UN ,VERS1TV or CA- i re 5 1 s S S * a i S 1 Z -o H w J " * ^ \ i J N i-ye-3-ni NAVAHO LEGENDS. INTRODUCTION. PREFATORY REMARKS. 1. THE legends contained in this book are those of the Navaho 1 Indians, a tribe living in the southwestern portion of the United States ; mostly in the Territories of New Mexico and Arizona, but partly in the States of Colorado and Utah. A definite reservation of over 12,000 square miles has been set apart for them ; but in every direction, beyond the borders of this reservation, isolated families and small bands may be found dwelling, either temporarily or per- manently, in localities where there are springs, streams, pools, or artificial reservoirs of water. - Some have taken up homesteads or have otherwise acquired a legal title to lands beyond the borders of the reservation ; others are merely squatters. A brief description of these Indians their arts, religion, ceremonies, etc. is included in this introduction, in the belief that, if the reader possesses some knowledge of the Navaho before he begins to read the tales, he may have a better understanding of the latter. But much more informa- tion, of interest to the ethnographer, will be found in notes. Some items in the introduction could not properly have appeared in the notes, as there was nothing in the tales to suggest them. Other items might perhaps as well have been transferred to the notes ; the decision to put them in the introduction was often arbitrary. 2. Title of Book. In selecting a title for this book, the word Legends was chosen, rather than Myths, for the reason that the tales contained herein, though mostly mythical, are not altogether such. In the Origin Legend, the last chapter, " The Growth of the Navaho Nation," is in part traditional or historical, and it is even approximately correct in many of its dates, as has been shown by Frederick Webb Hodge in his paper on the " Early Navaho and Apache." 301 HOME OF THE NAVAHOES. 3. The land which the Navahoes occupy is arid, though not an absolute desert. The precipitation at an altitude of 7,000 feet 2 Introduction. amounts on an average to only 14. 10 inches during the year (at lower altitudes it is less, at higher altitudes greater), and this is gen- erally confined to two short seasons of moisture separated from one another by months of absolute drought, which, except in spe- cially favored localities, would destroy any of our ordinary field- crops. But there are small spots, far apart, where irrigation can be practised, and there are other places, apparently deserts, which no white man would think of cultivating, but where Indians raise meagre crops of corn, squashes, and melons. 4. Soil. He who stands on the brow of the mesa at the Indian pueblo of Walpi, in Arizona, may unravel one secret of Indian agri- culture in the arid region, and learn why ancient ruins may be found in the most desolate parts. Six hundred feet below him stretches a sandy plain which at most seasons of the year seems almost an absolute desert ; yet in summer it is green with rows of dwarf corn. Little rain falls on it and there is no irrigation ; yet the corn grows and furnishes a return which repays an Indian, at least, for his labor. Through the plain runs a gully which at certain seasons drains the water from a high table-land beyond. The water does not all flow off, but in part settles under the sandy surface, and keeps the subsoil moist throughout the year. By planting deep, the Indian farmers reach this moist subsoil, and place their seeds where the long drought cannot destroy them. On the side of the mesa, peach- trees flourish, with hidden moisture that comes out between the rocky strata at the mesa's edge. Localities similar to those de- scribed are found in the Navaho land, and similarly used by the Navaho for farms and peach orchards. The myths make frequent allusions to such farms or gardens. 5. A few fields have recently been made by white men in the high meadows of the Zuni Mountains at altitudes above 8,000 feet, where potatoes, oats, barley, and garden vegetables are raised with- out irrigation ; but farming at such altitudes was never tried by the Navahoes, and they knew nothing of cultivating the crops named above. Beside their aboriginal crops, they have for a long time raised a little wheat. Potatoes grow wild in the Navaho country. 6. Mines. Fortunately for the Navahoes, no mines of precious metals have yet been discovered on their reservation ; although for years past rumors of such discoveries have from time to time been circulated, and unwelcome prospectors have frequently invaded their territory. For many years previous to 1892 the principal attrac- tion lay in the Carrizo Mountains. 2 A legend of a mine called the Lost Adam, and of miners murdered in these mountains, had cir- culated long through Colorado mining camps. Troubles between intruders and Indians became so frequent and threatening in this Introduction. region that General McCook, then com- manding the Depart- ment of Arizona, which included the Navaho reservation, determined to make an expedition and set- tle, if possible, the question of the exist- ence of valuable mines in the Carrizo Moun- tains. A commission, consisting of Gen. A. McD. McCook, U. S. A., ex-Gov. John L. Barstow of Vermont, and Prof. J. G. Allyn of New Mexico, was appointed. The com- mission entered the mountains with a mounted escort in May, 1892, and invited prospectors who had previously visited the region to come and show where the min- eral lay. They came, and then it appeared they had staked off various claims and given them felicitous names such as the western miners know how to coin, the " Lucky Bill," the " Boggy Snoggy," etc. Specimen ores were collected from every point where they were seen, and submitted to careful expert examination ; but all proved worthless. Some fine gold has been found in the sands of the San Juan River, 3 within the Navaho reservation ; but it has not been found profitable to work for it. 7. Surface Forests. The surface of the country over which the Navahoes are scattered varies in altitude from 4,000 feet, or less, in the valley of the Colorado, to over 11,000 feet in the high peaks of Tsisnad^i'ni, 52 San Mateo, 54 San Francisco, 56 and the San Juan 58 range, which traditionally border their land. In the central and more thickly inhabited portion the highest eminence is in the Tuincha Mountains, 9,575 feet. The average altitude is about 6,000 Fig. i. Manuelito. 4 Introduction. feet. The country consists mostly of great plains and of plateaux or mesas. While the lower levels, except in the bottom-lands of the constantly flowing rivers, are destitute of trees, the mesas, at altitudes of from 6,000 to 7,000 feet, are well covered with low forests of pifion (Pinus edulis), red cedar (Juniperns virginianus) and juniper (Juniperns occidentalis}. At altitudes of 7,000 feet Fig. 2. Mariano. white pine (Pinus ponderosd) is sparingly found ; but at altitudes of 8,000 feet or more it grows abundantly and attains a good size. Spruce (Pseudotsuga taxi/olid] -is found in shaded valleys, and on northern hill-slopes above 7,000 feet, but it does not form an impor- tant part of the forest. It is an essential element in certain rites. Cottonwood (Populus monolifera and P. wislizenii), aspen (Popu- lus tremuloides), oak (Quercus gambellii), oak-bark juniper (Juni- perus pachyphloed), and other trees grow less abundantly. Introduction. 8. Pasturage Flocks and Herds. While the Navaho Indians cultivate the soil, it is evident, from what has been said, that they do not do so to any great extent. Their crops furnish but a small part of their subsistence. But their sterile country is fairly well adapted to the raising of sheep and goats. These form their chief food supply, and the former their principal source of wealth. With the money received for their wool they purchase flour and other provisions from the white traders, as well as various articles of luxury and utility. They possess many ponies and ride a great deal. They raise a few neat cattle. 9. As domesticated sheep and goats were unknown in America previous to the discovery by Columbus, and were unknown in New Mexico previous to the expedition of Coronado in A. D. 1540, it fol- lows that the Navahoes have not been shepherds for many cen- turies. It would appear from their legends that it is not many years since they have become a prosperous and wealthy p people (and such they now are, for savages) ; that in old days they were even poor hunters ; and that they lived largely on the seeds of wild plants and on small animals that they caught in fall-traps. How meagrely they were dressed and equipped the legends also tell us. (See pars. 382, 384, 391.) POPULATION. TO. No exact census of the tribe has ever been taken, and it would not now be an easy task to take one, because the Navahoes are scattered so widely and over such a wild and rugged territory. Their low huts, built in tan- gled cedar-woods or in re- gions of scattered rocks, are often so obscurely hidden that one may ride through a cluster of a dozen inhabited houses thinking there is not tl Fig. 3. Jake the Silversmith. i Introduction. Fig. 4. Tanapa. an Indian within ten miles of him. When the Navahoes were held in captivity at Fort Sumner, New Mexico, from 1863 to 1867, they depended for subsistence mostly on rations supplied by the United States, and then these captives, at least, could be accu- rately counted. There were in 1867 7>3OO in captivity. 298 Owing to desertions on the one hand, and additional surrenders on the other, the numbers varied from time to time. ii. But while the majority of the tribe were prisoners of war, it is well known that all were not captured during General Car- son's invasion in 1863, Dut that many still roamed at large while their brethren were prisoners. The count of the prisoners, there- fore, does not show the strength of the tribe. Introduction. 7 12. Perhaps the most accurate census ever taken was that of 1869. "In November of 1869 a count was made of the tribe, in order to distribute among them 30,000 head of sheep and 2,000 goats. Due notice was given months before, and the tribe was present. The Indians were all put in a large corral, and counted as they went in. A few herders, holding the small herds that they Fig. 5. Hadapa (from photograph by J. K. Killers). had then bunched on the surrounding hills, were not in the corral. The result of this count showed that there were less than 9,000 Navahoes all told, making a fair allowance for all who had failed to come in. At that time everything favored getting a full count ; rations were issued to them every four days ; they had but little stock, and, in addition to the issue of the sheep and goats, there were also two years' annuities to be given out. The season of the 8 Introduction. year was favorable, the weather fine, and they were all anxious to get the sheep and goats and annuities." 268 13. In 1890 a count of these Indians was made as a part of the Eleventh Census of the United States. 297 Before the count was begun, the writer was informed by one of the enumerators that the plan to be employed was this : The Navaho country was to be divided into a number of districts, and a special enumerator was to be sent to each district at the same time to visit each hut and take the number of each family. Whether this method was carried out, the report of the Eleventh Census does not tell us. But this plan, while probably the best that could be employed at the time with the means allotted, was very imperfect and admitted of numerous sources of error, of which two may be specified. Many huts might easily be passed unnoticed, for reasons already given, and this would make the enu- meration too low. Many families might easily have been counted in more than one district, for the Navaho frequently shifts his abode, and this would make the count too high. The result of this enu- meration was to give the tribe a population of 17,204 for that year. White men, living in the Navaho country at the time, generally con- sidered the estimate excessive. If the count of 1869 be approx- imately correct, that of 1890 is probably not. It is not reasonable to suppose that by natural increase alone and no other source of increment is known the tribe should have nearly doubled in twenty-one years. It would require birth-rates much higher and death-rates much lower than those commonly found in Indian tribes to double the population in that time. The Indian mother is not prolific. 14. The Navahoes say that during their captivity they had much sickness and diminished in numbers ; but nothing has been found in official reports to corroborate such statements. All who have any intimate knowledge of the Navahoes agree that they have increased rapidly since they were restored to their ancient homes in 1869. During nearly fifteen years that the author has had opportunity to observe them, he has noticed no marked signs of physical degenera- tion among them. Their general health and their power of resisting disease appeared about as good in 1894 as in 1880. Consumption and scrofula, those greatest enemies of our reservation Indians, have not yet begun to trouble the Navahoes. The'' -e from the rude hut to the close stone house, which is rapid 1 >ing on among this people, is likely to affect their health in ttu, .uture, and prob- ably not for the better. Fortunately for them thev have little fancy for stoves, but prefer open fireplaces \ such 2; e Pueblos and Mexicans use. In the year 1888, while the -" r u from New Mexico, they had an epidemic of throat- r ase? Introduction. 9 precise character of which has not been ascertained. They say that about 800 people died that winter. During the winter of 1894-95 they suffered from scarcity of food, an unusual experi- ence for them, and the government had to assist them. An in- creased mortality ensued, which undoubtedly would have been much Fig. 6. Navaho man (from photograph by J. K. Killers). greater had it not been for the prompt action of their agent, Maj. Constant W j, U. S. A., in securing supplies for them. .IAL AFFINITY APPEARANCE. 15. The Navahoes are usually regarded by ethnologists as be- ing, by blood ^s well as by language, of the Dene or Athapascan stock, and sue probably, they are in the main. But their Origin Legend represents them as a very mixed race, containing ele- 10 Introduction. Fig. 7. Navaho man (from photograph by Hillers). ments of Zunian and other Pueblo stocks, of Shoshonian and Yuman, and the appearance of the people seems to corroborate the legend. There is no such thing as a general or prevailing Navaho type. The people vary much in feature and stature. Every variety of Indian face and form may be seen among them, tall men with aquiline noses and prominent features, such as we find among the Crows and Dakotas ; dwarfish men with subdued features, such as we see among the Pueblos of New Mexico and Arizona, and every intermediate variety. 1 6. The countenances of the Navahoes are, as a rule, intelligent and expressive ; some are stern and angry, some pleasant and smiling, others calm and thoughtful ; but seldom are any seen that are dull and stupid. These characteristics are to be noted among the women as well as among the men. The social position Introduction. 1 1 of the Navaho women is one of great independence ; much of the wealth of the nation belongs to them ; they are the managers of their own property, the owners of their own children, and their free- dom lends character to their physiognomies. PORTRAITS. 17. Fig. i is a picture of Manuelito, who for many years was the most influential chief among the Navahoes. Latterly he lost much of his influence in consequence of his intemperate habits, though he was regarded as a sage counsellor till the time* of his death, which occurred in 1893. When he was gone, an old In- dian, announcing his death to the writer, said : " We are now a people without eyes, without ears, without a mind." Fig. 2 repre- sents another chief of much influence named Mariano, who also Fig. 8. Navaho skull, flattened at occiput. Hyperbrachycephalic. Length-breadth index, 96.93. became addicted to drink in his old age and died in 1893. Fig. 3 shows a very intelligent and trustworthy Indian, a silversmith, known as Jake among the whites, but called by the Navahoes Naltsos Nigehani, or Paper-carrier, because in his youth he was employed as a mail-carrier between Forts Wingate and Defiance. He it was who communicated to the author version B 306 of the Ori- gin Legend. He practised a short medicine rite, was an adept in singing sacred songs, and often led in song in the great rites. His 12 Introduction. silver-work was in great demand, and he worked hard at his trade. In 1894 he accompanied a circus through the Eastern States, with his workshop as a side-show; but the journey proved too much for him he died of heart disease on his return to New Mexico. Fig. 4 is a portrait of a Navaho woman named T^anapa, who took her hair out of braid preparatory to standing before the camera. Fig. 5 is a woman named Hadapa, whose smiling face is introduced as a contrast to the stern brow of Tanapa. Figs. 6 and 7 are Navaho men whose names have not been recorded. The expressions of their faces are in marked contrast. CRANIA. 1 8. As a rule the crania of the Navahoes are brachycephalic, and very few are dolichocephalic. The shortening seems to be due to a flattening in the occipital region (fig. 8). The author is of opinion that this is caused by the use of the baby -case, with a hard, un- yielding wooden back (fig. 9), in which the Navaho women carry their infants. This flattening of the Navaho occiput has been the subject of some controversy. It is true that the cradle is padded to a slight extent ; but the padding consists of the bark of the cliff rose (Cowania mexicanci}, called by the Navaho awetsal, or baby-bed, which forms a rather rigid pillow. True, again, when the baby is carried on the mother's back, its head often hangs forward and does not come in contact with the back of the cradle or the pillow ; but most of the time the child lies on its back, and its tender occiput is subjected to deforming pressure. LANGUAGE. 19. The language of the Navaho undoubtedly belongs in the main to the Athapascan family. Hubert Howe Bancroft, in his " Native Races of the Pacific States " (vol. iii. p. 58s), 292 tells us that the Athapascans or "Tinneh" are "a people whose diffusion is only equalled by that of the Aryan or Semitic nations of the Fig 9. Navaho baby-case or cradle (after Mason). Introduction. 1 3 Old World. The dialects of the Tinneh language are by no means confined within the limits of the hyperborean division. Stretch- ing from the northern interior of Alaska down into Sonora and Chihuahua, we have here a linguistic line of more than four thou- sand miles in length, extending diagonally over forty-two degrees of latitude, like a great tree whose trunk is the Rocky Mountain range, whose roots encompass the deserts of Arizona and New Mex- ico, and whose branches touch the borders of Hudson Bay and of the Arctic and Pacific Oceans." But the Origin Legend declares it is a mixed language (par. 395), and it is but reasonable to sup- pose that such a composite race cannot possess a very pure Ian- _ ;' UK *-*. Fig. 10. Conical lodge with storm-door (from photograph by James Mooney). guage. The various accessions to the tribe from other stocks have probably added many words of alien origin. What these additions are is not now known, and will not be known until all the languages of the Southwest have been thoroughly studied. HOUSES. 20. The habitations of the Navahoes are usually of a very simple character. The most common form consists of a conical frame, made by setting up a number of sticks at an angle of about forty- five degrees. An opening is left on one side of the cone to 1 4 Introduction. answer as a doorway. The frame is covered with weeds, bark, or grass, and earth, except at the apex, where the smoke from the fire in the centre of the floor is allowed to escape. In the door- way an old blanket hangs, like a curtain, in place of a door. But the opening of the door is not a simple hiatus, as many descrip- tions would lead one to suppose. A cross-piece, forming a lintel, connects the jambs at a convenient height, and the triangular space between the lintel and the smoke-hole is filled in as shown in fig. 10. A picture in Schoolcraft's extensive work 327 (vol. iii. plate 17) is intended to represent a Navaho lodge ; but it appears to have been drawn by Captain Eastman from an imperfect description. In this picture the doorway is shown as extended up and continuous with the smoke-hole. 21. Some lodges are made of logs in a polygonal form, as shown in fig. ii. Again they are occasionally built partly of stone, as shown in fig. 12. In cold weather a small storm-door or portico is often erected in front of the door (fig. 10), and an outer and an inner curtain may be hung to more effectually keep out the wind. 22. Shelters. Contiguous to the hut, the Navaho usually con- structs a rude shelter of branches. Here, in fair weather, the family Introduction. Fig. 12. Hut built partly of stone. often cook and spend most of the day. Here, too, tne women erect their looms and weave or set out their metates and grind corn, and some even choose to sleep here. Such a " corral " is shown in fig. 12. 23. Summer Houses. In summer they often occupy structures more simple than even the hut described above. Fig. 13 repre- sents a couple of summer houses in the Zuni Mountains. A struc- ture of this kind is built in a few hours. A couple of forked sticks are set upright in the ground ; slanting poles are laid against this in the direction of the prevailing winds, so as to form a wind- break, half wall and half roof, and this is covered with grass, weeds, and earth. The ends may be similarly inclosed, or may be merely covered in with evergreen branches. One side of the house is completely open. In fig. 13 a loom is shown set up for work in one of these rude structures, the aboriginal appearance of which is somewhat marred by having a piece of old canvas lying on top. 24. Medicine-lodges. The medicine-lodges, when erected in re- gions where long poles may be cut, are usually built in the form of the ordinary hogans (huts), though of much greater size (fig. 14). When these large lodges are constructed at low altitudes, where only stunted trees grow, they are built on a rude frame with walls and roof separate, somewhat on the same plan as the lodges formerly i6 Introduction. Fig. 13. Summer houses. used by the Arickarees, Mandans, and other tribes on the Missouri, and seeming a connecting link between the Navaho hogan and the Mandan earth-lodge. 184 4, 25. Sweat-houses. The sweat-house or sudatory is a diminutive form of the ordinary hogan or hut as described in par. 20, except that it has no smoke-hole (for fire is never kindled in it), neither has it a storm-door. It is sometimes sunk partly underground and is always thickly covered with earth. Stones are heated in a fire outside and carried, with an extemporized tongs of sticks, into the sudatory. Fig. 14. Medicine-lodge. Introduction. 1 7 Fig. 15 poorly represents one of these structures. When cere- monially used, the frame is constructed of different materials for different ceremonies, and the house is sometimes decorated with dry- paintings. 82 26. Modern Houses, During the past ten years, a few of the more progressive Navahoes have built themselves rectangular stone houses, with flat roofs, glazed windows, wooden doors, and regular, chimneys, such as their neighbors, the Mexicans and Pueblo Indians, build. They have had before them, for centuries, examples of such houses, and they are an imitative and docile people. The reason they Fig. 15. Sudatory. have not copied at an earlier date is probably a superstitious reason. They believe a house haunted or accursed in which a human being dies. 91 They abandon it, never enter it again, and usually destroy it. With such a superstition prevailing, they hesitate to build permanent dwellings. Perhaps of late years the superstition is becoming weak- ened, or they have found some mystic way of averting the supposed evil. 1 8 Introduction. ARTS. 27. The arts of the Navahoes are not numerous. They make a very rude and inartistic pottery, vastly inferior to that of the neighboring Pueblo tribes, and they make but little of it. Their bows and arrows are not equal to those of the northern Indians, and, since they have both money and opportunity to purchase modern firearms, bows and arrows are falling into disuse. They do not consider themselves very expert dressers of deerskin, and purchase their best buckskins from other tribes. The women do very little embroidery, either with beads or porcupine-quills, and this little is unskilfully done. The legends indicate that in former days they stole or purchased embroideries from the Utes. 28. Basketry. They make excellent baskets, but very few of them, and have a very limited range of forms and patterns. In developing their blanket-making to the highest point of Indian art, the women of this tribe have neglected other labors. The much ruder but allied Apaches, who know nothing of weaving woollen fabrics, make more baskets than the Navahoes, and make them in much greater variety of form, color, and quality. The Navahoes buy most of their baskets and wicker water-jars from other tribes. Fig. 1 6. Sacred basket. Introduction. Fig. 17. Sacred basket. They would possibly lose the art of basketry altogether if they did not require certain kinds to be used in the rites, and only women of the tribe understand the special requirements of the rites. Figs. 16 and 17 show the patterns of baskets almost exclu- sively made. These are used in ceremonies, and are called by the author sacred baskets. A further description of them is given in a note. 5 29. Silver-work. There are a few silversmiths in the tribe, whose work, considering the rudeness of their tools and processes, is very artistic. It is much sought after by white people, who admire its rude beauty. Probably the art of the smith has not existed long among the Navahoes. In a treatise entitled " Navajo Silver- smiths," 307 the author described the art as it existed in 1881 ; but the work has improved since that time with the introduction of better tools. Then the smith built his forge on the ground and squatted to do his work ; now he builds it on an elevated frame (fig. 10), and sits on a stool or chair to work. Fig. 18 represents silver ornaments made by Jake in 1881. 30. Weaving. It is in the art of weaving that the Navahoes 20 Introduction. excel all other Indians within the borders of the United States. In durability, fineness of finish, beauty of design, and variety of pattern, the Navaho blanket has no equal among the works of our aborigines. The author has written a treatise on " Navajo Wea- vers," 309 in which he describes their art as it existed some thirteen years ago. But since that treatise was written the art has changed. It has improved in one respect : an important new invention has been made or introduced, a way of weaving blankets with dif- ferent designs on opposite sides. It has deteriorated in another respect : fugitive aniline dyes, purchased from the traders, have taken the place of the permanent native dyes formerly used. In the finer blankets, yarn obtained from white traders has supplanted the yarn laboriously twilled on the old distaff. Navaho blankets are represented in figs. I, 2, 5, 6, 7, and 12. Fig. 18. Silver ornaments. Powder-chargers, hollow beads, buttons, bracelets. 31. The Navahoes weave diagonal cloth and diamond-shaped diagonals, and to do this a change is made in the mechanism of their simple looms. They weave belts or sashes, garters and saddle- girths, and these articles, too, require changes in the arrangement of the looms and in the methods of weaving. Fig. 20 represents an ordinary loom, with one set of healds. Fig. 21 represents a loom arranged for weaving diagonal cloth with two sets of healds. Fig. 4 shows a woman wearing a belt of native manufacture. The women depicted in figs. 5 and 21 wear dresses of Navaho cloth. Introduction. 21 Fig. 19. Woman spinning. 32. It is not only for gain that the Navaho woman weaves her blanket. Having worn it for a time, until it has lost its novelty, she may sell it for a price that scarcely pays her for the yarn. One who possesses large herds, and is wealthy for an Indian, will weave as assiduously as her poorest neighbor. At best, the labor brings low wages. The work is done, to no small extent, for artistic recreation, just as the females of our own race embroider and do " fancy work " for mere pastime. 33. Knitting. --They knit stockings with four needles, but these stockings are devoid of heels and toes. As the needles now used are of wire and obtained from the whites, it might be thought that the art of knitting was learned from our people ; but knitted leg- gings, made of human hair, and wooden knitting-needles, have been found in the Navaho land, in cliff-dwellings which, there is reason to believe, were abandoned before the arrival of the Spaniards. 22 Introduction. INDUSTRY. 34. It cannot be said of the Navaho men, as it is often said of the men of other Indian tribes, that they are either too proud or too lazy to perform manual labor. They are, and apparently always have been, willing to do any remunerative work. When the Atlan- tic and Pacific Railroad was constructed near their reservation, in 1 88 1, much of the grading was done by Navaho laborers. The white men who worked with them, and who had the strongest antipathy to Chinese laborers, said that they liked the Indians because they were good comrades on the work and kept up prices. A stalwart man is not ashamed to wash and iron clothes for wages, which he may want only to spend in gambling. They have been employed at Fort Wingate to dig cellars and make adobes, and at the latter work proved themselves more expert than the more expe- rienced men of Zuni. 35. Begging, which among other tribes is so often annoying to the white man, is little practised by the Navahoes. The few who have ever begged from the author persuaded themselves that they had some claim on him. On the whole, they are a self-supporting peo- ple, and add to the wealth of the community at large. But little government aid has been given them since they were released from captivity and^supplied with stock in return for that slaughtered by our troops when their land was invaded. POETRY AND MUSIC. 36. For many years the most trusted account of the Navaho Indians of New Mexico and Arizona was to be found in a letter written by Dr. Jonathan Letherman, 303 of the army, and published in the Smithsonian report for 1855. Dr. Letherman had lived three years at Fort Defiance, in the heart of the Navaho country, when he wrote this letter, and he acknowledges his indebtedness, for assistance in preparing it, to Major Kendrick, who long com- manded Fort Defiance. Both the doctor and the major were men of unusual ability. The former (having changed the spelling of his name to Letterman) afterwards distinguished himself as medi- cal director of the Army of the Potomac, and the latter was, for many years, professor of chemistry at the National Military Acad- emy. 37. From this letter the following statement concerning the Nava- hoes is extracted : " Of their religion little or nothing is known, as, indeed, all inquiries tend to show that they have none." "The lack of tradition is a source of surprise. They have no knowledge of their origin or of the history of the tribe." " They have fre- Introduction. 2 3 quent gatherings for dancing." "Their singing is but a succession of grunts, and is anything but agreeable." 38. The evidence of these gentlemen, one would think, might be taken as conclusive. Yet, fifteen years ago, when the author first found himself among the Navahoes, he was not influenced in the least by the authority of this letter. Previous experience with the Indians had taught him of how little value such negative evi- dence might be, and he began at once to investigate the religion, Fig. 20. Ordinary loom. traditions, and poetic literature, of which, he was assured, the Nava- hoes were devoid. 39. He had not been many weeks in New Mexico when he dis- covered that the dances to which Dr. Letherman refers were reli- gious ceremonials, and later he found that these ceremonials might vie in allegory, symbolism, and intricacy of ritual with the cere- monies of any people, ancient or modern. He found, erelong, that these heathens, pronounced godless and legendless, possessed lengthy myths and traditions so numerous that one can never hope to collect them all, a pantheon as well stocked with gods and heroes as that of the ancient Greeks, and prayers which, for length and vain repetition, might put a Pharisee to the blush. 40. But what did the study of appalling " succession of grunts " reveal ? It revealed that besides improvised songs, in which the Navahoes are adepts, they have knowledge of thousands of signifi- 24 Introduction. cant songs or poems, as they might be called which have been composed with care and handed down, for centuries perhaps, from teacher to pupil, from father to son, as a precious heritage, through- out the wide Navaho nation. They have songs of travelling, appro- priate to every stage of the journey, from the time the wanderer leaves his home until he returns. They have farming songs, which refer to every stage of their simple agriculture, from the first view of the planting ground in the spring to the " harvest home." They have building songs, 6 which celebrate every act in the structure of the hut, from " thinking about it" to moving into it and lighting the first fire. They have songs for hunting, for war, for gambling, in short for every important occasion in life, from birth to death, not to speak of prenatal and post-mortem songs. And these songs are composed according to established (often rigid) rules, and abound in poetic figures of speech. 41. Sacred Songs. Perhaps the most interesting of their metri- cal compositions are those connected with their sacred rites, their religious songs. These rites are very numerous, many of them of nine days' duration, and with each is associated a number of appro- priate songs. Sometimes, pertaining to a single rite, there are two hundred songs or more which may not be sung at other rites. 42. The songs must be known to the priest of the rite and his assistants in a most exact manner, for an error made in singing a song may be fatal to the efficacy of a ceremony. In no case is an important mistake tolerated, and in some cases the error of a single syllable works an irreparable injury. A noteworthy instance of this rule is a song sung at the beginning of work on the last night of the great ceremony of the night chant. The rite is one which may cost the patron from two hundred to three hundred dollars. It has lasted eight days and nights, when four singers, after long and careful instruction by the priest, come forth painted, adorned, and masked as gods to sing this song of the atsa'/ei. Several hundred people many from the farthest confines of the Navaho land have come to sit up all night and witness the public ceremonies. The song is long, and is mostly made up of meaningless or obsolete expressions which convey no idea to the mind of the singer, yet not a single vocable may be omitted, mispronounced, or misplaced. A score or more of critics who know the song by heart are listening with strained attention. If the slightest error is made it is at once pro- claimed, the fruitless ceremony terminates abruptly, and the disap- pointed multitude disperses. , 43. The songs all contain significant words ; but these, for poetic requirements, are often greatly distorted, and the distortions must be kept in mind. In speaking thus, scant justice is done to the Introduction. 25 Navaho poets. Similar distortions found in an Aryan tongue with a written literature are spoken of as figures of orthography and etymology, and, although there is yet no standard of spelling for the Navaho language, we would perhaps do well to apply the same terms in speaking of the Navaho compositions. The distortions are not always left to the whim of the composer. They are made sys- tematically, as a rule. If the language were reduced to a standard spelling, we should find that the Navaho poets have as many figures of these classes as the English poets have, and perhaps more. 44. Some of the words, too, are archaic, they mean nothing in modern Navaho ; but the priests assign traditional meanings to them, and this adds to the task of memorizing. But, in addition to the significant words, there are (as instanced above) numerous mean- ingless vocables in all songs, and these must be recited with a care at least equal to that bestowed on the rest of the composition. Fig. 21. Loom for weaving diagonal cloth. These meaningless sounds are commonly introduced in the pre- ludes and refrains of the stanzas and in the verse endings, but they may occur anywhere in the song. 45. The preludes and refrains here referred to are found, with rare exceptions, in every stanza and in every song. Although they are all either totally meaningless or only partly significant, they are the most characteristic parts of the poems, and the singer cons the preludes over when he wishes to call to mind any particular composition, just as we often remember a poem or song by means of the first line. They are rarely or never quite alike in any 26 Introduction. two songs, and great ingenuity is often displayed in giving them variety. 46. There is yet another burden laid on the memory of the singer of sacred songs, and this is the order of their arrangement. The songs of each ceremony are divided into groups which must follow one another in an established order, and each song has, in the group to which it belongs, a place that must not be changed under penalty of divine displeasure. To sing, during the progress of a rite, the sixth Song of the Whirling Sticks before the fifth song is sung, would be a sacrilege as great as to chant the sylla- bles ohohoho, in place of ehehehe. To remember this exact order of sequence in a set of two hundred or three hundred songs is no easy task. 322 47. But it may be said : " Perhaps things were different with the Navahoes in Dr. Letherman's day. May they not have learned from other tribes, or have themselves invented all this ceremony and song since he knew them ? " The reply to this is, that it is absurd to suppose that such an elaborate system of rites and songs could have grown up among an illiterate people in the twenty-five years that elapsed between Dr. Letherman's departure from the Navaho country and the author's arrival there. Besides, the latter obtained his information from men of advanced age from sixty to eighty years old who practised these rites and sang these songs in their youth, and who in turn learned them from men of a departed generation. The shamans who conduct these ceremo- nies, tell these tales, and sing these songs are scattered widely over the Navaho country. Men who are scarcely acquainted with one another, and who learned from different preceptors, will sing the same sacred songs and to exactly the same tune. All the lore of the Navaho priesthood was undoubtedly extant in Dr. Lether- man's time and for ages before. 48. Songless Women. It is remarkable that, while the Navaho men are such fruitful composers of song and such ardent singers, the women, as a rule, do not sing. Among the wild hunting tribes of the North, as the author knew them thirty years ago, the women not only had songs of their own, but they took part in the cere- monial songs of the men. The Pueblo Indian women of New Mexico, neighbors of the Navahoes, have many fine songs, the song of the corn-grinders, often heard in Zuni, being especially wild and musical. But usually the Navaho woman is songless. The writer tried a long time to find a woman who could sing, and offered good pecuniary inducements before he got one. She came from a distance of thirty miles. She knew no songs peculiar to her sex, but her father was a medicine-man, who frequently Introduction. 27 repeated his songs at home in order to familiarize himself with them, and she gradually picked up several of them. She sang in a mu- sical soprano with much spirit, and was one of the most pleasing singers heard in the tribe. 49. Figures of Speech. It is probable that all rhetorical figures of speech known to our poets may be found in these simple com- positions of the Navahoes. But in many cases the allusions are to such recondite matters of symbolism, or incidents in their myths, that they could be made plain, if at all, only by a tedious recital. Thus it would not be easy to make clear in a few words why, when the goddess Estsanatlehi, in one of the songs to her honor, is spoken of as climbing a wand of turquoise, we know the poet means to say she is ascending San Mateo Mountain, in New Mexico, or why, when he speaks of her as climbing a wand of haliotis shell, he is endeavoring to tell us that she is ascending the peak of San Francisco in Arizona. Yet we may gain some idea of the meaning by referring to the myth (par. 193). 50. But some of the metaphors and similes are not so hard to understand. Here is a translation of the Dove Song, one of the gambling songs sung in the game of kesitre : Wos Wos picks them up (seeds), Wos Wos picks them up, Glossy Locks picks them up, Red Moccasin picks them up, Wos Wos picks them up. 273 31fi Here Wos Wos (Wosh Wosh) is an onomatope for the dove, equiva- lent to our " coo coo " ; but it is used as a noun. Glossy Locks and Red Moccasin are figurative expressions for the dove, of obvious significance. Metaphor and synecdoche are here combined. 51. Antithesis is not an uncommon figure with the Navaho poet. Here is an instance of it in a song belonging to the mountain chant, one of the great nine-day ceremonies of the shamans : The voice that beautifies the land ! The voice above, The voice of the thunder, Among the dark clouds Again and again it sounds, The voice that beautifies the land. The voice that beautifies the land ! The voice below, The voice of the grasshopper, Among the flowers and grasses Again and again it sounds, The voice that beautifies the land. 28 Introduction. Here the great voice of the thunder above is contrasted with the feeble voice of the grasshopper below, yet both are voices that make the world beautiful. 52. Many instances of climax have been noted. One here pre- sented is from the mountain chant. It has but two steps to the ladder : Maid Who Becomes a Bear Sought the gods and found them, On the summits of the mountains Sought the gods and found them, Truly with my sacrifice Sought the gods and found them. Somebody doubts it, so I have heard. Holy Young Woman Sought the gods and found them, On the summits of the clouds Sought the gods and found them, Truly with my sacrifice Sought the gods and found them. Somebody doubts it, so I have heard. Maid Who Becomes a Bear (Tjike Sa.y Natlehi) 90 is an important character in Navaho mythology. The last line in each stanza is an instance of irony. 53. It will be seen from the instances given that they understand the value of repetition in poetry. The refrain is a favorite form of expression ; but they know of other means of giving verbal melody to their songs, as may be seen in the following original text of the Bluebird (Sialia arcticd) Song : Tsi^ayilkae rtftla am, Ayaj dot\\'z\ biza hold, Biza //o.s'dnigo, biza hold, Biza holdnigo hwihe inli Z?dla anf. Z>dla am. To appreciate this a translation is not necessary, but it is given, as the reader may wish to know it : Just at daylight Sialia calls. The bluebird has a voice, He has a voice, his voice melodious, His voice melodious that flows in gladness. Sialia calls. Sialia calls. The regular Navaho name for the bluebird " do\i " (changed here to "ej-trini, 1 8. Tlastrfm, 19. No/a" (No/aWme'), 20. Nakaf (NakaiVlne'), 21. Tb'yetlmi, 22. /telt 23. Tb'dftn'ni, 24. Mai/d< 25. tfasfi'zm 26. TWokdw-s-i, 27. BT/ji'ni, 28. TsmsakaWni, 29. Piwbttd' 30. Tse'nahapf/ni, //bnagd'ni, Kiwad'ni, 31. 32. 33. 34. 35. 36. A^ihi 37. 38. Tse'yana/d'ni (extinct), 39. Td'tsoni, 40. BT/dni or DsLfcini, 41. Tse'yikdhe (Tse'yikdhe 42. TlTzi/ni, 43. To'tja/si/dya (extinct), Encircled Mountain (par. 385). '), Much Yucca (par. 386). Brown Streak ; Horizontal on the Ground (par. 387). Black Horizontal Forest (par. 390). Among the Scattered (Hills) (par. 392). Base of the Mountain (par. 393). Among the Waters (par. 394 et seg.). Sage-brush Hill (par. 399). Trap Dyke (par. 401). (Name of an old pueblo) (par. 403). Beside the Water (par. 404). Among the Red (Waters or Banks) (par. 405). Willows (par. 405). Red House (of Stone) (par. 406). Red Streak (par. 408). Red Flat (par. 408). Ute (par. 409). White Stranger (Mexican) (par. 410). Junction of the Rivers (par. 411). Yellow Bodies (par. 412). Bitter Water (par. 427). Coyote Spring (par. 428). Mud (par. 429). Saline Water (par. 430, note 171). Folded Arms (par. 431). Lone Tree (par. 441). Deer Spring (par. 442). Overhanging Rocks (par. 445). Place of Walking (pars. 447, 448). High Standing House (par: 458). Two Come for Water (par. 449). Black Horizontal Stripe Aliens (Zufii) (par. 452). (Not translated) (par. 453). Salt (par. 454). Coyote Pass (Jemez) (par. 455). Horizontal Water under Cliffs (par. 457). Great Water (par. 459). Brow of Mountain. Rocks Standing near One Another. Many Goats (par. 407). Water under the Sitting Frog. 60. The following are eight names obtained from other sources, and not mentioned by Tall Chanter : 44. Aatsdsni Narrow Gorge. 45. Naa'i (Naa'iVme'), Monocline. 46. Ydo, Beads. 47. Ka'ndni, Living Arrows. 48. Tse'/Mni, Among the Rocks. Introduction. 3 1 49. L6ka (Z,6ka^ine') Reeds (Phragmites). 50. Tse'^/ejkl'^ni, Rocky Pass. 51. //q^an/ani, Many Huts. 61. More than one translation of a gentile name has often been noted ; but in the above lists only one translation is given, that which the author regards with the most favor. Often, too, different narrators account differently for the origin of the gentile names. Some of the translations are very liberal, and others, again, very brief ; but in the paragraphs and notes to which the reader is referred he will find fuller explanations. The Navahoes sometimes, but not invariably, add (as shown in the above lists) a suffix (^/ine', ni, or i), signifying people ; but in the above translations, to simplify the study, the word " people " is omitted. 62. There are reasons, which the author has set forth in a pre- vious essay 318 and will not now repeat, for believing that most of the Navaho gentes were originally local exogamous groups, and not true gentes according to Morgan's definition. 325 There is little doubt that, in the majority of cases if not in all, the names of Navaho gentes, which are not the names of tribes, are simply designations of localities, even where the Legend states to the contrary ; as, for instance, when it tells us that certain gentes of the Western immi- grants were named from words that women uttered when they first tasted of the magic fountains (pars. 427, 429, 430). 63. On the other hand, there are passages in the Legend which indicate that a few of the Navaho gentes were once totemic, although no evidence of clan totems is known to exist among the Navahoes at the present time, and it is not improbable that a few of the gentile names may be of totemic origin, although they are now accounted for in other ways in the Origin Legend. The passage (par. 419) which tells us that Estsanatlehi gave certain pets to the wanderers from the West, and that these pets accompanied the people on their journey, refers in all probability to the former use of totemic clan symbols, and possibly to a custom of keeping live totemic animals in captivity, a custom prevalent among the ancient Mexicans and the modern Pueblos, though not among the modern Navahoes. Other indications of a former totemism may be found in the story of the Deer Spring People (par. 442, note 195 ; see, also, note 173). 64. In reading the fourth chapter of the Origin Legend " Growth of the Navaho Nation " one is impressed with the dif- ferent degrees of willingness, on both sides, with which new gentes are adopted into the nation. In some instances two parties, meet- ing for the first time, embrace one another and become friends at once (par. 382). The clans from the Pacific coast the Western immigrants, as they are here called learn of the existence of kin- 32 In troduction. dred tribes far to the east, take a long and dangerous journey to join them, and, when their march is done, they are received by the Nava- hoes at once as brethren. On the other hand, the legend tells us of bands that camp long in the neighborhood of the Navahoes before they become incorporated with the latter (par. 394) ; of other clans descended from captives (pars. 406, 454, 455) ; and of others that seek refuge among the Navahoes only to escape starvation or perse- cution at home (pars. 403, 452). On the basis of their mode of adop- tion, the clans may be divided into the ready and the reluctant. The cause of this is probably one of language. Bands which we know to have been allied in language to the Navahoes such as those derived from the Apaches will be found among the ready; while bands which we know to have spoken languages very different to the Navaho such as those derived from the Utes, from Zuni, and Jemez will be found among the reluctant. It is not unreasonable to conclude that the same rule applies to clans of whose original language we know nothing. 65. Phratries. The gentes of the Navahoes are divided into a number of groups, each of which may be called a phratry. Au- thorities in the tribe differ as to the number of the phratries, and as to the gentes that compose them. Some make but eight phratries. Captain Bourke 294 has obtained a list of eleven, with three independ- ent gentes. Some of the Navahoes say there are twelve phratries, and suggest that they have some relation to the twelve tribes who dwelt in the first world. But the Navaho phratry seems not to be a homogeneous organization. A case is mentioned in the Legend where a gens has changed its phratral affinities (par. 451). Inquiry, too, has revealed that there are sub-groups. There may be closer bonds of alliance among some gentes in a group than there are among others in the same group. Authorities, then, may differ without invalidating each other's testimony. 66. These groups are indicated in the Legend when it says that one gens has become closely related or affiliated with another (pars. 385, 399, 403 et OKOSLLD), ARIZONA. (The sacred mountain of the West.) LEGENDS. THE NAVAHO ORIGIN LEGEND. I. THE STORY OF THE EMERGENCE. 136. At Tb'bi/^aski^/i (in the middle of the first world), white arose in the east, and they 1T regarded it as day there, they say ; blue rose in the south, and still it was day to them, and they moved around ; yellow rose in the west and showed that evening had come ; then dark arose in the north, and they lay down and slept. 18 137. At Tb'bi/7/askiVi water flowed out (from a central source) in different directions ; one stream flowed to the east, another to the south, and another to the west. There were dwelling-places on the border of the stream that flowed to the east, on that which flowed to the south, and on that which flowed to the west also. 138. To the east there was a place called Tan (Corn), to the south a place called Nahodfoola, and to the west a place called Zokatsosaka^ (Standing Reed). Again, to the east there was a place called Essa/ai (One Pot), to the south a place called ToV/ad^M/ (They Come Often for Water), and to the west a place called Dsi//it.ribe^o < -a.n (House Made of the Red Mountain). Then, again, to the east there was a place called Ze'ya^o^-an (Under-ground House), to the south a place called T^iltriW/za (Among Aromatic Sumac), and to the west a place called Tse'/itsibe^ogan (House Made of Red Rock). 139. Holatjf Di/yi7e (dark ants) lived there. HolatJi Litsi (red ants) lived there. Tanilai (dragon flies) lived there. T^alUa (yel- low beetles) lived there. Womtli'zi (hard beetles) lived there. Tse'yoa/i (stone-carrier beetles) lived there. Km/i'.sin (black beetles) lived there. MaiUan (coyote-dung beetles) lived there. T^apani (bats) lived there. Tbtso' (white-faced beetles) lived there. WomstnWi (locusts) lived there. WonistnWikai (white locusts) lived there. These twelve people started in life there. 