington, July, 1895.)\n\n\n302.\n\nHough, Walter. Fire-making apparatus in the United States National\nMuseum. (In report of National Museum 1887-88. pp. 531-587, Washington,\n1890.)\n\n\n303.\n\nLetherman, Jona. Sketch of the Navajo tribe of Indians, territory of\nNew Mexico. (In Smithsonian report for 1855, pp. 283-297, Washington,\n1856.)\n\n\n304.\n\nMason, Otis Tufton. Cradles of the American Aborigines. (In report\nof National Museum 1886-87, pp. 161-235, Washington, 1889.)\n\n\n305.\n\nMatthews, Washington. Ethnography and philology of the Hidatsa\nIndians. (Department of the Interior, United States Geological and\nGeographical Survey, miscellaneous publications No. 7, Washington,\n1877.)\n\n\n306.\n\n---- A part of the Navajo's mythology. (In American Antiquarian,\nvol. V. No. 3, pp. 207-224, Chicago, April, 1883.)\n\n\n307.\n\n---- Navajo Silversmiths. (In second annual report of the Bureau of\nEthnology, pp. 169-178, Washington, 1883.)\n\n\n308.\n\n---- A night with the Navajos. By Zay Elini. (In Forest and Stream,\nvol. XXIII. pp. 282-283, New York, Nov. 6, 1884.)\n\n\n309.\n\n---- Navajo weavers. (In third annual report of the Bureau of\nEthnology, pp. 371-391, Washington, 1884.)\n\n\n310.\n\n---- The origin of the Utes. A Navajo myth. (In American Antiquarian,\nvol. VII. No. 5, pp. 271-274, Chicago, September, 1885.)\n\n\n311.\n\n---- Mythic dry-paintings of the Navajos. (In American Naturalist,\nvol. XIX. No. 10, pp. 931-939, Philadelphia, October, 1885.)\n\n\n312.\n\n---- Navajo names for plants. (In American Naturalist,\nvol. XX. pp. 767-777, Philadelphia, September, 1886.)\n\n\n313.\n\n---- Some deities and demons of the Navajos. (In American Naturalist,\nvol. XX. pp. 841-850, Philadelphia, October, 1886.)\n\n\n314.\n\n---- The mountain chant: a Navajo ceremony. (In fifth annual report\nof the Bureau of Ethnology, pp. 379-467, Washington, 1887.)\n\n\n315.\n\n---- The prayer of a Navajo shaman. (In American Anthropologist,\nvol. I. No. 2, pp. 149-170, Washington, April, 1888.)\n\n\n316.\n\n---- Navajo gambling songs. (In American Anthropologist,\nvol. II. No. 1, pp. 1-19, Washington, January, 1889.)\n\n\n317.\n\n---- Noqo\u00eclpi, the gambler: a Navajo myth. (In Journal of American\nFolk-Lore, vol. II. No. ii. pp. 89-94, Boston and New York, April-June,\n1889.)\n\n\n318.\n\n---- The gentile system of the Navajo Indians. (In Journal of\nAmerican Folk-Lore, vol. III. No. ix. pp. 89-110, Boston and New York,\nApril-June, 1890.)\n\n\n319.\n\n---- A study in butts and tips. (In American Anthropologist,\nvol. V. No. 4, pp. 345-350, Washington, October, 1892.)\n\n\n320.\n\n---- Some illustrations of the connection between myth and\nceremony. (In Memoirs of the International Congress of Anthropology,\npp. 246-251, Chicago, 1894.)\n\n\n321.\n\n---- The basket drum. (In American Anthropologist, vol. VII. No. 2,\npp. 202-208, Washington, April, 1894.)\n\n\n322.\n\n---- Songs of sequence of the Navajos. (In Journal of American\nFolk-Lore, vol. VII. No. xxvi. pp. 185-194, Boston and New York,\nJuly-September, 1894.)\n\n\n323.\n\n---- A vigil of the gods--a Navajo ceremony. (In American\nAnthropologist, vol. IX. No. 2, pp. 50-57, Washington, February, 1896.)\n\n\n324.\n\nMindeleff, Victor. A study of pueblo architecture: Tusayan and\nCibola. (In eighth annual report of the Bureau of Ethnology, pp. 3-228,\nWashington, 1891.)\n\n\n325.\n\nMorgan, Lewis Henry. Ancient Society or researches in the lines of\nhuman progress from savagery, through barbarism to civilization,\nNew York, 1877.\n\n\n326.\n\nPowers, Stephen. Tribes of California. (Contributions to North American\nEthnology, vol. III., Washington, 1877.)\n\n\n327.\n\nSchoolcraft, Henry Rowe. Information respecting the history,\ncondition and prospects of the Indian tribes of the United States,\npart IV. Philadelphia, 1854.\n\n\n328.\n\nSimpson, James H. Report of an expedition into the Navajo country in\n1849. (In senate ex. doc. 64, 31st cong., 1st sess., Washington, 1850.)\n\n\n329.\n\nStephen, A. M. The Navajo. (In American Anthropologist, vol. VI. No. 4,\npp. 345-362, Washington, October, 1893.)\n\n\n\n\n\n\n\n\nMELODIES [1]\n\nRecorded on the phonograph by Washington Matthews, and noted from\nthe cylinders by John C. Fillmore.\n\n\n\n\nNo. 1.\n\nSONG OF THE APPROACH OF THE WAR GODS.\n\n[Music notation]\n\n\n\n\nNo. 2.\n\nSONG OF THE WAR GODS.\n\n[Music notation]\n\n\n\n\nNo. 3.\n\nTWELFTH YIKA\u00cdGIN OR DAYLIGHT SONG.\n\n[Music notation]\n\n\n\n\nNo. 4.\n\nA SONG OF THE NAAKHA\u00cd,\nOR DANCE OF THE LAST NIGHT OF THE NIGHT CHANT.\n\n[Music notation]\n\n\n\n\nNo. 5.\n\nA SONG OF THE NAAKHA\u00cd.\n\nComposed by Thomas Torlino.\n\n[Music notation]\n\n\n\n\nNo. 6.\n\nSEVENTH SONG IN THE FARM OF HASTS\u00c9HOGAN.\n\n[Music notation]\n\n\n\n\nNo. 7.\n\nTENTH AND ELEVENTH SONGS IN THE FARM OF HASTS\u00c9HOGAN.\n\n[Music notation]\n\n\n\n\nNo. 8.\n\nFIFTEENTH SONG IN THE FARM OF HASTS\u00c9HOGAN.\n\n[Music notation]\n\nThis song offers some very curious metrical problems.\n\n\n\n\nNo. 9.\n\nTWENTY-SECOND SONG IN THE FARM OF HASTS\u00c9HOGAN.\n\n[Music notation]\n\n\n\n\nNo. 10.\n\nTWENTY-THIRD SONG IN THE FARM OF HASTS\u00c9HOGAN.\n\n[Music notation]\n\n\nThis Indian howls so that it is much more difficult than usual to be\nsure of the pitch-relations. Also it is hard to tell, in many places,\nwhether he means a double or a triple rhythm.\n\n\n\n\nNo. 11.\n\nTWENTY-FIFTH SONG IN THE FARM OF HASTS\u00c9HOGAN.\n\n[Music notation]\n\n\n\n\n\n\n\n\nNOTE\n\n\n[1] See Note 272.","title":"Navaho Legends","tradition":"myth-cosmogony","translated_text":null,"word_count":130190}