19 140. To the east extended an ocean, to the south an ocean, to the west an ocean, and to the north an ocean. In the ocean to the east lay Tieholtsodi ; he was chief of the people there. In the ocean to the south lived 77zaltla//ale (Blue Heron), who was 64 Navaho Legends. chief of the people there. In the ocean to the west lay (Frog), who was chief of the people there. In the ocean to the north was Iilkohi The Navaho Origin Legend. 77 blew a strong wind, and in one day dried up the mud so that the peo- ple could easily walk over. While they were waiting for the ground to dry, the Kisani camped on the east side of the island and built a stone wall (which stands to this day), to lean against and to shelter them from the wind. 46 The other people set up a shelter of brush- wood. The women erected four poles, on which they stretched a deerskin, and under the shelter of this they played the game of three-sticks, 47 tsin^i', one of the four games which they brought with them from the lower world. 1 86. When they reached the mainland they sought to divine their fate. To do this some one threw a hide-scraper into the water, saying: "If it sinks we perish, if it floats we live." It floated, and all rejoiced. But Coyote said : " Let me divine your fate." He picked up a stone, and saying, " If it sinks we perish ; if it floats we live," he threw it into the water. It sank, of course, and all were angry with him and reviled him ; but he answered them say- ing : " If we all live, and continue to increase as we have done, the earth will soon be too small to hold us, and there will be no room for the cornfields. It is better that each of us should live but a time on this earth and then leave and make room for our children." They saw the wisdom of his words and were silent. The day they arrived at the shore they had two visitors, : Puma and Wolf. " We have heard," said these, " that some new people had come up out of the ground, and we have come over to see them." Puma took a bride from among the new people. 187. On the fourth day of the emergence some one went to look at the hole through which they had come out, and he noticed water welling up there ; already it was nearly on a level with the top of the hole,' and every moment it rose higher. In haste he ran back to his people and told them what he had seen. A council was called at once to consider the new danger that threatened them. First Man, who rose to speak, said, pointing to Coyote : " Yonder is a rascal, and there is something wrong about him. He never takes off his robe, even when he lies down. I have watched him for a long time, and have suspected that he carries some stolen property under his robe. Let us search him." 48 They tore the robe from Coyote's shoulders, and two strange little objects dropped out that looked something like buffalo calves, but were spotted all over in various colors ; they were the young of Tieholtsodi. At once the people threw them into the hole through which the waters were pouring ; in an instant the waters subsided, and rushed away with a deafening noise to the lower world. 49 1 88. On the fifth night one of the twin hermaphrodites ceased to breathe. They left her alone all that night, and, when morning 78 Navaho Legends. came, Coyote proposed to lay her at rest among the rocks. This they did ; but they all wondered what had become of her breath. They went in various directions to seek for its trail, but could find it nowhere. While they were hunting, two men went near the hole through which they had come from the lower world. It oc- curred to one of them to look down into the hole. He did so, and he saw the dead one seated by the side of the river, in the fourth world, combing her hair. He called to his companion and the lat- ter came and looked down, too. They returned to their people and related what they had seen ; but in four days both these men died, and ever since the Navahoes have feared to look upon the dead, or to behold a ghost, lest they die themselves. 50 189. After this it was told around that the Kisani, who were in camp at a little distance from the others, had brought with them from the lower world an ear of corn for seed. Some of the unruly ones proposed to go to the camp of the Kisani and take the corn away from them ; but others, of better counsel, said that this would be wrong, that the Kisani had had as much trouble as the rest, and if they had more foresight they had a right to profit by it. In spite of these words, some of the young men went and demanded the corn of the Kisani. The latter said, after some angry talk on both sides, " We will break the ear in two and give you whichever half you choose." The young men agreed to this bargain, and the woman who owned the ear broke it in the middle and laid the pieces down for the others to choose. The young men looked at the pieces, and were considering which they would take, when Coyote, getting impa- tient, picked up the tip end of the ear and made off with it. The Kisani kept the butt, and this is the reason the Pueblo Indians have to-day better crops of corn than the Navahoes. But the Pueblos had become alarmed at the threats and angry language of their neighbors and moved away from them, and this is why the Navahoes and Pueblos now live apart from one another. 190. After the Kisani moved away, First Man and First Woman, Black Body and Blue Body, set out to build the seven sacred moun- tains of the present Navaho land. They made them all of earth which they had brought from similar mountains in the fourth world. The mountains they made were Tsisnad^T'ni in the east, TsotsT/ (Taylor, San Mateo) in the south, Z>okosliV (San Francisco) in the west, /?epe'ntsa (San Juan) in the north, with DsT/naoH/, Tjolihi, and Akk/anas/ani (Hosta Butte) in the middle of the land. 61 191. Through Tsisnad^fni, 52 in the east, they ran a bolt of light- ning to fasten it to the earth. They decorated it with white shells, white lightning, white corn, dark clouds, and he-rain. They set a big dish or bowl of shell on its summit, and in it they put two eggs The Navaho Origin Legend. 79 of the Pigeon to make feathers for the mountain. The eggs they covered with a sacred buckskin to make them hatch (there are many wild pigeons in this mountain now). All these things they covered with a sheet of daylight, and they put the Rock Crystal Boy and the Rock Crystal Girl 53 into the mountain to dwell. 192. Tsotsi/, 54 the mountain of the south, they fastened to the earth with a great stone knife, thrust through from top to bottom. They adorned it with turquoise, with dark mist, she-rain, and all dif- ferent kinds of wild animals. On its summit they placed a dish of turquoise ; in this they put two eggs of the Bluebird, which they covered with sacred buckskin (there are many bluebirds in Tsotsi/ now), and over all they spread a covering of blue sky. The Boy who Carries One Turquoise and the Girl who Carries One Grain of Corn M were put into the mountain to dwell. 193. ZtokoshW, 56 the mountain of the west, they fastened to the earth with a sunbeam. They adorned it with haliotis shell, with black clouds, he-rain, yellow corn, and all sorts of wild animals. They placed a dish of haliotis shell on the top, and laid in this two eggs of the Yellow Warbler, covering them with sacred buckskins. There are many yellow warblers now in ZtokoshV. Over all they spread a yellow cloud, and they sent White Corn Boy and Yellow Corn Girl 57 to dwell there. 194. Ztepe'ntsa, the mountain in the north, they fastened with a rainbow. They adorned it with black beads (passim), with the dark mist, with different kinds of plants, and many kinds of wild animals. On its top they put a dish of pas^mi ; in this they placed two eggs of the Blackbird, over which they laid a sacred buckskin. Over all they spread a covering of darkness. Lastly they put the Pollen Boy and Grasshopper Girl 59 in the mountain, to dwell there. 195. Dsi/nao/T/, 60 was fastened with a sunbeam. They decorated it with goods of all kinds, with the dark cloud, and the male rain. They put nothing on top of it ; they left its summit free, in order that warriors might fight there ; but they put Boy Who Produces Goods and Girl Who Produces Goods 61 there to live. 196. The mountain of T^olihi 62 they fastened to the earth with m'ltsatlo/ (the streak or cord of rain). They decorated it with pol- len, the dark mist, and the female rain. They placed on top of it a live bird named Tms-ga/i, 63 such birds abound there now, and they put in the mountain to dwell Boy Who Produces Jewels and Girl Who Produces Jewels. 64 197. The mountain of Aki^/anas^ani 65 they fastened to the earth with a sacred^ stone called tse'//a^a/^onige, or mirage-stone. They decorated it with black clouds, the he-rain, and all sorts of plants. They placed a live Grasshopper on its summit, and they put the Mirage-stone Boy and the Carnelian Girl there to dwell. 66 8o Navaho Legends. 198. They still had the three lights and the darkness, as in the lower worlds. But First Man and First Woman thought they might form some lights which would make the world brighter. After much study and debate they planned to make the sun and moon. For. the sun they made a round flat object, like a dish, out of a clear stone called tse'tsagi. They set turquoises around the edge, and outside of these they put rays of red rain, lightning, and snakes of many kinds. At first they thought of putting four points on it, as they afterwards did on the stars, but they changed their minds and made it round. They made the moon of tse'tson (star-rock, a kind of crystal) ; they bordered it with white shells and they put on its face kadilki's (sheet lightning), and AS'/anasUi (all kinds of water). 67 199. Then they counseled as to what they should do with the sun ; where they should make it rise first. The Wind of the East begged that it might^be brought to his land, so they dragged it off to the edge of the world where he dwelt ; there they gave it to the man who planted the great cane in the lower world, and appointed him to carry it. To an old gray-haired man, who had joined them in the lower world, the moon was given to carry. These men had no names before, but now the former received the name of Trohanoai, or T^hanoai, and the latter 'the name of Klehanoai. When they were about to depart, in order to begin their labors, the people were sorry, for they were beloved by all. But First Man said to the sorrowing peopk : " Mourn not for them, for you will see them in the heavens, and all that die will be theirs in return for their labors. 68 (See notes 69 and 70 for additions to the legend.) 200. Then the people (/?me', Navahoes) began to travel. They journeyed towards the east, and after one day's march they reached Ni/2a//okai (White Spot on the Earth) and camped for the night. Here a woman brought forth, but her offspring was not like a child ; it was round, misshapen, and had no head. The people coun- selled, and determined that it should .be thrown into a gully, So they threw it away ; but it lived and grew up and became the monster Teelge/, 131 who afterwards destroyed so many of the people. 201. Next day they wandered farther to the east, and camped at night at TseVaiska (Rock Bending Back). Here was born another misshapen creature, which had something like feathers on both its shoulders. It looked like nothing that was ever seen before, so the people concluded to throw this away also. They took it to an alkali bed close by and cast it away there. But it lived and grew and became the terrible Tse'na'hale, 135 of whom I shall have much to tell later. 202. The next night, travelling still to the east, they camped at Tse'bina^otyel, a broad high cliff like a wall, and here a woman The Navaho Origin Legend. 81 bore another strange creature. It had no head, but had a long pointed end where the head ought to be. This object was depos- ited in the cliff, in a hole which was afterwards sealed up with a stone. They left it there to die, but it grew up and became the destroyer TseVa/zotnl/a'/i, 142 of whom we shall tell hereafter. Be- cause he was closed into the rock, his hair grew into it and he could not fall. 203. The next night, when they stopped at Tse'a/*aLsi'ni (Rock with Black Hole), twins were born. They were both roundish with one end tapering to a point. There were no signs of limbs or head, but there were depressions which had somewhat the appear- ance of eyes. The people laid them on the ground, and next day, when they moved camp, abandoned them. Tse'a/^aLs'i'ni is shaped like a Navaho hut, with a door in the east. It is supposed that, when they were abandoned to die, the twin monsters went into this natural hut to dwell. They grew up, however, and became the Bmaye A/^ani, who slew with their eyes, and of whom we shall have more to tell. 204. All these monsters were the fruit of the transgressions of the women in the fourth world, when they were separated from the men. Other monsters were born on the march, and others, again, sprang from the blood which had been shed during the birth of the first monsters, 71 and all these grew up to become enemies and destroyers of the people. 205. When they left Tse'a/^aLd'ni they turned toward the west, and journeyed until they came to a place called Tb'mtsosoko (Water in a Narrow Gully), and here they remained for thirteen years, mak- ing farms and planting corn, beans, and pumpkins every spring. 206. In those days the four-footed beasts, the birds, and the snakes were people also, like ourselves, and built houses and lived near our people close to Ztepe'ntsa. They increased and became the cliff-dwellers. It must have been the flying creatures who built the dwellings high on the cliffs, for if they had not wings how could 'they reach their houses ? 207. From Tb'mtsosoko they moved to TseVakaiia (Standing White Rock), and here they sojourned again for thirteen years. From the latter place they moved to Tse'pa/zalkai (White on Face of Cliff), and here, once more, they remained for a period of thirteen years. During this time the monsters began to devour the people. 208. From Tse'pa/^alkai they moved to the neighborhood of Kintyel 72 (Broad House), in the Chaco Canyon, where the ruins of the great pueblo still stand. When the wanderers arrived the pueblo was in process of building, but was not finished. The way it came to be built you shall now hear : 82 Navako Legends. 209. Some time before, there had descended among the Pueblos, from the heavens, a divine gambler, or gambling - god, named No/^oilpi, or He Who Wins Men (at play) ; his talisman was a great piece of turquoise. When he came he challenged the people to all sorts of games and contests, and in all of these he was successful. He won from them, first, their property, then their women and chil- dren, and finally some of the men themselves. Then he told them he would give them part of their property back in payment if they would build a great house ; so when the Navahoes came, the Pueblos were busy building in order that they might release their enthralled relatives and their property. They were also busy making a race- track, and preparing for all kinds of games of chance and skill. 210. When all was ready, and four days' notice had been .given, twelve men came from the neighboring pueblo of Kl'nafo/lfe, Blue House, to compete with the great gambler. They bet their own persons, and after a brief contest they lost themselves to No/zoilpi. Again a notice of four days was given, and again twelve men of Kfn^o/lfe relatives of the former twelve came to play, and these also lost themselves. For the third time an announcement, four days in advance of a game, was given ; this time some women were among the twelve contestants, and they, too, lost themselves. All were put to work on the building of Kintyel as soon as they forfeited their liberty. At the end of another four days the children of these men and women came to try to win back their parents, but they succeeded only in adding themselves to the number of the gambler's slaves. On a fifth trial, after four days' warning, twelve leading men of Blue House were lost, among them the chief of the pueblo. On a sixth duly announced gambling day, twelve more men, all important persons, staked their liberty and lost it. Up to this time the Navahoes had kept count of the winnings of No//oilpi, but after- wards people from other pueblos came in such numbers to play and lose that they could keep count no longer. In addition to their own persons the later victims brought in beads, shells, turquoise, and all sorts of valuables, and gambled them away. With the labor of all these slaves it was not long until the great Kintyel was finished. 211. But all this time the Navahoes had been merely spectators, and had taken no part in the games. One day the voice of the beneficent god, //astreyal/i, 73 was heard faintly in the distance cry- ing his usual call, " Wu'hu'hu'hu." His voice was heard, as it is always heard, four times, each time nearer and nearer, and imme- diately after the last call, which was loud and clear, //astjeyal/i appeared at the door of a hut where dwelt a young couple who had no children, and with them he communicated by means of signs. He told them that the people of Kl'ndo/lfe had lost at game with The Navaho Origin Legend. 83 No/zoflpi two great shells, the greatest treasures of the pueblo ; that the Sun had coveted these shells and had begged them from the gambler ; that the latter had refused the request of the Sun and the Sun was angry. In consequence of all this, as //asUeyal/i related, in twelve days from his visit certain divine personages would meet in the mountains, in a place which he designated, to hold a great ceremony. He invited the young man to be present at the cere- mony and disappeared. 212. The Navaho kept count of the passing days ; on the twelfth day he repaired to the appointed place, and there he found a great assemblage of the gods. There were //astyeyal/i, //astse/zo^an 7 * and his son, Ni'ltsi 75 (Wind), T^a/ye/ (Darkness), Tapani (Bat), Listso (Great Snake), Tsilka/i (a little bird), Nasi'zi (Gopher), and many others. Besides these there were present a number of pets or domesticated animals belonging to the gambler, who were dis- satisfied with their lot, were anxious to be free, and would gladly obtain their share of the spoils in case their master was ruined. Nl'ltji (Wind) had spoken to them, and they had come to enter into the plot against No/zoilpi. All night the gods danced and sang and performed their mystic rites for the purpose of giving to the son of //astre/zo^-an powers, as a gambler, equal to those of No^oilpi. When the morning came they washed the young neophyte all over, dried him with meal, dressed him in clothes exactly like those the gambler wore, and in every way made him look as much like the gambler as possible, and then they counselled as to what other means they should take to outwit No//oilpi. 213. In the first place, they desired to find out how he felt about having refused to his father, the Sun, the two great shells. " I will do this," said Ni'ltri (Wind), "for I can penetrate everywhere, and no one can see me;" but the others said: "No; you can go every- where, but you cannot travel without making a noise and disturbing people. Let T^a/yeV (Darkness) go on this errand, for he also goes wherever he wills, yet he makes no noise." So T^a/ye/ went to the gambler's house, entered his room, went all through .his body while he slept, and searched well his mind, and he came back saying, " No/zoilpi is sorry for what he has done." Ni'ltri, however, did not believe this ; so, although his services had been before refused, he repaired to the chamber where the gambler slept, and went all through his body and searched well his mind ; but he, too, came back saying No/zoilpi was sorry that he had refused to give the great shells to his father. 214. One of the games they proposed to play is called /aka-/had- sata, or the thirteen chips. (It is played with thirteen thin flat pieces of wood, which are colored red on one side and left white or uncolored 84 Navaho Legends. on the other side. Success depends on the number of chips which, being thrown upwards, fall with their white sides up.) " Leave the game to me," said the Bat ; " I have made thirteen chips that are white on both sides. I will hide myself in the ceiling, and when our champion throws up his chips I will grasp them and throw down my chips instead." 215. Another game they were to play is called nanms'. 76 (It is played with two long sticks or poles, of peculiar shape and construc- tion, one marked with red and the other with black, and a single hoop. A long, many-tailed string, called the " turkey-claw," is secured to the end of each pole.) " Leave nanscxs to me," said Great Snake ; " I will hide myself in the hoop and make it fall where I please." 216. Another game was one called tsi'nbetsi/, or push-on-the-wood. (In this the contestants push against a tree until it is torn from its roots and falls.) " I will see that this game is won," said Nasi'zi, the Gopher ; " I will gnaw the roots of the tree, so that he who shoves it may easily make it fall." 217. In the game tool, or ball, the object was to hit the ball so that it would fall beyond a certain line. " I will win this game for you," said the little bird Tsilka/i, "for I will hide within the ball, and fly with it wherever I want to go. Do not hit the ball hard ; give it only a light tap, and depend on me to carry it." 218. The pets of the gambler begged the Wind to blow hard, so that they might have an excuse to give their master for not keeping due watch when he was in danger, and in the morning the Wind blew for them a strong gale. At dawn the whole party of conspira- tors left the mountain, and came down to the brow of the canyon to watch until sunrise. 219. No//oflpi had two wives, who were the prettiest women in the whole land. Wherever she went, each carried in her hand a stick with something tied on the end of it, as a sign that she was the wife of the great gambler. 220. It was their custom for one of them to go every morning at sunrise to a neighboring spring to get water. So at sunrise the watchers on the brow of the cliff saw one of the wives coming out of the gambler's house with a water-jar on her head, whereupon the son of //astye/fo^an descended into the canyon and followed her to the spring. She was not aware of his presence until she had filled her water-jar; then she supposed it to be her own husband, whom the youth was dressed and adorned to represent, and she allowed him to approach her. She soon discovered her error, however, but, deeming it prudent to say nothing, she suffered him to follow her into the house. As he entered, he observed that many of the slaves The Navaho Origin Legend. 85 had already assembled ; perhaps they were aware that some trouble was in store for their master. The latter looked up with an angry face ; he felt jealous when he saw the stranger entering immediately after his wife. He said nothing of this, however, but asked at once the important question, "Have you come to gamble with me?" This he repeated four times, and each time the young //asUe/zo^-an said " No." Thinking the stranger feared to play with him, No//oilpi went on challenging him recklessly. " I '11 bet myself against your- self ;" "I'll bet my feet against your feet;" "I'll bet my legs against your legs ; " and so on he offered to bet every and any part of his body against the same part of his adversary, ending by men- tioning his hair. 221. In the mean time the party of divine ones, who had been watching from above, came down, and people from the neighboring pueblos came in, and among these were two boys, who were dressed in costumes similar to those worn by the wives of the gambler. The young //ast^e/fo^-an pointed to these and said, " I will bet my wives against your wives." The great gambler accepted the wager, and the four persons, two women and two mock-women, were placed sitting in a row near the wall. First they played the game of thir- teen chips. The Bat assisted, as he had promised the son of //astre- /zo^-an, and the latter soon won the game, and with it the wives of No^oilpi. 222. This was the only game played inside the house ; then all went out of doors, and games of various kinds were played. First they tried nan-ms 1 . The track already prepared lay east and west, but, prompted by the Wind God, the stranger insisted on having a track made from north to south, and again, at the bidding of Wind, he chose the red stick. The son of //astre/zo^an threw the wheel ; at first it seemed about to fall on the gambler's pole, in the " turkey- claw " of which it was entangled ; but to the great surprise of the gambler it extricated itself, rolled farther on, and fell on the pole of his opponent. The latter ran to pick up the ring, lest No^oilpi in doing so might hurt the snake inside ; but the gambler was so angry that he threw his stick away and gave up the game, hoping to do better in the next contest, which was that of pushing down trees. 223. For this the great gambler pointed out two small trees, but his opponent insisted that larger trees must be found. After some search they agreed upon two of good size, which grew close together, and of these the Wind told the youth which one he must select. The gambler strained with all his might at his tree, but could not move it, while his opponent, when his turn came, shoved the other tree prostrate with little effort, for its roots had all been severed by Gopher. 86 Navaho Legends. 224. Then followed a variety of games, on which No/^oilpi staked his wealth in shells and precious stones, his houses, and many of his slaves, and lost all. 225. The last game was that of the ball. On the line over which the ball was to be knocked all the people were assembled ; on one side were those who still remained slaves ; on the other side were the freedmen and those who had come to wager themselves, hoping to rescue their kinsmen. No//oilpi bet on this game the last of his slaves and his own person. The gambler struck his ball a heavy blow, but it did not reach the line ; the stranger gave his but a light tap, and the bird within it flew with it far beyond the line, whereat the released captives jumped over the line and joined their people. 226. The victor ordered all the shells, beads, and precious stones, and the great shells, to be brought forth. He gave the beads and shells to //asUeyal/i, that they might be distributed among the gods ; the two great shells were given to the Sun. 77 227. In the mean time No/zoilpi sat to one side saying bitter things, bemoaning his fate, and cursing and threatening his enemies. " I will kill you all with the lightning. I will send war and disease among you. May the cold freeze you ! May the fire burn you ! May the waters drown you ! " he cried. " He has cursed enough," whispered Ni'ltri to the son of festio/an. " Put an end to his angry words." So the young victor called No/zoilpi to him and said : " You have bet yourself and have lost ; you are now my slave and must do my bidding. You are not a god, for my power has prevailed against yours." The victor had a bow of magic power named E/i'n Dilyl'l, or the Bow of Darkness ; he bent this upwards, and placing the string on the ground he bade his slave stand on the string ; then he shot No/zoflpi up into the sky as if he had been an arrow. Up and up he went, growing smaller and smaller to the sight till he faded to a mere speck and finally disappeared altogether. As he flew upwards he was heard to mutter in the angry tones of abuse and imprecation, until he was too far away to be heard ; but no one could distinguish anything he said as he ascended. 228. He flew up in the sky until he came to the home of Beko- tjfafi, 78 the god who carries the moon, and who is supposed by the Navahoes to be identical with the God of the Americans. He is very old, and dwells in a long row of stone houses. When No/zoflpi arrived at the house of Bekotnu/i he related to the latter all -his mis- adventures in the lower world and said, " Now I am poor, and this is why I have come to see you." " You need be poor no longer," said Bekot s\d\ ; "I will provide for you." So he made for the gambler pets or domestic animals of new kinds, different to those which he had in the Chaco valley ; he made for him sheep, asses, horses, The Navaho Origin Legend. 87 swine, goats, and fowls. He also gave him bayeta and other cloths of bright colors, more beautiful than those woven by his slaves at Kintyel. He made, too, a new people, the Mexicans, for the gam- bler to rule over, and then he sent him back to this world again, but he descended far to the south of his former abode, and reached the earth in old Mexico. 229. No/^oilpi's people increased greatly in Mexico, and after a while they began to move towards the north, and build towns along the Rio Grande. No/^oilpi came with them until they arrived at a place north of Santa Fe. There they ceased building, and he re- turned to old Mexico, where he still lives, and where he is now the Nakai Z>igmi, or God of the Mexicans. 230. The Navaho who went at the bidding of the Sun to the tryst of the gods stayed with them till the gambler was shot into the sky. Then he returned to his people and told all he had seen. The young stranger went back to Tse'gihi, the home of the yei. 231. The wanderers were not long at Kintyel, but while they were they met some of the Daylight People. From Kintyel they moved to TbTn^otsos, and here Mai, 80 the Coyote, married a Navaho woman. He remained in the Navaho camp nine days, and then he went to visit Z>asani, the Porcupine. The latter took a piece of bark, scratched his nose with it till the blood flowed freely out over it, put it on the fire, and there roasted it slowly until it turned into a piece of fine meat. Porcupine then spread some clean herbs on the ground, laid the roasted meat on these, and invited his visitor to partake. Coyote was delighted ; he had never had a nicer meal, and when he was leaving he invited his host to return the visit in two days. At the appointed time Porcupine presented himself at the hut of Coyote. The latter greeted his guest, bade him be seated, and rushed out of the house. In a few minutes he returned with a piece of bark. With this he scratched his nose, as he had seen Porcupine doing, and allowed the blood to flow. He placed the bloody bark over the fire, where in a moment it burst into flames and was soon reduced to ashes. Coyote hung his head in shame and Porcupine went home hungry. 232. Soon after this Coyote visited Maitso, 80 the Wolf. The lat- ter took down, from among the rafters of his hut, two of the old- fashioned reed arrows with wooden heads, such as the Navahoes used in the ancient days ; he pulled out the wooden points, rolled them on his thigh, moistened them in his mouth, and buried them in the hot ashes beside the fire. After waiting a little while and talking to his guest, he raked out from the ashes, where he had buried the arrow points, two fine cooked puddings of minced meat ; these he laid on a mat of fresh herbs and told Coyote to help him- 88 Navaho Legends. self. Coyote again enjoyed his meal greatly, and soon after, when he rose to leave, he invited Wolf to pay him a visit in two days. Wolf went in due time to the house of Coyote, and when he had seated himself the host took two arrow-heads, as Wolf had done, rolled them on his thigh, put them in his mouth, and buried them in the hot ashes. After waiting a while, he raked the ashes and found nothing but two pieces of charred wood where he had placed the arrow-heads. This time he gave no evidence of his disappointment, but sat and talked with his guest just as if nothing had happened, until Wolf, seeing no sign of dinner and becoming very hungry, got up and went home. 233. In those days the Chicken-hawks and the Hummingbirds were known as great hunters. They were friendly to one another and dwelt together in one camp. 234. Coyote went to pay them a visit, and when he arrived at the camp he entered one of the huts of the Hummingbirds. He found therein two beautiful Hummingbird maidens, gayly dressed, with rows of deer-hoof pendants on their skirts and shoulders. He lay down in the lodge and said to the maidens : " Where is everybody to-day ? I heard there were many people camped here, but the camp seems deserted." The maidens replied: " There are many people camped here, but to-day the men are all out hunting." 235. Now, Coyote was a dandy ; he was always beautifully dressed ; he had a nice otter-skin quiver and his face was painted in spots. The maidens, when they had looked well at him, bent their heads together and whispered to one another, " He is a handsome young man. He is beautifully dressed. He must be a person of some importance." He spent the day gossipping with the maidens and telling them wonderful tales about himself. "Would you know who I am ? " he said. " I am the God of Tsisnad^i'ni Mountain. I have no need to hunt. All I have to do is to will the death of an animal and it dies. Your people have no need to wear themselves out hunting for game. I can kill all they want without labor." 236. At nightfall, when the hunters returned, the maidens left the lodge, went to where their friends were assembled, and told them all about the visitor. When the maidens had finished their story, the chief directed one of the young men to go over to the hut, peep in over the curtain in the doorway, and see what the stranger looked like. The young man did as he was bidden, making no noise, and looked into the lodge unobserved by Coyote. When he returned to the chief he said : "The stranger is a fine-looking man and is beau- tifully dressed. Perhaps he is indeed a god." The chief then said : " It may be that all is true which he has told the maidens. We have to travel far in all sorts of weather and to work hard to secure food. The Navaho Origin Legend. 89 He may know some way to save us from labor, so let us be kind to him. Go, one of you maidens, back to the lodge to serve him." Hearing these words, the younger of the two young women returned to the lodge. Her clothing was ornamented with many pendants of bone and hoof that rattled with every movement she made, and for this reason Coyote named her Trike Nazi'li, or Young Woman Who Rattles. 237. In the morning she went to the lodge where her people were, and where a good breakfast was already prepared, and she brought a large dishful of the food for Coyote to eat. As she was about to depart with the food her people charged her to tell Coyote nothing of certain bad neighbors of theirs, lest he might visit them and work wonders for their benefit. But their injunctions came too late. Already Trike Nazi'li had told him all about these bad neighbors, and he had made up his mind to visit them. 238. When breakfast was over she said : " Now the hunters are going out." He replied : "I will go with them." So he joined the party, and they travelled together till they got to the brow of a high hill which overlooked an extensive country. Here Coyote told his com- panions to remain concealed while he went into the plain and drove the game toward them. When he got out of sight, he tied to his tail a long fagot of shredded cedar-bark, which he set on fire, and then he ran over the country in a wide circle as fast as he could go. Everywhere the fagot touched it set fire to the grass, and raised a long line of flame and smoke which drove the antelope up to where the hunters were concealed. A great quantity of game was killed ; the hunters returned laden with meat, and their faith in Coyote was unbounded. 239. Next morning they all went out once more to hunt. Again the hunters concealed themselves on the brow of a hill, and again Coyote tied the blazing fagot to his tail and ran. The people on the hilltop watched the line of fire advancing over the plain ; but when it turned around as if to come back to the place from which it started, it suddenly ceased. Much game was driven toward the party in ambush ; but Coyote did not return, and the hunters went to work cutting up the meat and cooking food for themselves. 240. Coyote, in the mean time, had gone to seek the bad neigh- bors. He untied his brand at the place where the hunters had seen the line of fire cease, and wandered off in a different direction. After a while he came to two great trees, a spruce and a pine, grow- ing close together, and filled with chattering birds of two kinds. The spruce-tree was filled with birds called Tsi'di Be.se, and the pine- tree with birds called Tsi'di Sari. They were all busily engaged in playing a game which Coyote had never seen before. They would 90 Navaho Legends. pull out their eyes, toss these up to the top of the tree, cry " Drop back, my eyes ! Drop back ! " and catch the eyes as they descended in their proper sockets. Coyote watched their play for a long time, and at length, becoming fascinated with the game, he cried out to the Tsi'di Sasi in the pine-tree, " Pull out my eyes for me. I want to play, too." " No," they replied, "we will have nothing to do with you." Again and again he begged to be allowed to join in the sport, and again and again they refused him. But when he had pleaded for the fourth time, they flew down to where Coyote sat, and, taking sharp sticks, they gouged his eyes out. The eyes were thrown up to the top of the pine-tree, and when they fell down Coyote caught them in his orbits and could see again as well as ever. Coyote was delighted with the result of his first venture, and he begged them to pull his eyes out again, but they said angrily : " We do not want to play with you. We have done enough for you now. Go and leave us." But he continued to whine and beg until again they pulled out his eyes and tossed them up with the same happy result as before. Thus four times were his eyes pulled out, thrown upward, and caught back again in the head. But when he begged them to pull out his eyes for the fifth time, they went to a distance and held a council among themselves. When they returned they pulled his eyes out once more ; but this time they took pains to pull out the strings of the eyes (optic nerves) at the same time ; these they tied together, and, when the eyes were again flung up in the tree, they caught on one of the branches and there they stayed. Now Coyote was in mortal distress. " Drop back, my eyes ! Drop back ! " he cried. But back they never came, and he sat there with his nose pointed up toward the top of the tree, and he howled and prayed and wept. At last the birds took pity on him and said : " Let us make other eyes for him." So they took a couple of partly dried pieces of pine gum and rolled them into two balls ; these were stuck into the empty sockets, and, although they were not good eyes, they gave him sight enough to see his way home. The gum was yellow, and for this reason coyotes have had yellow eyes ever since. 241. He crept back, as best he could, to the place where he had left the hunters, and where he found them cutting and cooking meat. He sat down facing the fire, but he soon found that his gum eyes were getting soft with the heat, so he turned his side to the fire. The hunters gave him a piece of raw liver, supposing he would cook it himself. Not daring to turn towards the fire, lest his eyes should melt altogether, he threw the liver on the coals without looking, and when he tried afterwards to take 1 it up he thrust his hand at random into the fire and caught nothing but hot coals that burned him. Fearing that his strange action was observed, he tried to pass it off The Navaho Origin Legend. 9 1 as a joke, and every time he picked up a hot coal he cried : " Don't burn me, liver ! Don't burn me, liver ! " After a while the hunters seated around the fire began to notice his singular motions and words, and one said to another : " He does not act as usual. Go and see what is the matter with him." The hunter who was thus bidden went over in front of Coyote, looked at him closely, and saw melted gum pouring out from between his eyelids. 242. It happened that during the day, while Coyote was absent, a messenger had come to the camp of the hunters from another camp to tell them that an individual named Mai, or Coyote, had left his home, and had been seen going toward the camp of the Hum- mingbirds, and to warn them against him. " He is an idler and a trickster, beware of him," said the messenger. So when they found out the condition of their visitor they said : "This must be Coyote of whom we have heard. He has been playing with the Tsi'di .Sa^i and has lost his eyes." 243. When they had arrived at this conclusion they started for camp and led the blind Coyote along. In the mean time they devised a plan for getting rid of him. When they got home they took the rattling dress of Trike ^azi'li and gave her an ordinary garment to wear. Then a Chicken-hawk took the dress in his beak, and, flying a little distance above the ground, shook the dress in front of Coyote. The latter, thinking the maiden was there, approached the sound, and as he did so the Chicken-hawk flew farther away, still shaking the dress. Coyote followed the rattling sound, and was thus led on to the brink of a deep canyon. Here the hawk shook the dress beyond the edge of the precipice. Coyote jumped toward where he heard the sound, fell to the bottom of the canyon, and was dashed to pieces. 244. But for all this he did not die. He did not, like other beings, keep his vital principle in his chest, where it might easily be de- stroyed ; he kept it in the tip of his nose and in the end of his tail, where no one would expect to find it ; so after a while he came to life again, went back to the camp of the birds, and asked for Tnke Nazi'li. They told him she was gone away, and ordered him an- grily to leave, telling him they knew who he was, and that he was a worthless fellow. 245. Coyote left the camp of the birds, and wandered around till he came to the house of one of the anaye, or alien gods, named Ye/apahi, 71 or Brown Giant. He was half as tall as the tallest pine-tree, and he was evil and cruel. Coyote said to the Brown Giant, " Ye/apahi,. I want to be your servant ; I can be of great help to you. The reason that you often fail to catch your enemies is that you cannot run fast enough. I can run fast and jump far ; I can jump over 92 Navaho Legends. four bushes at one bound. I can run after your enemies and help you to catch them." "My cousin," responded Brown Giant, "you can do me service if you will." Coyote then directed the giant to build a sweat-house for himself, and, while the latter was building it, Coyote set out on another errand. 246. In those days there was a maiden of renowned beauty in the land. She was the only sister of eleven divine brothers. 81 She had been sought in marriage by the Sun and by many potent gods, but she had refused them all because they could not comply with certain conditions which she imposed on all suitors. It was to visit her that Coyote went when he left Ye/apahi at work on the sweat-house. 247. " Why have you refused so many beautiful gods who want you for a wife ?" said Coyote to the maiden after he had greeted her. "It would profit you nothing to know," she replied, "for you could not comply with any one of my demands." Four times he asked her this question, and three times he got the same reply. When he asked her the fourth time she answered : " In the first place, I will not marry any one who has not killed one of the anaye." When he heard this Coyote arose and returned to the place where he had left Y6/apahi. 248. On his way back he looked carefully for the bone of some big animal which Great Wolf had slain and eaten. At length he found a long thigh-bone which suited his purpose. He took this home with him, concealing it under his shirt. When Coyote got back, Ye/apahi had finished the sweat-house. 82 Together they built the fire, heated the stones, and spread the carpet of leaves. Coyote hung over the doorway four blankets of sky, one white, one blue, one yellow, and one black, and put the hot stones into the lodge. Then they hung their arms and clothes on a neighboring tree, entered the sudatory, and sat down. 83 249. " Now," said Coyote, "if you want to become a fast runner, I will show you what to do. You must cut the flesh of your thigh down to the bone and then break the bone. It will heal again in a moment, and when it heals you will be stronger and swifter than ever. I often do this myself, and every time I do it I am fleeter of foot than I was before. I will do it now, so that you may observe how it is done." Coyote then produced a great stone knife and pre- tended to cut his own thigh, wailing and crying in the mean time, and acting as if he suffered great pain. After a while of this pre- tence he put the old femur on top of his thigh, held it by both ends, and said to the giant: "I have now reached the bone. Feel it." When the giant had put forth his hand, in the absolute darkness of the sweat-house, and felt the bare bone, Coyote shoved the hand away and struck the bone hard with the edge of his knife several The Navaho Origin Legend. 93 times until he broke the bone, and he made the giant feel the frac- tured ends. Then he threw away the old bone, rubbed spittle on his thigh, prayed and sang, and in a little while presented his sound thigh to the giant for his examination, saying: "See! my limb is healed again. It is as well as ever." When he had thus spoken Coyote handed his knife to Ye/apahi, and the latter with many tears and loud howls slowly amputated his own thigh. When the work was done he put the two severed ends together, spat upon them, sang and prayed, as Coyote had done. " Tone ! Tohe ! Tohe ! " M he cried, " Heal together ! Grow together ! " he commanded ; but the severed ends would not unite. " Cousin," he called to Coyote, "help me to heal this leg." Coyote thought it was now time to finish his work. He ran from the sweat-house, seized his bow, and discharged his arrows into the helpless Ye/apahi, who soon expired with many wounds. 250. Coyote scalped his victim, and tied the scalp to the top of a branch which he broke from a cedar-tree; as further evidence of his victory, he took the quiver and weapons of the slain and set out for the lodge of the maiden. He knew she could not mistake the scalp, for the yei, in those days, had yellow hair, 85 such as no other people had. When he reached the lodge he said to the maiden : " Here is the scalp and here are the weapons of one of the anaye. Now you must marry me." " No," said the maiden, " not yet ; I have not told you all that one must do in order to win me. He must be killed four times and come to life again four times." "Do you speak the truth ? Have you told me all ? " said Coyote. " Yes ; I speak only the truth," she replied. Four times he asked this question, and four times he received the same answer. When she had spoken for the fourth time Coyote said : " Here I am. Do with me as you will." The maiden took him a little distance from the lodge, laid him on the ground, beat him with a great club until she thought she had smashed every bone in his body, and left him for dead. But the point of his nose and the end of his tail she did not smash. She hurried back to her hut, for she had much work to do. She was the only woman in a family of twelve. She cooked the food and tanned the skins, and besides she made baskets. At this particular time she was engaged in making four baskets. When she returned to the lodge she sat down and went on with her basket-work ; but she had not worked long before she became aware that some one was standing in the doorway, and, looking up, she beheld Coyote. " Here I am," he said ; " I have won one game ; there are only three more to win." 251. She made no reply, but took him off farther than she had taken him before, and pounded him to pieces with a club. She threw 94 Navaho Legends. the pieces away in different directions and returned to her work again ; but she had not taken many stitches in her basket when again the resurrected Coyote appeared in the doorway, saying : "I have won two games ; there are only two more to win." 252. Again she led trim forth, but took him still farther away from the lodge than she had taken him before, and with a heavy club pounded him into a shapeless mass, until she thought he must certainly be dead. She stood a long time gazing at the pounded flesh, and studying what she would do with it to make her work sure. She carried the mass to a great rock, and there she beat it into still finer pieces. These she scattered farther than she had scattered the pieces before, and went back to the house. But she had still failed to injure the two vital spots. It took the Coyote a longer time on this occasion than on the previous occasions to pull himself together ; still she had not wrought much on her basket when he again presented himself and said : " I have won three games ; there is but one more game to win." 253. The fourth time she led him farther away than ever. She not only mashed him to pieces, but she mixed the pieces with earth, ground the mixture, like corn, between two stones, until it was ground to a fine powder, and scattered this powder far and wide. But again she neglected to crush the point of the nose and the tip of the tail. She went back to the lodge and worked a long time undisturbed. She had just begun to entertain hopes that she had seen the last of her unwelcome suitor when again he entered the door. Now, at last, she could not refuse him. He had fulfilled all her conditions, and she consented to become his wife. He remained all the afternoon. At sunset they heard the sound of approaching footsteps, and she said : " My brothers are coming. Some of them are evil of mind and may do you harm. You must hide yourself." She hid him behind a pile of skins, and told him to be quiet. 254. When the brothers entered the lodge they said to their sis- ter : " Here is some fat young venison which we bring you. Put it down to boil and put some of the fat into the pot, for our faces are burned by the wind and we want to grease them." The woman slept on the north side of the lodge and kept there her household utensils. She had about half of the lodge to herself. The men slept on the south side, the eldest next to the door. 255. The pot was put on and the fire replenished, and when it began to burn well an odor denoting the presence of some beast filled the lodge. One of the brothers said : " It smells as if some animal had been in the wood-pile. Let us throw out this wood and get fresh sticks from the bottom of the pile." They did as he desired ; but the unpleasant odors continued to annoy them, and The Navaho Origin Legend. 95 again the wood was taken from the fire and thrown away. Thinking the whole pile of wood was tainted with the smell, they went out, broke fresh branches from trees, and built the fire up again ; but this did not abate the rank odor in the least. Then one said : " Per- haps the smell is in the water. Tell us, little sister, where did you get the water in the pot ? " " I got it at the spring where I always get it," she replied. But they got her to throw out the water and fill the pot with snow, and to put the meat down to boil again. In spite of all their pains the stench was as bad as ever. At length one of the brothers turned to his sister and said : " What is the cause of this odor ? It is not in the wood. It is not in the water. Whence comes it?" She was silent. He repeated the question three times, yet she made no answer. But when the question had been asked for the fourth time, Coyote jumped out of his hiding- place into the middle of the lodge and cried : " It is I, my brothers- in-law ! " "Run out there ! " the brothers commanded, and turning to their sister they said : " Run out you with him ! " 256. They both departed from the lodge. As Coyote went out he took a brand from the fire, and with this he lighted a new fire. Then he broke boughs from the neighboring trees and built a shel- ter for himself and his wife to live in. W T hen this was completed she went back to the lodge of her brothers, took out her pots, skins, four awls, baskets, and all her property, and carried them to her new home. 257. One of the elder brothers said to the youngest : " Go out to-night and watch the couple, and see what sort of a man this is that we have for a brother-in-law. Do not enter the shelter, but lie hidden outside and observe them." So the youngest brother went forth and hid himself near the shelter, where he could peep in and see by the light of the fire what took place and hear what was said. The pair sat side by side near the fire. Presently the woman laid her hand in a friendly manner on Coyote's knee, but Coyote threw it away. These motions were repeated four times, and when he had thrown her hand away for the fourth time he said : " I have sworn never to take a woman for a wife until I have killed her four times." For a while the woman remained silent and gazed at the fire. At length she said : " Here I am. Do with me as you will." (The myth then relates four deaths and resurrections of the woman, simi- lar to those of the Coyote, but it does not state how or where she pre- served her vital principle.) When she returned for the fourth time she lay down, and Coyote soon followed her to her couch. From time to time during the night they held long, low conversations, of which the listener could hear but little. At dawn the watcher went home. In reply to the questions of his brothers he said : "I cannot g6 Navaho Legends. tell you all that I saw and heard, and they said much that I could not hear ; but all that I did hear and behold was Umdaj-" (devilish, evil). 258. Next morning the brothers proposed to go out hunting. While they were getting ready Coyote came and asked leave to join them, but they said to him tauntingly : " No ; stay at home with your wife ; she may be lonely and may need some one to talk to her," and they chased him out of the lodge. Just as they were about to leave he came back again and begged them to take him with them. "No," they replied, "the woman will want you to carry wood ; you must stay at home with her/' They bade him begone and set out on their journey. They had not gone far on their way when he overtook them, and for the third time asked to be allowed to join the party ; but again they drove him back with scornful words. They travelled on till they came to the edge of a deep canyon bor- dered with very steep cliffs, and here Coyote was seen again, skulk- ing behind them. For the fourth time he pleaded with them ; but now the youngest brother took his part, and suggested that Coyote might assist in driving game towards them. So, after some delib- eration, they consented to take Coyote along. At the edge of the canyon they made a bridge of rainbow, 86 on which they proceeded to cross the chasm. Before the brothers reached the opposite bluff Coyote jumped on it from the bridge, with a great bound, and began to frolic around, saying : "This is a nice place to play." 259. They travelled farther on, and after a while came to a mesa, or table-land, which projected into a lower plain, and was connected with the plateau on which they stood by a narrow neck of level land. It was a mesa much like that on which the three eastern towns of the v Mokis stand, with high, precipitous sides and a narrow entrance. On the neck of land they observed the tracks of four Rocky Moun- tain sheep, which had gone in on the mesa but had not returned. They had reason, therefore, to believe that the sheep were still on the mesa. At the neck they built a fire, sat down near it, and sent Coyote in on the mesa to drive the sheep out. Their plans were successful ; soon the four sheep came running out over the neck, within easy range of the hunters' weapons, and were all killed. Presently Coyote returned and lay down on the sand. 260. In those days the horns of the Rocky Mountain sheep were flat and fleshy and could be eaten. The eldest brother said : " I will take the horns for my share." "No," said Coyote, "the horns shall be mine : give them to me." Three times each repeated the same declaration. When both had spoken for the fourth time, the eldest brother, to end the controversy, drew out his knife and began to cut one of the horns ; as he did so Coyote cried out, "Tsinantlehi ! The Navaho Origin Legend. 97 Tsinantlehi! Tsinantlehi! Tsinantlehi ! " (Turn to bone! Turn to bone ! Turn to bone ! Turn to bone !) Each time he cried, the horn grew harder and harder, and the knife slipped as it cut, hacking but not severing the horn. This is why the horns of the Rocky Moun- tain sheep are now hard, not fleshy, and to this, day they bear the marks of the hunter's knife. "Tji'ndi! Tsmdas bi/naal/i ! " (You devil ! You evil companion in travel !) said the hunter to Coyote. 261. The hunters gathered all the meat into one pile, and by means of the mystic power which they possessed they reduced it to a very small compass. They tied it in a small bundle which one person might easily carry, and they gave it to Coyote to take home, saying to him, " Travel round by the head of the canyon over which we crossed and go not through it, for they are evil people who dwell there, and open not your bundle until you get home." 262. The bundle was lifted to his back and he started for home, promising to heed all that had been told him. But as soon as he was well out of sight of his companions he slipped his bundle to the ground and opened it. At once the meat expanded and became again a heap of formidable size, such that he could not bind it up again or carry it ; so he hung some of it up on the trees and bushes ; he stuck part of it into crevices in the rocks ; a portion he left scat- tered on the ground ; he tied up as much as he could carry in a new bundle, and with this he continued on his journey. 263. When he came to the edge of the forbidden canyon he looked down and saw some birds playing a game he had never wit- nessed before. They rolled great stones down the slope, which extended from the foot of the cliff to the bottom of the valley, and stood on the stones while they were rolling ; yet the birds were not upset or crushed or hurt in the least by this diversion. The sight so pleased Coyote that he descended into the canyon and begged to be allowed to join in the sport. The birds rolled a stone gently for him ; he got on it and handled himself so nimbly that he reached the bottom of the slope without injury. Again and again he begged them to give him a trial until he thus three times descended without hurting himself. When he asked the birds for the fourth time to roll a stone for him they became angry and hurled it with such force that Coyote lost his footing, and he and the stone rolled over one another to the bottom of the slope, and he screamed and yelped all the way down. 264. After this experience he left the birds and travelled on until he observed some Otters at play by the stream at the bottom of the canyon. They were playing the Navaho game of nanzoz. They bet their skins against one another on the results of the game. But when one lost his skin at play he jumped into the water and came 98 Navaho Legends. out with a new skin. Coyote approached the Otters and asked to be allowed to take part in the game, but the Otters had heard about him and knew what a rascal he was. They refused him and told him to begone; but still he remained and pleaded. After a while they went apart and talked among themselves, and when they re- turned they invited Coyote to join them in their game. Coyote bet his skin and lost it. The moment he lost, the Otters all rushed at him, and, notwitstanding his piteous cries, they tore the hide from his back, beginning at the root of his tail and tearing forward. When they came to the vital spot at the end of his nose his wails were terrible. When he found himself denuded of his skin he jumped into the water, as he had seen the Otters doing; but, alas ! his skin did not come back to him. He jumped again and again into the water ; but came out every time as bare as he went in. At length he became thoroughly exhausted, and lay down in the water until the Otters took pity on him and pulled him out. They dragged him to a badger hole, threw him in there, and covered him up witji earth. Previous to this adventure Coyote had a beautiful, smooth fur like that of the otter. When he dug his way out of the badger hole he was again covered with hair, but it was no longer the glossy fur which he once wore ; it was coarse and rough, much like that of the badger, and such a pelt the coyotes have worn ever since. 265. But this sad experience did not make him mend his ways. He again went round challenging the Otters to further play, and betting his new skin on the game. " Your skin is of no value ; no one would play for it. Begone ! " they said. Being often refused and insolently treated, he at length became angry, retired to a safe distance, and began to revile the Otters shamefully. " You are brag- garts," he cried; "you pretend to be brave, but you are cowards. Your women are like yourselves : their heads are flat ; their eyes are little ; their teeth stick out ; they are ugly ; while I have a bride as beautiful as the sun." He shook his foot at them as if to say, " I am fleeter than you." He would approach them, and when they made motion as if to pursue him, he would take a big jump and soon place himself beyond their reach. When they quieted down, he would approach them again and continue to taunt and revile them. After a while he went to the cliff, to a place of safety, and shouted from there his words of derision. The Otters talked to- gether, and said they could suffer his abuse no longer, that something must be done, and they sent word to the chiefs of the Spiders, who lived farther down the stream, telling them what had occurred, and asking for their aid. 266. The Spiders crept up the bluff, went round behind where Coyote sat cursing and scolding, and wove strong webs in the trees The Navaho Origin Legend. 99 and bushes. When their work was finished they told the Otters what they had done, and the latter started to climb the bluff and attack Coyote. Conscious of his superior swiftness, he acted as if indiffer- ent to them, and allowed them to come quite close before he turned to run ; but he did not run far until he was caught in the webs of the Spiders. Then the Otters seized him and dragged him, howling, to the foot of the hill. He clung so hard to the grasses and shrubs as he passed that they were torn out by the roots. When the Otters got him to the bottom of the hill they killed him, or seemed to kill him. The Cliff Swallows (//ajtmri) 21 flew down from the walls of the canyon and tore him in pieces; they carried off the fragments to their nests, leaving only a few drops of blood on the ground ; they tore his skin into strips and made of these bands which they put around their heads, and this accounts for the band which the cliff swallow wears upon his brow to-day. 267. It was nightfall when the brothers came home. They saw that Coyote had not yet returned, and they marvelled what had become of him. When they entered the lodge and sat down, the sister came and peeped in over the portiere, scanned the inside of the lodge, and looked inquiringly at them. They did not speak to her until she had done this four times, then the eldest brother said : " Go back and sleep, and don't worry about that worthless man of yours. He is not with us, and we know not what has become of him. We suppose he has gone into the canyon, where we warned him not to go, and has been killed." She only said, "What have you done with him ?" and went away in anger. 268. Before they lay down to sleep they sent the youngest brother out to hide where he had hidden the night before to watch their sister, and this is what he saw : At first she pretended to go to sleep. After a while she rose and sat facing the east Then she faced in turn the south, the west, and the north, moving sunwise. When this was done she pulled out her right eye-tooth, broke a large piece from one of her four bone awls and inserted it in the place of the tooth, making a great tusk where the little tooth had once been. As she did this she said aloud : " He who shall here- after dream of losing a right eye-tooth shall lose a brother." After this she opened her mouth to the four points of the compass in the order in which she had faced them before, tore out her left eye-tooth and inserted in its place the pointed end of another awl. As she made this tusk she said : " He who dreams of losing his left eye- tooth shall lose a sister." 269. The watcher then returned to his brothers and told them what he had seen and heard. " Go back," said they, " and watch her again, for you have not seen all her deeds." When he went ioo Navaho Legends. back he saw her make, as she had done before, two tusks in her lower jaw. When she had made that on the right she said : "He who dreams of losing this tooth (right lower canine) shall lose a child ; " and when she made that on the, left she said : " He who dreams of losing this tooth (left lower canine) shall lose a parent." 270. When she first began to pull out her teeth, hair began to grow on her hands ; as she went on with her mystic work the hair spread up her arms and her legs, leaving only her breasts bare. The young man now crept back to the lodge where his brethren waited and told them what he had seen. "Go back," they said, "and hide again. There is more for you to see." 271. When he got back to his hiding-place the hair had grown over her breasts, and she was covered with a coat of shaggy hair like that of a bear. She continued to move around in the direction of the sun's apparent course, pausing and opening her mouth at the east, the south, the west, and the north as she went. After a while her ears began to wag, her snout grew long, her teeth were heard to gnash, her nails turned into claws. He watched her until dawn, when, fearing he might be discovered, he returned to his lodge and told his brothers all that had happened. They said : " These must be the mysteries that Coyote explained to her the first night." 272. In a moment after the young man had told his story they heard the whistling of a bear, and soon a she-bear rushed past the door of the lodge, cracking the branches as she went. She followed the trail which Coyote had taken the day before and disappeared in the woods. 273. At night she came back groaning. She had been in the fatal canyon all day, fighting the slayers of Coyote, and she had been wounded in many places. Her brothers saw a light in her hut, and from time to time one of their number would go and peep in through an aperture to observe what was happening within. All night she walked around the fire. At intervals she would, by means of her magic, draw arrow-heads out of her body and heal the wounds. 274. Next morning the bear-woman again rushed past the lodge of her brethren, and again went off toward the fatal canyon. At night she returned, as before, groaning and bleeding, and again spent the long night in drawing forth missiles and healing her wounds by means of her magic rites. 275. Thus she continued to do for four days and four nights ; but at the end of the fourth day she had conquered all her enemies ; she had slain many, and those she had not killed she had dispersed. The swallows flew up into the high cliffs to escape her vengeance ; the otters hid themselves in the water ; the spiders retreated into holes in the ground, 87 and in such places these creatures have been obliged to dwell ever since. The Navaho Origin Legend. 101 276. During these four days, the brothers remained in their camp ; but at the end of that time, feeling that trouble was in store for them, they decided to go away. They left the youngest brother at home, and the remaining ten divided themselves into four different parties ; one of which travelled to the east, another to the south, another to the west, and another to the north. 277. When they were gone, the Whirlwind, Ni'yol, and the Knife Boy, Pe^a^ike, came to the lodge to help the younger brother who had remained behind. They dug for him a hole under the centre of the /zo^-an ; and from this they dug four branching tunnels, running east, south, west, and north, and over the end of each tunnel they put a window of gypsum to let in light from above. They gave him four weapons, atsmikli^ka, the chain-lightning arrow ; ^atsoiUalka (an old-fashioned stone knife as big as the open hand) ; natsiliVka, the rainbow arrow ; and /iztsilki'ska, the sheet-lightning arrow. They roofed his hiding-place with four flat stones, one white, one blue, one yellow, and one black. They put earth over all these, smooth- ing the earth and tramping it down so that it should look like the natural floor of the lodge. They gave him two monitors, Ni'ltn, the Wind, at his right ear, to warn him by day of the approach of danger ; and T^a/ye/, darkness, at his left ear, to warn him by night. 278. When morning came and the bear-woman went forth she dis- covered that her brothers had departed. She poured water on the ground (h&\\'z) to see which way they had gone. The water flowed to the east ; she rushed on in that direction and soon overtook three of the fugitives, whom she succeeded in killing. Then she went back to her hut to see what had become of her other brothers. Again she poured water on the level ground and it flowed off to the south ; she followed in that direction and soon overtook three others, whom she likewise slew. Returning to the lodge she again per- formed her divination by means of water. This time she was directed to the west, and, going that way, she overtook and killed three more of the men. Again she sought the old camp and poured on the ground water, which flowed to the north ; going on in this direction she encountered but one man, and him she slew. Once more she went back to discover what had become of her last brother. She poured water for the fifth time on the level ground ; it sank directly into the. earth. 279. The brothers had always been very successful hunters and their home was always well supplied with meat. In consequence of this they had had many visitors who built in their neighborhood temporary shelters, such as the Navahoes build now when they come to remain only a short time at a place, and the remains of these shelters surrounded the deserted hut. She scratched in all these iO2 Navaho Legends. places to find traces of the fugitive, without success, and in doing so she gradually approached the deserted hut. She scratched all around outside the hut and then went inside. She scratched around the edge of the hut and then worked toward the centre, until at length she came to the fireplace. Here she found the earth was soft as if recently disturbed, and she dug rapidly downward with her paws. She soon came to the stones, and, removing these, saw her last remaining brother hidden beneath them. " I greet you, my younger brother ! Come up, I want to see you," she said in a coaxing voice. Then she held out one finger to him and said : " Grasp my finger and I will help you up." mit Wind told him not to grasp her finger; that if he did she would throw him upwards, that he would fall half dead at her feet and be at her mercy. "Get up without her help," whispered Nfttfi 280. He climbed out of the hole on the east side and walked toward the east. She ran toward him in a threatening manner, but he looked at her calmly and said : " It is I, your younger brother." Then she approached him in a coaxing way, as a dog approaches one with whom he wishes to make friends, and she led him back toward the deserted //o^-an. But as he approached it the Wind whispered : " We have had sorrow there, let us not enter," so he would not go in, and this is the origin of the custom now among the Navahoes never to enter a house in which death had occurred. 91 281. " Come," she then said, " and sit with your face to the west, and let me comb your hair." (It was now late in the afternoon.) " Heed her not," whispered Wind ; " sit facing the north, that you watch her shadow and see what she does. It is thus that she has killed your brothers." They both sat down, she behind him, and she untied his queue and proceeded to arrange his hair, while he watched her out of the corner of his eye. Soon he observed her snout growing longer and approaching his head, and he noticed that her ears were wagging. " What does it mean that your snout grows longer and that your ears move so ? " he asked. She did not reply, but drew her snout in and kept her ears still. When these occur- rences had taken place for the fourth time, Wind whispered in his ear : " Let not this happen again. If she puts out her snout the fifth time she will bite your head off. Yonder, where you see that chattering squirrel, are her vital parts. He guards them for her. Now run and destroy them." He rose and ran toward the vital parts and she ran after him. Suddenly, between them a large yucca s 8 sprang up to retard her steps, and then a cane cactus, 89 and then another yucca, and then another cactus of a different kind. She ran faster than he, but was so delayed in running around the plants that he reached the vitals before her, and heard the lungs breathing The Navaho Origin Legend. - 103 under the weeds that covered them. He drew forth his chain-light- ning arrow, shot it into the weeds, and saw a bright stream of blood spurting up. At the same instant the bear-woman fell with the blood streaming from her side. 282. "See!" whispered Ni'ltri, the Wind, "the stream of blood from her body and the stream from her vitals flow fast and approach one another. If they meet she will revive, and then your danger will be greater than ever. Draw, with your stone knife, a rriark on the ground between the approaching streams." The young man did as he was bidden, when instantly the blood coagulated and ceased to flow. 283. Then the young man said : " You shall live again, but no longer as the mischievous Tnke S&s Na/lehi. 90 You shall live in other forms, where you may be of service to your kind and not a thing of evil." He cut off the head and said to it : " Let us see if in another life you will do better. When you come to life again, act well, or again I will slay you." He threw the head at the foot of a pinon-tree and it changed into a bear, which started at once to walk off. But presently it stopped, shaded its eyes with one paw, and looked back at the man, saying : " You have bidden me to act well ; but what shall I do if others attack me ? " "Then you may defend yourself," said the young man ; "but begin no quarrel, and be ever a friend to your people, the Z)ine'. Go yonder to Black Mountain (Dsi//Mn) and dwell there." There are now in Black Mountain many bears which are descended from this bear. 284. The hero cut off the nipples and said to them : " Had you belonged to a good woman and not to a foolish witch, it might have been your luck to suckle men. You were of no use to your kind ; but now I shall make you of use in another form." He threw the nipples up into a pinon-tree, heretofore fruitless, and they became edible pine nuts. 285. Next he sought the homes of his friends, the holy ones, Niyol and Pejarike. They led him to the east, to the south, to the west, and to the north, where the corpses of his brothers lay, and these they restored to life for him. They went back to the place where the brothers had dwelt before and built a new house ; but they did not return to the old home, for that was now a trf'ndi and accursed. 91 286. The holy ones then gave to the young hero the name of Ze"yaneyani, or Reared Under the Ground, because they had hid- den him in the earth when his brethren fled from the wrath of his sister. They bade him go and dwell at a place called A^ahyitsoi (Big Point on the Edge), which is in the shape of a 7/o^in, or Navaho hut, and here we think he still dwells. IO4 Navaho Legends. III. THE WAR GODS. 287. The Dm& now removed to Tse'/akaiia (White Standing Rock), where, a few days after they arrived, they found on the ground a small turquoise image of a woman ; this they preserved. Of late the monsters (anaye, alien gods) had been actively pursuing and devouring the people, and at the time this image was found there were only four persons remaining alive ; 92 these were an old man and woman and their two children, a young man and a young woman. Two days after the finding of the image, early in the morning, before they rose, they heard the voice of //ast.reyal/i, the Talking God, crying his call of " Wu'hu'hu'hu " so faint and far that they could scarcely hear it. After a while the call was repeated a second time, nearer and louder than at first. Again, after a brief silence, the call was heard for the third time, still nearer and still louder. The fourth call was loud and clear, as if sounded near at hand ; ^ as soon as it ceased, the shuffling tread of moccasined feet was heard, and a moment later the god //ast^eyal/i stood before them. 288. He told the four people to come up to the top of T^olihi after twelve nights had passed, bringing with them the turquoise image they had found, and at once he departed. They pondered deeply on his word,s, and every day they talked among themselves, wondering why //astyeyaM had summoned them to the mountain. 289. On the morning of the appointed day they ascended the mountain by a holy trail, 93 and on a level spot, near the summit, they met a party that awaited them there. They found there //astreyaki, //asUe/^o^an (the Home God), White Body (who came up from the lower world with the .Dine*), the eleven brothers (of Maid Who Becomes a Bear), the Mirage Stone People, the Daylight People standing in the east, the Blue Sky People standing in the south, the Yellow Light People standing in the west, and the Darkness People standing in the north. White Body stood in the east among the Daylight People, bearing in his hand a small image of a woman wrought in white shell, about the same size and shape as the blue image which the Navahoes bore. 290. //ast^eyal/i laid down a sacred buckskin with its head toward the west. The Mirage Stone People laid on the buckskin, heads west, the two little images, of turquoise and white shell, a white and a yellow ear of corn, the Pollen Boy, and the Grasshopper Girl. On top of all these //astreyal/i laid another sacred buckskin with its head to the east, and under this they now put Ni'ltei (Wind). 291. Then the assembled crowd stood so as to form a circle, leaving in the east an opening through which //astreyal/i and The Navaho Origin Legend. 105 might pass in and out, and they sang the sacred song of Four times the gods entered and raised the cover. When they raised it for the fourth time, the images and the ears of corn were found changed to living beings in human form : the turquoise image had become Estsanatlehi, the Woman Who Changes (or rejuvenates herself) ; the white shell image had become Yo/kai Estsan, the White Shell Woman ; the white ear of corn had become Na/a/kai Arike ; the White Corn Boy and the yellow ear of corn, Na/a/tsoi A/eV, the Yellow Corn Girl. 94 After the ceremony, White Body took Pollen Boy, Grasshopper Girl, White Corn Boy, and Yellow Corn Girl with him into T^olihi ; the rest of the assembly departed, and the two divine sisters, Estsanatlehi 95 and Yo/kai Estsan, 96 were left on the mountain alone. 292. The women remained here four nights ; on the fourth morn- ing Estsanatlehi said : " 5ite^i (younger sister), why should we remain here ? Let us go to yonder high point and look around us." They went to the highest point of the mountain, and when they had been there several days Estsanatlehi said : " It is lonely here ; we have no one to speak to but ourselves ; we see nothing but that which rolls over our heads (the sun), and that which drops below us (a small dripping waterfall). I wonder if they can be people. I shall stay here and wait for the one in the morning, while you go down among the rocks and seek the other." 293. In the morning Estsanatlehi found a bare, flat rock and lay on it with her feet to the east, and the rising sun shone upon her. Yo/kai Estsan went down where the dripping waters descended and allowed them to fall upon her. At noon the women met again on the mountain top and Estsanatlehi said to her sister : " It is sad to be so lonesome. How can we make people so that we may have others of our kind to talk to ? " Yo/kai Estsan answered : " Think, Elder Sister ; perhaps after some days you may plan how this is to be done." 294. Four days after this conversation Yo/kai Estsan said : "Elder Sister, I feel something strange moving within me ; what can it be ? " and Estsanatlehi answered : " It is a child. It was for this that you lay under the waterfall. I feel, too, the motions of a child within me. It was for this that I let the sun shine upon me." Soon after the voice of //asUeyaM was heard four times, as usual, and after the last call he and 76'nenili 98 appeared. They came to prepare the women for their approaching delivery. 99 295. In four days more they felt the commencing throes of labor, and one said to the other : " I think my child is coming." She had scarcely spoken when the voice of the approaching god was heard, and soon //asUeyal/i and To'nemli (Water Sprinkler) were seen io6 Navaho Legends. approaching. The former was the accoucheur of Estsanatlehi, and the latter of Yo/kai Estsan. 100 To one woman a drag-rope of rain- bow was given, to the other a drag-rope of sunbeam, and on these they pulled when in pain, as the Navaho woman now pulls on the rope. Estsanatlehi's child was born first. 101 //asUeyaM took it aside and washed it. He was glad, and laughed and made iron- ical motions, as if he were cutting the baby in slices and throwing the slices away. They made for the children two baby-baskets, both alike ; the foot-rests and the back battens were made of sun- beam, the hoods of rainbow, the side-strings of sheet lightning, and the lacing strings of zigzag lightning. One child they covered with the black cloud, and the other with the female rain. 102 They called the children Smali (grandchildren), and they left, promising to return at the end of four days. 296. When the gods (yei) returned at the end of four days, the boys had grown to be the size of ordinary boys of twelve years of age. The gods said to them : " Boys, we have come to have a race with you." So a race was arranged that should go all around a neighboring mountain, and the four started, two boys and two yei. Before the long race was half done the boys, who ran fast, began to flag, and the gods, who were still fresh, got behind them and scourged the lads with twigs of mountain mahogany. 103 //ast.reyal/i won the race, and the boys came home rubbing their sore backs. When the gods left they promised to return at the end of another period of four days. 297. As soon as the gods were gone, Ni'ltri, the Wind, whispered to the boys and told them that the old ones were not such fast run- ners, after all, and that if the boys would practice during the next four days they might win the coming race. So for four days they ran hard, many times daily around the neighboring mountain, and when the gods came back again the youths had grown to the full stature of manhood. In the second contest the gods began to flag and fall behind when half way round the mountain, where the others had fallen behind in the first race, and here the boys got behind their elders and scourged the latter to increase their speed. The elder of the boys won this race, and when it was over the gods laughed and clapped their hands, for they were pleased with the spirit and prowess they witnessed. 298. The night after the race the boys lay down as usual to sleep ; but hearing the women whispering together, they lay awake and listened. They strained their attention, but could not hear a word of what was uttered. At length they rose, approached the women, and said : " Mothers, of what do you speak ? " and the women answered : " We speak of nothing." The boys then said : " Grand- The Navaho Origin Legend. 107 mothers, of what do you speak?" but the women again replied: "We speak of nothing." The boys then questioned : "Who are our fathers ? " " You have no fathers," responded the women ; " you are yutaAi (illegitimate)." " Who are our fathers ? " again demanded the boys, and the women answered : " The round cactus and the sitting cactus 104 are your fathers." 299. Next day the women made rude bows of juniper wood, and arrows, such as children play with, and they said to the boys : " Go and play around with these, but do not go out of sight from our hut, and do not go to the east." Notwithstanding these warnings the boys went to the east the first day, and when they had travelled a good distance they saw an animal with brownish hair and a sharp nose. They drew their arrows and pointed them toward the sharp-nosed stranger; but before they could shoot he jumped down into a canyon and disappeared. When they returned home they told the women addressing them as "Mother" and "Grandmother" what they had seen. The women said : " That is Coyote which you saw. He is a spy for the anaye TeelgeV." 300. On the following day, although again strictly warned not to go far from the lodge, the boys wandered far to the south, and there they saw a great black bird seated on a tree. They aimed their arrows at it ; but just as they were about to shoot the bird rose and flew away. The boys returned to the 7/o^-an and said to the women : " Mothers, we have been to the south to-day, and there we saw a great black bird which we tried to shoot ; but before we could let loose our arrows it flew off. "Alas !" said the women. "This was Raven that you saw. He is the spy of the Tse'na'hale, the great winged creatures that devour men." 301. On the third day the boys slipped off unknown to the anx- ious women, who would fain keep them at home, and walked a long way toward the west. The only living thing they saw was a great dark bird with a red skinny head that had no feathers on it. This bird they tried to shoot also ; but before they could do so it spread its wings and flew a long way off. They went home and said to the women : " Mothers, we have been to the west, and we have seen a great dark bird whose head was red and bare. We tried to shoot it, but it flew away before we could discharge our arrows." "It was D^eso, the Buzzard, that you saw," said the women. " He is the spy for Tse7a//otril/a'/i, he who kicks men down the cliffs." 302. On the fourth day the boys stole off as usual, and went toward the north. When they had travelled a long way in that direction, they saw a bird of black plumage perched on a tree on the edge of a canyon. It was talking to itself, saying "a'a'K" They aimed at it, but before they could let fly their arrows it spread its io8 Navaho Legends. wings and tail and disappeared down the canyon. As it flew, the boys noticed that its plumes were edged with white. When they got home they told their mothers, as before, what they had seen. " This bird that you saw," said the women, " is the Magpie. He is the spy for the Binaye A/zani, who slay people with their eyes. Alas, our children ! What shall we do to make you hear us ? What shall we do to save you ? You would not listen to us. Now the spies of the anaye (the alien gods) in all quarters of the world have seen you. They will tell their chiefs, and soon the monsters will come here to devour you, as they have devoured all your kind before you." 303. The next morning the women made a corncake and laid it on the ashes to bake. Then Yo/kai Estsan went out of the /fo^an, and, as she did so, she saw Yeitso, 105 the tallest and fiercest of the alien gods, approaching. She ran quickly back and gave the warn- ing, and the women hid the boys under bundles and sticks. Yeitso came and sat down at the door, just as the women were taking the cake out of the ashes. " That cake is for me," said Yeitso. " How nice it smells!" "No," said Estsanatlehi, "it was not meant for your great maw." " I don't care," said Yeitso. " I would rather eat boys. Where are your boys ? I have been told you have some here, and I have come to get them." " We have none," said Estsanatlehi. "All the boys have gone into the paunches of your people long ago." " No boys ?" said the giant. "What, then, has made all the tracks around here ? " " Oh ! these tracks I have made for fun," replied the woman. " I am lonely here, and I make tracks so that I may fancy there are many people around me." She showed Yeitso how she could make similar tracks with her fist. He compared the two sets of tracks, seemed to be satisfied, and went away. 304. When he was gone, Yo/kai Estsan, the White Shell Woman, went up to the top of a neighboring hill to look around, and she beheld many of the anaye hastening in the direction of her lodge. She returned speedily, and told her sister what she had seen. Estsa- natlehi took four colored hoops, and threw one toward each of the cardinal points, a white one to the east, a blue one to the south, a yellow one to the west, and a black one to the north. At once a great gale arose, blowing so fiercely in all directions from the kogzn that none of the enemies could advance against it. 305. Next morning the boys got up before daybreak and stole away. Soon the women missed them, but could not trace -them in the dark. When it was light enough to examine the ground the women went out to look for fresh tracks. They found four footprints of each of the boys, pointing in the direction of the mountain of DsT/nao/i/, but more than four tracks they could not find. They came to the conclusion that the boys had taken a holy trail, so they gave up further search and returned to the lodge. The Navaho Origin Legend. 109 306. The boys travelled rapidly in the holy trail, 93 and soon after sunrise, near Dsi/nao^i/, they saw smoke arising from the ground. They went to the place where the smoke rose, and they found it came from the smoke-hole of a subterranean chamber. A ladder, black from smoke, projected through the hole. Looking down into the chamber they saw an old woman, the Spider Woman, 106 who glanced up at them and said : " Welcome, children. Enter. Who are you, and whence do you two come together walking ? " They made no answer, but descended the ladder. When they reached the floor she again spoke to them, asking : "Whither do you two go walking together?" "Nowhere in particular," they answered; "we came here because we had nowhere else to go." She asked this question four times, and each time she received a similar answer. Then she said : " Perhaps you would seek your father ? " " Yes," they an- swered, "if we only knew the way to his dwelling." "Ah!" said the woman, "it is a long and dangerous way to the house of your father, the Sun. There are many of the anaye dwelling between here and there, and perhaps, when you get there, your father may not be glad to see you, and may punish you for coming. You must pass four places of danger, the rocks that crush the traveller, the reeds that cut him to pieces, the cane cactuses that tear him to pieces, and the boiling sands that overwhelm him. But I shall give you something to subdue your enemies and preserve your lives." She gave them a charm called nayeatsos, or feather of the alien gods, which consisted of a hoop with two life-feathers (feathers plucked from a living eagle) attached, and another life-feather, hyma biltsos, 107 to preserve their existence. She taught them also this magic formula, which, if repeated to their enemies, would subdue their anger : " Put your feet down with pollen. 108 Put your hands down with pollen. Put your head down with pollen. Then your feet are pollen ; your hands are pollen ; your body is pollen ; your mind is pollen ; your voice is pollen. The trail is beautiful (bike >&o*6ni). Be still." 109 307. Soon after leaving the house of Spider Woman, the boys came to Tse'yeinti'li (the rocks that crush). There was here a nar- row chasm between two high cliffs. When a traveller approached, the rocks would open wide apart, apparently to give him easy pas- sage and invite him to enter ; but as soon as he was within the cleft they would close like hands clapping and crush him to death. These rocks were really people ; they thought like men ; they were andye. When the boys got to the rocks they lifted their feet as if about to enter the chasm, and the rocks opened to let them in. Then the boys put down their feet, but withdrew them quickly. The rocks closed with a snap to crush them ; but the boys remained safe on 1 10 Navaho Legends. the outside. Thus four times did they deceive the rocks. When they had closed for the fourth time the rocks said : " Who are ye ; whence come ye two together, and whither go ye ? " "We are chil- dren of the Sun," answered the boys. " We come from Dsi/naotf/, and we go to seek the house of our father." Then they repeated the words the Spider Woman had taught them, and the rocks said : " Pass on to the house of your father." When next they ventured to step into the chasm the rocks did not close, and they passed safely on. 308. The boys kept on their way and soon came to a great plain covered with reeds that had great leaves on them as sharp as knives. When the boys came to the edge of the field of reeds (Zokaadikm), the latter opened, showing a clear passage through to the other side. The boys pretended to enter, but retreated, and as they did so the walls of reeds rushed together to kill them. Thus four times did they deceive the reeds. Then the reeds spoke to them, as the rocks had done; they answered and repeated the sacred words. "Pass on to the house of your father," said the reeds, and the boys passed on in safety. 309. The next danger they encountered was in the country covered with cane cactuses. 89 These cactuses rushed at and tore to pieces whoever attempted to pass through them. When the boys came to the cactuses the latter opened their ranks to let the travellers pass on, as the reeds had done before. But the boys deceived them as they had deceived the reeds, and subdued them as they had subdued the reeds, and passed on in safety. 310. After they had passed the country of the cactus they came, in time, to Saitad, the land of the rising sands. Here was a great desert of sands that rose and whirled and boiled like water in a pot, and overwhelmed the traveller who ventured among them. As the boys approached, the sands became still more agitated and the boys did not dare venture among them. "Who are ye ? " said the sands, " and whence come ye ? " " We are children of the Sun, we came from Dsi/nao/i/, and we go to seek the house of our father." These words were four times said. Then the elder of the boys repeated his sacred formula ; the sands subsided, saying : " Pass on to the house of your father," and the boys continued on their journey over the desert of sands. 110 311. Soon after this adventure they approached the house of the Sun. As they came near the door they found the way guarded by two bears that crouched, one to the right and one to the left, their noses pointing toward one another. As the boys drew near, the bears rose, growled angrily, and acted as if about to attack the intruders ; but the elder boy repeated the sacred words the Spider The Navaho Origin Legend. 1 1 1 Woman had taught him, and when he came to the last words, " Be still," the bears crouched down again and lay still. The boys walked on. After passing the bears they encountered a pair of sentinel serpents, then a pair of sentinel winds, and, lastly, a pair of sentinel lightnings. As the boys advanced, all these guardians acted as if they would destroy them ; but all were appeased with the words of prayer. 111 312. The house of the Sun God was built of turquoise; it was square like a pueblo house, and stood on the shore of a great water. When the boys entered they saw, sitting in the west, a woman ; in the south, two handsome young men; 112 and in the north, two handsome young women. The women gave a glance at the strangers and then looked down. . The young men gazed at them more closely, and then, without speaking, they rose, wrapped the strangers in four coverings of the sky, and laid them on a shelf. 113 313. The boys had lain there quietly for some time when a rattle that hung over the door shook and one of the young women said : "Our father is coming." The rattle shook four times, and soon after it shook the fourth time, T^ohanoai, the bearer of the sun, entered his house. He took the sun off his back and hung it up on a peg on the west wall of the room, where it shook and clanged for some time, going "tla, tla, tla, tla," till at last it hung still. 314. Then T^ohanoai turned to the woman and said, in an angry tone : " Who are those two who entered here to-day ? " The woman made no answer and the young people looked at one another, but each feared to speak. Four times he asked this question, and at length the woman said : " It would be well for you not to say too much. Two young men came hither to-day, seeking their father. When you go abroad, you always tell me that you visit 'nowhere, and that you have met no woman but me. Whose sons, then, are these ? " She pointed to the bundle on the shelf, and the children smiled sig- nificantly at one another. 315. He took the bundle from the shelf. He first unrolled the robe of dawn with which they were covered, then the robe of blue sky, next the robe of yellow evening light, and lastly the robe of darkness. When he unrolled this the boys fell out on the floor. He seized them, and threw them first upon great, sharp spikes of white shell that stood in the east ; but they bounded back, unhurt, from these spikes, for they held their life-feathers tightly all the while. He then threw them in turn on spikes of turquoise in the south, on spikes of haliotis in the west, and spikes of black rock in the north ; but they came uninjured from all these trials and T^ohanoai said: " I wish it were indeed true that they were my children." 316. He said then to the elder children, those who lived with 1 1 2 Navaho Legends. him, " Go out and prepare the sweat-house and heat for it four of the hardest boulders you can find. Heat a white, a blue, a yellow, and a black boulder." When the Winds heard this they said : " He still seeks to kill his children. How shall we avert the danger?" The sweat-house was built against a bank. Wind dug into the bank a hole behind the sudatory, and concealed the opening with a flat stone. Wind then whispered into the ears of the boys the secret of the hole and said : " Do not hide in the hole until you have answered the questions of your father." The boys went into the sweat-house, the great hot boulders were put in, and the opening of the lodge was covered with the four sky-blankets. Then T^ohanoai called out to the boys: " Are you hot?" and they answered : " Yes, very hot." Then they crept into the hiding-place and lay there. After a while T^ohanoai came and poured water through the top of the sweat- house on the stones, making them burst with a loud noise, and a great heat and steam was raised. But in time the stones cooled and the boys crept out of their hiding-place into the sweat-house. T^ohanoai came and asked again : "Are you hot ? " hoping to get no reply ; but the boys still answered : " Yes, very hot." Then he took the coverings off the sweat-house and let the boys come out. He greeted them in a friendly way and said : " Yes, these are my chil- dren," and yet he was thinking of other ways by which he might destroy them if they were not. 317. The fouf sky-blankets were spread on the ground one over another, and the four young men were made to sit on them, one behind another, facing the east. "My daughters, make these boys to look like my other sons," said T^ohanoai. The young women went to the strangers, pulled their hair out long, and moulded their faces and forms so that they looked just like their brethren. Then Sun bade them all rise and enter the house. They rose and all went, in a procession, the two strangers last. 318. As they were about to enter the door they heard a voice whispering in their ears : "St ! Look at the ground." They looked down and beheld a spiny caterpillar called Wasekede, who, as they looked, spat out two blue spits on the ground. " Take each of you one of these," said Wind, "and put it in your mouth, but do not swallow it. There is one more trial for you, a trial by smoking." When they entered the house T^ohanoai took down a pipe of tur- quoise that hung on the eastern wall and filled it with tobacco. " This is the tobacco he kills with," whispered Ni'ltsi to the boys. T^ohanoai held the pipe up to the sun that hung on the wall, lit it, and gave it to the boys to smoke. They smoked it, and passed it from one to another till it was finished. They said it tasted sweet, but it did them no harm. The Navaho Origin Legend. 113 319. When the pipe was smoked out and T^ohanoai saw the boys were not killed by it, he was satisfied and said : " Now, my children, what do you want from me ? Why do you seek me ?" "Oh, father!" they replied, "the land where we dwell is filled with the anaye, who devour the people. There are Yeitso and Teelge/, the Tse'nahale, - the Bmaye A//ani, and many others. They have eaten nearly all of our kind ; there are few left ; already they have sought our lives, and we have run away to escape them. Give us, we beg, the wea- pons with which we may slay our enemies. Help us to destroy them." 320. " Know," said T^ohanoai, " that Yeitso who dwells at Tso- tsi/ is also my son, yet I will help you to kill him. I shall hurl the first bolt at him, and I will give you those things that will help you in war." He took from pegs where they hung around the room and gave to each a hat, a shirt, leggings, moccasins, all made of pes (iron or knives), 114 a chain-lightning arrow, a sheet-lightning arrow, a sunbeam arrow, a rainbow arrow, and a great stone knife or knife club (pe^//al). 115 " These are what we want," said the boys. They put on the clothes of pes, and streaks of lightning shot from every joint. 116 321. Next morning T^ohanoai led the boys out to the edge of the world, where the sky and the earth came close together, and beyond which there was no world. Here sixteen wands or poles leaned from the earth to the sky ; four of these were of white shell, four of turquoise, four of haliotis shell, and four of red stone. 117 A deep stream flowed between them and the wands. As they approached the stream, Ni'ltri, the Wind, whispered: "This is another trial;" but he blew a great breath and formed a bridge of rainbow, 86 ' over which the brothers passed in safety. Ni'ltri whispered again : " The red wands are for war, the others are for peace ; " so when T^ohanoai asked his sons : " On which wands will ye ascend ? " they answered : "On the wands of red stone," for they sought war with their ene- mies. They climbed up to the sky on the wands of red stone, and their father went with them. 118 322. They journeyed on till they came to Yaga/zoka, the sky-hole, which is in the centre of the sky. 119 The hole is edged with four smooth, shining cliffs that slope steeply downwards, cliffs of the same materials as the wands by which they had climbed from the earth to the sky. They sat down on the smooth declivities, T^oha- noai on the west side of the hole, the brothers on the east side. The latter would have slipped down had not the Wind blown up and helped them to hold on. T^ohanaoi pointed down and said : "Where do you belong in the world below ? Show me your home." The brothers looked down and scanned the land ; but they could distin- ii4 Navaho Legends. guish nothing ; all the land seemed flat ; the wooded mountains looked like dark spots on the surface ; the lakes gleamed like stars, and the rivers like streaks of lightning. The elder brother said : " I do not recognize the land, I know not where our home is." Now Ni'lUi prompted the younger brother, and showed him which were the sacred mountains and which the great rivers, and the younger exclaimed, pointing downwards : " There is the Male Water (San Juan River), and there is the Female Water (Rio Grande) ; yonder is the mountain of TjTniacLsl'ni ; below us is TsotsT/ ; there in the west is Z?okoshV ; that white spot beyond the Male Water is Z>epe'ntsa ; and there between these mountains is Dsi/nao/i/, near which our home is." " You are right, my child, it is thus that the land lies," said T^dhanoai. Then, renewing his promises, he spread a streak of lightning ; he made his children stand on it, one on each end, and he shot them down to the top of Tsotsi/ (Mt. San Mateo, Mt. Taylor). 323. They descended the mountain on its south side and walked toward the warm spring at 7o'sa/o. 120 As they were walking along under a high bluff, where there is now a white circle, they heard voices hailing them. "Whither are you going? Come hither a while." They went in the direction in which they heard the voices calling and found four holy people, Holy Man, Holy Young Man, Holy Boy, and Holy Girl. The brothers remained all night in a cave with these people, and the latter told them all about Yeitso. 121 They said that he showed himself every day three times on the mountains before he came down, and when he showed himself for the fourth time he descended from Tsotsi/ to 76'sa/o to drink ; that, when he stooped down to drink, one hand rested on Tsotsi/ and the other on the high hills on the opposite side of the valley, while his feet stretched as far .away as a man could walk between sunrise and noon. 324. They left the cave at daybreak and went on to 7o'sa/o, where in ancient days there was a much larger lake than there is now. There was a high, rocky wall in the narrow part of the valley, and the lake stretched back to where Blue Water is to-day. When they came to the edge of the lake, one brother said to the other: " Let us try one of our father's weapons and see what it can do." They shot one of the lightning arrows at Tsotsi/; it made a great cleft in the mountain, which remains to this day, and one said to the other : " We cannot suffer in combat while we have such weapons as these." 325. Soon they heard the sound of thunderous footsteps, and they beheld the head of Yeitso peering over a high hill in the east; it was withdrawn in a moment. Soon after, the monster raised his head The Navaho Origin Legend. 1 1 5 and chest over a hill in the south, and remained a little longer in sight than when he was in the east. Later he displayed his body to the waist over a hill in the west ; and lastly he showed himself, down to the knees, over Tsotsi/ in the north. 122 Then he descended the mountain, came to the edge of the lake, and laid down a basket which he was accustomed to carry. 326. Yeitso stooped four times to the lake to drink, and, each time he drank, the waters perceptibly diminished; when he had done drinking, the lake was nearly drained. 123 The brothers lost their presence of mind at sight of the giant drinking, and did nothing while he was stooping down. As he took his last drink they ad- vanced to the edge of the lake, and Yeitso saw their reflection in the water. He raised his head, and, looking at them, roared: "What a pretty pair have come in sight ! Where have I been hunting? " (i. e., that I never saw them before). Yinike/oko ! Yinike/oko ! " 124 " Throw (his words) back in his mouth," said the younger to the elder brother. " What a great thing has come in sight ! Where have we been hunting?" shouted the elder brother to the giant. Four times these taunts were repeated by each party. The brothers then heard Ni'ltri whispering quickly, " Ako' ! Ako' ! Beware ! Be- ware ! " They were standing on a bent rainbow just then ; they' straightened the rainbow out, descending to the ground, and at the same instant a lightning bolt, hurled by Yeitso, passed thundering over their heads. He hurled four bolts rapidly ; as he hurled the second, they bent their rainbow and rose, while the bolt passed under their feet ; as he discharged the third they descended, and let the lightning pass over them. When he threw the fourth bolt they bent the rainbow very high, for this time he aimed higher than before ; but his weapon still passed under their feet and did them no harm. He drew a fifth bolt to throw at them ; but at this moment the lightning descended from the sky on the head of the giant and he reeled beneath it, but did not fall. 125 Then the elder brother sped a chain-lightning arrow ; his enemy tottered toward the east, but straightened himself up again. The second arrow caused him to stumble toward the south (he fell lower and lower each time), but again he stood up and prepared himself to renew the conflict. The third lightning arrow made him topple toward the west, and the fourth to the north. Then he fell to his knees, raised himself partly again, fell flat on his face, stretched out his limbs, and moved no more. 327. When the arrows struck him, his armor was shivered in pieces and the scales flew in every direction. The elder brother said: " They may be useful to the people in the future." 126 The brothers then approached their fallen enemy and the younger n6 Navaho Legends. scalped him. Heretofore the younger brother bore only the name of Tb'bad^ist.rini, or Child of the Water ; but now his brother gave him also the warrior name of NaiVikm (He Who Cuts Around). What the elder brother's name was before this we do not know ; but ever after he was called Nayenezgani (Slayer of the Alien Gods). 127 328. They cut off his head and threw it away to the other side of TsotsT/, where it may be seen to-day on the eastern side of the mountain. 128 The blood from the body now flowed in a great stream down the valley, so great that it broke down the rocky wall that bounded the old lake and flowed on. Nflt^i whispered to the brothers : " The blood flows toward the dwelling of the Bmaye AMni ; if it reaches them, Yeitso will come to life again." Then Nayenezgani took his pe^al, or knife club, and drew with it across the valley a line. Here the blood stopped flowing and piled itself up in a high wall. But when it had piled up here very high it began to flow off in another direction, and Ni'ltn again whispered : " It now flows toward the dwelling of Sajnalkahi, the Bear that Pursues ; if it reaches him, Yeitso will come to life again." Hearing this, Nayenezgani again drew a line with his knife on the ground, and again the blood piled up and stopped flowing. The blood of Yeitso fills all the valley to-day, and the high cliffs in the black rock that we see there now are the places where Nayenezgani stopped the flow with his pe^al. 129 329. They then put the broken arrows of Yeitso and his scalp into his basket and set out for their home near Dsi/nao/i/. When they got near the house, they took off their own suits of armor and hid these, with the basket and its contents, in the bushes. The mothers were rejoiced to see them, for they feared their sons were lost, and they said : " Where have you been since you left here yes- terday, and what have you done ? " Nayenezgani replied : " We have been to the house of our father, the Sun. We have been to Tsots!/ and we have slain Yeitso." " Ah, my child," said Estsanatlehi, " do not speak thus. It is wrong to make fun of such an awful subject." "Do you not believe us ? " said Nayenezgani ; "come out, then, and see what we have brought back with us." He led the women out to where he had hidden the basket and showed them the trophies of Yeitso. Then they were convinced and they rejoiced, and had a dance to celebrate the victory. 130 330. When their rejoicings were done, Nayenezgani said to his mother : " Where does Teelge/ 131 dwell ? " " Seek not to know," she answered, " you have done enough. Rest contented. The land of the anaye is a dangerous place. The anaye are hard to kill." "Yes, and it was hard for you to bear your child," the son replied (meaning The Navaho Origin Legend. 117 that she triumphed notwithstanding). " He lives at Bike/^atei'n," she said. Then the brothers held a long council to determine what they should do. They made two cigarette kethawns of a plant called aze/a<^il/ehe, 132 one black and one blue, each three finger-widths long ; to these they attached a sunbeam and laid them in a turquoise dish. "I shall go alone to fight TeelgeV," said Nayenezgani, "while you, younger brother, remain at home and watch these kethawns. If they take fire from the sunbeam, you may know that I am in great danger ; as long as they do not take fire, you may know that I am safe." This work was finished at sundown. 133 331. Nayenezgani arose early next morning and set out alone to find 2"eelge/. He came, in time, to the edge of a great plain, and from one of the hills that bordered it he saw the monster lying down a long way off. He paused to think how he could approach nearer to him without attracting his attention, and in the mean time he poised one of his lightning arrows in his hand, thinking how he should throw it. While he stood thus in thought, Nasi'zi, the Gopher, came up to him and said : " I greet you, my friend ! Why have you come hither?" " Oh, I am just wandering around," said Nayenezgani. Four times this question was asked and this answer was given. Then Nasi'zi said : " I wonder that you come here ; no one but I ever ventures in these parts, for all fear TeelgeV. There he lies on the plain yonder." " It is him I seek," said Nayenezgani ; "but I know not how to approach him." "Ah, if that is all you want, I can help you," said Gopher ; "and if you slay him, all I ask is his hide. I often go up to him, and I will go now to show you." Having said this, Nasi'zi disappeared in a hole in the ground. 332. While he was gone Nayenezgani watched TeelgeV. After a while he saw the great creature rise, walk from the centre in four different directions, as if watching, and lie down again in the spot where he was first seen. He was a great, four-footed beast, with horns like those of a deer. Soon Nasi'zi returned and said : " I have dug a tunnel up to TeelgeV, and at the end I have bored four tun- nels for you to hide in, one to the east, one to the south, one to the west, and one to the north. I have made a hole upwards from the tunnel to his heart, and I have gnawed the hair off near his heart. When I was gnawing the hair he spoke to me and said: 'Why do you take my hair ? ' and I answered, ' I want it to make a bed for my children.' Then it was that he rose and walked around ; but he came back and lay down where he lay before, over the hole that leads up to his heart." 333. Nayenezgani entered the tunnel and crawled to the end. When he looked up through the ascending shaft of which Nasi'zi had told him, he saw the great heart of TeelgeV beating there. He sped n8 Navaho Legends. his arrow of chain-lightning and fled into the eastern tunnel. The monster rose, stuck one of his horns into the ground, and ripped the tunnel open. Nayenezgani fled into the south tunnel ; TeelgeV then tore the south tunnel open with his horns, and the hero fled into the west tunnel. When the west tunnel was torn up he fled into the north tunnel. The anaye put his horn into the north tunnel to tear it up, but before he had half uncovered it he fell and lay still. Nayenezgani, not knowing that his enemy was dead, and still fearing him, crept back through the long tunnel to the place where he first met NasT'zi, and there he stood gazing at the distant form of 7eelge7. 334. While he was standing there in thought, he observed ap- proaching him a little old man dressed in tight leggings and a tight shirt, with a cap and feather on his head ; this was //azai, the Ground Squirrel. " What do you want here, my grandchild ? " said //azai. " Nothing ; I am only walking around," replied the warrior. Four times this question was asked and four times a similar answer given, when Ground Squirrel spoke again and inquired : " Do you not fear the anaye that dwells on yonder plain ? " " I do not know," replied Nayenezgani ; " I think I have killed him, but I am not cer- tain." "Then I can find out for you," said //azai. "He never minds me. I can approach him any time without danger. If he is dead I will climb up on his horns and dance and sing." Nayenezgani had not watched long when he saw //azaf climbing one of the horns and dancing on it. When he approached his dead enemy he found that //azaf had streaked his own face with the blood of the slain (the streaks remain on the ground squirrel's face to this day), and that Nasi'zi had already begun to remove the skin by gnawing on the insides of the fore-legs. When Gopher had removed the skin, he put it on his own back and said : " I shall wear this in order that, in the days to come, when the people increase, they may know what sort of a skin TeelgeV wore." He had a skin like that which covers the Gopher to-day, //azai cut out a piece of the bowel, filled it with blood, and tied the ends ; he cut out also a piece of one of the lungs, and he gave these to Nayenezgani for his trophies. 134 335. When Nayenezgani came home again, he was received with great rejoicing, for his mother had again begun to fear he would never more return. "Where have you been, my son, and what have you done since you have been gone?" she queried. "I have been to Bike/;al#i'n and I have slain Teelge/," he replied. "Ah, speak not thus, my son," she said ; " he is too powerful for you to talk thus lightly about him. If he knew what you said he might seek you out arid kill you." " I have no fear of him," said her son. " Here is his blood, and here is a piece of his liver. Do you not now believe I have slain him ? " Then he said : " Mother, grandmother, tell me, O >4 1 t-3 "3 or THf UNIVERSITY OF The Navaho Origin Legend. 1 1 9 where do the Tse'na'hale 135 dwell?" "They dwell at Tse'bi/ai (Winged Rock)," 136 she answered, "but do not venture near them; they are fierce and strong." 336. Next morning early he stole away, taking with him the piece of bowel filled with blood. He climbed the range of mountains where the hill of Tsuskai rises, and travelled on till he came to a place where two great snakes lay. Since that day these snakes have been changed into stone. He walked along the back of one of the snakes, and then he stepped from one snake to the other and went out on the plain that stretched to the east of the mountains, until he came close to Tse'bi/aT, which is a great black rock that looks like a bird. While he was walking along he heard a tremendous rushing sound overhead, like the sound of a whirlwind, and, looking up, he saw a creature of great size, something like an eagle in form, flying toward him from the east. It was the male Tse'na'hale. The war- rior had barely time to cast himself prone on the ground when Tse'na'hale swooped over him. Thus four times did the monster swoop at him, coming each time from a different direction. Three times Nayenezgani escaped ; but the fourth time, flying from the north, the monster seized him in his talons and bore him off to Tse'bi/ai. 337. There is a broad, level ledge on one side of Tse'bi/aT, where the monster reared his young ; he let the hero drop on this ledge, as was his custom to do with his victims, and perched on a pinnacle above. This fall had killed all others who had dropped there ; but Nayenezgani was preserved by the life-feather, the gift of Spider Woman, which he still kept. When the warrior fell he cut open the bag of bowel that he carried and allowed the blood of TeelgeV to flow out over the rock, so that the anaye might think he was killed. The two young approached to devour the body of the warrior, but he said " Sh ! " at them. They stopped and cried up to their father : " This thing is not dead ; it says ' Sh ! ' at us." " That is only air escaping from the body," said the father ; " Never mind, but eat it." Then he flew away in search of other prey. When the old bird was gone, Nayenezgani hid himself behind the young ones and asked them, "When will your father come back, and where will he sit when he comes ? " They answered : " He will return when we have a he- rain, 137 and he will perch on yonder point " (indicating a rock close by on the right). Then he inquired : "When will your mother return, and where will she sit ? " " She will come when we have a she- rain, 137 and will sit on yonder point " (indicating a crag on the left). He had not waited long when drops of rain began to fall, the thun- der rolled, lightning flashed, the male Tse'na'hale returned and perched on the rock which the young had pointed out. Then I2O Navaho Legends. Nayenezgani hurled a lightning arrow and the monster tumbled to the foot of Winged Rock dead. After a while rain fell again, but there was neither thunder nor lightning with it. While it still poured, there fell upon the ledge the body of a Pueblo woman, covered with fine clothes and ornamented with ear pendants and necklaces of beautiful shells and turquoise. Nayenezgani looked up and beheld the female Tse'na'hale soaring overhead (she preyed only on women, the male only on men). A moment later she glided down, and was just about to light on her favorite crag, when Nayenezgani hurled another lightning arrow and sent her body down to the plain to join that of her mate. 338. The young ones now began to cry, and they said to the war- rior : " Will you slay us, too ? " " Cease your wailing," he cried. " Had you grown up here you would have been things of evil ; you would have lived only to destroy my people ; but I shall now make of -you something that will be of use in the days to come when men increase in the land." He seized the elder and said to it, " You shall furnish plumes for men to use in their rites, and bones for whistles." He swung the fledgling back and forth four times ; as he did so it began to change into a beautiful bird with strong wings, and it said : " Suk, suk, suk, suk." Then he threw it high in the air. It spread its pinions and soared out of sight, an eagle. To the younger he said : " In the days to come men will listen to your voice to know what will be their future : sometimes you will tell the truth ; sometimes you will lie." He swung it back and forth, and as he did so its head grew large and round ; its eyes grew big ; it began to say, " Uwu, uwu, uwu, uwu," and it became an owl. Then he threw it into a hole in the side of the cliff and said : " This shall be your 1 Ml OQ home. 339. As he had nothing more to do at Tse'bl/aT, he determined to go home, but he soon found that there was no way for him to descend the rock ; nothing but a winged creature could reach or leave the ledge on which he stood. The sun was about half way down to the horizon when he observed the Bat Woman walking along near the base of the cliff. " Grandmother," he called aloud, "come hither and take me down." " T^e'dani," 139 she answered, and hid behind a point of rock. Again she came in view, and again he called her ; but she gave him the same reply and hid herself again. Three times were these acts performed and these words said. When she ap- peared for the fourth time and he begged her to carry him down, he added : " I will give you the feathers of the Tse'na'hale if you will take me off this rock." When she heard this she approached the base of the rock, and soon disappeared under the ledge where he stood. Presently he heard a strange flapping sound, 140 and a voice The Navaho Origin Legend. 1 2 1 calling to him : " Shut your eyes and go back, for you must not see how I ascend." He did as he was bidden, and soon after the Bat Woman stood beside him. " Get into this basket, and I will carry you down," she demanded. He looked at the large carrying-basket which she bore on her back, and observed that it hung on strings as thin as the strings of a spider's web. " Grandmother," he said, " I fear to enter your basket ; the strings are too thin." " Have no fear," she replied ; " I often carry a whole deer in this basket : the strings are strong enough to bear you." Still he hesitated, and still she assured him. The fourth time that he expressed his fear she said : " Fill the basket with stones and you will see that I speak the truth." He did as he was bidden, and she danced around with the loaded basket on her back ; but the strings did not break, though they twanged like bowstrings. When he entered the basket she bade him keep his eyes shut till they reached the bottom of the cliff, as he must not see how she managed to descend. He shut his eyes, and soon felt himself gradually going down ; but he heard again the strange flapping against the rock, which so excited his curiosity that he opened his eyes. Instantly he began to fall with dangerous rapidity, and the flapping stopped ; she struck him with her stick and bade him shut his eyes. Again he felt himself slowly descend- ing, and the flapping against the rock began. Three times more he disobeyed her, but the last time they were near the bottom of the cliff, and both fell to the ground unhurt. 340. Together they plucked the two Tse'na'hale, put the feathers in her basket, and got the basket on her back. He reserved only the largest feather from one wing of each bird for his trophies. As she was starting to leave he warned her not to pass through either of two neighboring localities, which were the dry beds of temporary lakes ; one was overgrown with weeds, the other with sunflowers. Despite his warning she walked toward the sunflowers. As she was about to enter them he called after her again, and begged her not to go that way, but she heeded him not and went on. She had not taken many steps among the sunflowers when she heard a fluttering sound behind her, and a little bird of strange appearance flew past her close to her ear. As she stepped farther on she heard more fluttering and saw more birds of varying plumage, such as she had never seen before, flying over her shoulders and going off in every direction. She looked around, and was astonished to behold that the birds were swarming out of her own basket. She tried to hold them in, to catch them as they flew out, but all in vain. She laid down her basket and watched, helplessly, her feathers changing into little birds of all kinds, wrens, warblers, titmice, and the like, and flying away, until her basket was empty. Thus it was that the little birds were created. 141 122 Navaho Legends. 341. When he got home 7Vbad.2ist.nni said to him : " Elder brother, I have watched the kethawns all the time you were gone. About midday the black cigarette took fire, and I was troubled, for I knew you were in danger ; but when it had burned half way the fire went out and then I was glad, for I thought you were safe again." "Ah, that must have been the time when Tse'na'hale carried me up and threw me on the rocks," said Nayenezgani. He hung his trophies on the east side of the lodge, and then he asked his mother where Tse'/a^ot-yil/a'/i m dwelt. She told him he lived at TseWeza ; but, as on previous occasions, she warned him of the power of the enemy, and tried to dissuade him from seeking further dangers. Next morning he set out to find Tse7a^oUnVa7i, He Who Kicks (People) Down the Cliff. This anaye lived on the side of a high cliff, a trail passed at his feet, and when travellers went that way he kicked them down to the bottom of the precipice. Nayenezgani had not travelled long when he discovered a well-beaten trail ; fol- lowing this, he found that it led him along the face of a high preci- pice, and soon he came in sight of his enemy, who had a form much like that of a man. The monster reclined quietly against the rock, as if he meditated no harm, and Nayenezgani advanced as if he feared no danger, yet watching his adversary closely. As he passed, the latter kicked at him, but he dodged the kick and asked : " Why did you kick at me ? " " Oh, my grandchild," said the anaye, " I was weary lying thus, and I only stretched out my leg to rest my- self." Four times did Nayenezgani pass him, and four times did the monster kick at him in vain. Then the hero struck his enemy with his great stone knife over the eyes, and struck him again and again till he felt sure that he had slain him ; but he was surprised to find that the body did not fall down the cliff. He cut with his knife under the corpse in different places, but found nothing that held it to the rock until he came to the head, and then he discovered that the long hair grew, like the roots of a cedar, into a cleft in the rock. When he cut the hair, 143 the body tumbled down out of sight. The moment it fell a great clamor of voices came up from below. " I want the eyes," screamed one ; " Give me an arm," cried another ; "I want the liver," said a third; "No, the liver shall be mine," yelled a fourth ; and thus the quarrelling went on. " Ah ! " thought Nayenezgani, " these are the children quarrelling over the father's corpse. Thus, perhaps, they would have been quarrelling over mine had I not dodged his kicks." 342. He tried to descend along the trail he was on, but found it led no farther. Then he retraced his steps till he saw another trail that seemed to lead to the bottom of the cliff. He followed it and soon came to the young of the anaye, twelve in number, who had The Navaho Origin Legend. 123 just devoured their father's corpse ; the blood was still streaming from their mouths. He ran among them, and hacked at them in every direction with his great stone knife. They fled ; but he pur- sued them, and in a little while he had killed all but one. This one ran faster than the rest, and climbed among some high rocks ; but Nayenezgani followed him and caught him. He stopped to take breath ; as he did so he looked at the child and saw that he was dis- gustingly ugly and filthy. " You ugly thing," said Nayenezgani ; "when you 'ran from me so fleetly I thought you might be some- thing handsome and worth killing ; but now that I behold your face I shall let you live. Go to yonder mountain of NatsTsaan 144 and dwell there. It is a barren land, where you will have to work hard for your living, and will wander ever naked and hungry." The boy went to Natsisaan, as he was told, and there he became the progeni- tor of the Pahutes, a people ugly, starved, and ragged, who never wash themselves and live on the vermin of the desert. 145 343. He went to where he had first found the children of Tse^a- ^otril/a'/i. Nothing was left of the father's corpse but the bones and scalp. (This- anaye used to wear his hair after the manner of a Pueblo Indian.) The hero cut a piece of the hair from one side of the head and carried it home as a trophy. When he got home there were the usual questions and answers and rejoicings, and when he asked his mother, " Where is the home of the Bmaye A/zani, the people who slay with their eyes," she begged him, as before, to rest contented and run no more risks ; but she added : " They live at Tse'a^akfni, Rock with Black Hole." 146 This place stands to this day, but is changed since the anaye dwelt there. It has still a hole, on one side, that looks like a door, and another on the top that looks like a smoke-hole. 344. On this occasion, in addition to his other weapons, he took a bag of salt with him on his journey. 147 When he came to Tse'a^al- z\' ni he entered the rock house and sat down on the north side. In other parts of the lodge sat the old couple of the Bmaye A/zani and many of their children. They all stared with their great eyes at the intruder, and flashes of lightning streamed from their eyes toward him, but glanced harmless off his armor. Seeing that they did not kill him, they stared harder and harder at him, until their eyes protruded far from their sockets. Then into the fire in the centre of the lodge he threw the salt, which spluttered and flew in every direction, striking the eyes of the anaye and blinding them. While they held down their heads in pain, he struck with his great stone knife and killed all except the two youngest. 345. Thus he spoke to the two which he spared : " Had you grown up here, you would have lived only to be things of evil and to destroy 124 Navaho Legends. men ; but now I shall make you of use to my kind in the days to come when men increase on the earth." To the elder he said : " You will ever speak to men and tell them what happens beyond their sight ; you will warn them of the approach of enemies," and he changed it into a bird called Tsidi/^oi 148 (shooting or exploring bird). He addressed the younger, saying : " It will be your task to make things beautiful, to make the earth happy." And he changed it into a bird called //orto^i, 149 which is sleepy in the daytime and comes out at night. 346. When he reached home with his trophies, which were the eyes 15 of the first Binaye A//ani he had killed, and told what he had done, Estsanatlehi took a piece of the lung of TeelgeV (which he had previously brought home), put it in her mouth, and, dancing sang this song : Naydnezgani brings for me, Of T^elge/ he brings for me, Truly a lung he brings for me, The people are restored. Tb'badsrlstrini brings for me, Of Tse'na'hale he brings for me, Truly a wing he brings for me, The people are restored. Z.e'yaneyani brings for me, Of Tse'/a^otrfl/d'/i he brings for me, Truly a side-lock he brings for me, The people are restored. Tsdwenatlehi 151 brings for me, Of Bmdye AMni he brings for me, Truly an eye he brings for me, The people are restored. 270 347. When she had finished her rejoicings he asked, " Where shall I find Skmalkahi (Bear that Pursues) ? " " He lives at Tse'bahastsit (Rock that Frightens)," she replied ; but again she plead with him, pictured to him the power of the enemy he sought, and begged him to venture no more. 348. Next morning he went off to Rock that Frightens and walked all around it, without meeting the bear or finding his trail. At length, looking up to the top of the rock, he saw the bear's head sticking out of a hole, and he climbed up. The bear's den was in the shape of a cross, and had four entrances. Nayenezgani looked into the east entrance, the south entrance, and the west entrance without getting sight of his enemy. As he approached the north entrance he saw the head of the watching bear again ; but it was The Navaho Origin Legend. 125 instantly withdrawn, and the bear went toward the south entrance. The hero ran round fast and lay in wait. In a little while the bear thrust forth his head to look, and Nayenezgani cut it off with his great stone knife. 349. He addressed the head, saying : " You were a bad thing in your old life, and tried only to do mischief ; but in new shapes I shall make you of use to the people ; in the future, when they increase upon the earth, you will furnish them with sweet food to eat, with foam to cleanse their bodies, and with threads for their clothing." He cut the head into three pieces : he threw one to the east, where it became tsasi, or ^a^kan ( Yucca baccata) ; he threw another to the west, where it became tsasitsoz ( Yucca angustifolia} ; and he threw the third to the south, where it became no/a (mescal). He cut off the left forepaw to take home as a trophy. 350. " Where shall I find Tse'nagahi (Travelling Stone) ? " he said after he had returned from his encounter with Pursuing Bear and shown his trophy to his people. " You will find him in a lake near where Tse'espai points up," answered Estsanatlehi ; but she im- plored him not to go near the lake. He did not heed her, and next morning he went off to seek the Travelling Stone. 351. He approached the lake on the north side, while the wind was blowing from the south, but he saw nothing of the stone. Thence he went around to the south side of the lake. When he got here the stone scented him, rose to the surface, poised itself a moment, and flew toward Nayenezgani as if hurled by a giant hand. Raising his lightning arrow, he held it in the course of the stone and knocked a piece off the latter. When the stone fell he struck another piece off with his knife. Tse'nagahi now saw it had a powerful foe to contend against ; so, instead of hurling itself at him again, it fled and Nayenezgani went in pursuit. He chased it all over the present Navaho land, knocking pieces off it in many places 152 as he followed, until at length he chased it into the San Juan River at Tsm/a/zokata, where a point of forest runs down toward the river. 352. Travelling Stone sped down with the current and Nayenezgani ran along the bank after it. Four times he got ahead of the stone, but three times it escaped him by dipping deep into the river. When he headed it off for the fourth time, he saw it gleaming like fire under the water, and he stopped to gaze at it. Then the stone spoke and said : "Sawe (my baby, my darling), take pity on me, and I shall no longer harm your people, but do good to them instead. I shall keep the springs in the mountains open and cause your rivers to flow ; kill me and your lands will become barren." Nayenezgani answered : " If you keep this promise I shall spare you ; but if you 126 Navaho Legends. ever more do evil as you have done before, I shall seek you again, and then I shall not spare you." Tse'nagahi has kept his promise ever since, and has become the Tieholtsodi of the upper world. 353. He brought home no trophy from the contest with Tse'nagahi. It had now been eight days since he left the house of the Sun. 153 He was weary from his battles with the anaye, and he determined to rest four days. During this time he gave his relatives a full account of his journeys and his adventures from first to last, and as he began he sang a song : Naydnezgani to Atsd Estsdn began to tell, About Bi/eelge/i he began to tell, From homes of giants coming, he began to tell. Tb'bad^Istfini to Estsdnatlehi began to tell, About the Tse'na'hale he began to tell, From homes of giants coming, he began to tell. Ze'yaneyani to Atsd Estsa"n began to tell, Of Tse'/aAotrfl/d'/i he began to tell, From homes of giants coming, he began to tell. Tsdwenatlehi to Estsdnatlehi began to tell, About Bmdye AMni he began to tell, From homes of giants coming, he began to tell. 277 354. There were still many of the anaye to kill ; there was White under the Rock, Blue under the Rock, Yellow under the Rock, Black under the Rock, and many ye/apahi, or brown giants. Besides these there were a number of stone pueblos, now in ruins, that were inhabited by various animals (crows, eagles, etc.), 154 who filled the land and left no room for the people. During the four days of rest, the brothers consulted as to how they might slay all these enemies, and they determined to visit again the house of the Sun. On the morning of the fourth night they started for the east. They en- countered no enemies on the way and had a pleasant journey. When they entered the house of the Sun no one greeted them ; no one offered them a seat. They sat down together on the floor, and as soon as they were seated lightning began to shoot into the lodge. It struck the ground near them four times. Immediately after the last flash T^apani, Bat, and ro'nemli, Water Sprinkler, entered. " Do not be angry with us," said the intruders ; " we flung the lightning only because we feel happy and want to play with you : " still the brothers kept wrathful looks on their faces, until Ni'ltji whispered into their ears : " Be not angry with the strangers. They were once friends of the anaye and did not wish them to die ; but now they are friends of yours, since you have conquered the greatest of the anaye." Then, at last, T^ohanoai spoke to his children, saying : The Navaho Origin Legend. 127 " These people are rude ; they respect no one. Heed them not. Here are seats for you. Be seated." Saying this, he offered the brothers a seat of shell and a seat of turquoise ; but Nl'ltri told the brothers not to take them. "These are seats of peace," he said; "you still want help in war. Nayenezgani, take the seat of red stone, which is the warrior's seat ; and you, Tb'badzistsini, stand." They did as the Wind bade them. 355. " My children, why do you come to me again?" asked T^ohanoai, the bearer of the sun. " We come for no special pur- pose ; we come only to pass away the time," Nayenezgani answered. Three times he asked this question and got the same reply. When he asked for the fourth time, he added, " Speak the truth. When you came to me before I gave you all you asked for." Now it was TVbad^istrini who replied : " Oh, father ! there are still many of the anaye left, and they are increasing. We wish to destroy them." " My children," said T^ohanoai, "when I helped you before, I asked you for nothing in return. I am willing to help you again ; but I wish to know, first, if you are willing to do something for me. I have a long way to travel every day, and often, in the long summer days, I do not get through in time, and then I have no place to rest or eat till I get back to my home in the east. I wish you to send your mother to the west that she may make a new home for me." " I will do it," said Nayenezgani ; " I will send her there." But 7Vbad,2rist.nni said : "No, Estsanatlehi is under the power of none ; we cannot make promises for her, she must speak for herself, she is her own mistress ; but I shall tell .her your wishes and plead for you." The room they were in had four curtains which closed the ways leading into other apartments. T^ohanoai lifted the curtain in the east, which was black, and took out of the room in the east five hoops : one of these was colored black, another blue, a third yellow, and a fourth white, the fifth was many-colored and shining. Each hoop had attached to it a knife of the same color as itself. He took out also four great hailstones, colored like the four first hoops. He gave all these to his sons and said : " Your mother will know what to do with these things." 356. When they got their gifts they set out on their homeward journey. As they went on their way they beheld a wonderful vision. The gods spread before them the country of the Navahoes as it was to be in the future when men increased in the land and became rich and happy. They spoke to one another of their father, of what he had said to them, of what they had seen in his house, and of all the strange things that had happened. When they got near their journey's end they sang this song : 1 28 Navaho Legends. Naydnezgani, he is holy, Thus speaks the Sun, Holy he stands. Tb'bads-istnni, he is holy, Thus speaks the Moon, Holy he moves. Zdyaneyani, he is holy, Thus speaks the Sun, Holy he stands. Tsdwenatlehi, he is holy, Thus speaks the Moon, Holy he moves. 2?s 357. When they got within sight of their home they sang this song : Slayer of Giants, Through the sky I hear him. His voice sounds everywhere, His voice divine. Child of the Water, Through the floods I hear him. His voice sounds everywhere, His voice divine. Reared 'neath the Earth, Through the earth I hear him. His voice sounds everywhere, His voice divine. The Changing Grandchild, Through the clouds I hear him. His voice sounds everywhere, His voice divine. 279 358. When the brothers got home they said to Estsanatlehi : " Here are the hoops which our father has given us, and he told us you knew all about them. Show us, then, how to use them." She replied : " I have no knowledge of them." Three times she thus answered their questions. When they spoke to her for the fourth time and Nayenezgani was becoming angry and impatient, she said : " I have never seen the Sun God except from afar. He has never been down to the earth to visit me. I know nothing of these talis- mans of his, but I will try what I can do." She took the black hoop to the east, set it up so that it might roll, and spat through it the black hail, which was four-cornered ; at once the hoop rolled off to the east and rolled out of sight. She took the blue hoop to the south, set it up, and spat through it the blue hail, which was six-cornered. Then the hoop rolled away to the south and disappeared. She car- The Navaho Origin Legend. 129 ried the yellow hoop to the west, set it up, and spat through it the eight-cornered yellow hail ; the hoop rolled off to the west and was lost to sight. She bore the white hoop to the north ; spat through it the white hail, which had eleven corners, and the hoop sped to the north until it was seen no more. She threw the shining hoop up toward the zenith, threw the four colored knives in the same direc- tion, and blew a powerful breath after them. Up they all went until they were lost to sight in the sky. As each hoop went away thunder was heard. 155 359. During four days after this nothing of importance happened, and no change came in the weather. At the end of four days they heard thunder high up in the sky, and after this there were four days more of good weather. Then the sky grew dark, and something like a great white cloud descended from above. Estsanatlehi went abroad ; she saw in all directions great whirlwinds which uprooted tall trees as if they had been weeds, and tossed great rocks around as if they had been pebbles. " My son, I fear for our house," she said when she came back. " It is high among the mountains, and the great winds may destroy it." When he heard this, Nayenezgani went out. He covered the house first with a black cloud, which he fastened to the ground with rainbows ; second, with a black fog, which he fas- tened down with sunbeams ; third, with a black cloud, which he secured with sheet-lightning ; and fourth, with a black fog, which he secured with chain-lightning. At sunset that evening they caught a little glimpse of the sun ; but after that, continuously for four days and four nights, it was dark ; a storm of wind and hail prevailed, such as had never been seen before, and the air was filled with sharp stones carried before the wind. The people stayed safe in the lodge, but they could hear the noise of the great storm without. On the morning of the fifth day the tumult ceased, and Nayenezgani, going out, found that all was calm, though it was still dark. He now pro- ceeded to remove the coverings from the lodge and threw them upwards toward the heavens. As the first covering, a sheet of fog, ascended, chain-lightning shot out of it (with chain-lightning it had been fastened down). As the second covering, a cloud, ascended, sheet-lightning came forth from it. As the third covering, a fog, went up, sunbeams streamed from it ; and as the fourth cover, a robe of cloud, floated up, it became adorned with rainbows. The air was yet dark, and full of dust raised by the high wind ; but a gentle shower of rain came later, laying the dust, and all was clear again. All the inmates of the lodge now came out, and they marvelled to see what changes the storm had wrought : near their house a great canyon had been formed ; the shape of the bluffs around had been changed, and solitary pillars of rock 156 had been hewn by the winds. 1 30 Navaho Legends. 360. " Surely all the anaye are now killed," said Estsanatlehi. " This storm must have destroyed them." But Ni'lt-si whispered into Nayenezgani's ear, " Sa/z (Old Age) still lives." The hero said then to his mother : " Where used Old Age to dwell ? " His mother would not answer him, though he repeated his question four times. At last Ni'ltri again whispered in his ear and said : " She lives in the moun- tains of Ztepe'ntsa." 361. Next morning he set out for the north, and when, after a long journey, he reached Ztepe'ntsa, he saw an old woman who came slowly toward him leaning on a staff. Her back was bent, her hair was white, and her face was deeply wrinkled. He knew this must be Scin. When they met he said : " Grandmother, I have come on a cruel errand. I have come to slay you." "Why would you slay me ? " she said in a feeble voice, " I have never harmed any one. I hear that you have done great deeds in order that men might in- crease on the earth, but if you kill me there will be no increase of men ; the boys will not grow up to become fathers ; the worthless old men will not die ; the people will stand still. It is well that people should grow old and pass away and give their places to the young. Let me live, and I shall help you to increase the people." " Grandmother, if you keep this promise I shall spare your life," said Nayenezgani, and he returned to his mother without a trophy. 362. When he got home Ni'ltri whispered to him : " //akaz Estsan (Cold Woman) still lives." Nayenezgani said to Estsanatlehi : " Mo- ther, grandmother, where does Cold Woman dwell ? " His mother would not answer him ; but Ni'ltri again whispered, saying : " Cold Woman lives high on the summits of Ztepe'ntsa, where the snow never melts." 363. Next day he went again to the north arid climbed high among the peaks of Ztepe'ntsa, where no trees grow and where the snow lies white through all the summer. Here he found a lean old woman, sitting on the bare snow, without clothing, food, fire, or shelter. She shivered from head to foot, her teeth chattered, and her eyes streamed water. Among the drifting snows which whirled around her, a mul- titude of snow-buntings were playing ; these were the couriers she sent out to announce the coming of a storm. " Grandmother," he said, '' a cruel man I shall be. I am going to kill you, so that men may no more suffer and die by your hand," and he raised his knife-club to smite her. " You may kill me or let me live, as you will. I care not," she said to the hero ; " but if you kill me it will always be hot, the land will dry up, the springs will cease to flow, the people will perish. You will do well to let me live. It will be better for your people." He paused and thought upon her words. He lowered the hand he had raised to strike her, saying : " You speak wisely, The Navaho Origin Legend. 131 grandmother; I shall let you live." He turned around and went home. 364. When Nayenezgani got home from this journey, bearing no trophy, Wind again whispered in his ear and said : " Tick (Poverty) still lives." He asked his mother where Poverty used to live, but she would not answer him. It was Wind who again informed him. 'There are two, and they dwell at Dsi/^asd^l'ni." 365. He went to Dsi/^asd^i'ni next day and found there an old man and an old woman, who were filthy, clad in tattered garments, and had no goods in their house. " Grandmother, grandfather," he. said, "a cruel man I shall be. I have come to kill you." "Do not kill us, my grandchild," said the old man : "it would not be'well for the people, in days to come, if we were dead ; then they would always wear the same clothes and never get anything new. If we live, the clothing will wear out and the people will make new and beautiful garments ; they will gather goods and look handsome. Let us live and we will pull their old clothes to pieces for them." So he spared them and went home without a trophy. 366. The next journey was to seek Zfitri'n, Hunger, who lived, as Ni'ltsi told him, at Tlo/zadaskaf, White Spot of Grass. At this place he found twelve of the Hunger People. Their chief was a big, fat man, although he had no food to eat but the little brown cactus. "I am going to be cruel," said Nayenezgani, "so that men may suffer no more the pangs of hunger and die no more of hunger." " Do not kill us," said the chief, " if you wish your people to increase and be happy in the days to come. We are your friends. If we die, the people will not care for food ; they will never know the pleasure of cooking and eating nice things, and they will never care for the pleasures of the chase." So he spared also the >itri'n, and went home without a trophy. 367. When Nayenezgani came back from the home of Hunger, Ni'ltji spoke to him no more of enemies that lived. The Slayer of the Alien Gods said to his mother : " I think all the anaye must be dead, for every one I meet now speaks to me as a relation ; they say to me, 'my grandson/ ^my son/ 'my brother.' " 15T Then he took off his armor his knife, moccasins, leggings, shirt, and cap and laid them in a pile ; he put with them the various weapons which x ;\ the Sun had given him, and he sang this song : Now Slayer of the Alien Gods arrives Here from the house made of the dark stone knives. From where the dark stone knives dangle on high, You have the treasures, holy one, not I. The Offspring of the Water now arrives, Here from the house made of the serrate knives. 132 Navaho Legends. From where the serrate knives dangle on high, You have the treasures, holy one, not I. He who was Reared beneath the Earth arrives, Here from the house made of all kinds of knives. From where all kinds of knives dangle on high, You have the treasures, holy one, not I. The hero, Changing Grandchild, now arrives, Here from the house made of the yellow knives. From where the yellow knives dangle on high, You have the treasures, holy one, not I. 280 368. His song had scarcely ceased when they heard, in the far east, a loud voice singing this song : - With Slayer of the Alien Gods I come, From the house made of dark stone knives I come, From where dark knives dangle on high I come, With implement of sacred rites I come, Dreadful to you. With Offspring of the Waters now I come, From the house made of serrate knives I come, From where the serrate knives hang high I come, With implement of sacred rites I come, Divine to you. With Reared beneath the Earth now do I come, From house of knives of every kind I come, Where knives of every kind hang high I come, With implement of sacred rites I come, Dreadful to you. Now with the Changing Grandchild here I come, From the house made of yellow knives I come, From where the yellow knives hang high I come, With implement of sacred rites I come, Dreadful to you. 281 369. As the voice came nearer and the song continued, Estsana- tlehi said to the youths : " Put on quickly the clothes you usually wear, T^ohanoai is coming to see us ; be ready to receive him," and she left the lodge, that she might not hear them talk about the anaye. 370. When the god had greeted his children and taken a seat, he said to the elder brother : " My son, do you think you have slain all the anaye ?" "Yes, father," replied the son, "I think I have killed all that should die." " Have you brought home trophies from the slain?" the father questioned again. "Yes, my father," was the reply ; " I have brought back wing-feathers, and lights and hair and The Navaho Origin Legend. 133 eyes, and other trophies of my enemies." " It is not well," said TVohanoai, " that the bodies of these great creatures should lie where they fell ; I shall have them buried near the corpse of Yeitso. (He got the holy ones to carry the corpses to San Mateo and hide them under the blood of Yeitso, and this is the reason we do not see them lying all over the land now, but sometimes see them stick- ing out of the rocks.) 159 He took the trophies and the armor and said : " These I shall carry back to my house in the east and keep them safe. If you ever need them again, come and get them." Promising to come back again in four days, and meet Estsanatlehi on the top of T^olihi, he departed. 371. At the end of four days Estsanatlehi went to the top of Ts-olihi and sat down on a rock. T^ohanoai came, sat beside her, and sought to embrace her; but she avoided him, saying : "What do you mean by this ? I want none of your embraces." " It means that I want you for my own," said the bearer of the Sun. " I want you to come to the west and make a home for me there." " But I do not wish to do so," said she. "What right have you to ask me ? " " Have I not given your boys the weapons to slay the alien gods ? " he inquired, and added : " I have done much for you : now you must reward me." She replied, " I never besought you to do this. You did not do it on my account ; you did it of your own good will, and because your sons asked you." He urged another reason : " When Nayenezgani visited me in the east, he promised to give you to me." "What care I for his promise?" she exclaimed; " I am not bound by it. He has no right to speak for me." Thus four times she repulsed him. When he pleaded for the fifth time, saying : " Come to the west and make a home for me," she said : " Let me hear first all you have to promise me. You have a beauti- ful house in the east. I have never seen it, but I have heard how beautiful it is. I want a house just the same built for me in the west ; I want to have it built floating on the water, away from the shore, so that in the future, when people increase, they will not annoy me with too many visits. I want all sorts of gems white shell, turquoise, haliotis, jet, soapstone, agate, and redstone - planted around my house, so that they will grow and increase. Then I shall be lonely over there and shall want something to do, for my sons and my sister will not go with me. Give me animals to take along. Do all this for me and I shall go with you to the west." He promised all these things to her, and he made elk, buffalo, deer, long-tail deer, mountain sheep, jack-rabbits, and prairie-dogs to go with her. 372. When she started for her new home the //a^a^onestid^me' and the //a^a^onige^me', two tribes of divine people, 160 went with 1 34 Navaho Legends. her and helped her to drive the animals, which were already nu- merous. They passed over the Tuintja range at Pe.y/it$i (Red Knife or Red Metal), and there they tramped the mountain down so that they formed a pass. They halted in T^mli valley to have a cere- mony 161 and a foot-race, and here the animals had become vastly more numerous. When they crossed Dsi//lsri'n (Black Moun- tain), 162 the herd was so great that it tramped a deep pass whose bottom is almost on a level with the surrounding plain ; at Black Mountain all the buffaloes broke from the herd and ran to the east ; they never returned to Estsanatlehi and are in the east still. At Hosto&itQ 1 the elks went to the east and they never returned. From time to time a few, but not all, of the antelope, deer, and other ani- mals left the herd and wandered east. Four days after leaving T^inli valley they arrived at Dokoslid (San Francisco Mountain), and here they stopped to perform another ceremony. What hap- pened on the way from this mountain to the great water in the west, we do not know, but after a while Estsanatlehi arrived at the great water and went to dwell in her floating house beyond the shore. Here she still lives, and here the Sun visits her, when his journey is done, every day that he crosses the sky. But he does not go every day ; on dark, stormy days he stays at home in the east and sends in his stead the serpents of lightning, who do mischief. 373. As he journeys toward the west, this is the song he sings : In my thoughts I approach, The Sun God approaches, Earth's end he approaches, Estsdnatlehi's hearth approaches, In old age walking The beautiful trail. In my thoughts I approach, The Moon God approaches, Earth's end he approaches, Yo/kdi Estsdn's hearth approaches, In old age walking The beautiful trail. 282 374. When Estsanatlehi had departed, Nayenezgani and Tb'ba- dsrlstrfni went, as their father had bidden them, to Tb'ye'tli, 163 where two rivers join, in the valley of the San Juan; there they made their dwelling, there they are to this day, and there we sometimes still see their forms in the San Juan River. 164 The Navahoes still go there to pray, but not for rain, or good crops, or increase of stock ; only for success in war, and only the warriors go. PLATE VII. rO'EADZtSTSINI. (See pars. 76 and 105 and note 270.) The Navaho Origin Legend. 135 IV. GROWTH OF THE NAVAHO NATION. 375. Before Estsanatlehi left, she said to Yo/kai Estsan : "Now, younger sister, I must leave you. Think well what you would most like to do after I am gone." The younger sister replied : "I would most like to go back to jttepe'ntsa, where our people came from." "Alas! you will be lonely there," said the elder sister. " You will want for some one around you to make a noise and keep you company." Still, when Estsanatlehi left, Yolkai Estsan turned her face toward Z>epe'ntsa. She went with the two brothers as far as Tb'ye'tli, and, when these stopped there, she set out alone for the mountains. 376. When she got to Ztepe'ntsa (the San Juan Mountains), she went first to a place lying east of //adtfinai (the Place of Emer- gence), named Dsi//a^i//ehi ; in an old ruined pueblo on its side she rested during the day, and at night she went to the top of the mountain to sleep. On the second day she went to a mountain south of the Place of Emergence, called Dsi/fn<^i//ehi ; rested on the side of the mountain during the day, and on its top at night. She began now to feel lonely, and at night she thought of how men might be made to keep her company. She wandered round in thought during the third day, and on the third night she slept on top of Dsi//agii//ehi, a mountain west of //adsrinaf. On the fourth day she walked around the Place of Emergence, and wandered into the old ruins she found there. On the fourth night she went to the top of Dsi//ini//ez, the mountain which lies to the north of the Place of Emergence, and there she rested, but did not sleep ; for she thought all the time about her loneliness, and of how people might be made. On the fifth day she came down to the shores of the lake which surrounded the Place of Emergence, and built a shelter of brush. " I may as well stay here," she said to herself; "what does it avail that I wander round? " She sat up late that night thinking of her lonely condition. She felt that she could not stay there longer without companionship. She thought of her sister in the far west, of the Twelve People, of the gods that dwelt in the different mountains, and she thought she might do well to go and live with some of them. 377. The next morning she heard faintly, in the early dawn, the voice of //astreyal/i shouting his usual " Wu'hu'hu'hu," in the far east. Four times the cry was uttered, each time louder and nearer. Immediately after the last call the god appeared. " Where did you save yourself ? " he asked the White Shell Woman, meaning, " Where were you, that you escaped the anaye when they ravaged 1 36 Navaho Legends. the land?" " I was at Dsi/nao/i/ with my sister," she said; "but for five nights I have been all alone in these mountains. I have been hoping that something might happen to relieve my great loneliness, that I might meet some one. Sitss.i (Grandfather), whence do you come ? " He replied : " I come from Tse'gi'hi, 165 the home of the gods. I pity your loneliness and wish to help you. If you remain where you are, I shall return in four days and bring Estsanatlehi, the divine ones of all the great mountains, and other gods, with me." When he left, she built for herself a good hut with a storm door. She swept the floor clean, and made a comfortable bed of soft grass and leaves. 378. At dawn on the fourth day after the god departed, Yo/kai Estsan heard two voices calling, the voice of //astreyal/i, the Talking God, and the voice of //astj-eV/o^-an, the House God. The voices were heard, as usual, four times, and immediately after 1 the last call the gods appeared. It was dark and misty that day ; the sun did not rise. Soon after the arrival of the first two, the other promised visitors came, and they all formed themselves in a circle east of the lodge, each in the place where he or she belonged. Thus the divine ones of Tsisnad^i'ni stood in the east ; those of TsotsT/ (San Mateo Mountain) in the south ; those of Ztokoslu/ (San Fran- cisco Mountain) in the west ; those of Ztepe'ntsa (San Juan Moun- tain) in the north. Each one present had his appropriate place in the group. At first Yo/kai Estsan stood in the west ; but her sister, Estsanatlehi, said to her : " No, my young sister ; go you and stand in the east. My place is in the west," and thus they stood during the ceremony. Estsanatlehi brought with her two sacred blankets called Z>i/pi7-naska, the Dark Embroidered, and Zakai-naska, the White Embroidered. //astre//og-an brought with him two sacred buckskins, and the Nalkenaas (a divine couple who came together walking arm in arm) brought two ears of corn, one yellow, one white, which the female carried in a dish of turquoise. 379. //astreyal/i laid the sacred blankets on the ground, and spread on top of these one of the sacred buckskins with its head to the west. He took from the dish of the female Nalkenaa^ the two ears of corn, handing the white ear to Tse'ga^nartni Arike", the Rock Crystal Boy of the eastern mountain, and the yellow ear to Na^a/tsoi A/eV, the Yellow Corn Girl of San Francisco Mountain. These divine ones laid the ears on the buckskin, the yellow with its tip toward the west, the white with its tip toward the east. //astr6yal/i picked up the ears, and nearly laid them down on the buckskin with their tips to the east, but he did not let them touch the buckskin ; as he did this he uttered his own cry of " Wu'hu'hu'hu." Then he nearly laid them down with their tips to the south, giving The Navaho Origin Legend. 137 as he did so //astre/jqg-an's cry of " //a-wa-u-u. " With similar mo- tions he pointed the ears to the west and the north. Next he raised them toward the sky, and at length laid them down on the buck- skin, with their tips to the east. He accompanied each act with a cry of his own or of //ast^e/^o^an, alternating as in the beginning. So the ears were turned in every direction, and this is the reason the Navahoes never abide in one home like the Pueblos, but wander ever from place to place. Over the ears of corn he laid the other sacred buckskin with its head to the east, and then Ni'ltri, the Wind, entered between the skins. Four times, at intervals, //asUeyaM raised the buckskins a little and peeped in. When he looked the fourth time, he saw that the white ear of corn was changed to a man, and the yellow ear to a woman. It was Ni'ltri who gave them the breath of life. He entered at the heads and came out at the ends of the fingers and toes, and to this day we see his trail in the tip of every human finger. The Rock Crystal Boy furnished them with mind, and the Grasshopper Girl gave them voices. When //astye- yaki at last threw off the top buckskin, a dark cloud descended and covered like a blanket the forms of the new pair. Yo/kai Estsan led them into her /zo^-an, and the assembled gods dispersed. Before he left, //astreyal/i promised to return in four days. 380. No songs were sung and no prayers uttered during their rites, and the work was done in one day. The //o^an near which all these things happened still stands ; but since that time it has been transformed into a little hill. To-day (A. D. 1884) seven times old age has killed since this pair was made by the holy ones from the ears of corn. The next very old man who dies will make the eighth time. 166 381. Early on the fourth morning after his departure //astreyalri came again as he had promised, announcing his approach by calling four times as usual. When White Shell Woman heard the first call, she aroused the young people and said : " Get up, my children, and make a fire. //astreyalA is coming." He brought with him another couple, //aepe'ntsa to dwell. I would take you with me, for I love you, were it not that your parents would mourn for you. But look always for the she-rain when it comes near your dwelling, for I shall ever be in the she-rain." 384. While at White Standing Rock the men wandered much around the country in search of food. Some who had been to To'dokonzi (Saline Water) said the latter was a better place than than that in which they lived ; that there were some porcupines there, an abundance of rats, prairie-dogs, and seed-bearing plants ; and that there were steep-sided mesa points in the neighborhood where they might surround large game. 170 After the departure of Yo/kai Estsan the people all moved to 7bWoko;m ; m but they remained here only a few days, and then went to Tja'olgaY/as^e. 140 Navaho Legends. Here they planted some grains of corn from the two ears that //asUeyal/i had given them long ago. This was a very prolific kind of corn ; when planted, several stalks sprouted from each grain, and a single grain, when ground, produced a large quantity of meal, which lasted them many days. 385. When they had been fourteen years at Tra'olga^as^e they were joined by another people, who came from the sacred mountain of Dsi/nao/i/, and were therefore called Dsi/naoH'/ni, or Dsi/naotfV- a?me'. These were regarded as ^/me' dfigfni, or holy people, because they had no tradition of their recent creation, and were supposed to have escaped the fury of the alien gods by means of some miracu- lous protection. They did not camp at first with the older settlers, but dwelt a little apart, and sent often to the latter to borrow pots and metates. After a while all joined together as one people, and for a long time these three gentes have been as one gens and have become close relations to one another. The new-comers dug among old ruins and found pots and stone axes ; with the latter they built themselves huts. 386. Seven years after the arrival of the Dsi/nao/i7ni a fourth gens joined the Navahoes. The new arrivals said they had been seeking for the Dsi/nao/i'/ni all over the land for many years. Sometimes they would come upon the dead bushes of old camps. Sometimes they would find deserted brush shelters, partly green, or, again, quite green and fresh. Occasionally they would observe faint footprints, and think they were just about to meet another people like themselves in the desolate land ; but again all traces of humanity would be lost. They were rejoiced to meet at last the people they so long had sought. The new-comers camped close to the Dsi/nao^iVni, and discovered that they and the latter carried similar red arrow-holders, 172 such as the other gentes did not have, and this led them to believe that they were related to the Dsi/nao- /iVni. The Navahoes did not then make large skin quivers such as they have in these days ; they carried their arrows in simpler contrivances. The strangers said that they came from a place called //aAan^atso (much Yucca baccatd), and that they were the ', or Yucca People ; but the older gentes called them or //ajkan/^atso^ine', from the place whence they came. 173 387. Fourteen years after the accession of the fourth gens, the Navahoes moved to Kintyel (which was then a ruin), in the Chaco Canyon. They camped there at night in a scattering fashion, and made so many fires that they attracted the attention of some strangers camped on a distant mountain, and these strangers came down next day to find out who the numerous people were that kin- The Navaho Origin Legend. 141 died so many fires. As the strangers, who were also ^/me* ^/Tgfni, or holy people, said they came from Na/zopa (Place of the Brown Horizontal Streak), the Navahoes called them Na/^opani. They joined the tribe, camping near the //ajkan//atso and Dsi/nao/i'/ni. 388. It was autumn when the fifth gens was received. Then the whole tribe moved to the banks of the San Juan River and settled at a place called Tsm/6'betlo 174 (Tree Sweeping Water), where a peculiar white tree hangs over the stream and sweeps the surface of the water with its long branches : there is no other tree of its kind near by. Here they determined to remain some time and raise crops ; so they built warm huts for the winter, and all the fall and winter, when the days were fair, they worked in the bottom-lands grubbing up roots and getting the soil ready for gardens to be planted in the spring. The elder gentes camped farther down the stream than those more newly arrived. 389. In those days the language which the Navahoes spoke was not the same they speak now. It was a poor language then ; it is better in these days. 390. When the tribe had been living six years on the banks of the San Juan, a band joined them who came from Tsi'nad-s-m 175 (Black Horizontal Forest), and were named as a gens from the place whence they came. The Navahoes observed that in this band there was a man who talked a great deal to the people almost every morning and evening. The Navahoes did not at first understand what this meant ; but after a while they learned he spoke to his people because he was their chief. His name was Nabmil/ahi. 391. While living at the San Juan the people amused themselves much with games. They played mostly nan^o^ 76 in the daytime and ke'siUe 176 at night. They had as yet no horses, domestic sheep, or goats. They rarely succeeded in killing deer or Rocky Moun- tain sheep. When they secured deer it was sometimes by still- hunting them, sometimes by surrounding one and making it run till it was exhausted, and sometimes by driving them over preci- pices. When a man got two skins of these larger animals he made a garment of them by tying the fore-legs together over his shoul- ders. The woman wore a garment consisting of two webs of woven cedar bark, one hanging in front and one behind ; all wore sandals of yucca fibre or cedar bark. They had headdresses made of weasel- skins and rat-skins, with the tails hanging down behind. These headdresses were often ornamented with colored artificial horns, made out of wood, or with the horns of the female mountain sheep shaved thin. Their blankets were made of cedar bark, of yucca fibre, or of skins sewed together. 177 Each house had, in front of the door, a long passageway, in which hung two curtains, one at the 142 Navaho Legends. outer, the other at the inner end, made usually of woven cedar bark. In winter they brought in plenty of wood at night, closed both curtains, and made the house warm before they went to sleep. Their bows were of plain wood then ; the Navahoes had not yet learned to put animal fibre on the backs of the bows. 178 Their arrows were mostly of reeds tipped with wood ; but some made wooden arrows. 180 The bottom-land which they farmed was sur- rounded by high bluffs, and hemmed in up-stream and down-stream by jutting bluffs which came close to the river. After a time the tribe became too numerous for all to dwell and farm on this spot, so some went up in the bluffs to live and built stone storehouses in the cliffs, 179 while others the Tslnadsi'ni went below the lower promontory to make gardens. Later yet, some moved across the San Juan and raised crops on the other side of the stream. 180 392. Eight years after the coming of the Tsinad.si'ni, some fires were observed at night on a distant eminence north of the river, and spies were sent out to see who made them. The spies brought back word that they had found a party of strangers encamped at a place called 7Y/a'neza', Among the Scattered (Hills). Soon after, this party came in and joined the Navahoes, making a new gens, which was called 77/a'neza'ni. The strangers said they were de- scended from the //a^a^onige^me', or Mirage People. The remains of their old huts are still to be seen at T^a'neza'. 393. Five years after the T^a'neza'ni were added, another people joined the tribe ; but what gods sent them none could tell. They came from a place called Dsi/tla' (Base of Mountain), and were given the name of Dsi/tla'ni. As they had headdresses, bows, ar- rows, and arrow-holders similar to those of the 77/a'neza'ni they concluded they must be related to the latter. Ever since, these two gentes have been very close friends, so close that a member of one cannot marry a member of the other. The Dsi/tla'ni knew how to make wicker water-bottles, carrying-baskets, and earthen pots, and they taught their arts to the rest of the people. 394. Five years later, they were joined on the San Juan by a numerous band who came originally from a place called ZTia'paha- ^alkaf, White Valley among the Waters, which is near where the city of Santa Fe now stands. These people had long viewed in the western distance the mountains where the Navahoes dwelt, wonder- ing if any one lived there, and at length decided to go thither. They journeyed westward twelve days till they reached the moun- tains, and they spent eight days travelling among them before they encountered the Navahoes. Then they settled at TViWotsos and lived there twelve years, subsisting on ducks and fish, 169 but making no farms. All this time they were friendly to the Navahoes and The Navaho Origin Legend. 143 exchanged visits ; but, finding no special evidences of relationship with the latter, they dwelt apart. When at length they came to the San Juan to live, marriages had taken place between members of the two tribes, and the people from Among the Waters became a part of the Navaho nation, forming the gens of TM'paha. They settled at a place called HyieVym (Trails Leading Upward), close to the Navahoes. Here was a smooth, sandy plain, which they thought would be good for farming, and the chief, whose name was Gontso, or Big Knee, had stakes set around the plain to show that his people claimed it. The people of the new gens were goo.d hunters, skilled in making weapons and beautiful buckskin shirts, and they taught their arts to the other gentes. 395. The 77/a'paha then spoke a language more like the modern Navaho than that which the other gentes spoke. The languages were not alike. The chief of the Tsmad^i'ni and Gontso often visited one another at night, year after year, for the purpose of uniting the two languages and picking out the words in each that were best. But the words of the TM'paha were usually the best and plainest ; 182 so the new language resembles the 77/a'paha more than it resembles the old Navaho. 396. While the T^a'paha lived at HyieVym they had always abun- dant crops, better crops than their neighbors had. Sorrfetimes they could not harvest all they raised, and let food lie ungathered in the field. They built stone storehouses, something like pueblo houses, among the cliffs, and in these stored their corn. The store- houses stand there yet. The 77/a'paha remained at HyieVym thir- teen years, during which time many important events occurred, as will be told, and then they moved to Azafeltrigi. 397. Gontso had twelve wives ; four of these were from the gens of Tsmadzi'ni, four from the gens of Dsi/tla'ni, and four from the gens of 77*a'neza'ni. He used to give much grain from his abun- dant harvests to the gentes to which his wives belonged ; but, in spite of his generosity, his wives were unfaithful to him. He com- plained to their relations and to their chiefs ; these remonstrated with the wives, but failed to improve their ways. At last they lost patience with the women and said to Gontso : " Do with them as you will. We shall not interfere." So the next wife whom he detected in crime he mutilated in a shameful way, and she died in consequence. He cut off the ears of the next transgressor, and she, too, died. He amputated the breasts of the third wife who offended him, and she died also. He cut off the nose of the fourth ; she did not die. He determined then that cutting the nose should, in future, be the greatest punishment imposed on the faithless wife, something that would disfigure but not kill, and the rest of the 144 Navaho Legends. people agreed with him. 183 But this had no effect on the remaining wives ; they continued to lapse from virtue till all were noseless. Then they got together and began to plot mischief against their husband, Big Knee. They spoke so openly of their evil intentions that he feared to let any of them stay in his lodge at night and he slept alone. 398. About this time the people determined to have a great cere- mony for the benefit of Big Knee ; so they made great preparations and held a rite of nine days' duration. 184 During its progress the mutilated .women remained in a hut by themselves, and talked about the unkindness of their people and the vengeance due to their hus- band. They said one to another : " We should leave our people and go elsewhere." On the last night of the ceremony there was a series of public exhibitions in a corral, or circle of branches, such as the Navahoes have now on the last night of the ceremony of the mountain chant, 185 and among the different alili, or entertainments of the night, was a dance by the mutilated women. When their time came they entered the circle, each bearing a knife in her hand, and danced around the central fire, peering among the spectators as if searching for their husband ; but he was hidden in the wall of branches that formed the circle. As they danced they sang a song the burden of which was " Pejla a^ila." (It was the knife that did it to me.) When they had finished their dance they left the corral, and, in the darkness without, screamed maledictions at their peo- ple, saying : " May the waters drown ye ! May the winters freeze ye ! May the fires burn ye ! May the lightnings strike ye ! " and much more. Having cursed till they were tired, they departed for the far north, where they still dwell, and now, whenever they turn their faces to the south, we have cold winds and storms and lightning. 399. Not long after this memorable ceremony a number of Utes visited the Navahoes. They came when the corn-ears were small, and remained till the corn was harvested. They worked for the Navahoes, and when their stomachs were filled all left except one family, which consisted of an old couple, two girls, and a boy. These at first intended to stay but a short time after their friends had gone; but they tarried longer and longer, and postponed their going from time to time, till they ended by staying with the Na.va- hoes till they died. They made particular friends with the T^a'paha, and got into the way of speaking to the latter people as they would to relations. One of the girls, whose name was Tsa'yiski^ (Sage- Brush Hill), lived to be an old woman and the mother of many chil- dren. From her is descended the gens of Tsa'yiskiVni, which is so closely allied to the TM'paha that a member of one of these gentes may not marry a member of the other. The Navaho Origin Legend. 145 400. Soon after the departure of the Utes the Navahoes were joined by a group of people who, when they came to tell their story, were found to have come from T^a'paha-^alkai, and to have made wanderings similar to those of the people who first came from that place. The new people spoke, also, the same language as the 77/a'paha. For these reasons they were not formed into a new gens, but were joined to the gens of T^a'paha. 401. Some years later a large band came from the south to the settlement on the San Juan. It consisted of Apaches, who told the Navahoes that they had left their old tribe forever and desired to become Navahoes. They had not come to visit, they said, but to stay. They all belonged to one gens among the Apaches, the gens of Tse'sinafiaf (Trap-dyke), 186 and they were admitted into the tribe as a new gens with their old name. From the beginning they showed a desire to associate with TM'paha, and now they are closely related to the latter and must not marry with them. An- other band of Apaches, which came a little later, was added to the same gens. 402. About this time there was a great famine in Zuni, and some people from this pueblo came to the San Juan to dwell with the Navahoes. They came first to the Tyza'paha, and, although they had women in the party, they were not formed into a new gens, but added to 77/a'paha. The gens of Zuni was formed later. 403. The famine prevailed also at other pueblos, and some starv- ing people came to the Navahoes from an old pueblo named Klogi, which was near where the pueblo of Jemez now stands. These formed the gens of Klogi, and made special friends of the TM'paha. 404. The next accession was a family of seven adults, who came from a place called To'^ani (Near the Water). They first visited the Dsi/tla'ni and remained, forming the gens of ToV/ani, affiliated now with Dsi/tla/ni. 405. The people who joined the Navahoes next after the To'/^ani came from a place called T^a'Ui, Among the Red (Waters or Banks), which was west of the San Juan settlement. From their traditions it appeared that they were not a newly created people ; they had escaped in some way from the alien gods, and were for these reasons regarded as^/ine' digmi, or holy people. They were divided into two gentes, T/za'tsini and KaiWine', or Willow People, and for a while they formed two gentes among the Navahoes ; but in these days all traces of this division have been lost, and all their descendants are now called, without distinction, sometimes T^a'trini and sometimes Kai or KaiVme'. 406. Before this time the Navahoes had been a weak and peace- able tribe ; but now they found themselves becoming a numerous 146 Navaho Legends. people and they began to talk of going to war. Of late years they had heard much of the great pueblos along the Rio Grande, but how their people had saved themselves from the anaye the Nava- hoes did not know. A man named Napailm/a got up a war party and made a raid on a pueblo named Km/itri (Red House), and returned with some captives, among whom was a girl captured by Napai'lln/a. From her is descended the gens of Kin/itn, whose members are now close relations to Tsmad-s-fni (the gens of Napai- Im/a), and cannot intermarry with the latter. 407. The captives from KTn/it^i were, at first, slaves among the Navahoes ; 187 but their descendants became free and increased greatly, and from them came another gens, Tlizi/ani, Many Goats, also closely related to Tsmad^fni. 408. Next in order came a band of Apaches from the south repre- senting two gentes, _Z?estnni (Red Streak People), and Tlastn'ni (Red Flat Ground People). These were adopted by the Navahoes as two separate gentes and became close relations to the Tsmad^i'ni. 409. Not long after the arrival of these Apaches some Utes came into the neighborhood of the Navahoes, camping at a place called Tse^di'yikani (a ridge or promontory projecting into the river), not far from Hyie/ym. They had good arms of all kinds, and two varie- ties of shields, one round and one with a crescentic cut in the top. They lived for a while by themselves, and were at first unruly and impertinent ; but in the course of time they merged into the Nava- hoes, forming the gens of No/a or No/ame' Naki^a/a), or rather what was left of them, appeared among Estsanatlehi's people and said to them : " We have lost our sister who kept our house for us ; we have no home ; we know not where else to go ; so we have come here to behold our mother, our grandmother. You have kindred in the far east who have increased until they are now a great people. We do not visit them, but we stand on the mountains and look at them from afar. We know they would welcome you if you went to them." And many more things they told about the people in the far east. 417. Now all crossed on a bridge of rainbow to the house of Estsa- natlehi on the sea, where she welcomed them and embraced them. Of the Z>me' Naki^/a/a but ten were left, for, as has been told, they lost their sister and their younger brother ; but when they came to the home of Estsanatlehi she made for them two more people out of turquoise, and this completed their original number of twelve. She knew with what thoughts her children had come. She opened four doors leading from the central chamber of her house into four other rooms, and showed them her various treasures, saying : " Stay with me always, my children ; these things shall be yours, and we shall be always happy together." 418. When the people went back from the house of Estsanatlehi to the mainland, all was gossip and excitement in their camp about what they had heard of the people in the east. Each one had a dif- ferent part or version of the tale to tell, of how the people in the east lived, of what they ate, of the way in which they were divided into gentes, of how the gentes were named, and of other things about them they had heard. "The people are few where we live," they said; "we would be better off where there are so many." They talked thus for twelve days. At the end of that time they concluded to depart, and they fixed the fourteenth day after that as the day they should leave. 419. Before they left, the Z>ine' Naki^a/a and Estsanatlehi came to see them. She said : " It is a long and dangerous journey to where you are going. It is well that you should be cared for and protected on the way. I shall give you five of my pets, 189 a bear, a great snake, a deer, a porcupine, and a puma, to watch over you. They will not desert you. Speak of no evil deeds in the presence of the bear or the snake, for they may do the evil they hear you speak of ; but the deer and the porcupine are good, say whatever you please to say in their presence." 1 50 Navaho Legends. 420. Besides these pets she gave them five magic wands. To those who were afterwards named //bnaga'ni she gave a wand of turquoise ; to those who later were called Ki/zaa'ni, a wand of white shell ; to those who became TVditnni, a wand of haliotis shell ; to those who became Bi/a'ni, a wand of black stone ; and to those who in later days became Husll'sm, a wand of red stone. " I give you these for your protection," she said, " but I shall watch over you myself while you are on your journey." 421. On the appointed day they set out on their journey. On the twelfth day of their march they crossed a high ridge and came in sight of a great treeless plain, in the centre of which they observed some dark objects in motion. They could not determine what they were, but suspected they were men. They continued their journey, but did not directly approach the dark objects ; they moved among the foothills that surrounded the plain, and kept under cover of the timber. As they went along they discerned the dark objects more plainly, and discovered that these were indeed human beings. They got among the foothills to one side of where the strangers were, and camped in the woods at night. 422. In spite of all the precautions taken by the travellers, they had been observed by the people of the plain, and at night two of the latter visited their camp. The visitors said they were Ki/tsoi, or Ki/tsok/ine' (People of the Bigelovia graveolens) ; that their tribe was numerous ; that the plain in which they dwelt was extensive ; and that they had watermelons getting ripe, with corn and other food, in their gardens. The people of the west concluded to remain here a while. The second night they had two more visitors, one of whom became enamored of a maiden among the wanderers, and asked for her in marriage. Her people refused him at first ; but when he came the second night and begged for her again, they gave her to him. He stayed with her in the camp of her people as long as they remained in the valley, except the last two nights, when she went and stayed with his people. These gave an abundance of the produce of their fields to the wanderers, and the latter fared well. When the travellers were prepared to move, they implored the young husband to go with them, while he begged to have his wife remain with him in the valley. They argued long ; but in the end the woman's relations prevailed, and the Ki/tsoi man joined them on their journey. In the mean time four other men of Ki/tsoi had fallen in love with maidens of the wanderers, and asked for them in marriage. The migrating band refused to leave the girls behind, so the enamored young men left their kindred and joined the trav- ellers. The KT/tsoi tried to persuade the others to dwell in their land forever, but without avail. The Navaho Origin Legend. 151 423. They broke camp at last early in the morning, and travelled all day. At night * a great wind arose, and the bear would not rest, but ran around the camp all night, uneasy and watchful. The men looked out and saw some of the Ki/tsoi trying to approach ; but the bear warded them off and they disappeared without doing harm. In the morning it was found that the men of the Ki/tsoi who had joined them on their journey had now deserted them, and it was sup- posed that in some way they were in league with their brethren outside. 424. The second day they journeyed far, and did not make camp until after dark. As on the previous night, the bear was awake, watchful, and uneasy all night. They supposed he was still looking out for lurking Ki/tsoi. Not until daybreak did he lie down and take a little sleep while the people were preparing for the day's march. 425. On the third night the bear was again wakeful and on guard, and only lay down in the morning while the people were breaking camp. " My pet, why are you troubled thus every night ? " said one of the men to the bear. The latter only grunted in reply, and made a motion with his nose in the direction whence they had come. 426. On the fourth night they camped, for mutual protection, closer together than they had camped before. The bear sat on a neighboring hill, from which he could watch the sleepers, but slept not himself all night. As before, he took a short sleep in the morn- ing. Before the people set out on their march some one said : " Let us look around and see if we can find what has troubled our pet." They sent two couriers to the east and two to the west. The former returned, having found nothing. The latter said they had seen strange footprints, as of people who had approached the camp and then gone back far to the west. Their pursuers, they thought, had returned to their homes. 427. They had now been four days without finding water, and the children were crying with thirst. On the fifth day's march they halted at noon and held a council. " How shall we procure water? " said one. " Let us try the power of our magic wands," said another. A man of the gens who owned the wand of turquoise stuck this wand into the ground, and worked it back and forth and round and round to make a good-sized hole. Water sprang from the hole. A woman of another gens crouched down to taste it. "It is bitter water," she cried. " Let that, then, be your name and the name of your people," said those who heard her ; thus did the gens of Tb'di- tsini, Bitter Water People, receive its name. 428. When the people had cooked and eaten food and drunk their fill of the bitter water, they said : " Let us try to reach yonder moun- 152 Navaho Legends. tain before night." So they pushed on to a distant mountain they had beheld in the east. When they got near the mountain they saw moccasin tracks, and knew there must be some other people at hand. At one place, near the base of the mountain, they observed a cluster of cottonwood trees, and, thinking there might be a spring there, they went straight to the cottonwood. Suddenly they found themselves among a strange people who were dwelling around a spring. The strangers greeted the wanderers in a friendly manner, embraced them, and asked them whence they came. The wanderers told their story briefly, and the strangers said : " We were created at this spring and have always lived here. It is called Mai/6', Coyote Water (Coyote Spring), and we are the MaiWine 4 " (Coyote People). The Navahoes called them Mai/6'ine< Na/^otloni. 193 440. The last two messengers sent out pursued one of the fugi- tive bands some distance, gave up the task, and returned to Yotso. The messengers sent first pursued the other band. After a while they saw its camp-fires ; but at such a great distance that they de- spaired of overtaking it and turned toward the San Juan River, where they found at length the long-sought Navahoes. These two messengers were the men, of whom you have heard before, who entered the camp of Big Knee at Tb'ye'tli while the dance of natn'd was going on, and announced the approach of the immigrants from the west. (See par. 143.) 441. When spring-time came, the people who had remained at Yotso set out again on their journey; but before long some of the Tb'ditnni got tired. They said that the children's knees were swollen, that their feet were blistered, and that they could not go The Navaho Origin Legend. 155 much farther. Soon after they said this they came to a place where a great lone tree stood, and here they declared : " We shall stop at this tree. After a while the people will come here and find us." They remained and became the gens of Tsmsaka ) / / / / / \ \ \ V 1 1 s % H X X \ r> 1 / / X v ^ ^ Fig. 34. Trail of turkey approaching his master. the gobbling of a turkey. He paused and listened, and soon heard the gobbling again, more distinctly and apparently nearer. In a short time he heard the sound for the third time, but louder and clearer than before. The fourth time that the gobbling was heard it seemed very loud and distinct ; and a moment later he beheld, 172 Navaho Legends. running toward him, his pet turkey, whom he had thought he would never see again. The turkey, which had followed him all the way down the San Juan River, now approached its master from the east, as if it were coming to him at once ; but when it got within arm's length of the man it retreated and went round him sunwise, ap- proaching and retreating again at the south, the west, and the north. When it got to the east again it ran up to its master and allowed itself to be embraced. (Fig. 34 shows the way it approached its master.) " A/^alani, s\l\n (Welcome, my pet)," said Na/i'nes/^ani, " I am sorry for you that you have followed me, I pity you ; but now that you are here, I thank you for coming." 491. The man now began to think again of crossing the mountain in the west, but suddenly night came on. He had not noticed the light fading until it was too dark to begin the journey, and he felt obliged to seek a resting-place for the night. They went to a gulch near at hand where there were a few small cedar-trees. They spread out, for a bed, the dead leaves and the soft debris which they found under the trees and lay down, side by side, to sleep. The Navaho spread his bark blanket over himself, and the turkey spread one of its wings over its master, and he slept well that night. 492. Next morning they rose early and went out to hunt wood- rats. They went down a small winding valley till they came to a beautiful flat, through which ran a stream of water. " This would be a good place for a farm if I had but the seeds to plant," said the Navaho aloud. When he had spoken he observed that his turkey began to act in a very peculiar manner. It ran to the western bor- der of the flat, circled round to the north, and then ran directly from north to south, where it rejoined its master, who had in the mean time walked around the edge of the flat from east to west. This (fig. 35) shows how they went. When they met they walked together four times around the flat, gradually approaching the centre as they walked. Here, in the centre, the man sat down and the turkey gambolled around him. " My pet," said the Navaho, "what a beautiful farm I could make here if I only had the seeds." The turkey gobbled in reply and spread out its wings. 493. Na/i'nes///ani had supposed that when the gods were prepar- ing the log for him they had done something to the turkey, but what they had done he knew not. Now that his pet was acting so strangely, it occurred to him that perhaps it could aid him. " My pet," he said, "can you do anything to help me make a farm here ? " The turkey ran a little way to the east and shook its wings, from which four grains of white corn dropped out ; then it ran to the south and shook from its wings four grains of blue corn ; at the west it shook out four grains of yellow corn, and at the north four Natt'riesfoani. grains of variegated corn. Then it ran up to its master from the east and shook its wings four times, each time shaking out four seeds. The first time it dropped pumpkin seeds ; the second time, watermelon seeds ; the third time, muskmelon seeds ; the fourth time, beans. " E'yehe, slim (Thanks, my pet). I thought you had something for me," said Na/i'nes//ani. 494. He went away from the flat, roasted wood-rats for a meal, and when he had eaten he made two planting sticks, one of grease- wood and one of tsintli'zi 2M (Fendleria rupicold). He returned to the flat and began to make his farm. He dug four holes in the east Fig. 35. Tracks of man and turkey. with the stick of tsintli'zi, and dropped into each hole a grain of white corn. He dug four holes in the south with his greasewood stick, and placed in each hole one grain of blue corn. He dug four holes in the west with the tsmtli'zi stick, and planted in each one grain of -yellow corn. He made four holes in the north with the greasewood, and put in each one grain of variegated corn. With the implement of tslntlfzi he planted the pumpkin seed between the white corn and the blue corn. With the implement of greasewood he planted watermelon seed between the blue corn and the yellow corn. With the stick of tsmtli'zi he planted muskmelon seeds be- tween the yellow corn and the variegated corn. With the stick of greasewood he planted beans between the variegated corn and the white corn. 215 He looked all around to see if he had done every- thing properly, and he went to the west of his farm among the foot- hills and camped there. 1 74 Navaho Legends. 495. He felt uneasy during the night, fearing that there might be some one else to claim the land, and he determined to examine the surrounding country to see if he had any neighbors. Next day he walked in a circle, sunwise, around the valley, and this he did for four consecutive days, taking a wider circle each day ; but he met no people and saw no signs of human life, and he said : " It is a good place for a farm. No one claims the land before me." Each morn- ing, before he went on his journey, he visited his farm. On the fourth morning he saw that the corn had grown half a finger-length above the ground. 496. On the fourth night, after his long day's walk around the valley, when darkness fell, he sat by his fire facing the east, and was surprised to see a faint gleam half way up the side of the mountains in the east. " Strange," he said, " I have travelled all over that ground and have seen neither man nor house nor track nor the re- mains of fire." Then he spoke to the turkey, saying : " Stay at home to-morrow, my pet ; I must go and find out who builds that fire." 497. Next day, leaving his turkey at home, he went off to search the mountain-side, where he had seen the gleam ; but he searched well and saw no signs of human life. When he came home he told all his adventures to his turkey and said : " It must have been a great glow-worm that I beheld." He got home pretty early in the day and went out to trap wood-rats, accompanied by his turkey. In the evening when he returned to his camp, he looked again, after dark, toward the eastern mountain, and saw the gleam as he had seen it the night before. He set a forked stick in the ground, got down on his hands and knees, and looked at the fire through the fork. (See par. 382.) 498. On the following morning he placed himself in the same position he was in the night before, putting his hands and knees in the tracks then made, and looked again over the forked stick. He found his sight directed to a spot which he had already ex- plored well. Notwithstanding this he went there again, leaving his turkey behind, and searched wider and farther and with greater care than on previous occasions ; but he still saw no traces of human life. When he returned to camp he told his turkey all that had happened to him. That night he saw the light again, and once more he sighted over the forked stick with care. 499. When morning came, he found that he had marked the same spot he had marked before ; and though he had little hope he set out for the third time to find who made the distant fire. He returned after a time, only to tell his disappointment to his turkey. As usual he spent the rest of the day, accompanied by the turkey, setting traps for wood-rats and other small animals. After dark, Naitriesi\iani. 1 75 when he saw the distant flame again, he set a second forked stick in the ground and laid between the two forks a long, straight stick, which he aimed at the fire as he would aim an arrow. When this was done he went to sleep. 500. Next morning he noted with great care the particular spot to which the straight stick pointed, and set out to find the fire. Before he left he said to his turkey : " I go once more to seek the distant fire ; but it is the last time I shall seek it. If I find it not to-day, I shall never try again. Stay here till I return." While he spoke the turkey turned its back on him, and showed its master that it was angry. It acted like a pouting child. He went to the place on the eastern mountain to which the stick pointed, and here he found, what he had not observed before, a shelf in the rocks, which seemed to run back some distance. He climbed to the shelf and discovered there two nice huts. He thought that wealthy people must dwell in them. He felt ashamed of his ragged bark blanket, of his garment of wood-rat skins, of his worn grass sandals, of his poor bow and arrows ; so he took these off, laid them in the fork of a juniper-tree, and, retaining only his breech-cloth of wood-rat skins, his belt, tobacco pouch, and pipe, he approached one of the houses. 501. He pushed aside the curtain and saw, sitting inside, a young woman making a fine buckskin shirt which she was garnishing beautifully with fringes and shells. Ashamed of his appearance, he hung his head and advanced, looking at her under his eyebrows. " Where are the men ? " he said, and he sat on the ground. The young woman replied : " My father and mother are in the other hut." Just as the Navaho had made up his mind to go to the other house the father entered. Doubtless the Navaho had been observed while disrobing, for the old man, as he came in, brought the poor rags with him. " Why do you not take in my son-in-law's goods ? " said the old man to his daughter, as he laid the ragged bundle in a conspicuous place on top of a pile of fine fabrics. Poor Nafl'- nes^ani hung his head again in shame and blushed, while the woman looked sideways and smiled. " Why don't you spread a skin for my son-in-law to sit on ? " said the old man to his daughter. She only smiled and looked sideways again. The old man took a finely dressed Rocky Mountain sheep-skin and a deer-skin, skins finer than the Navaho had ever seen before, spread them on the ground beside the woman, and said to the stranger : " Why do you not sit on the skins?" Na/fns/ani made a motion as if to rise and take the offered seat, but he sank back again in shame. Invited a second time, he arose and sat down beside the young woman on the skins. 502. The old man placed another skin beside the Navaho, sat on 176 Navaho Legends. it, tapped the visitor on the knee to attract his attention, and said : " I long for a smoke. Fill your pipe 216 with tobacco and let me smoke it." The Navaho answered: " I am poor. I have nothing." Four times this request was made and this reply given. On the fourth occasion the Navaho added : "I belong to the Ninoksu/ine' (the People up on the Earth), 217 and I have nothing." " I thought the Ninoka^me* had plenty of tobacco," said the old man. The young man now drew from his pouch, which was adorned with pictures of the sun and moon, a mixture of native wild tobacco with four other plants. 218 His pipe was made of clay, collected from a place where a wood-rat had been tearing the ground. He filled the pipe with the mixture, lighted it with the sun, 219 sucked it four times till it was well kindled, and handed it to the old man to smoke. When the latter had finished the pipe and laid it down he began to per : spire violently and soon fell into a swoon. The young woman thought her father was dead or dying, and ran to the other lodge to tell her mother. The mother gave the young woman a quantity of goods and said : " Give these to my son-in-law and tell him they shall all be his if he restores your father to life." When the daughter returned to the lodge where her father lay, she said to the Navaho : " Here are goods for you. Treat my father. You must surely know what will cure him." They laid the old man out on his side, in the middle of the floor, with his head to the north and his face to the east. The Navaho had in his pouch a medicine called ke'tlo, or atsosi ke'tlo, 220 consisting of many different ingredients. Where he got the ingredients we know not ; but the medicine men now collect them around the headwaters of the San Juan. He put some of this medicine into a pipe, lighted it with the sunbeams, puffed the smoke to the earth, to the sky, to the earth, and to the sky again ; puffed it at the patient from the east, the south, the west, and the north. When this fumigation was done, the patient began to show signs of life, his eyelids twitched, his limbs jerked, his body shook. Na/i'nes///ani directed the young woman to put some of the medicine, with water, to soak in an earthen bowl, no other kind of bowl is now used in making this infusion, and when it was soaked enough he rubbed it on the body of the patient. 503. " Sa^/ani, s\t& (My son-in-law, my nephew)," said the old man, when he came to his senses once more, " fill the pipe for me again. I like your tobacco." The Navaho refused and the old man begged again. Four times did the old man beg and thrice the young man refused him ; but when the fourth request was made the young man filled the pipe, lit it as before, and handed it to the old man. The latter smoked, knocked out the ashes, laid down the pipe, began to perspire, and fell again into a deathly swoon. As on Nati' nes\hani. 177 the previous occasion, the women were alarmed and offered the Navaho a large fee, in goods, if he would restore the smoker to life. The medicine being administered and the ceremonies being re- peated, the old man became again conscious. 504. As soon as he recovered he said : " My son-in-law, give me another smoke. I have travelled far and smoked much tobacco ; but such fine tobacco as yours I never smoked before." As on the other occasions, the old man had to beg four times before his request was granted. A third time the pipe was filled ; the old man smoked and swooned ; the women gave presents to the Navaho ; the atsosi ke'tlo was administered, and the smoker came to life again. 505. But as soon as he regained his senses he pleaded for another smoke. " The smoke is bad for you," said the Navaho. " It does you harm. Why do you like my tobacco so well ? " " Ah ! it makes me feel good to the ends of my toes. It smells well and tastes well." "Since you like it so well," said the young man, "I shall give you one more pipeful." This time the old man smoked vigor- ously ; he drew the smoke well into his chest and kept it there a long time before blowing it out. Everything happened now as before, but in addition to the medicine used previously, the Navaho scattered the fragrant yau/i^mi/ 221 on the hot coals and let the patient breathe its fumes. The Navaho had now four large bundles of fine goods as pay for his services. When the old man recovered for the fourth time he praised loudly the tobacco of the Navaho. He said he had never felt so happy as when smoking it. He asked the Navaho : " How would you like to try my tobacco ? " and he went to the other lodge to fetch his tobacco pouch. While he was gone the Wind People whispered into the ear of the Navaho : " His tobacco will kill you surely. It is not like your tobacco. Those who smoke it never wake again ! " 506. Presently the old man returned with a pouch that had pic- tures of the sun and moon on it, and with a large pipe much larger than that of the Navaho decorated with figures of deer, antelope, elk, and Rocky Mountain sheep. 222 The old man filled his pipe, lighted it, puffed the smoke to earth and sky, each twice, alter- nately, and handed the pipe to the Navaho. The young man said : " I allow no one to fill the pipe for me but myself. My customs differ from yours. You ask a stranger for a smoke. I ask no man for a smoke. I pick my own tobacco. Other people's tobacco makes me ill ; that is why I do not use it." Thus he spoke, yet the stuff he had given the old man to smoke was not the same that he used himself. The latter consisted of four kinds of tobacco : glona/o, or weasel tobacco, dfepenafo, or sheep tobacco, dsiVna/o, or mountain tobacco, and kosnato, or cloud tobacco. 223 He had differ- 1 78 Navaho Legends. ent compartments in his pouch for his different mixtures. The old man invited him four times to smoke ; but four times the Navaho refused, and said at last : " I have my pipe already filled with my own tobacco. I shall smoke it. My tobacco injures no one unless he is ill." He proceeded to smoke the pure tobacco. When he had done smoking, he said : " See. It does me no harm. Try another pipeful." 507. He now filled his pipe with the mixture of four kinds of real tobacco and handed it to the old man to smoke. When the latter had finished he said : " Your tobacco does not taste as it did before, and I do not now feel the same effect after smoking it as I did at first. Now it cools me ; formerly it made me perspire. Why did I fall down when I smoked it before ? Tell me, have I some dis- ease ? " The Navaho answered : " Yes. It is yaji'ntrogi, some- thing bad inside of you, that makes the tobacco affect you so. There are four diseases that may cause this : they are the yellow disease, the cooked-blood disease, the water-slime disease, and the worm disease. One or more of these diseases you surely have." 224 The old man closed his eyes and nodded his head to show that he believed what was told him. Of course the Navaho did not believe what he himself had said ; he only told this to the old man to conceal the fact that he had filled the pipe with poisoned tobacco. 508. While all these things were happening the Navaho had paid no heed to how the day was passing ; but now he became suddenly aware that it was late in the afternoon and that the sun was about to set. " I must hasten away. It is late," he said. " No, my son- in-law ; do not leave us," pleaded the old man. "Sleep here to- night." He ordered his daughter to make a bed for the stranger. She spread on the floor fine robes of otter-skin and beaver-skin, beautifully ornamented. He laid down on the rugs and slept there that night. 509. Next morning the young woman rose early and went out. Soon after her departure the old man entered the lodge and said to his guest : " I and my daughter were so busy yesterday with all that you did to me, and all the cures you wrought on me, that we had no time to cook food and eat ; neither had you. She has gone now to prepare food. Stay and eat with us." Presently the young woman returned, bringing a dish of stewed venison and a basket filled with mush made of wild seeds. The basket was such a one as the Navahoes now use in their rites. 5 On the aMatlo (the part where the coil terminates, the point of finish), the old man had, with the knowledge of his daughter, placed poison. She presented the basket to the stranger, with the point of finish toward him, as her father had directed her to do, saying : " When a stranger visits us Natiriesfaani. 1 79 we always expect him to eat from the part of the basket where it is finished." As he took the basket the Wind People 75 whispered to him : " Eat not from that part of the basket ; death is there, but there is no death in the venison." The young man turned the basket around and began to eat from the side opposite to that which was presented to him, saying : " It is my custom to eat from the edge opposite to the point of finish." He did not eat all the mush. He tried the venison stew ; but as it was made of dried meat he did not like it and ate very little of it. When he had done she took the dishes back to the other lodge. " From which side of the basket did my son-in-law eat ? " asked the old man. " From the wrong side. He told me it was his custom never to eat from the side where the basket was finished," said the young woman. Her father was surprised. When a visitor came to him he always tried the poisoned tobacco first ; if that failed he next tried the poisoned basket. " My husband says he wants to go home now," said the young woman. " Tell him it is not the custom for a man to go home the morning after his marriage. He should always remain four days at least," said the old man. She brought this message back to the Navaho. He remained that day and slept in the lodge at night. 510. Next morning the young woman rose early again and went to the other lodge. Soon after she was gone the old man entered and said to Nafl'nes/^ani : " You would do well not to leave till you have eaten. My daughter is preparing food for you." In a little while, after he left, the young woman entered, bringing, as before, a dish of stewed venison and a basketful of mush, which she handed to the Navaho without making any remark. But Wind whispered : "There is poison all around the edge of the basket this time ; there is none in the venison." The Navaho ate some of the stew, and when he took the basket of mush he ate only from the middle, say- ing : "When I eat just as the sun is about to come up, it is my cus- tom to eat only from the middle of the basket." The sun was about to rise as he spoke. When she went back to the other lodge with the remains of the meal, her father asked : " How did he eat this morning ? " She replied : " He ate the stew ; but the mush he ate only from the middle of the basket." " Ahahaha ! " said the old man, "it never took me so long, before." The Navaho remained in the lodge all that day and all night. 511. The next (third) morning things happened as before: the woman rose early, and while she was gone the old man came into the lodge, saying : " The women are cooking food for you. Don't go out till you have eaten." The reason they gave their visitor only one meal a day was that he might be so ravenous with hunger when 180 Navaho Legends. it came that he would not notice the poison and would eat plenty of it. When the food was brought in, the Wind People whispered to the Navaho : " Poison is mixed all through the mush, take none of it." He ate heartily of the stew, and when he was done he said to the young woman : " I may eat no mush to-day. The sun is already risen, and I have sworn that the sun shall never see me eat mush." When she went back to the other lodge her father asked : " How did my son-in-law eat this morning?" " He ate only of the stew," she said. " He would not touch the mush." " Ahahaha," said the old man in a suspicious tone ; but he said no more. Again the Navaho stayed all day and all night. 512. On the fourth morning when the daughter went to prepare food and the old man entered the lodge, he said : " Go out some- where to-day. Why do you not take a walk abroad every day ? Is it on your wife's account that you stay at home so much, my son-in- law ? " When the young woman brought in the usual venison stew and basket of mush, Wind whispered : " All the food is poisoned this morning." When she handed the food to the young man he said : " I do not eat at all to-day. It is my custom to eat no food one day in every four. This is the day that I must fast." When she took the untasted food back to the other lodge, her father inquired : " What did my son-in-law eat this morning ? " and she answered : " He ate nothing." The old man was lying when he spoke ; he rose when she answered him and carefully examined 'the food she had brought back. " Truly, nothing has been touched," he said. " This must be a strange man who eats nothing. My daughter, do you tell him anything he should not know ? " " Truly, I tell him nothing," she replied. 513. When the young woman came back again from her father's lodge, the Navaho said to her : " I have a hut and a farm and a pet not far from here ; I must go home to-day and see them." " It is well," she said. "You may go." He began to dress for the journey by putting on his old sandals. She brought him a pair of fine new moccasins, beautifully embroidered, and urged him to put them on ; but he refused them, saying : " I may put them on some other time. I shall wear my old sandals to-day." 514. When Na/i'nesMani got back to his farm he found the tracks of his turkey all around, but the turkey itself he could not' see. It was evident from the tracks that it had visited the farm and gone back to the hut again. The Navaho made four circuits around the hut each circuit wider than the preceding to see whither the tracks led. On the fourth circuit he found they led to the base of a mountain which stood north of the hut. " I shall find my pet some- where around the mountain," thought the Navaho. The tracks had Nati' nesfaani. 1 8 1 the appearance of being four days old, and from this he concluded that the turkey had left the same day he had. It took him four days, travelling sunwise and going spirally up the mountain, to reach the summit, where he found many turkey tracks, but still no turkey. He fancied his pet might have descended the mountain again, so he went below and examined the ground carefully, but found no de- scending tracks. He returned to the summit and, looking more closely than at first, discovered where the bird had flown away from a point on the eastern edge of the summit and gone apparently toward the east. 515. The Navaho sat down, sad and lonely, and wept. "Dear pet," he said, " would that I had taken you with me that day when I set out on my journey. Had I done so I should not have lost you. Dear pet, you were the black cloud ; you were the black mist ; you were the beautiful he-rain; 225 you were the beautiful she-rain; 137 you were the beautiful lightning ; you were the beautiful rainbow ; you were the beautiful white corn ; you were the beautiful blue corn ; you were the beautiful yellow corn ; you were the beautiful corn of all colors ; you were the beautiful bean. Though lost to me, you shall be of use to men, upon the earth, in the days to come they shall use your feathers and your beard in their rites." The Navaho never saw his pet again ; it had flown to the east, and from it we think the tame turkeys of the white men are descended. But all the useful and beautiful things he saw in his pet are still to be seen in the turkey. It has the colors of all the different kinds of corn in its feathers. The black of the black mist and the black cloud are there. The flash of the lightning and the gleam of the rainbow are seen on its plumes when it walks in the sun. The rain is in its beard ; the bean it carries on its forehead. 516. He dried his tears, descended the mountain, and sought his old hut, which was only a poor shelter of brush, and then he went to visit his farm. He found his corn with ears already formed and all the other plants well advanced toward maturity. 226 He pulled one ear from a stalk of each one of the four different kinds of corn, and, wrapping the ears in his mantle of wood-rat skins, went off to see his wife. She saw him coming, met him at the door, and re- lieved him of his weapons and bundle. " What is this ? " she said, pointing to the bundle after she had laid it down. He opened it. She started back in amazement. She had never seen corn before. He laid the ears down side by side in a row with their points to the east, and said : " This is what we call naM^, corn. This (pointing to the first ear the most northerly of the row) is white corn ; this (pointing to the next) is blue corn ; this (pointing to the third) is yellow corn, and this (pointing to the fourth) is corn of all colors." 227 182 Navaho Legends "And what do your people do with it?" she asked. "We eat it," he replied. " How do you prepare it to eat ? " she inquired. He said : " We have four ways when it is green like this. We put it, husk and all, in hot coals to roast. We take off the husk and roast it in hot ashes. We boil it whole in hot water. We cut off the grains and mix it with water to make mush." 5 1 7. She wrapped the four ears in a bundle and carried them to the other lodge to show them to her parents. Both were astonished and alarmed. The old man rose and shaded his eyes with his open hand to look at them. They asked her questions about the corn, such as she had asked her husband, and she answered them as he had answered her. She cooked the four ears of corn, each one in a different way, according to the methods her husband described. They increased in cooking so that they made food enough to fur- nish a hearty meal for all. The old people, who were greatly pleased, said the mush smelled like fawn-cheese. 228 " Where does my son-in-law get this fine stuff ? Ask him. I wish to know, it is so delicious. Does he not want some himself ? " said the old man to his daughter. She brought a large dish of the corn to her hus- band in the other lodge, and they ate it together. The Navaho had no fear of poison this time, for the food did not belong to the old man. 518. At night when they were alone together she asked him where he got the corn. " I found it," he said. " Did you dig it out of the ground ? " she asked. " No. I picked it up," was his an- swer. Not believing him, she continued to question him until at last he told her : "These things I plant and they grow where I plant them. Do you wish to see my field ? " " Yes, if my father will let me," the woman replied. 519. Next morning she told her father what she had found out on the previous night and asked his advice. He said he would like to have her go with Na/fnes^ani to see what the farm looked like and to find out what kind of leaves the plant had that such food grew on. When she came back from her father's lodge she brought with her pemmican made of venison and a basket of mush. The Wind People whispered to him that he need not fear the food to-day, so he ate heartily of it. When the breakfast was over, the Navaho said: "Dress yourself for the journey, and as soon as you are ready I shall take you to my farm." She dressed herself for travel and went to the lodge of her parents, where she said : "I go with my husband now." " It is well," they said ; "go with him." 520. The Navaho and his wife set out together. When they came to a little hill from which they could first see the field, they beheld the sun shining on it ; yet the rain was falling on it at the same 183 time, and above it was a dark cloud spanned by a rainbow. When they reached the field they walked four times around it sunwise, and as they went he described things in the field to his wife. " This is my white corn, this is my blue corn, this is my yellow corn, and this is my corn of all colors. These we call squashes, these we call melons, and these we call beans," he said, pointing to the various plants. The bluebirds and the yellowbirds were singing in the corn after the rain, and all was beautiful. She was pleased and astonished and she asked many questions, how the seeds were planted, how the food was prepared and eaten, and he answered all her questions. " These on the ground are melons ; they are not ripe yet. When they are ripe we eat them raw," he explained. When they had circled four times around the field they went in among the plants. Then he showed her the pollen and explained its sacred uses. 11 He told her how the corn matured ; how his people husked it and stored it for winter use, how they shelled, ground, and prepared it, and how they preserved some to sow in the spring. " Now, let us pluck an ear of each kind of corn and go home," he said. When she plucked the corn she also gathered three of the leaves and put them into the same bundle with the corn ; but as they walked home the leaves increased in number, and when she got to the house and untied the bundle she found not only three, but many leaves in it. 521. He explained to her how to make the dish now known to the Navahoes as d\t\6gi klesan, 230 and told her to make this of the white corn. He instructed her how to prepare corn as ^Mogm t-ridikoi, 231 and told her to make this of the blue corn. He showed her how to prepare corn in the form of ^abitra, 232 or three-ears, and bade her make this of the yellow corn. He told her to roast, in the husk, the ear of many colors. She took the corn to the other lodge and prepared it as she had been directed. In cooking, it all increased greatly in amount, so that they all had a big meal out of four ears. 522. The old people questioned their daughter about the farm what it looked like, what grew there. They asked her many ques- tions. She told them of all she had seen and heard : of her distant view of the beautiful farm under the rain, under the black cloud, under the rainbow ; of her near view of it the great leaves, the white blossoms of the bean, the yellow blossoms of the squash, the tassel of the corn, the silk of the corn, the pollen of the corn, and all the other beautiful things she saw there. When she had done the old man said : " I thank you, my daughter, for bringing me such a son-in-law. I have travelled far, but I have never seen such things as those you tell of. I thought I was rich, but my son-in-law is 184 Navaho Legends. richer. In future cook these things with care, in the way my son- in-law shows you." 523. The old man then went to see his son-in-law and said : " I thank you for the fine food you have brought us, and I am glad to hear you have such a beautiful farm. You know how to raise and cook corn ; but do you know how to make and cook the pemmican ffi9 of the deer ? " " I know nothing about it," said the Navaho. (The one knew nothing of venison ; the other knew nothing of corn.) " How does it taste to you ? " asked the old man. " I like the taste of it and I thank you for what you have given me," replied the Navaho. "Your wife, then, will have something to tell you." When he got back to the other lodge he said : " My son-in-law has been kind to us ; he has shown you his farm and taught you how to pre- pare his food. My daughter, now we must show him our farm." She brought to her husband a large portion of the cooked corn. 524. When night came and they were alone together she asked him to tell her his name. " I have no name," he replied. Three times he answered her thus. When she asked for the fourth time he said : " Why do you wish to know my name ? I have two names. I am Na/fnes/^ani, He Who Teaches Himself, and I am A//o^/ise/i, He Who Has Floated. Now that I have told you my name you must tell me your father's name." " He is called Pi/zil/ani, Deer Raiser. I am Pi'ml/ani-bitsi', Deer Raiser's Daughter, and my mother is Pi'ml/ani-baad, She Deer Raiser," the young woman answered. 525. In the morning after this conversation they had a breakfast of mush and venison ; but Na/i'nes///ani received no warning from the Wind People and feared not to eat. When the meal was over, the young woman said to her husband : " My father has told me that, as you have shown me your farm, I may now show you his farm. If you wish to go there, you must first bathe your body in yucca-suds and then rinse off in pure water." After he had taken his bath as directed he picked up his old sandals and was about to put them on when she stopped him, saying : " No. You wore your own clothes when you went to your own farm. Now you must wear our clothes when you come to our farm." She gave him embroidered moccasins ; fringed buckskin leggings ; a buckskin shirt, dyed yellow, beautifully embroidered with porcupine quills, and fringed with stripes of otter-skin ; and a headdress adorned with artificial ears called T^aha^/olkohi they wore such in the old days, and there are men still living who have seen them worn. 526. Dressed in these fine garments he set out with his wife and they travelled toward the southeast. As they were passing the other hut she bade him wait outside while she went in to procure a Na t t'ries th an i. 185 wand of turquoise. They went but a short distance (about three hundred yards) 233 when they came, on the top of a small hill, to a large, smooth stone, adorned with turquoise, sticking in the ground like a stopple in a water-jar. She touched this rock stopple with her wand in four different directions east, south, west, north and it sprang up out of the ground. She touched it in an upward direction, and it lay over on its side, revealing a hole which led to a flight of four stone steps. 527. She entered the hole and beckoned to him to follow. When they descended the steps they found themselves in a square apart- ment with four doors of rock crystal, one on each side. There was a rainbow over each door. With her wand she struck the eastern door and it flew open, disclosing a vast and beautiful country, like this world, but more beautiful. How vast it was the Navaho knew not, for he could not see the end of it. They passed through the door. The land was filled with deer and covered with beautiful flowers. The air was filled with the odor of pollen and the odor of fragrant blossoms. Birds of the most beautiful plumage were flying in the air, perching on the flowers, and building nests in the antlers of the deer. In the distance a light shower of rain was falling, and rainbows shone in every direction. " This, then, is the farm of my father-in-law which you promised to show me," said the Navaho. " It is beautiful ; but in truth it is no farm, for I see nothing planted here." She took him into three other apartments. They were all as beautiful as the first, but they contained different ani- mals. In the apartment to the south there were antelope ; in that to the west, Rocky Mountain sheep ; in that to the north, elk. 528. When they closed the last door and came out to the central apartment they found Deer Raiser there. "Has my son-in-law been in all the rooms and seen all the game ? " he asked. " I have seen all," said Na/i'nes^ani. " Do you see two sacrificial cigarettes of the deer above the rainbow over the eastern door ? " " I see them now," responded the Navaho, " but I did not notice them when I entered." The old man then showed him, over the door in the south, two cigarettes of the antelope ; over the door in the west, two cigarettes of the Rocky Mountain sheep ; over the door in the north, the single white cigarette of //ast^eyal/i 234 (the elk had no cigarette), and at the bottom of the steps by which they had en- tered, two cigarettes of the fawn. " Look well at these cigarettes," said the old man, " and remember how they are painted, for such we now sacrifice in our ceremonies." "Are you pleased ?" "Do you admire what you have seen ? " " What do you think of it all ? " Such were the questions the old man asked, and the Navaho made answer : " I thank you. I am glad that I have seen your farm and your pets. Such things I never saw before." j86 Navaho Legends. 529. "Now, my daughter," said Deer Raiser, "catch a deer for my son-in-law, that we may have fresh meat." She opened the eastern door, entered, and caught a big buck by the foot (just as we catch sheep in these days). She pulled it out. The Navaho walked in front ; the young woman, dragging the buck, came after him, and the old man came last of all, closing the doors and putting in the stopple as he came. They brought the buck home, tied its legs together with short rainbows, cut its throat with a stone arrow point, and skinned it as we now skin deer. 530. Now Deer Raiser began again to plot the death of his son-in- law. He found he could not poison him, so he determined to try an- other plan. In a neighboring canyon, to which there was but one entrance, he kept four fierce pet bears. He determined to invite his son-in-law out to hunt with him, and get him killed by these bears. The rest of that day the Navaho remained at home with his wife, while the old man took the hoofs of the slain deer and made with them a lot of tracks leading into the canyon of the bears. 531. On the following morning, while the young woman was cooking in the other lodge, Deer Raiser came in where the Navaho sat and said : " My son-in-law, four of my pet deer have escaped from the farm. I have tracked them to a canyon near by, which has only one entrance. As soon as you have eaten I want you to help me to hunt them. You will stand at the entrance of the can- yon while I go in to drive the deer toward you, and you can kill them as they come out. No," said the old man after pausing for a while and pretending to think, " you must go into the canyon, my son-in-law, while I stay at the entrance and kill the deer. That will be better." When about to start on his hunt, the Wind People whis- pered to the Navaho : " Do not enter the canyon." 532. The two men walked along the steep side of the valley, fol- lowing the tracks until they came to the high rugged cliffs that marked the entrance to the canyon. " When my deer escape, here is where they usually come," said Deer Raiser. A little stream of water ran out of the canyon, and here the old man had raised a dam to make a pool. When they reached the pool he said : " Here I shall stop to shoot the deer. Go you in and drive them out for me." " No, I fear the deer will pass me," said Na/fnes/7/ani. Four times these words were said by both. At last the old man, seeing that his companion was obstinate, said : " Stay here, then, but do not let the deer escape you, and do not climb the hillsides around for fear the deer should see you," and he went himself into the canyon. In spite of all the warnings he had received, Na/i'nes^ani climbed a rocky eminence where he could watch and be out of dan- ger. After waiting a while in silence he heard a distant cry like Natilriesfaani. 187 that of a wolf, 235 woo-oo-oo-oo, and became aware that something was moving toward him through the brush. He soon descried four bears walking down the canyon in single file, about thirty paces apart, alternately a female and a male. The old man had probably told them there was some one for them to kill, for they advanced with hair bristling, snouts up, and teeth showing. When he saw them coming he said, " I am Nayenezgani. I am //astreyal/i. I am Sa^nalkahi. I am a god of bears," and he mentioned the names of other potent gods. As the bears were passing their hidden enemy he drew arrow after arrow to the head and slew them all, one by one. He killed them as they walked along a ledge of rock, and their bodies tumbled down on the other side of the ledge, where they were hidden from view. Soon the voice of the old man was heard in the distance crying: " Oh, my pets! Oh, Tjananai! Oh, T^e'sko*^ ! (for the bears had names). 236 Save a piece for me! Save a piece for me!" And a little later he came in sight, running and panting. He did not see his son-in-law till he was right beside him. He showed at once that he was surprised and angry, but he quickly tried to make it appear that he was angry from another cause. " I should have been here. You have let them run by," he cried in angry tones. "Oh, no," said the Navaho, " I have not let them run by. I have killed them. Look over the ledge and you will see them." The old man looked as he was told, and was struck dumb with astonishment and sorrow. He sat down in silence, with his head hanging between his knees, and gazed at the bodies of his dead pets. He did not even thank his son-in-law. 237 533. Why did Deer Raiser seek the life of his son-in-law ? Now Na/i'nes//zani knew, and now you shall know. The old man was a ^me'yiani, or man-eater, and a wizard. He wanted the flesh of the Navaho to eat, and he wanted parts of the dead body to use in the rites of witchcraft. But there was yet another reason ; he was jealous of the Navaho, for those who practise witchcraft practise also incest. 534. " Why did you shoot them ? " said the old man at last ; " the deer went out before them. Why did you not shoot the deer? Now you may skin the bears." " You never drove deer to me," said the Navaho. " These are what you drove to me. When a compan- ion in the hunt drives anything to me I kill it, no matter what it is. You have talked much to me about hunting with you. Now I have killed game and you must skin it." " Help me, then, to skin it," said Deer Raiser. " No. I never skin the game I kill myself. 238 You must do the skinning. I killed for you," said the Navaho. " If you will not help me," said the old man, " go back to the house and tell my daughter to come and assist me to skin the bears. Go back by the way we came when we trailed the deer." 1 88 Navaho Legends. 535. Na/i'nes/^ani set off as the Deer Raiser had directed him. As soon as he was out of sight the old man rushed for the house by a short cut. Reaching home, he hastily dressed himself in the skin of a great serpent, went to the trail which his son-in-law was to take, and lay in ambush behind a log at a place where the path led through a narrow defile. As the Navaho approached the log the Wind People told him : " Your father-in-law awaits you behind the log." The Navaho peeped over the log before he got too near, and saw Deer Raiser in his snake-skin suit, swaying uneasily back and forth, poising himself as if preparing to spring. When he saw the young man looking in his direction he crouched low. "What are you doing there ? " called the Navaho (in a way which let Deer Raiser know he was recognized), 239 and he drew an arrow on the old man. " Stop ! stop ! " cried the latter. " I only came here to meet you and hurry you up." "Why do you not come from behind, if that is so ? Why do you come from before me and hide beside my path ? " said the Navaho, and he passed on his way and went to his wife's house. 536. When Na/i'nes//^ani reached the house he told his wife that he had killed four animals for his father-in-law, but he did not tell her what kind of animals they were, and he told her that her father sent for her mother to help skin the animals and cut up the meat. The daughter delivered the message to her mother, and the latter went out to the canyon to help her husband. When Deer Raiser saw his wife coming he was furious. " It was my daughter I sent for, not you," he roared. " What sort of a man is he who cannot carry my word straight, who cannot do as he is told ? I bade him tell my daughter, not you, to come to me." Between them they skinned and dressed the bears and carried them, one at a time, to his house. He sent to his son-in-law to know if he wanted some meat, and the Navaho replied that he did not eat bear meat. When he heard this, Deer Raiser was again furious, and said : " What man- ner of a man is this who won't eat meat ? (He did not say what kind of meat.) When we offer him food he says he does not want to eat it. He never does what he is told to do. We cook food for him and he refuses it. What can we do to please him ? What food will satisfy him ? " 537. The next morning after the bears were killed, the young woman went out as usual, and the old man entered during her ab- sence. He said to Na/i'nes//zani : " I wish you to go out with me to-day and help me to fight my enemies. There are enemies of mine, not far from here, whom I sometimes meet in battle." " I will go with you," said the Navaho. " I have long been hoping that some one would say something like this to me." Natl'riesthani. 189 538. They went from the lodge toward a mountain which was edged on two sides by steep cliffs, which no man could climb. On the top of the mountain the old man said there was a round hole or valley in which his enemies dwelled. He stationed his son-in-law on one side of this round valley where no cliffs were, and he went to the opposite side to drive the enemy, as he said. He promised to join the Navaho when the enemy started. Deer Raiser went around the mountain and cried four times in imitation of a wolf. Then, instead of coming to his comrade's help, he ran around the base of the hill and got behind his son-in-law. Soon after the old man made his cry, the Navaho saw twelve great ferocious bears coming toward him over the crest of the hill. They were of the kind called .yajnalkahi, or tracking bears, such as scent and track a man, and follow till they kill him. They were of all the sacred colors, white, blue, yellow, black, and spotted. They came toward the Navaho, but he was well armed and prepared to meet them. He fought with them the hardest fight he ever fought ; but at length he killed them all, and suffered no harm himself. 240 539. In the mean time the old man ran off in the direction of his home, sure that his son-in-law was killed. He said : " I think we shall hear no more of Na/fnes/^ani. I think we shall hear no more of A^o^/ise/i. Hereafter it will be Na/i'nes//zanini (the dead Na/i'- nes/^ani). Hereafter it will be A/zo^ise/ini (the dead A/fco^/ise/i). 241 He can't come back out of the tracking bears' mouths." After kill- ing the bears, the Navaho found the old man's trail and followed it. Presently he came to Deer Raiser, who was sitting on a knoll. The old man could not conceal his astonishment at seeing the Navaho still alive. " When we went out to this battle," said the young man, " we promised not to desert one another. Why did you run away from me ? " The Deer Raiser answered : " I am sorry I could not find you. I did not see where you were, so I came on this way. What did you do where I left you ? Did you kill any of the bears?" "Yes, I killed all of them," said Nafl'nes^ani. "I am glad you killed all and came away with your own life, my dear son- in-law," said the old cheat. 540. They started to walk home together, but night fell when they reached a rocky ridge on the way ; here they picked out a nice spot of ground to sleep on, built a shelter of brushwood, and made a fire. Before they went to rest the old man said : " This is a bad place to camp. It is called KedidiVyena'a' (Ridge of the Burnt Moccasins)." As they lay down to sleep, one on either side of the fire, each took off his moccasins and put them under his head. The old man said : " Take good care of your moccasins, my son-in- law. Place them securely." " Why does he say these things ? " 190 Navaho Legends. asked the Navaho to himself. As he lay awake, thinking of the warning of the old man, he heard the latter snoring. He rose softly, took away the old man's moccasins, put his own in their place, and lay down to sleep with Deer Raiser's moccasins under his head. Later in the night the old man got up, pulled the moccasins from under the young man's head, and buried them in the hot embers. He was anxious to get home next morning before his son-in-law. 541. At dawn the old man aroused his companion with " It is time we were on our road." The young man woke, rubbed his eyes, yawned, and pretended to look for his moccasins. After searching a while he asked : " Where are my moccasins ? Have I lost them ? " "Huh!" said Deer Raiser. "You did not listen to what I told you last night. I said that this was the Ridge of the Burned Moc- casins." In the mean time, on the other side of the fire, the old man was putting on his companion's moccasins, not noticing that they were not his own. " Look. You are putting on my moccasins instead of your own. Give me my moccasins," said the Navaho, reaching across the fire. He took them out of his companion's hands, sat down and put them on. " Now we must hurry back," he said. " I can't see what made you burn your moccasins, but I can- not wait for you. I am going now." 242 542. Before the young man left, his father-in-law gave him a mes- sage. " I cannot travel as fast as you on my bare feet. When you go home, tell my daughter to come out with a pair of moccasins and some food, and meet me on the trail." When the Navaho got home he said to his wife : " I camped with your father last night, and he burned his moccasins. He is limping home barefoot. He bids his wife to come out and meet him with moccasins and food." The daughter delivered the message to her mother, and the latter went out to meet her husband with moccasins, food, and a brand of burn- ing cedar-bark. When the old man met her he was angry. " Why have you come ? Why has not my daughter come ? " he asked. " Your son-in-law said that I should come," the old woman replied. " Oh, what a fool my son-in-law is," cried Deer Raiser. " He never can remember what he is told to say." He ate his food, put on his moccasins, and hurried home with his wife. 543- When Deer Raiser visited his son-in-law on the following morning he said : " I warn you never to stray alone to the east of the lodge in which you dwell. There is a dangerous place there." The old man went home, and the Navaho pondered all day over what his father-in-law had said, and during the night he made up his mind to do just what the old man had told him not to do. 544. When Na/i'nes^/zani had eaten in the morning he dressed himself for a journey, left the lodge, and travelled straight to the east. ' N UNIVERSITY j ro^ Nati'nes&am. 191 He came to a steep white ridge ; 243 when he had climbed this about half way, he observed approaching him a man of low stature. His coat, which fitted him skin-tight, was white on the chest and insides of the arms, while it was brown elsewhere, like the skin of a deer. He wore on his head a deer-mask, with horns, such as deer-hunters use. He carried a turquoise wand, a black bow with sinew on the back, and two arrows with featherings of eagle-tail. He was one of the Tsidas/6k/me'. 244 When the men met, the stranger, who had a pale face, 245 looked out from under his mask and said : " Whence come you, my grandchild ? " "I come, my grandfather, from a place near here. I come from the house of Piml/ani," the Navaho answered. " My grandchild, I have heard of you. Do you know how my cigar- ette is made ? " said the man with the deer-mask. " No, my grand- father, I never heard of your cigarette," was the reply. "There is a cigarette 12 for me, my grandson," said the stranger. " It is painted white, with a black spot on it, and is so long (second joint of mid- dle finger). It should be laid in the fork of a pinon-tree. I am now walking out, and am going in the direction whence you came. There are people living behind the ridge you are climbing. You should visit them, and hear what they will have to tell you." 545. The Navaho climbed the ridge ; and as he began to descend it on the other side, he observed below him two conical tents, such as the Indians of the plains use. The tents were white below and yellow above, representing the dawn and the evening twilight. As he approached the tents he observed that two games of nanm? were being played, one beside each tent, and a number of people were gathered, watching the games. As he advanced toward the crowd a man came forward to meet him, saying : " Go to the lodge in the south. There are many people there." He went to the lodge in the south, as he was bidden. A woman of bright complexion, fairer than the Navahoes usually are, the wife of the owner of the lodge, came out and invited him to enter. 546. When Natf'nes/^ani entered the lodge he found its owner seated in the middle. The latter was a man past middle age, but not very old. He was dressed in a beautiful suit of buckskin em- broidered with porcupine quills. He pointed to a place by his side, and said to the Navaho : " Sit here, my grandchild." When the Navaho was seated his host said : " Whence do you come ? The people who live up on the earth are never seen here." "I come from the house of Pi/nl/ani," the young man answered. " Oh ! Do you ? " questioned the host. " And do you know that Deer Raiser is a great villain ; that he kills his guests ; that he talks softly, and pretends friendship, and lures people to stay with him until he can quietly kill them ? Has he never spoken thus softly to you ? How 192 Navaho Legends. long have you been staying with him ? " " I have dwelt with him for many days," Na/fnes/^ani answered. "Ah!" said his host. " Many of our young men have gone over there to woo his daughter ; but they have never returned. Some are killed on the first day ; others on the second day ;. others on the third day; others on the fourth ; but no one ever lives beyond the fourth day. No one has ever lived there as long as you have." " He seems to be such a man as you describe him," said Natf'nes//2ani. " He has been trying to kill me ever since I have been with him." " You must be a wise man to have escaped him so long ; your prayer must be potent ; your charm must be strong," m declared the host. " No, truly, I know no good prayer ; I possess no charm," the Navaho replied, and then he went on to tell how he came into that country, and all that hap- pened to him, till he came to the house of Deer Raiser. " He is rich, but he is no good. That daughter of his is also his wife, and that is why he wants to poison her suitors," said the owner of the lodge, and then he described four ways in which Pi;/il/ani killed his guests. The Navaho remained silent. He knew all the ways of the Deer Raiser, but he pretended not to know. Then the host went on : " The house of Deer Raiser is a place of danger. You will surely be killed if you stay there. I am sorry you are in such bad company, for you seem to be a good man." " You speak of Deer Raiser as a great man ; but he cannot be so great as you think he is. Four times have I killed him with, smoke, and four times have I brought him to life again," said the Navaho, and then he related all his adventures since he had been with Piwil/ani. 547. The host thanked him for having slain the bears, and went out to call the players and all the crowd that stood around them to come to his tent. They came, for he was their chief, and soon the tent was crowded. Then he spoke to the assembly, and told them the story of the Navaho. There was great rejoicing when they heard it. They thanked Na/fnes/7/ani for what he had done. One said that Deer Raiser had killed his brother ; another said he had killed his son ; another said the bears had slain his nephew, and thus they spoke of their many woes. 548. The people were of five kinds, or gentes : the Puma People, the Blue Fox People, the Yellow Fox People, the Wolf People, and the Lynx People, and the host was chief of all. 549. The chief ordered one of his daughters to prepare food for the visitor. She brought in deer pemmican. The Navaho ate, and when he was done he said : " I am now ready to go, my grandfa- ther." "Wait a while," said the chief. " I have some medicine to give you. It is an antidote for Deer Raiser's poison." He gave his visitor two kinds of medicine ; one was an object the size of the Na ti'riestham. 193 last two joints of the little finger, made of the gall of birds of prey, all birds that catch with their claws ; the other was a small quan- tity (as much as one might grasp with the tips of all the fingers of one hand) of a substance composed of material vomited by each of the five animals that were the totems of this people. " Now have no fear," said the chief. "The bears are slain, and you have here medicines that will kill the wizard's poison. They are potent against witchcraft." 550. When the Navaho went back to the house where his wife was, she said : " My father has been here inquiring for you. When I told him you had gone to the east he was very angry, and said that he told you not to go there." Soon the old man entered and said fiercely : " Why have you gone to the east ? I told you not to go there. I told you it was a bad place." The young man made no reply, but acted as if he had seen and heard nothing while he was gone, and in a little while Deer Raiser calmed down and acted as if he wished to be at peace again with his son-in-law ; but before he left he warned him not to go to the south. Natf'nes^ani pondered on the words of his father-in-law that night, and made up his mind to again disobey him when morning came. 551. Next day, when he had eaten, he dressed himself for a jour- ney and walked toward the south. He came, in time, to a blue ridge, and when he was ascending it he met a little man, much like the one he had met the day before, but he had a bluish face. In- stead of being dressed to look like a deer, he was dressed to look like an antelope ; he wore an antelope hunting-mask with horns, he carried a wand of haliotis, and a bow made of a wood called tse/kani, with no sinew on the back, and he had arrows trimmed with the tail feathers of the red-tailed buzzard. 248 Like the little man of the east, he was also one of the Tsidas/6i People. He told the Navaho how to make the cigarette that belonged to him, to make it the length of the middle joint of the little finger, to paint it blue, spot it with yel- low, and deposit it in the fork of a cedar-tree. The little man told the Navaho to go on over the ridge till he came to two lodges and to listen there to what the people would tell him. He went and found two lodges, and people playing naoms', and had all things happen to him nearly the same as happened to him in the east. When he returned home he had again an angry talk from his father- in-law, and was warned not to go to the west ; but again he deter- mined to pay no heed to the warning. 552. When he went to the west, next day, he found a yellow ridge to cross. The little man whom he met had a yellowish face ; he was armed and dressed the same as the little man of the east, except that he had no horns on his deer-mask, for he represented a doe. 194 Navaho Legends. He described to the Navaho how to make a cigarette sacred to him- self, which was to be painted yellow, spotted with blue, and de- posited in a pinon-tree, like the cigarette of the east. Other events happened much as on the two previous days. 553. On the fourth of these forbidden journeys the Navaho went to the north. The ridge which he had to cross was black. The little man whom he met was armed and dressed like the man in the south, but he had no horns on his mask. His face was very dark. The cigarette whi.ch he described was to be painted black and spotted with white ; it was to be the same length as the cigarette of the south, and disposed of in the same way. 554. When he got home from his fourth journey, his father-in-law came into the lodge and reviled him once more with angry words ; but this time the Navaho did not remain silent. He told the old man where he had been, what people he had met, what stories he had heard, and all that he knew of him. He told him, too, that he had learned of cigarettes, and medicines, and charms, and rites to protect him against a wizard's power. " You have killed others," said Natf'nes//zani, " you have tried to kill me. I knew it all the time, but said nothing. Now I know all of your wickedness." " All that you say is true," said the old man ; " but I shall seek your life no more, and I shall give up all my evil ways. While you were abroad on your journeys you learned of powerful sacrifices, and rites, and medicines. All that I ask is that you will treat me with these." His son-in-law did as he was desired, and in doing so per- formed the first atsosi 7za/al. 249 555. After treating his father-in-law, Na/i'nes///ani returned to his people, taught them all he had learned while he was gone, and thus established the rite of atsosi ^a^a/ among the Navahoes. Then he went back to the whirling lake of To'nihilm, and he dwells there still. THE GREAT SHELL OF KINTYEL. 556. Kintyel, 72 Broad House, and Ki'ndotlls, Blue House, 208 are two pueblo houses in the Chaco Canyon. They are ruins now ; but in the days when Ki/mfki lived on earth many people dwelt there. Not far from the ruins is a high cliff called Tse'deza', or Standing Rock. Near these places the rite of yoi /^a^a/, 250 or the bead chant, Fig. 36. Ruin in the Chaco Canyon, probably Kmtyel (after Bickford). was first practised by the Navahoes, and this is the tale of how it first became known to man : 557. Two young men, one from Kmtyel and one from Ki'ndb/lfe, went out one day to hunt deer. About sunset, as they were return- ing to KiWo/lfe, weary and unsuccessful, they observed a war- eagle soaring overhead, and they stopped to watch his flight. He Navaho Legends. moved slowly away, growing smaller and smaller to their gaze until at length he dwindled to a black speck, almost invisible ; and while they strained their sight to get a last look he seemed to them to descend on the top of Standing Rock. In order to mark the spot where they last saw him they cut a forked stick, stuck it in the ground fork upward, and arranged it so that when they should look over it again, crouching in a certain position, their sight would be guided to the spot. They left the stick standing and went home to 558. In those days eagles were very scarce in the land ; it was a wonder to see one ; so when the young men got home and told the story of their day's adventures, it became the subject of much con- versation and counsel, and at length the people determined to send four men, in the morning, to take sight over the forked stick, in order to find out where the eagle lived. 559. Next morning early the four men designated went to the forked stick and sighted over it, and all came to the conclusion that the eagle lived on the point of Tse'deza*. They went at once to the rock, climbed to the summit, and saw the eagle and its young in a cleft on the face of the precipice below them. They remained on the summit all day and watched the nest. 560. At night they went home and told what they had seen. They had observed two young eagles of different ages in the nest. Of the four men who went on the search, two were from Kintyel and two were from Ki'n^/o/li^, therefore people from the two pueblos met in counsel in an estufa, and there it was decided that Kf ndotliz should have the elder of the two eaglets and that Kintyel should have the younger. 561. The only way to reach the nest was to lower a man to it with a rope ; yet directly above the nest was an overhanging ledge which the man, descending, would be obliged to pass. It was a dangerous undertaking, and no one could be found to volunteer for it. Living near the pueblos was a miserable Navaho beggar who subsisted on such food as he could pick up. When the sweepings of the rooms and the ashes from the fireplaces were thrown out on the kitchen heap, he searched eagerly through them and was happy if he could find a few grains of corn or a piece of paper bread. He was called Nahoditahe, or He Who Picks Up (like a bird). They concluded to induce this man to make the dangerous descent. 562. They returned to the pueblo and sent for the poor Navaho to come to the estufa. When he came they bade him be seated, placed before him a large basket of paper bread, bowls of boiled corn and meat, with all sorts of their best food, and told him to eat his fill. He ate as he had never eaten before, and after a long time The Great Shell of Kintyel. 197 he told his hosts that he was satisfied. " You shall eat," said they, " of such abundance all your life, and never more have to scrape for grains of corn among the dirt, if you will do as we desire." Then they told him of their plan for catching the young eagles, and asked him if he were willing to be put in a basket and lowered to the nest with a rope. He pondered and was silent. They asked him again and again until they had asked him four times, while he still sat in meditation. At last he answered : " I lead but a poor life at best. Existence is not sweet to a man who always hungers. It would be pleasant to eat such food for the rest of my days, and some time or other I must die. I shall do as you wish." 563. On the following morning they gave him another good meal; they made a great, strong carrying-basket with four corners at the top ; they tied a strong string to each corner, and, collecting a large party, they set out for the rock of Tse'deza'. 564. When the party arrived at the top of the rock they tied a long, stout rope to the four strings on the basket. They instructed the Navaho to take the eaglets out of the nest and drop them to the bottom of the cliff. The Navaho then entered the basket and was lowered over the edge of the precipice. They let the rope out slowly till they thought they had lowered him far enough and then they stopped ; but as he had not yet reached the nest he called out to them to lower him farther. They did so, and as soon as he was on a level with the nest he called to the people above to stop. 565. He was just about to grasp the eaglets and throw them down when Wind whispered to him : " These people of the Pueblos are not your friends. They desire not to feed you with their good food as long as you live. If you throw these young eagles down, as they bid you, they will never pull you up again. Get into the eagles' nest and stay there." When he heard this, he called to those above: " Swing the basket so that it may come nearer to the cliff. I can- not reach the nest unless you do." So they caused the basket to swing back and forth. When it touched the cliff he held fast to the rock and scrambled into the nest, leaving the empty basket swing- ing in the air. 566. The Pueblos saw the empty basket swinging and waited, expecting to see the Navaho get back into it again. But when they had waited a good while and found he did not return they began to call to him as if he were a dear relation of theirs. " My son," said the old men, " throw down those little eagles." " My elder brother! My younger brother ! " the young men shouted, " throw down those little eagles." They kept up their clamor until nearly sunset ; but they never moved the will of the Navaho. He sat in the cleft and never answered them, and when the sun set they ceased calling and went home. Navaho Legends. 567. In the cleft or cave, around the nest, four dead animals lay ; to the east there was a fawn ; to the south a hare ; to the west the young of a Rocky Mountain sheep, and to the north a prairie-dog. From time to time, when the eaglets felt hungry, they would leave the nest and eat of the meat ; but the Navaho did not touch it. 568. Early next day the Pueblo people returned and gathered in a great crowd at the foot of the cliff. They stayed there all day re- peating their entreaties and promises, calling the Navaho by endear- ing terms, and displaying all kinds of tempting food to his gaze ; but he heeded them not and spoke not. 569. They came early again on the third day, but they came in anger. They no longer called him by friendly names ; they no longer made fair promises to him ; but, instead, they shot fire- arrows at the eyry in hopes they would burn the Navaho out or set fire to the nest and compel him to throw it and the eaglets down. But he remained watchful and active, and whenever a fire-arrow entered the cave he seized it quickly and threw it out. Then they abused him and reviled him, and called him bad names until sunset, when again they went home. 570. They came again on the fourth day and acted as they had done on the previous day ; but they did not succeed in making the Navaho throw down the little eagles. He spoke to the birds, saying: " Can you not help me ? " They rose in the nest, shook their wings, and threw out many little feathers, which fell on the people below. The Navaho thought the birds must be scattering disease on his enemies. When the latter left at sunset they said: "Now we shall leave you where you are, to die of hunger and thirst." He was then altogether three nights and nearly four days in the cave. For two days the Pueblos had coaxed and flattered him ; for two days they had cursed and reviled him, and at the end of the fourth day they went home and left him in the cave to die. 571. When his tormentors were gone he sat in the cave hungry and thirsty, weak and despairing, till the night fell. Soon after dark he heard a great rushing sound which approached from one side of the entrance to the cave, roared a moment in front, and then grew faint in the distance at the other side. Thus four times the sound came and went, growing louder each time it passed, and at length the male Eagle lit on the eyry. Soon the sounds were repeated, and the female bird, the mother of the eaglets, alighted. Turning at once toward the Navaho, she said : " Greeting, my child ! Thanks, my child ! You have not thrown down your younger brother, Z>oniki." 285 The male Eagle repeated the same words. They addressed the Navaho by the name of Z?oniki, but afterwards they named him Kiwniki, after the chief of all the Eagles in the sky. He only replied to the Eagles : " I am hungry. I am thirsty." The Great Shell of KmtyeL 1 99 572. The male Eagle opened his sash and took out a small white cotton cloth which contained a little corn meal, and he took out a small bowl of white shell no bigger than the palm of the hand. When the Indian saw this he said : " Give me water first, for I am famishing with thirst." "No," replied the Eagle; "eat first and then you shall have something to drink." The Eagle then drew forth from among his tail feathers a small plant called el/md^akaj, 262 which has many joints and grows near streams. The joints were all filled with water. The Eagle mixed a little of the water with some of the meal in the shell and handed -the mixture to the Navaho. The latter ate and ate, until he was satisfied, but he could not diminish in the least the contents of the shell vessel. When he was done eating there was as much in the cup as there was when he began. He handed it back to the Eagle, the latter emptied it with one sweep of his finger, and it remained empty. Then the Eagle put the jointed plant to the Navaho's lips as if it were a wicker bottle, and the Indian drank his fill. 573. On the previous nights, while lying in the cave, the Navaho had slept between the eaglets in the nest to keep himself warm and shelter himself from the wind, and this plan had been of some help to him ; but on this night the great Eagles slept one on each side of him, and he felt as warm as if he had slept among robes of fur. Before the Eagles lay down to sleep each took off his robe of plumes, which formed a single garment, opening in front, and revealed a form like that of a human being. 574. The Navaho slept well that night and did not waken till he heard a voice calling from the top of the cliff: "Where are you? The day has dawned. It is growing late. Why are you not abroad already ? " At the sound of this voice the Eagles woke too and put on their robes of plumage. Presently a great number of birds were seen flying before the opening of the cave and others were heard calling to one another on the rock overhead. There were many kinds of Eagles and Hawks in the throng. Some of all the large birds of prey were there. Those on top of the rock sang : Ki#nakiye, there he sits. When they fly up, We shall see him. He will flap his wings. 286 575. One of the Eagles brought a dress of eagle plumes and was about to put it on the Navaho when the others interfered, and they had a long argument as to whether they should dress him in the garment of the Eagles or not ; but at length they all flew away without giving him the dress. When they returned they had 2OO Navaho Legends. < < thought of another plan for taking him out of the cave. Laying him on his face, they put a streak of crooked lightning under his feet, a sunbeam under his knees, a piece of straight lightning under his chest, another under his outstretched hands, and a rainbow under his forehead. 576. An Eagle then seized each end of these six supports, mak- ing twelve Eagles in all, and they flew with the Navaho and the eaglets away from the eyry. They circled round twice with their burden before they reached the level of the top of the cliff. They circled round twice more ascending, and then flew toward the south, still going upwards. When they got above the top of Tsotsi/ (Mt. Taylor), they circled four times more, until they almost touched the sky. Then they began to flag and breathed hard, and they cried out: "We are weary. We can fly no farther." The voice of one, unseen to the Navaho, cried from above : " Let go your burden." The Eagles released their hold on the supports, and the Navaho felt himself descending swiftly toward the earth. But he had not fallen far when he felt himself seized around the waist and chest, he felt something twining itself around his body, and a moment later he beheld the heads of two Arrow-snakes 253 looking at him over his shoulders. The Arrow-snakes bore him swiftly upwards, up through the sky-hole, and landed him safely on the sur- face of the upper world above the sky. 577. When he looked around him he observed four pueblo dwell- ings, or towns : a white pueblo in the east, a blue pueblo in the south, a yellow pueblo in the west, and a black pueblo in the north. Wolf was the chief of the eastern pueblo, Blue Fox of the southern, Puma of the western, and Big Snake of the northern. The Navaho was left at liberty to go where he chose, but Wind whispered into his ear and said : " Visit, if you wish, all the pueblos except that of the north. Chicken Hawk 254 and other bad characters dwell there." 578. Next he observed that a war party was preparing, and soon after his arrival the warriors went forth. What enemies they sought he could not learn. He entered several of the houses, was well treated wherever he went, and given an abundance of paper bread and other good food to eat. He saw that in their homes the Eagles were just like ordinary people down on the lower world. As soon as they entered their pueblos they took off their feather suits, hung these up on pegs and poles, and went around in white suits which they wore underneath their feathers when in flight. He visited all the pueblos except the black one in the north. In the evening the war- riors returned. They were received with loud wailing and with tears, for many who went out in the morning did not return at night. They had been slain in battle. The Great Shell of K^inty el. 201 579. In a few days another war party was organized, and this time the Navaho determined to go with it. When the warriors started on the trail he followed them. " Whither are you going ? " they asked. "I wish to be one of your party," he replied. They laughed at him and said : " You are a fool to think you can go to war against such dreadful enemies as those that we fight. We can move as fast as the wind, yet our enemies can move faster. If they are able to overcome us, what chance have you, poor man, for your life ? " Hearing this, he remained behind, but they had not travelled far when he hurried after them. When he overtook them, which he soon did, they spoke to him angrily, told him more earnestly than before how helpless he was, and how great his danger, and bade him return to the villages. Again he halted ; but as soon as they were out of sight he began to run after them, and he came up with them at the place where they had encamped for the night. Here they gave him of their food, and again they scolded him, and sought to dissuade him from accompanying them. 580. In the morning, when the warriors resumed their march, he remained behind on the camping-ground,, as if he intended to re- turn ; but ' as soon as they were out of sight he proceeded again to follow them. He had not travelled far when he saw smoke coming up out of the ground, and approaching the smoke he found a smoke- hole, out of which stuck an old ladder, yellow with smoke, such as we see in the pueblo dwellings to-day. He looked down through the hole and beheld/ in a subterranean chamber beneath, a strange- looking old woman with a big mouth. Her teeth were not set in her head evenly and regularly, like those of an Indian ; they pro- truded from her mouth, were set at a distance from one another, and were curved like the claws of a bear. She was NasUe' Estsan, the Spider Woman. She invited him into her house, and he passed down the ladder. 581. When he got inside, the Spider Woman showed him four large wooden hoops, one in the east colored black, one in the south colored blue, one in the west colored yellow, and one in the north white and sparkling. Attached to each hoop were a number of decayed, ragged feathers. "These feathers," said she, "were once beautiful plumes, but now they are old and dirty. I want some new plumes to adorn my hoops, and you can get them for me. Many of the Eagles will be killed in the battle to which you are going, and when they die you can pluck out the plumes and bring them to me. Have no fear of the enemies. Would you know who they are that the Eagles go to fight ? They are only the bumblebees and the tumble-weeds." 256 She gave him a long black cane and said : " With this you can gather the tumble-weeds into a pile, and then you can 2O2 Navaho Legends. set them on fire. Spit the juice of trildilgl'si ffi7 at the bees and they cannot sting you. But before you burn up the tumble-weeds gather some of the seeds, and when you have killed the bees take some of their nests. You will need these things when you return to the earth." When Spider Woman had done speaking the Navaho left to pursue his journey. 582. He travelled on, and soon came up with the warriors where they were hiding behind a little hill and preparing for battle. Some were putting on their plumes; others were painting and adorning themselves. From time to time one of their number would creep cautiously to the top of the hill and peep over ; then he would run back and whisper: " There are the enemies. They await us." The Navaho went to the top of the hill and peered over; but he could see no enemy whatever. He saw only a dry, sandy flat, covered in one place with sunflowers, and in another place with dead weeds ; for it was now late in the autumn in the world above. 583. Soon the Eagles were all ready for the fray. They raised their war-cry, and charged over the hill into the sandy plain. The Navaho remained behind the hill, peeping over to see what would occur. As the warriors approached the plain a whirlwind arose ; 258 a great number of tumble-weeds ascended with the wind and surged around madly through the air ; and, at the same time, from among the sunflowers a cloud of bumblebees arose. The Eagles charged through the ranks of their enemies, and when they had passed to the other side they turned around and charged back again. Some spread their wings and soared aloft to attack the tumble-weeds that had gone up with the whirlwind. From time to time the Navaho noticed the dark body of an Eagle falling down through the air. When the combat had continued some time, the Navaho noticed a few of the Eagles running toward the hill where he lay watching. In a moment some more came running toward him, and soon after the whole party of Eagles, all that was left of it, rushed past him, in a disorderly retreat, in the direction whence they had come, leaving many slain on the field. Then the wind fell ; the tumble-weeds lay quiet again on the sand, and the bumblebees disappeared among the sunflowers. 584. When all was quiet, the Navaho walked down to the sandy flat, and, having gathered some of the seeds and tied them up in a corner of his shirt, he collected the tumble-weeds into a pile, using his black wand. Then he took out his fire-drill, started a flame, and burnt up the whole pile. He gathered some trnWllgi'si, as the Spider Woman had told him, chewed it, and went, in among the sunflowers. Here the bees gathered around him in a great swarm, and sought to sting him ; but he spat the juice of the ttfUilgi'si at them and The Great Shell of KmtyeL 203 stunned with it all that he struck. Soon the most of them lay help- less on the ground, and the others fled in fear. He went around with his black wand and killed all that he could find. He dug into the ground and got out some of their nests and honey ; he to*ok a couple of the young bees and tied their feet together, and all these things he put into the corner of his blanket. When the bees were conquered he d,id not forget the wishes of his friend, the Spider Woman ; he went around among the dead eagles, and plucked as many plumes as he could grasp in both hands. 585. He set out on his return journey, and soon got back to the house of Spider Woman. He gave her the plumes and she said : " Thank you, my grandchild, you have brought me the plumes that I have long wanted to adorn my walls, and you have done a great service to your friends, the Eagles, because you have slain their ene- mies." When she had spoken he set out again on his journey. 586. He slept that night on the trail, and next morning he got back to the towns of the Eagles. As he approached he heard from afar the cries of the mourners, and when he entered the place the people gathered around him and said: "We have lost many of our kinsmen, and we are wailing for them ; but we have been also mourning for you, for those who returned told us you had been killed in the fight." 587. He made no reply, but took from his blanket the two young bumblebees and swung them around his head. All the people were terrified and ran, and they did not stop running till they got safely behind their houses. In a little while they got over their fear, came slowly from behind their houses, and crowded around the Navaho again. A second time he swung the bees around his head, and a second time the people ran away in terror ; but this time they only went as far as the front walls of their houses, and soon they returned again to the Navaho. The third time that he swung the bees around his head they were still less frightened, ran but half way to their houses, and returned very soon. The fourth time that he swung the bees they only stepped back a step or two. When their courage came back to them, he laid the two bees on the ground ; he took out the seeds of the tumble-weeds and laid them on the ground beside the bees, and then he said to the Eagle People : " My friends, here are the children of your enemies ; when you see these you may know that I have slain your enemies." There was great rejoicing among the people when they heard this, and this one said : " It is well. They have slain my brother," and that one said : " It is well. They have slain my father," and another said : " It is well. They have slain my sons." Then Great Wolf, chief of the white pueblo, said : " I have two beautiful maiden daughters whom I shall 2O4 Navaho Legends. give to you." Then. Fox, chief of the blue pueblo in the south, promised him two more maidens, and the chiefs of the other pueblos promised him two each, so that eight beautiful maidens were prom- ised to him in marriage. 588. The chief of the white pueblo now conducted the Navaho to his house and into a large and beautiful apartment, the finest the poor Indian had ever seen. It had a smooth wall, nicely coated with white earth, a large fireplace, mealing-stones, beautiful pots and water-jars, and all the conveniences and furniture of a beautiful pueblo home. And the chief said to him : " 5aa/a7 (the night chant), etc. The man who conducts a ceremony is called ^a/a/i (chanter or singer). As equivalents for this word the author uses the terms shaman, priest, medicine-man, and chanter. One who treats disease by drugs is called aze-elfni, or medicine-maker. 17. No antecedent. We are first told to whom " they " refers in paragraph 139. 18. In symbolizing by color the four cardinal points, the Navahoes have two principal systems, as follows : East. South. West. North. First System .... White. Blue. Yellow. Black. Second System . . . Black. Blue. Yellow. White. 216 Notes. Both systems are the same, except that the colors black and white change places. The reasons for this change have not been satisfactorily determined. In general, it seems that when speaking of places over ground lucky and happy places the first system is employed ; while, when places underground usually places of danger are described, the second system is used. But there are many appar- ent exceptions to the latter rule. In one version of the Origin Legend (Version B) the colors are arranged according to the second system both in the lower and upper worlds. In the version of the same legend here published the first system is given for all places in the lower worlds, except in the house of Tieholtsodi under the waters (par. 178), where the east room is described as dark and the room in the north as being of all colors. Yet the Indian who gave this version (//a/a/i Nez), in his Prayer of the Rendition (note 3 15), applies the second system to all regions traversed below the surface of the earth by the gods who come to rescue the lost soul. Although he does not say that the black chamber is in the east, he shows it corresponds with the east by mentioning it first. //a/a7i Natldi, in the " Story of Na^f nes/y^ani," follows the first system in all cases except when describing the house of Tidholtsodi under the water, where the first chamber is represented as black and the last as white. Although in this case the rooms may be regarded as placed one above another, the black being mentioned first shows that it is intended to correspond with the east. In all cases, in naming the points of the compass, or anything which symbolizes them, or in placing objects which pertain to them (note 227), the east comes first, the south second, the west third, the north fourth. The sunwise circuit is always followed. If the zenith and nadir are mentioned, the former comes fifth and the latter sixth in order. The north is sometimes symbolized by " all colors," i. e., white, blue, yellow, and black mixed (note 22), and sometimes by red. In the myth of dsi/yfd^e ^a/aV 814 (the story of Dsi'/yi' Neydni) five homes of holy people underground are described, in all of which the second system is used. See, also, note in, where the second system is applied to the house of the sun. In the story of the " Great Shell of Kintyel " at the home of the Spider Woman underground, in the sky world, the east is represented by black and the north by white. (See par. 581 and note 40.) 19. There are but three streams and but nine villages or localities mentioned, while twelve winged tribes are named. Probably three are supposed to have lived in the north where no stream ran, or there may have been a fourth river in the Navaho paradise, whose name is for some reason suppressed. References to the sacred number four are introduced with tiresome pertinacity into all Navaho legends. 20. Version B. In the first world three dwelt, viz. : First Man, First Woman, and Coyote. 21. The swallow to which reference is made here is the cliff swallow, Petro- chelidon lunifrons. 22. The colors given to the lower worlds in this legend red for the first, blue for the second, yellow for the third, and mixed for the fourth are not in the line of ordinary Navaho symbolism (note 18), but they agree very closely with some Moki symbolism, as described by Victor Mindeleff in his " Study of Pueblo Architecture," 824 p. 129. The colors there mentioned, if placed in order accord- ing to the Navaho system (note 1 8), would stand thus: red (east), blue (south), yellow (west), white (north). Mixed colors sometimes take the place of the north or last in Navaho symbolism. Possibly Moki elements have entered into this version of the Navaho legend. (See par. 91.) 23. Version B. In the second world, when First Man, First Woman, and Coyote ascended, they found those who afterwards carried the sun and moon, and, beyond the bounds of the earth, he of the darkness in the east, he of the blue- Notes. 217 ness in the south, he of the yellowness in the west, and he of the whiteness in the north (perhaps the same as White Body, Blue Body, etc., of the fourth world in the present version. See par. 160). Sun and First Woman were the transgres- sors who caused the exodus. 24. Version B. When the five individuals mentioned in note 23 came from the second world, they found the " people of the mountains " already occupying the third world. 25. Version B. The people were chased from the third world to the fourth world by a deluge and took refuge in a reed, as afterwards related of the flight from the fourth world. 26. In the Navaho tales, when the ydi (genii, gods) come to visit men, they always announce their approach by calling four times. The first call is faint, far, and scarcely audible. Each succeeding call is louder and more distinct. The last call sounds loud and near, and in a moment after it is heard the god makes his appearance. These particulars concerning the gods' approach are occasion- ally briefly referred to ; but usually the story-teller repeats them at great length with a modulated voice, and he pantomimically represents the recipient of the visit, starting and straining his attention to discern the distant sounds. Nearly every god has his own special call. A few have none. Imperfect at- tempts have been made in this work to represent some of these calls by spelling them ; but this method represents the original no better than " Bob White" repre- sents the call of a quail. Some of the cries have been recorded by the writer on phonographic cylinders, but even these records are very imperfect. In the ceremonies of the Navahoes, the masked representatives of the gods repeat these calls. The calls of //astre'yaM and //asUe^o^an are those most frequently referred to in the tales. (Pars. 287, 378, 471, etc.) 27. Yellow corn belongs to the female, white corn to the male. This rule is observed in all Navaho ceremonies, and is mentioned in many Navaho myths. (Pars. 164, 291, 379; note 107, etc.) 28. An ear of corn used for sacred purposes must be completely covered with full grains, or at least must have been originally so covered. One having abor- tive grains at the top is not used. For some purposes, as in preparing the imple- ments used in initiating females in the rite of kled^i 7za/aV, not only must the ear of corn be fully covered by grains, but it must be tipped by an arrangement of four grains. Such an ear of corn is called /ohono/fni. 29. The Navaho word ndtli or nu'tle is here translated hermaphrodite, because the context shows that refereifbe is made to anomalous creatures. But the word is usually employed to designate that class of men, known perhaps in all wild Indian tribes, who dress as women, and perform the duties usually allotted to women in Indian camps. Such persons are called berdaches (English, bardash) by the French Canadians. By the Americans they are called hermaphrodites (commonly mispronounced " morphodites "), and are generally supposed to be such. 30. These so-called hermaphrodites (note 29) are, among all Indian tribes that the author has observed, more skilful in performing women's work than the women themselves. The Navahoes, in this legend, credit them with the inven- tion of arts practised by women. The best weaver in the Navaho tribe, for many years, was a natli. 31. Masks made from the skins of deer-heads and antelope-heads, with or with- out antlers, have been used by various Indian tribes, in hunting, to deceive the animals and allow the hunters to approach them. There are several references to such masks in the Navaho tales, as in the story of Na/i'nesMani (par. 544) and in the myth of " The Mountain Chant," page 39 1. 314 In the latter story, rites connected with the deer mask are described. 2 1 8 Notes. 32. The quarrel between First Man and First Woman came to pass in this way : When she had finished her meal she wiped her hands in her dress and said : "E'ydhe si-tsod" (Thanks, my vagina). "What is that you say?" asked First Man. " E'ye'he si-tsod" she repeated. " Why do you speak thus ? " he queried ; " Was it not I who killed the deer whose flesh you have eaten ? Why do you not thank me ? Was it tsod that killed the deer ? " " Yes," she replied ; " if it were not for that, you would not have killed the deer. If it were not for that, you lazy men would do nothing. It is that which does all the work." " Then, per- haps, you women think you can live without the men," he said. " Certainly we can. It is we women who till the fields and gather food : we can live on the produce of our fields, and the seeds and fruits we collect. We have no need of you men." Thus they argued. First Man became more and more angry with each reply that his wife made, until at length, in wrath, he jumped across the fire. . 33. During the separation of the sexes, both the men and the women were guilty of shameful practices, which the story-tellers very particularly describe. Through the transgressions of the women the andye, alien gods or monsters, who afterwards nearly annihilated the human race, came into existence ; but no evil consequences followed the transgressions of the men. Thus, as usual, a moral lesson is conveyed to the women, but none to the men. 34, 35. Notes 34 and 35 are omitted. 36. Version A. Water in the east, black ; south, blue ; west, yellow ; north, white. In the ceremony of /ioz6m ha.tl a picture representing Tie'holtsodi and the four waters is said to be made. 37. Version A says that the nodes were woven by the spider, and that different animals dwelt in the different internodes. Version B says that the great reed took more than one day to grow to the sky ; that it grew by day and rested by night ; that the hollow internodes now seen in the reed show where it grew by day, and the solid nodes show where it rested by night. Some say four reeds were planted to form one, others that one reed only was planted. 38. Version B. The Turkey was the last to take refuge in the reed, therefore he was at the bottom. When the waters rose high enough to wet the Turkey he gobbled, and all knew that danger was near. Often did the waves wash the end of his tail ; and it is for this reason that the tips of turkeys' tail-feathers are, to this day, lighter than the rest of the plumage. 39. Version A. First Man and First Woman called on all the digging animals (I'ndatridi d<so) to help. These were : Bear, Wolf, Coyote, Lynx, and Badger. First, Bear dug till he was tired ; then Coyote tc^>k his place, and so on. When badger was digging, water began to drip down from above : then they knew they had struck the waters of the upper world, and sent Locust up. Locust made a sort of shaft in the soft mud, such as locusts make to this day. 40. Version A says there were four cranes ; Version B, that there were four swans. Both versions say that the bird of the east was black, that of the south blue, that of the west yellow, and that of the north white. (See note 18.) 41. Two versions, A and B, have it that the bird passed the arrows through from mouth to vent, and vice versa, but all make the Locust pass his arrows through his thorax. Another version relates that two of the birds said : " You can have the land if you let us strike you in the forehead with an axe." Locust con- sented. They missed their aim and cut off his cheeks, which accounts for his narrow face now. Version A relates that the arrows were plumed with eagle- feathers. 42. Version A. The Locust, before transfixing himself with the arrows, shoved his vitals down into his abdomen ; then he changed his mind and shoved them high into his chest. That accounts for his big chest now. Notes. 2 1 9 43. A small lake situated somewhere in the San Juan Mountains is said to be the place through which the people came from the fourth world to this world. It is surrounded, the Indians tell, by precipitous cliffs, and has a small island near its centre, from the top of which something rises that looks like the top of a ladder. Beyond the bounding cliffs there are four mountain peaks, one to the east, one to the south, one to the west, and one to the north of the lake, which are frequently referred to in the songs and myths of the Navahoes. These Indians fear to visit the shores of this lake, but they climb the surrounding mountains and view its waters from a distance. The place is called /fa-dsi-naf, or Ni-^o-yos-trd-tre, which names may be freely translated Place of Emergence, or Land Where They Came Up. The San Juan Mountains abound in little lakes. Which one of these is con- sidered by the Navahoes as their Place of Emergence is not known, and it is probable that it could only be determined by making a pilgrimage thither with a party of Navahoes who knew the place. Mr. Whitman Cross, of the United States Geological Survey, who has made extensive explorations in the San Juan Moun- tains, relates that Trout Lake is regarded by the Indians as a sacred lake ; that they will not camp near it, and call it a name which is rendered Spirit Lake. This sheet of water is designated as San Miguel Lake on the maps of Hayden's Survey. It lies near the line of the Rio Grande Southern Railroad, at the head of the South Fork of San Miguel River. It has no island. A small lake, which accords more in appearance with the Navahoes' description of their sacred lake, is Island Lake. This has a small, rocky island in the middle. It is situated on a branch of the South Fork of Mineral Creek, three miles southeast of Ophir, Colorado, at an altitude of 12,450 feet. Prof. A. H. Thompson has suggested that Silver Lake, about five miles southeasterly from Silverton, Colorado, may be the Place of Emergence. This lake is 11,600 feet above sea-level, and is surrounded by four high mountain peaks, but it has no island. 44. Version A. Ga^askT^i struck the cliffs with his wand. " Gong e' " it sounded, and broke the cliffs open. Version B. He of the darkness of the east cut the cliffs with his knife shaped like a horn. 45. Version A. They prayed to the four Winds, the black Wind of the east, the blue Wind of the south, the yellow Wind of the west, and the white Wind of the north, and they sang a wind-song which is still sung in the rite of hoz6m ^a/a7. Version B. They prayed to the four Winds. 46. The Kisani, being builders of stone houses, set up a stone wall ; the others, representing the Navahoes, set up a shelter of brushwood, as is the custom of the Navahoes now. 47. Tsi-^/iV, or tsnWiV is a game played by the Navaho women. The principal implements of the game are three sticks, which are thrown violently, ends down, on a flat stone, around which the gamblers sit. The sticks rebound so well that they would fly far away, were not a blanket stretched overhead to throw them back to the players. A number of small stones, placed in the form of a square, are used as counters ; these are not moved, but sticks, whose positions are changed accord- ing to the fortunes of the game, are placed between them. The rules of the game have not been recorded. The other games were : ^/ilko^, played with two sticks, each the length of an arm ; atsa", played with forked sticks and a ring ; and a-rpi'n. 48. Version A. Coyote and Ifa.sts6zim were partners in the theft of the young of Tieholtsodi. When Coyote saw the water rising, he pointed with his protruded lips (as Indians often do) to the water, and glanced significantly at his accom- plice. First Man observed the glance, had his suspicions aroused, and began to search. 49. Other variants of the story of the restoration of Tie'holtsodi's young speak 220 Notes. of sacrifices and peace offerings in keeping with the Indian custom. Version A. They got a haliotis shell of enormous size, so large that a man's encircling arm could barely surround it. Into this they put other shells and many precious stones. They sprinkled pollen on the young and took some of it off again, for it had been rendered more holy by contact with the bodies of the young sea monsters. Then they put these also into the shell and laid all on the horQS-QL Tidholtsodi ; at once he disappeared under the earth and the waters went down after him. The pollen taken from the young was distributed among the people, and brought them rain and game and much good fortune. Version B. " At once they threw them (the young) down to their father, and with them a sacrifice of the treasures of the sea, their shell ornaments. In an instant the waters began to rush down through the hole and away from the lower worlds." 50. Some give the name of the hermaphrodite who died as NatliyilMtre, and say that " she " is now the chief of devils in the lower world, perhaps the same as the Woman Chief referred to in the " Prayer of a Navaho Shaman." 315 Version B says that the first to die was the wife of a great chief. (See note 68.) 51. Version A describes the making of the sacred mountains thus : Soon after the arrival of the people in the fifth world (after the first sudatory had been built and the first corn planted), some one said: " It would be well if we had in this world such mpuntains as we had in the world below." " I have brought them with me," said First Man. He did not mean to say he had brought the whole of the mountains with him, but only a little earth from each, with which to start new mountains here. The people laid down four sacred buckskins 18 and two sacred baskets 5 for him to make his mountains on, for there were six sacred mountains in the lower world, just as there are six in this, and they were named the same there as they now are here. The mountain in the east, Tslsnadsi'ni, he made of clay from the mountain of the east below, mixed with white shell. The mountain of the south, Tsdtst/, he made of earth from below mixed with turquoise. The mountain of the west he made of earth mixed with haliotis or abalone shell. The mountain of the north he made of earth mixed with cannel coal. 158 DsI/ndo/T/ he made of earth from the similar mountain in the lower world, mixed with goods of all kinds (yuWi al//zasaf). Tjolihi he made of earth from below, mixed with shells and precious stones of all kinds (mkll'z al/7/asai). While they were still on the buckskins and baskets, ten songs were sung which now belong to the rites of JiQz6m hz.tl. The burdens of these songs are as follows : 1st. Long ago he thought of it. 2d. Long ago he spoke of it. 3d. A chief among mountains he brought up with him. 4th. A chief among mountains he has made. 5th. A chief among mountains is rising. 6th. A chief among mountains is beginning to stand. 7th. A chief among mountains stands up. 8th. A cigarette for a chief among mountains we make. 9th. A chief among mountains smokes, loth. A chief among mountains is satisfied. When the people came up from the lower world they were under twelve chiefs, but only six of them joined in the singing these songs, and to-day six men sing them. When the mountains were made, the god of each of the four quarters of the world carried one away and placed it where it now stands. The other two were left in the middle of the world and are there still. A pair of gods were then put to live in each mountain, as follows : East, Dawn Boy and Dawn Girl, called also White Shell Boy and White Shell Girl ; south, Turquoise Boy and Turquoise Girl; west, Twilight Boy and Haliotis Girl; north, Darkness (or Cannel Coal) Notes. 221 Boy and Darkness Girl : at DsT/n^o/i/, All-goods (Yu^i-al/^asai) Boy and All- goods Girl; at T^olihi, All-jewels (Inkli'z-alMasai) Boy and All-jewels Girl. Version B speaks of the making of only four mountains, and very briefly of this. 52. TsTs-na-dsi'n-i is the name of the sacred mountain which the Navahoes regard as bounding their country on the east. It probably means Dark Horizon- tal Belt. The mountain is somewhere near the pueblo of Jemez, in Bernalillo County, New Mexico. It is probably Pelado Peak, 11,260 feet high, 20 miles N. N. E. of the pueblo. White shell and various other objects of white the color of the east belong to the mountain. 53. Tse'-ga-^i-na-/i-ni A-ji-ke' (Rock Crystal Boy) and Tse'-ga"-^-na-tf-ni A-/eV (Rock Crystal Girl) are the deities of Tsisnad^i'ni. They were brought up from the lower world as small images of stone ; but as soon as they were put in the mountain they came to life. 54. Tso-tsf/, or Tso'-dsi/, from tso, great, and dsi/, a mountain, is the Navaho name of a peak 11,389 feet high in Valencia County, New Mexico. Its summit is over twelve miles distant, in a direct line, east by north, from McCarty's Station on the Atlantic and Pacific Railroad. It is called by the Mexicans San Mateo, and was on September 18, 1849, named Mt. Taylor, "in honor of the President of the United States," by Lieut. J. H. Simpson, U. S. Army. 328 On the maps of the United States Geological Survey, the whole mountain mass is marked" San Mateo Mountains, 1 ' and the name " Mount Taylor " is reserved for the highest peak. This is one of the sacred mountains of the Navahoes, and is regarded by them as bounding their country on the south, although at the present day some of the tribe live south of the mountain. They say that San Mateo is the mountain of the south and San Francisco is the mountain of the west, yet the two peaks are nearly in the same latitude. One version of the Origin Legend (Version B) makes San Mateo the mountain of the east, but all other versions differ from this. Blue being the color of the south, turquoise and other blue things, as named in the myth, belong to this mountain. As blue also symbolizes the female, she-rain be- longs to San Mateo. Plate III. is from a photograph taken somewhere in the neighborhood of Chavez Station, about thirty-five miles in a westerly direction from the summit of the mountain. 55. Dot-\\'-z\ L-\ Na-yo-aVi A-ji-ke', Boy Who Carries One Torquoise ; Na-/ Za-i Na-yo-a-/i A/eV, Girl Who Carries One (Grain of) Corn. 56. Z>o-kos-liV or Z>o-ko-os-liW, is the Navaho name of San Francisco Moun- tain, one of the most prominent landmarks in Arizona. The summit of this peak is distant in a direct line about twelve miles nearly north from the town of Flag- staff, on the Atlantic and Pacific Railroad, in Yavapai County, Arizona. The precise meaning of the Indian name has not been ascertained, but the name seems to contain, modified, the words /o' and kos, the former meaning water and the latter cloud. It is the sacred mountain of the Navahoes, which they regard as bounding their land on the west. The color of the west, yellow, and the various things, mostly yellow, which symbolize the west, as mentioned in the myth, are sacred to it. Haliotis shell, although highly iridescent, is regarded by the Nava- hoes as yellow, and hence is the shell sacred to the mountain. In Navaho sacred songs, the peak is called, figuratively, The Wand of Haliotis. Plate II. is from a photograph taken on the south side of the mountain, at a point close to the rail- road, two or three miles east of Flagstaff. 57. The name Na-/a7-kai A-.n-ke' (White Corn Boy) is from na/d (corn), /aai (white), and a^ikd or frke (boy). The name Na/a/tsoi A/eY (Yellow Corn Girl), comes from na/a (corn), /itsdi (yellow), and a/eV (girl). In paragraph 291 mention is made of the creation of a White Corn Boy and a Yellow Corn Girl. 222 Notes. It is not certain whether these are the same as the deities of Z?okoshX but it is probable the Navahoes believe in more than one divine pair with these names. 58. Z>epe'ntsa, the Navaho name for the San Juan Mountains in southwestern Colorado, is derived from two words, afepe' (the Rocky Mountain sheep) and intsa" (scattered all over, widely distributed). These mountains are said to bound the Navaho land on the north. Somewhere among them lies Ni^oyostydtre, the Place of Emergence (note 43). Black being the color of the north, various black things, such as pds^mi (cannel coal), 158 blackbirds, etc., belong to these moun- tains. There are many peaks in this range from 10,000 to 14,000 feet high. 59. Thz.-di-t\n A-si-k (Pollen Boy), A-nil-/a"-ni A-/eV (Grasshopper Girl). In paragraphs 290, 291, these are referred to again. In a dry-painting of kldzi fat&l, Grasshopper Girl is depicted in corn pollen. 60. Dsl/-na"-o-/if/ seems to mean a mountain encircled with blood, but the Nava- hoes declare that such is not the meaning. They say it means the mountain that has been encircled by people travelling around it, and that, when Estsdnatlehi and her people lived there they moved their camp to various places around the base of the mountain. Of course this is all mythical. Had the author ever seen this mountain, he might conjecture the significance of the name ; but he does not even know its location. The name of the Carrizo Mountains, Dsif/ndodst/, meaning Mountain Surrounded with Mountains, is nearly the same; but when the writer visited the Carrizo Mountains in 1892 he was assured by the Indians that the sacred hill was not there. Dsl/ndo/i/ is rendered in this work Encircled Mountain, which is only an approximate translation. It is altogether a matter of conjecture why goods of all kinds yudi aWzasaf (see note 61) are thought to belong to this mountain. 61. Yu-dfi Nai-dl-jf^-i A-ji-ke', Boy who Produces Goods, or causes the increase of goods ; Yu-di Nai-dUrf' s-i A-/eV (Girl Who Produces Goods). Yddi or yudi is here translated "goods." It originally referred to furs, skins, textile fabrics, and such things as Indians bartered among themselves, except food and jewels. The term is now applied to nearly all the merchandise to be found in a trader's store. 62. Tjo-li-hi, or T^o-li-i, is one of the seven sacred mountains of the Navaho country. Its location has not been determined, neither has the meaning of its name. Perhaps the name is derived from tsx5, the spruce (Pseudotsuga taxi- folia). We can only conjecture what relation the mountain may have to jewels. 63. Tjo-s'-gaVi, a large yellow bird, species undetermined. 64. tn-klfz Nai-di-^'j-i A-.ri-ke' (Boy Who Produces Jewels) ; In-kli'z Nai-dl- si's-i Ktt (Girl who Produces Jewels). Inkll'z means something hard and brittle. It is here translated " jewels " for want of a better term. It is not usually applied to finished jewels, but to the materials out of which the Navaho jewels are made, such as shells, turquoise in the rough, cannel coal, and other stones, many of which are of little value to us, but are considered precious by the Navahoes. 65. A-ki-^a-nas-#L-ni, signifying One-round-thing-sitting-on-top-of-another, is the Navaho name of an eminence called on our maps Hosta Butte, which is situ- ated in Bernalillo County, New Mexico, 14 miles N. N. E. of Chavez Station on the Atlantic and Pacific Railroad. This butte or mesa has an altitude of 8,837 feet. Being surrounded by hills much lower, it is a prominent landmark. 66. Tse'-/za-rtTa-^o-ni-ge, or mirage-stone, is so called because it is thought in some way to look like a mirage. The writer has seen pieces of this in the pollen bags of the medicine-men, but never could procure a piece of it. They offered to exchange for another piece, but would not sell. A stone (Chinese idol) which they pronounced similar was analyzed by the chemists of the United States Geological Survey in Washington, and found to be silicate of magnesia, probably pyro- Notes. 223 phyllite. Such, perhaps, is the mirage-stone. The author offered the Chinese idol to one of the shamans in exchange for his mirage-stone ; but, having heard that the stone image represented a Chinese god, the shaman feared to make the trade. 67. 7o'-/a-nas-tri is a mixture of all kinds of water, /. e., spring water, snow water, hail water, and water from the four quarters of the world. Such water 7\5'nenili is supposed to have carried in his jars. Water used to-day in some of the Navaho rites approximates this mixture as closely as possible. 68. The subject of the dead belonging to the Sun and the Moon is explained at length in the version of Ndltsos Nigdhani (Version B) thus : " On the fifth day (after the people came up to the surface of this world) the sun climbed as usual to the zenith and (then) stopped. The day grew hot and all longed for the night to come, but the sun moved not. Then the wise Coyote said : * The sun stops because he has not been paid for his work ; he demands a human life for every day that he labors ; he will not move again till some one dies.' At length a woman, the wife of a great chief, ceased to breathe and grew cold, and while they all drew around in wonder, the sun was observed to move again, and he travelled down the sky and passed behind the western mountains. . . . That night ' the moon stopped in the zenith, as the sun had done during the day ; and the Coyote told the people that the moon also demanded pay and would not move until it was given. He had scarcely spoken when the man who had seen the departed woman in the nether world died, and the moon, satisfied, journeyed to the west. Thus it is that some one must die every night, or the moon would not move across the sky. But the separation of the tribes occurred immediately after this, and now the moon takes his pay from among the alien races, while the sun demands the life of a Navaho as his fee for passing every day over the earth." 69. Many of the Indians tell that the world was originally small and was in- creased in size. The following is the version of Ndltsos Nigehani (B) : " The mountains that bounded the world were not so far apart then as they are now ; hence the world was smaller, and when the sun went over the earth he came nearer to the surface than he does now. So the first day the sun went on his journey it was intolerably hot ; the people were almost burned to death, and they prayed to the four winds that each one would pull his mountain away from the centre of the earth, and thus widen the borders of the world. It was done as they desired, and the seas that bounded the land receded before the mountains. But on the second day, although the weather was milder, it was still too hot, and again were the mountains and seas removed. All this occurred again on the third day ; but on the fourth day they found the weather pleasant, and they prayed no more for the earth to be changed." 70. The story of the making of the stars is told in essentially the same way by many story-tellers. It is surprising that //a/a/i Nez totally omitted it. The following is the tale as told by Naltsos Nigdhani : " Now First Man and First Woman thought it would be better if the sky had more lights, for there were times when the moon did not shine at night. So they gathered a number of fragments of sparkling mica of which to make stars, and First Man proceeded to lay out a plan of the heavens, on the ground. He put a little fragment in the north, where he wished to have the star that would never move, and he placed near it seven great pieces, which are the seven stars we behold in the north now. He put a great bright one in the south, an- other in the east, and a third in the west, and then went on to plan various con- stellations, when along came Coyote, who, seeing that three pieces were red, exclaimed, ' These shall be my stairs^ and I will place them where I think best ; ' so he put them in situations corresponding to places that three great red stars 224 Notes. now occupy among the celestial lights. Before First Man got through with his work, Coyote became impatient, and, saying, Oh ! they will do as they are,' he hastily fathered the fragments of mica, threw them upwards, and blew a strong breath after them. Instantly they stuck to the sky. Those to which locations had been assigned adhered in their proper places ; but the others were scattered at random and in formless clusters over the firmament." See "A Part of the Navajo's Mythology," pp. 7, 8. 306 71. The following are some of the destroyers who sprang from this b] Tse'nagdhi, Travelling Stone. Great Wood That Bites. BTUd^iyeada'a'i, Sdwfrdso/, Old Age Lying Down. Tse'tla/&6Wr/yT/, Black Under Cliffs. Tse'tla/zdrfo/li'z, Blue Under Cliffs. Tsd'tla^a/tso, Yellow Under Cliffs. Tsd'tlaAa/kai, White Under Cliffs. Tse'tla/Mitsos, Sparkling Under Cliffs. T.ra^ida/al/a7i, Devouring Antelope. Yeitso/apahi, Brown Yeitso. Zokdadikfri, Slashing Reeds. " You see colors under the rocks, at the bottoms of the cliffs, and when you approach them some invisible enemy kills you. These are the same as the Tse'- tlayal/f, or Those Who Talk Under the Cliffs." Thus said Ha/a7i Nez when questioned. 72. Kmtye'l or Kmtye'li. This name (from kin, a stone or adobe house, a pueblo house, and tyel, broad) means simply Broad Pueblo, one covering much ground. It is applied to at least two ruined pueblos in the Navaho country. One of these the Pueblo Grande of the Mexicans, situated " twenty-two or twenty-three miles north of Navaho Springs," a station on the Atlantic and Pacific Railroad, in Arizona is well described and depicted by Mr. Victor Mindeleff in his " Study of Pueblo Architecture." 825 The other the Kmtye'l to which reference is made in this story is in the Chaco Canyon, in New Mexico. With its name spelled " Kintail," and rendered " the Navajo name for ruin," it is mentioned by Mr. F. T. Bickford, 293 and one of his pictures, probably representing KTntye'l, is here re- produced (fig. 36). In the Journal of American Folk-Lore, April-June, 1889, the author says : " I have reason to believe that this pueblo is identical with that seen and described in 1849 by Lieut. J. H. Simpson, U. S. A., under the name of Pueblo Chettro Kettle." 73. The name //as-tf&yal-ri, spelled according to the alphabet of the Bureau of Ethnology " Qastce'yalc.i " may be translated Talking God, or Talking Elder of the Gods, //astydyal/i is otherwise called Ydbttrai, or the Maternal Grandfather of the Gods. He is a chief or leader among several groups of local divinities who are said to dwell at Kminae'kai, in the Chelly Canyon, at Tse'niUe, Tsd'hihi, and at various other sacred places. Although called a talking god, the man who per- sonates him in the rites never speaks while in character, but utters a peculiar whoop and makes signs. In the myths, however, the god is represented as speak- ing, usually after he has whooped and made signs. (Par. 472.) He is a beneficent character, always ready to help man and rescue him from peril. He is sometimes spoken of and prayed to as if there were but one, but the myths show that the Navahoes believe in many gods of this name, and in some prayers it is distinctly specified which one is meant by naming his home in connection with him. In plate I. he is shown, as represented in the dry-paintings, carrying a tobacco bag made of the skin of Abert's squirrel (Sciurus aberti}. In the picture the black Notes. 225 tips of toes, nose, and ears, and the reddish (chestnut) spot on the back of the squirrel, are carefully indicated. The dry-painting shows the more important characters of the mask worn by the personator, the eagle-plumes at the back, the owl-feathers at the base of the plume-ornament, and the peculiar symbols at mouth and eyes, but it does not show the cornstalk symbol over the nose. Fig. 27, taken from a photograph, shows the mask trimmed with its collar of fresh spruce boughs, as it appears when used in the dance of naak/^af on the last night of the ceremony of kled^i ^a/a/. The personator of //astreyal/i has his whole person clothed, while the representatives of other gods go nearly naked. The proper covering for his back is a number of finely dressed deerskins, one over another, tied together in front by the skins of the legs ; but of late years the masquerader often appears in an ordinary calico shirt. The symbol surrounding each of the holes for the eyes and mouth is this r^\ . It is said to represent the storm cloud hanging above, and the mist rising from below to meet it. Thus cloud and mist often appear in the mountains of the Navaho land during the rainy season, //astreyal/i or the Yebitrai is the principal character in the great rite of kledfei ^a/a/, or the night chant. Our people, who often go to witness the public performance of the last night in this rite, call it the Yebitrai (Yaybichy) dance. The songs and prayers in which //astreyal/i is mentioned are numerous. For the points in which fig. 2, plate I., agree with fig. I, plate I., see note 74. 74. //as-tre-^o-gan, spelled with alphabet of Bureau of Ethnology, Qastcdqogan, may be freely translated House God. //astre^q^an is one of the leading person- ages in each of the local groups of the ydi, or divine beings, who dwell in caves and old cliff-dwellings. He is commonly spoken of as if there were but one ; but an ex- amination of the myths shows that the Navahoes believe in many of these gods. Those of Tse'gihi, Tj-e'mV/q^an, Tse^nits-e, Kininaekai, and the sacred mountains are the ones most commonly worshipped. In most myths he appears as second in authority to 7/astreyal/i, the Talking God, but occasionally he is represented as equal or even superior to the latter. He is a farm god as well as a house god. To him are attributed the farm-songs sung during the night chant (see note 322), and many other songs. He is a beneficent character and a friend to man. There are many songs and prayers in his honor. In the rite of kled^i yaM/, or the night chant, he is represented in the dance by a man wearing a collar of spruce, a blue mask decorated with eagle-plumes and moccasins, with shirt and leggings, which should be (but of late years are not always) of buckskin. He is depicted in the dry-paintings thus (see plate I., fig. i) : He wears a black shirt ornamented with four star-like ornaments embroidered in porcupine quills, and having a fancy fringe of porcupine quills at the bottom ; white buckskin leggings ; col- ored garters; quill - embroidered moccasins, tied on with white strings; long ear-pendants of turquoise and coral ; bracelets of the same ; an otter-skin (hang- ing below the right ear), from which depend six buckskin strings with col- ored porcupine quills wrapped around them; a cap-like (male) mask painted blue, fringed with red hair, and adorned with eagle-plumes and owl-feathers. He carries a staff (gfo) painted black (with the charcoal of four sacred plants), streaked transversely with white, and adorned with a single cluster of turkey tail-feathers arranged as a whorl, and two eagle plumes, which, like the plumes on the head, are tipped with small, downy eagle-feathers. The yellow stripe at the chin indicates a similar stripe on the mask actually worn, and sym- bolizes the yellow light of evening (na^otsdi). The neck of this as well as the other divine figures is painted blue, and crossed with four stripes in red. Some say that this indicates the larynx with its cartilaginous rings ; others say that it represents the collar of spruce-twigs ; others are uncertain of its meaning. If it does not represent the spruce collars, it represents nothing in the costume of 226 Notes. the maquerader, which, in other respects, except the quill embroideries, agrees closely with the picture, //astreyal/i is also a dawn god, ^astre^q^an a god of evening. 75. In the Navaho tales, men frequently receive friendly warnings or advice from wind gods who whisper into their ears. Some story-tellers as in the version of the origin myth here given speak of one wind god only, whom they call simply Nl'ltri (Wind); while others as in the story of Na/I'nesMani speak of Ni'ltri-^ine'' (Wind People) and Nil/sia^i-^me' (Little Wind People) as the friendly prompters. 76. The game of nanzoz, as played by the Navahoes, is much the same as the game of chungkee played by the Mandans, described and depicted by Catlin in his " North American Indians," 296 vol. i., page 132, plate 59. A hoop is rolled along the ground and long poles are thrown after it. The Mandan pole was made of a single piece of wood. The pole of the Navahoes is made of two pieces, usually alder, each a natural fathom long; the pieces overlap and are bound together by a long branching strap of hide called ///agibike, or turkey-claw. 77. These shells may not be altogether mythical. Possibly they are the same as those described in the story of " The Great Shell of Kintye'l " given in this book. 78. Vague descriptions only of Be-ko-tri-ine 4 Nakida/a, or the Twelve People, these brothers are evidently divinities. True, they once died ; but they came to life again and are now immortal. They are gifted with superhuman powers. 82. The sweat-house of the Navahoes (par. 25, fig. 15) is usually not more than Notes. 227 Fig. 38. Natural bridge, near Fort Defiance, Arizona. three feet high. Diaphoresis is produced on the principle of the Turkish (not the Russian) bath. While the Indians of the North pour water on the hot stones and give a steam bath, the Navahoes simply place stones, heated in a fire out- side, on the floor of the sweat-house, cover the entrance with blankets, and thus raise a high heat that produces violent perspiration. When the occupant comes out, if the bath is not ceremonial, he rolls himself in the sand, and, when his skin is thus dried, he brushes the sand away. He usually returns then to the sweat- house, and may repeat the operation several times in a single afternoon. If the sweat is ceremonial, the bath of yucca suds usually follows (see note 10), and the subject is dried with corn meal. 83. One version relates that, before they entered the sudatory, Coyote proposed they should produce emesis by tickling their throats, a common practice among the Navahoes. He placed a large piece of pine bark before each, as a dish, and bade Ye/apahi keep his eyes shut till he was told to open them. That day Coyote had fared poorly. He had found nothing to eat but a few bugs and worms, while Ye/apahi had dined heartily on fat venison. When the emesis was over, Coyote exchanged the bark dishes and said to Ye/apahi : " Open your eyes and see what bad things you have had in your stomach. These are the things that make you sick." The giant opened his eyes and beheld on the bark a lot of bugs and worms. " It is true, my friend, what you tell me," he said. " How did I get such vile things into me ? No wonder I could not run fast." Coyote then told the giant to go before him into the sudatory, and when the giant had turned his back the hungry Coyote promptly devoured the contents of the other dish of bark. 84. The word /ohe (Englished thohay), which may be interpreted stand, stick, or stay, is, in various rites, shouted in an authoritative tone when it is desired that some object shall obey the will of the conjurer. Thus in the dance of the standing arcs, as practised in the rite of the mountain chant, when an arc is placed on the head of a performer, and it is intended that it should stand without 228 Notes. apparent means of support, the cry " /ohe " is frequently repeated. (See " The Mountain Chant," 314 p. 437.) 85. The statement that the hair of the gods, both friendly and alien, is yellow, is made in other tales also. The hair of the ceremonial masks is reddish or yel- lowish. (See plates IV. and VII.) The hair of the gods is represented by red in the dry-pictures. Dull tints of red are often called yellow by the Navahoes. Various conjectures may be made to account for these facts. 86. The bridge of rainbow, as well as the trail of rainbow, is frequently intro- duced into Navaho tales. The Navaho land abounds in deep chasms and canyons, and the divine ones, in their wanderings, are said to bridge the canyons by pro- ducing rainbows. In the myth of " The Mountain Chant," p. 399 (note 314), the god //astye'yal/i is represented as making a rainbow bridge for the hero to walk Fig- 39. Yucca baccata. on. The hero steps on the bow, but sinks in it because the bow is soft ; then the god blows a breath that hardens the bow, and the man walks on it with ease. A natural bridge near Fort Defiance, Arizona, is thought by the Navahoes to have been originally one of the rainbow bridges of ^astrfyaM. (See fig. 38.) 87. The spiders of Arizona are largely of the classes that live in the ground, including trap-door spiders, tarantulas, etc. 88. This legend and nearly all the legends of the Navaho make frequent allu- sions to yucca. Four kinds are mentioned : ist, tsasi or 7/ajkdn, Yucca baccata Notes. 229 (Torrey) ; 2d, tsasitsdz, or slender yucca, Yucca glauca (Nuttall), Yucca angusti- folia (Pursh); 3d, yebitsasi, or yucca of the gods, probably Yucca radiosa (Tre- lease), Yucca data (Engelmann) ; 4th, tsasibi/e, or horned yucca, which seems to be but a stunted form or dwarf variety of Yucca baccata, never seen in bloom or in fruit by the author. Tsdsi is used as a generic name. All kinds are employed in the rites, sometimes indifferently ; at other times only a certain species may be used. Thus in the sacred game of kesitre, 176 the counters are made of the leaves of Y. glauca j in the initiation into the mystery of the Ye'bitrai, the candi- date is flogged with the leaf of Y. baccata. Fig. 26 represents a mask used in the rites of kled^i h3.tl, which must be made only of the leaves of Y. baccata, culled with many singular observances. All these yuccas have saponine in their roots (which are known as /alawu^ or foam), and all are used for cleansing purposes. All have, in their leaves, long tough fibres which are utilized for all the purposes to which such fibres may be applied. One species only, Yucca baccata, has an edible fruit. This is called ^a^kan (from hos, thorny, and kan, sweet), a name sometimes ap- plied to the whole plant. The fruit is eaten raw and made into a tough, dense jelly, both by the Navaho and Pueblo Indians. The first and sec- ond kinds grow abundantly in the Navaho coun- try ; the third and fourth kinds are rarer. Fig. 40 represents a drumstick used in the rites of kled^i ^a/a/, which must be made only of four leaves of Yucca baccata. The intricate observ- ances connected with the manufacture, use, de- struction, and sacrifice of this drumstick have already been described by the author. 321 89. The cane cactus is Opuntia arborescens (Engelm.). 90. T.rike' S?iS Natlehi means literally Young Woman Who Changes to a Bear, or Maid Who Becomes a Bear. To judge from this tale, it might be thought that there was but one such character in the Navaho mythology and that she had died. But it appears from other legends and from ritu- als that the Navahoes believe in several such maidens, some of whom exist to this day. The hill of T^uj-kai (note 9) is said in the myth of dsi/yi'd^e ^a/a/ to be the home of several of the T^ike Sas Natlehi now. It would seem from the songs of dsi/yi'd^e fat&l that the Maid Who Becomes a Bear of later days is not considered as malevolent as the first of her kind. Her succor is sought by the sick. 91. See par. 26. From the language of this story, the conclusion may be drawn that death is not the only thing that renders a house haunted or evil but that, if great misfortune has entered there, it is also to be avoided. 92. This remark must refer only to the particular group whose story is traced. According to the legend, other bands of Z>me'', who had escaped the fury of the alien gods, existed at this time, and when they afterwards joined the Navahoes Fig. 40. Drumstick made of Yucca leaves. 2 30 Notes. they were known as ^ine' digini (holy or mystic people). (See pars. 385 and 3870 93. The gods, and such men as they favor, are represented in the tales as making rapid and easy journeys on rainbows, sunbeams, and streaks of lightning. Such miraculous paths are called e/i'n ^igini, or holy trails. They are also represented as using sunbeams like rafts to float through the air. 94. Compare this account with the creation of First Man and First Woman. (Pars. 162-164.) 95. Es-ts-na-tle-hi (par. 72) is never represented in the rites by a masquerader, and never depicted in the sand-paintings, as far as the author has been able to learn. Other versions of the legend account for her creation in other ways. Ver- sion A. First Man and First Woman stayed at Dsilnao/i/ and camped in various places around the mountain. One day a black cloud descended on the mountain of Tjolihi, and remained there four days. First Man said : " Surely something has happened from this ; let some one go over there and see." First Woman went. She approached the mountain from the east, and wound four times around it in ascending it. On the top she found a female infant, who was the daughter of the Earth Mother (Naestsan, the Woman Horizontal) and the Sky Father (YaWf/yi/, the Upper Darkness). She picked up the child, who till that moment had been silent ; but as soon as she was lifted she began to cry, and never ceased crying until she got home to Dsl/nao/i/. Salt Woman said she wanted the child. It is thought the sun fed the infant on pollen, for there was no one to nurse it. In twelve days she grew to be a big girl, and in eighteen days she became a woman, and they held the nubile ceremony over her. Twelve songs belong to this cere- mony. Version B only says that First Woman found the infant lying on the ground and took it home to rear it. (See " Some Deities and Demons of the Navajos," 313 pp. 844, 846.) 96. Yo/-kai Es-tsan signifies White Shell Woman. Yo/kaf is derived by syn- cope from yo (a bead, or the shell from which a bead is made) and /akai (white). Estsa~n means woman. As far as known, she is not represented by a character in any of the ceremonies, and not depicted in the dry-paintings. 97. Note omitted. 98. Z<5'-ne-nMi or Tb-ne-nMi, Water Sprinkler, is an important character in Navaho mythology. He is a rain-god. In the dry-paintings of the Navaho rites he is shown as wearing a blue mask bordered with red, and trimmed on top with life-feathers. Sometimes he is represented carrying a water-pot. In the rite of kled^i ^a/a7, during the public dance of the last night, he is represented by a masked man who enacts the part of a clown. While other masked men are dan- cing, this clown performs various antics according to his caprice. He walks along the line of dancers, gets in their way, dances out of order and out of time, peers foolishly at different persons, or sits on the ground, his hands clasped across his knees, his body rocking to and fro. At times he joins regularly in the dance ; toward the close of a figure, and when the others have retired, pretending he is unaware of their departure, he remains, going through his steps. Then, feigning to suddenly discover the absence of the dancers, he follows them on a full run. Sometimes he carries a fox-skin, drops it on the ground, walks away as if uncon- scious of his loss ; then, pretending to become aware of his loss, he turns around and acts as if searching anxiously for the skin, which lies plainly in sight. He screens his eyes with his hand and crouches low to look. Then, pretending to find the skin, he jumps on it and beats it as if it were a live animal that he seeks to kill. Next he shoulders and carries it as if it were a heavy burden. With such antics the personator of 755'nenlli assists in varying the monotony of the long night's performance. Though shown as a fool in the rites, he is not so shown in the myths. Notes. 231 99. They manipulated the abdominal parietes, in the belief that by so doing they would insure a favorable presentation. This is the custom among the Nava- hoes to-day. 100. Among the Navahoes, medicine-men act as accoucheurs. 101. Other versions make Estsanatlehi the mother of both War Gods, and give a less imaginative account of their conception. Version A. The maiden Estsd- natlehi went out to get wood. She collected a bundle, tied it with a rope, and when she knelt down to lift it she felt a foot pressed upon her back ; she looked up and saw no one. Three times more kneeling, she felt the pressure of the foot. When she looked up for the fourth time, she saw a man. " Where do you live ? " he asked. " Near by," she replied, pointing to her home. " On yonder mountain," he said, " you will find four yuccas, each of a different kind, cut on the north side to mark them. Dig the roots of these yuccas and make yourself a bath. Get meal of /ohono/i'ni corn (note 28), yellow from your mother, white from your father (note 27). Then build yourself a brush shelter away from your hut and sleep there four nights." She went home and told all this to her foster parents. They followed all the directions of the mysterious visitor, for they knew he was the Sun. During three nights nothing happened in the brush shelter that she knew of. On the morning after the fourth night she was awakened from her sleep by the sound of departing footsteps, and, looking in the direction that she heard them, she saw the sun rising. Four days after this (or twelve days, as some say) Nayenezgani was born. Four days later she went to cleanse herself at a spring, and there she conceived of the water, and in four days more TVbadrfstrfni, the second War God, was born to her. Version B. The Sun (or bearer of the sun) met her in the woods and designated a trysting place. Here First Man built a corral of branches. Sun visited her, in the form of an ordinary man, in the corral, four nights in succession. Four days after the last visit she gave birth to twins, who were Naydnezgani and Tb'bad.sristnm. (See "A Part of the Navajos' Mythology," 306 pp. 9, 10.) 102. Version A thus describes the baby basket of the elder brother: The child was wrapped in black cloud. A rainbow was used for the hood of the basket and studded with stars. The back of the frame was a parhelion, with the bright spot at its bottom shining at the lowest point. Zigzag lightning was laid on each side and straight lightning down the middle in front. Niltsat/o/ (sunbeams shining on a distant rainstorm) formed the fringe in front where Indians now put strips of buckskin. The carrying-straps were sunbeams. 103. The mountain mahogany of New Mexico and Arizona is the Cercocarpus parvifolius, Nutt. It is called by the Navahoes Tsd'estagi, which means hard as stone. 104. Round cactus, one or more species of Mammilaria. Sitting cactus, Cereus phceniceus, and perhaps other species of Cereus. 105. Ye-i-tso (from yei, a god or genius, and tso, great) was the greatest and fiercest of the anaye, or alien gods. (Par. 80, note 7.) All descriptions of him are substantially the same. (See pars. 323, 325, 326.) According to the accounts of //a/a/i Nez and Torlino, his father was a stone ; yet in par. 320 and in Version B the sun is represented as saying that Yeitso is his child. Perhaps they mean he is the child of the sun in a metaphysical sense. 1 06. This part of the myth alludes to the trap-door spiders, or tarantulas of the Southwest, that dwell in carefully prepared nests in the ground. 107. By life-feather or breath-feather (hyind biltsds) is meant a feather taken from a live bird, especially one taken from a live eagle. Such feathers are sup- posed to preserve life and possess other magic powers. They are used in all the rites. In order to secure a supply of these feathers, the Pueblo Indians catch 272 Notes. eaglets and rear them in captivity (see pars. 560 et seq.} ; but the Navahoes, like the wild tribes of the north, catch full-grown eagles in traps, and pluck them while alive. This method of catching eagles has been described by the author in his " Ethnography and Philology of the Hidatsa Indians." 305 1 08. Pollen being an emblem of peace, this is equivalent to saying, " Put your feet down in peace," etc. 109. Version A in describing the adventure with Spider Woman adds: There were only four rungs to the ladder. She had many seats in her house. The elder brother sat on a seat of obsidian ; the younger, on a seat of turquoise. She offered them food of four kinds to eat ; they only accepted one kind. When they had eaten, a small image of obsidian came out from an apartment in the east and stood on a serrated platform, or platform of serrate knives. The elder brother stood on the platform beside the image. Spider Woman blew a strong breath four times on the image in the direction of the youth, and the latter became thus endowed with the hard nature of the obsidian, which was to further preserve him in his future trials. From the south room came a turquoise image, and stood on a serrated platform. The younger brother stood beside this. Spider Woman blew on the turquoise image toward him, and he thus acquired the hard nature of the blue stone. To-day in the rites of tiozoni 7/a/aV they have a prayer concern- ing these incidents beginning, " Now I stand on pe-sv/olgas." (See note 264.) no. In describing the journey of the War Gods to the house of the Sun, version A adds something. At 7\5'sa/o or Hot Spring (Ojo Gallina, near San Rafael), the brothers have an adventure with Tidholtsodi, the water monster, who threatens them and is appeased with prayer. They encounter Old Age People, who treat them kindly, but bid them not follow the trail that leads to the house of Old Age. They come to //ayo/ka/, Daylight, which rises like a great range of mountains in front of them. (Songs.) They fear they will have to cross this, but Daylight rises from the ground and lets them pass under. . . . They come to Tja/yeV, Dark- ness. Wind whispers into their ears what songs to sing. Thev sing these songs and T^a/ye/ rises and lets them pass under. They come to water, which they walk over. On the other side they meet their sister, the daughter of the Sun, who dwells in the house of the Sun. She speaks not, but turns silently around, and they follow her to the house. in. According to version A, there were four sentinels of each kind, and they lay in the passageway or entrance to the house. A curtain hung in front of each group of four. In each group the first sentinel was black, the second blue, the third yellow, the fourth white. The brothers sang songs to the guardians and sprinkled pollen on them. 112. Version A gives the names of these two young men as Black Thunder and Blue Thunder. 113. The teller of the version has omitted to mention that the brothers, when they entered the house, declared that they came to seek their father, but other story-tellers do not fail to tell this. 114. Four articles of amor were given to each, and six different kinds of weapons were given to them. The articles of armor were : pe.rke' (knife mocca- sins), pe-HsUe' (knife leggings), pe^e' (knife shirt), and pejUd (knife hat). The word " pe^," in the above names for armor, is here translated knife. The term was originally applied to flint knives, and to the flakes from which flint knives were made. After the introduction of European tools, the meaning was extended to include iron knives, and now it is applied to any object of iron, and, with quali- fying suffixes, to all kinds of metal. Thus copper is pej/itri, or red metal, and silver, pej/akai, or white metal. Many of the Navahoes now think that the mythic armor of their gods was of iron. Such the author believed it to be in the earlier Notes. 233 years of his investigation among the Navahoes, and he was inclined to believe that they borrowed the idea of armored heroes from the Spanish invaders of the sixteenth century. Later studies have led him to conclude that the conception of armored heroes was not borrowed from the whites, and that the armor was sup- posed to be made of stone flakes such as were employed in making knives in the prehistoric days. The Mokis believe that their gods and heroes wore armor of flint. 1 15. The weapons were these : atsinikli'^ka (chain-lightning arrows) //atrflkl'jka or kadilki'ska. (sheet-lightning arrows) ja'bitlolka (sunbeam arrows) natsili'/ka (rainbow arrows) pej/zal (stone knife-club) //atsoil/^al, which some say was a thunderbolt, and others say was a great stone knife, with a blade as broad as the hand. Some say that only one stone knife was given, which was for Nayenezgani, and that only two thunderbolts were given, both of which were for Tb'badsrlstnni. The man who now personates Nayenezgani in the rites carries a stone knife of unusual size (plate IV.); and he who personates Tb'badrfstrfni carries in each hand a wooden cylinder (one black and one red) to represent a thunderbolt. (Plate VII.) 1 1 6. Version A adds that when they were thus equipped they were dressed exactly like their brothers Black Thunder and Blue Thunder, who dwelt in the house of the Sun. 1 1 7. The man who told this tale explained that there were sixteen poles in the east and sixteen in the west to join earth and sky. Others say there were thirty- two poles on each side. The Navahoes explain the annual progress of the sun by saying that at the winter solstice he climbs on the pole farthest south in rising; that as the season advances he climbs on poles farther and farther north, until at the summer solstice he climbs the pole farthest north ; that then he retraces his way, climbing different poles until he reaches the south again. He is supposed to spend about an equal number of days at each pole. 1 1 8. Many versions relate that the bearer of the sun rode a horse, or other pet animal. The Navaho word here employed is /i, which means any domesticated or pet animal, but now, especially, a horse. Version A says the animal he rode was made of turquoise and larger than a horse. Such versions have great diffi- culty in getting the horse up to the sky. Version A makes the sky dip down and touch the earth to let the horse ascend. Of course the horse is a modern addition to the tale. They never saw horses until the sixteenth century, and previous to that time it is not known that any animal was ridden on the western continent. Version B merely says that the Sun " put on his robe of cloud, and, taking one of his sons under each arm, he rose into the heavens." 119. Version B says they all ate a meal on their journey to the sky-hole. Ver- sion A says that they ate for food, at the sky-hole, before the brothers descended, a mixture of five kinds of pollen, viz. : pollen of white corn, pollen of yellow corn, pollen of dawn, pollen of evening twilight, and pollen of the sun. 11 These were mixed with AS'/anastri, all kinds of water. 67 120. 7\5'-sa-/o or Warm Spring is at the village of San Rafael, Valencia County, New Mexico. It is about three miles in a southerly direction from Grant's, on the Atlantic and Pacific Railroad, five miles from the base and eighteen miles from the summit of Mount Taylor, in a southwesterly direction from the latter. The lake referred to in the myth lies about two miles southeast of the spring. 121. According to Version A, the monsters or andye were all conceived in the fifth world and born of one woman (a granddaughter of First Woman), who 234 Notes. travelled much and rarely stayed at home. According to Version B, the monsters were sent by First Woman, who became offended with man. 122. Version A gives, in addition to Ts6tsl/, the names of the other three hills over which Yeltso appeared. These were : in the east, Sa'akea' ; in the south, Dsi/sitri (Red Mountain); in the west, Tse7paina/i (Brown Rock Hanging Down). 123. Version A. " Hragh ! " said he, with a sigh of satisfaction (pantomimically expressed), " I have finished that." 124. Yinike/dko ! No etymology has been discovered for this expression. It is believed to be the equivalent of the " Fee Fa Fum ! " of the giants in our nursery tales. 125. Version B. This bolt rent his armor. 126. It is common in this and all other versions to show that evil turns to good (see pars. 338, 345, 349, et al.\ and that the demons dead become useful to man in other forms. How the armor of Yeltso became useful to man, the narrator here forgot to state ; but it may be conjectured that he should have said that it furnished flint flakes for knives and arrow-heads. 127. Other versions state, more particularly, that, in accordance with the In- dian custom, these names were given when the brothers returned to their home, and the ceremony of rejoicing (the " scalp-dance ") was held for their first victory. Naye'nezgani is derived from na, or ana (alien or enemy : see note 7) ; y&, ye or ge (a genius or god ; hence andye, an alien god or giant : see par. 80) ; nezga' (to kill with a blow or blows, as in killing with a club) ; and the suffix ni (person). The name means, therefore, Slayer of the Alien Gods, or Slayer of Giants. As the sounds of g and y before e are interchangeable in the Navaho language, the name is heard pronounced both Naye'nezgani and Nagdnezgani, about as often one way as the other. In previous essays the author has spelled it in the latter way ; but in this work he gives preference to the former, since it is more in har- mony with his spelling of other names containing the word " ye " or " yei." (See par. 78.) Tb'-ba-dsTs-tn-ni is derived from /o' (water), ba(for him), d-snfstjfn (born), and the suffix ni. The name therefore means, literally, Born for the Water; but the expression bads-Istrfn (born for him) denotes the relation of father and child, not of a mother and child, so that a free translation of the name is Child of the Water. The second name of this god, NaWildri, is rarely used. 128. About 40 miles to the northeast of the top of Mt. San Mateo there is a dark, high volcanic hill called by the Mexicans El Cabezon, or The Great Head. This is the object which, according to the Navaho story-tellers, was the head of Yditso. Around the base of San Mateo, chiefly toward the east and north, there are several more high volcanic peaks, of less prominence than El Cabezon, which are said to have been the heads of other giants who were slain in a great storm raised by the War Gods. (See pars. 358, 359.) Plate V. shows six of these vol- canic hills. The high truncated cone in the distance (17 miles from the point of view) is El Cabezon. Captain Clarence E. Button, U. S. A., treats of the geologic character of these cones in his work on Mount Taylor. 299 Plate V. is taken from the same photograph as his plate XXI. In Lieut. Simpson's report, 828 p. 73, this hill is described under the name Cerro de la Cabeza, and a picture of it is given in plate 17 of said report. It is called " Cabezon Pk." on the accompanying map. 129. To the south and west of the San Mateo Mountains there is a great plain of lava rock of geologically recent origin, which fills the valley and presents plainly the appearance of having once been flowing. The rock is dark and has much resemblance to coagulated blood. This is the material which, the Navahoes think, was once the blood of Ye'itso. In some places it looks as if the blood were suddenly arrested, forming high cliffs; here the war god is supposed to have Notes. 235 stopped the flow with his knife. Plate VI. shows this lava in the valley of the Rio San Jose, from a photograph supplied by the United States Geological Survey. 130. Version A adds some particulars to the account of the return of the brothers to their home, after their encounter with Yeitso. They first went to Azfhi, the place at which they descended when they came from the sky, and then to Kainipehi. On their way home they sang twenty songs the Nidb/atsogisin which are sung to-day in the rites of /tosoni ^a/a/. Near Dsi/nao/i/, just at daybreak, they met //astreyal/i and //asUe//o^an, who embraced them, addressed them as grand- children, sang two songs, now belonging to the rites, and conducted the young heroes to their home. 131. T'e-el-ge/, 7~e-el-ge'-/i and Z?el-ge7 are various pronunciations of the name of this monster. In the songs he is sometimes called BT-/e-el-ge-/i, which is merely prefixing the personal pronoun " his " to the name. The exact etymology has not been determined. The name has some reference to his horns ; te, or /e, meaning horns, and bi/e, his horns, in Navaho. All descriptions of this ana"ye are much alike. His father, it is said, was an antelope horn. 132. Arabis holbbllii (Hornemann), a-ze-/a-*/fl-/-he, "scattered" or "lone medicine." The plants grow single and at a distance from one another, not in beds or clusters. (See " Navajo Names for Plants," 312 p. 770.) 133. Version A relates that they sang, while at work on these kethawns, six songs, which, under the name of Atsds Bigi'n, or Feather Songs, are sung now in the rite of hozom 7^a/a/. 134. Version A says that the horns of TeelgeV were like those of an antelope, and that Naydnezgani cut off the short branch of one as an additional trophy. 135. Tse'na'-ha-le. These mythic creatures, which in a previous paper, "A Part of the Navajos' Mythology," 306 the author calls harpies, from their analogy to the harpies of Greek mythology, are believed in by many tribes of the South- west. According to /^a/a/i Nez they were the offspring of a bunch of eagle plumes. 136. Tse'-bi-/a-i, or Winged Rock, is a high, sharp pinnacle of dark volcanic rock, rising from a wide plain in the northwestern part of New Mexico, about 12 miles from the western boundary of the Territory, and about 20 miles from the northern boundary. The Navahoes liken it to a bird, and hence the name of Winged Rock, or more literally Rock, Its Wings. The whites think it resembles a ship with sails set, and call it Ship Rock. Its bird-like appearance has probably suggested to the Navahoes the idea of making it the mythic home of the bird-like Tse'na'hale. 137. There are many instances in Navaho language and legend where, when two things somewhat resemble each other, but one is the coarser, the stronger, or the more violent, it is spoken of as male, or associated with the male ; while the finer, weaker, or more gentle is spoken of as female, or associated with the female. Thus the turbulent San Juan River is called, by the Navaho, Tb'baka, or Male Water; while the placid Rio Grande is known as TVbaad, or Female Water. A shower accompanied by thunder and lightning is called nfltsabaka, or male rain ; a shower without electrical display is called mltsabaad, or female rain. In the myth of Na^f nesMani the mountain mahogany is said to be used for the male sacrificial cigarette, and the cliff rose for the female. These two shrubs are much alike, particularly when in fruit and decked with long plumose styles, but the former (the " male ") is the larger and coarser shrub. In the myth of Dsi/yi' Neydni another instance may be found where mountain mahogany is associated with the male, and the cliff rose with the female. Again, in the myth of Na/fnesMani a male cigarette is described as made of the coarse sunflower, while its associated female is said to be made of the allied but more slender Verbesina. Instances of 236 Notes. this character might be multiplied indefinitely. On this principle the north is associated with the male, and the south with the female, for two reasons : i st, cold, violent winds blow from the north, while gentle, warm breezes blow from the south ; 2d, the land north of the Navaho country is more rough and mountainous than the land in the south. In the former rise the great peaks of Colorado, while in the latter the hills are not steep and none rise to the limit of eternal snow. A symbolism probably antecedent to this has assigned black as the color of the north and blue as the color of the south ; so, in turn, black symbolizes the male and blue the female among the Navaho. (From " A Vigil of the Gods.") 328 138. Version A. The young birds were the color of a blue heron, but had bills like eagles. Their eyes were as big as a circle made by the thumbs and middle fingers of both hands. Nayenezgani threw the birds first to the bottom of the cliff and there metamorphosed them. 139. The etymology of the word T^e'-da-ni (Englished, chedany) has not been determined. It is an expression denoting impatience and contempt. 140. On being asked for the cause of this sound, the narrator gave an explana- tion which indicated that the " Hottentot apron " exists among American Indians. The author has had previous evidence corroborative of this. 141. Version B here adds: "Giving up her feathers for lost, she turned her attention to giving names to the different kinds of birds as they flew out, names which they bear to this day among the Navajos, until her basket was empty." 142. Tse'-/a-^o-tJ-Il-/d'-/i is said to mean He (Who) Kicks (People) Down the Cliff. Some pronounce the name Tse'-/a-yI-t.ril-/'-/i. 143. In versions A and B, the hero simply cuts the hair of the monster and allows the latter to fall down the cliff. 144. Na-tsls-a-dn is the Navaho Mountain, an elevation 10,416 feet high, ten miles south of the junction of the Colorado and San Juan rivers, in the State of Utah. 145. Thus does the Navaho story-teller weakly endeavor to score a point against his hereditary enemy, the Pah Ute. But it is poor revenge, for the Pah Ute is said to have usually proved more than a match for the Navaho in battle. In Version A, the young are transformed into Rocky Mountain sheep ; in Version B, they are changed into birds of prey. 146. This is the place at which the BTnaye A^ani were born, as told in par. 203. The other monsters mentioned in Part II. were not found by Nayenezgani at the places where they were said to be born. 147. Other versions make mention, in different places, of a Salt Woman, or god- dess of salt, Ajihi Estsan ; but the version of //a/a7i Nez does not allude to her. Version A states that she supplied the bag of salt which Nayenezgani carried on his expedition. 148. TsT-di/-/d-i means shooting or exploding bird. The name comes, perhaps, from some peculiarity of this bird, which gives warning of the approach of an enemy. 149. Hos-t6-di is probably an onomatopoetic name for a bird. It is said to be sleepy in the daytime and to come out at night. 150. Version B says that scalps were the trophies. 151. In all versions of this legend, but two hero gods or war gods are promi- nently mentioned, viz., Naydnezgani and Tb'badsrlstrfni ; but in these songs four names are given. This is to satisfy the Indian reverence for the number four, and the dependent poetic requirement which often constrains the Navaho poet to put four stanzas in a song. Zeyaneyani, or Reared Beneath the Earth (par. 286), is an obscure hero whose only deed of valor, according to this version of the legend, was the killing of his witch sister (par. 281). The deeds of Tsowenatlehi, or the Notes. 237 Changing Grandchild, are not known to the writer. Some say that Zeyaneyani and Tsdwenatlehi are only other names for Nayenezgani and Tb'badsrlstrfni ; but the best authorities in the tribe think otherwise. One version of this legend says that Estsanatlehi hid her children under the ground when Yeitso came seeking to devour them. This may have given rise to the idea that one of these children was called, also, Reared Beneath the Earth. 152. The following are the names of places where pieces were knocked off the stone : Bisda, Edge of Bank. Tb'kohokadi, Ground Level with Water. (Here Nayenezgani chased the stone four times in a circle ; the chips he knocked off are there yet.) Daatsfn^/aheo/, Floating Corn-cob. Nita/i's, Cottonwood below Ground. 6a.ydestsa', Gaping Bear. BeiklMatyel, Broad Lake. Nans-o^ilin, Make Nanzoz Sticks. AkiW^/ahalkaf, Something White on Top (of something else). Anadsi/, Enemy Mountain. -5"a\rbT/o', Bear Spring (Fort Wingate). Tse'tyeliskiW, Broad Rock Hill. T.yadiMbitin, Antelope Trail Ascending. KInhitsdi, Much Sumac. Tj-u^kai (Chusca Knoll). ZestnWelkai, Streaks of White Ashes. Dsi/naodsi/, Mountain Surrounded by Mountains (Carrizo Mountains.). Tlsnaspas, Circle of Cottonwood. The above, it is said, are all places where constant springs of water (rare in the Navaho land) are to be found. Some are known to be such. This gives rise to the idea expressed in note 8. There is little doubt that the Navahoes believe in many of the Tieholtsodi. Probably every constant spring or watercourse has its water god. 153. Version A adds an account of a wicked woman who dwelt at K\'r\dot\\z and slew her suitors. Nayenezgani kills her. It also adds an account of vicious swallows who cut people with their wings. Version B omits the encounter with 6a.malkahi and Tse'nagahi. 154. Possibly this refers to Pueblo legends. 155. Version B, which gives only a very meagre account of this destructive storm, mentions only one talisman, but says that songs were sung and dances per- formed over this. 156. Such pillars as the myth refers to are common all over the Navaho land. 157. Version A makes Nayenezgani say here: " I .have been to ni'im/ahazlago (the end of the earth); to /o'm^/ahazlago (the end of the waters); to yain^/ahazlago (the end of the sky) ; and to dsT/indahazlago (the end of the mountains), and I have found none that were not my friends." 158. Pas-2-Tn-i is the name given by the Navahoes to the hard mineral substance which they use to make black beads, and other sacrifices to the gods of the north. Specimens of this substance have been examined by Prof. F. W. Clark of the United States Geological Survey, who pronounces it to be a fine bituminous coal of about the quality of cannel coal ; so it is, for convenience, called cannel coal in this work. It is scarce in the Navaho land and is valued by the Indians. 159. This refers to large fossil bones found in many parts of Arizona and New Mexico. 1 60. //a-^a-//o-ni-ge-^i-ne' (Mirage People), //a-^/a-^o-nes-/i^/Wi-ne' (Ground- 238 Notes. heat People), /fada/fonesri^ is translated ground-heat, for want of a more con- venient term. It refers to the waving appearance given to objects in hot weather, observed so frequently in the arid region, and due to varying refraction near the surface of the ground. 161. The ceremony at Trfnli (Chinlee Valley) was to celebrate the nubility of Estsanatlehi. Although already a mother, she was such miraculously, and not until this time did she show signs of nubility. Such a ceremony is performed for every Navaho maiden now. The ceremony at San Francisco Mountain occurred four days after that at Tsmli. It is now the custom among the Navahoes to hold a second ceremony over a maiden four days after the first. On the second cere- mony with Estsanatlehi they laid her on top of the mountain with her head to the west, because she was to go to the west to dwell there. They manipulated her body and stretched out her limbs. Thus she bade the people do, in future, to all Navaho maidens, and thus the Navahoes do now, in the ceremony of the fourth day, when they try to mould the body of the maiden to look like the perfect form of Estsdnatlehi. Version A makes the nubile ceremony occur before the child was born. 162. DsI/-/K2rfn, or Dsi//Lsn('ni (Black Mountain), is an extensive mesa in Apache County, Arizona. The pass to which the myth refers is believed to be that named, by the United States Geological Survey, Marsh Pass, which is about 60 miles north of the Moki villages. The name of the mesa is spelled " Zilh-le- jini " on the accompanying map. 163. TV-ye't-li (Meeting Waters) is the junction of two important rivers some- where in the valley of the San Juan River, in Colorado or Utah. The precise location has not been determined. It is a locality often mentioned in the Navaho myths. (See par. 477.) 164. The following appeared in the " American Naturalist " for February, 1887 : " In the interesting account entitled ' Some Deities and Demons of the Nava- jos,' by Dr. W. Matthews, in the October issue of the " Naturalist " (note 306), he mentions the fact that the warriors offered their sacrifices at the sacred shrine of Thoyetli, in the San Juan Valley. He says that the Navajos have a tradition that the gods of war, or sacred brothers, still dwell at Thoyetli, and their reflec- tion is sometimes seen on the San Juan River. Dr. Matthews is certain the last part is due to some natural phenomenon. The following account seems to furnish a complete explanation of this part of the myth. Several years ago a clergyman, while travelling in the San Juan Valley, noticed a curious phenomenon while gazing down upon the San Juan River as it flowed through a deep canyon. Mists began to arise, and soon he saw the shadows of himself and companions reflected near the surface of the river, and surrounded by a circular rainbow, the ' Circle of Ulloa.' They jumped, moved away, and performed a number of exercises, to be certain that the figures were their reflections, and the figures responded. There was but slight color in the rainbow. Similar reflections have no doubt caused the superstitious Indians to consider these reflections as those of their deities." G. A. Brennan, Roseland, Cook County, Illinois, January 12, 1887. 165. Tse'-gi-hi is the name of some canyon, abounding in cliff-dwellings, north of the San Juan River, in Colorado or Utah. The author knows of it only from description. It is probably the McElmo or the Mancos Canyon. It is supposed by the Navahoes to have been a favorite home of the yi or gods, and the ruined cliff-houses are supposed to have been inhabited by the divine ones. The cliff ruins in the Chelly Canyon, Arizona, are also supposed to have been homes of the gods; in fact, the gods are still thought to dwell there unseen. Chelly is but a Spanish orthography of the Navaho name Tsd'gi, Tsdyi or Ts6yi. When a Navaho would say " in the Chelly Canyon," he says Tsdyigi. The resemblance Notes. 239 of this expression to Tse'gihi (g and y being interchangeable) led the author at first to confound the two places. Careful inquiry showed that different localities were meant. Both names have much the same meaning (Among the Cliffs, or Among the Rocks). 1 66. The expression used by the story-teller was, " seven times old age has killed." This would be freely translated by most Navaho-speaking whites as " seven ages of old men." The length of the age of an old man as a period of time is variously estimated by the Navahoes. Some say it is a definite cycle of 102 years, the same number as the counters used in the game of kesitrJ (note 176) ; others say it is " threescore years and ten; " while others, again, declare it to be an indefinite period marked by the death of some very old man in the tribe. This Indian estimate would give, for the existence of the nuclear gens of the Navaho nation, a period of from five hundred to seven hundred years. In his excellent paper on the "Early Navajo and Apache," 301 Mr. F. W. Hodge arrives at a much later date for the creation or first mention of the Tse'd^inki'ni by com- puting the dates given in this legend, and collating the same with the known dates of Spanish-American history. He shows that many of the dates given in this story are approximately correct. While the Tse'ds'inki'ni is, legendarily, the nu- clear gens of the Navahoes, it does not follow, even from the legend, that it is the oldest gens; for the^/ine' ^igfni, or holy people (see note 92), are supposed to have existed before it was created. 167. Tse'-d^in-ki'n-i is derived from tse' (rock), d^m (black, dark), and kin (a straight-walled house, a stone or adobe house, not a Navaho hut or hogbri). Tse' is here rendered " cliffs," because the house or houses in question are described as situated in dark cliffs. Like nearly all other Navaho gentile names, it seems to be of local origin. 1 68. The rock formations of Arizona and New Mexico are often so fantastic that such a condition as that here described might easily occur. 169. The author has expressed the opinion elsewhere 818 that we need not sup- pose from this passage that the story-teller wishes to commiserate the Tse'tlani on the inferiority of their diet; he may merely intend to show that his gens had not the same taboo as the elder gentes. The modern Navahoes do not eat ducks or snakes. Taboo is perhaps again alluded to in par. 394, where it is said that the TM'paha ate ducks and fish. The Navahoes do not eat fish, and fear fish in many ways. A white woman, for mischief, emptied over a young Navaho man a pan of water in which fish had been soaked. He changed all his clothes and purified himself by bathing. Navahoes have been known to refuse candies that were shaped like fish. 170. A common method of killing deer and antelope in the old days was this: They were driven on to some high, steep-sided, jutting mesa, whose connection with the neighboring plateau was narrow and easily guarded. Here their retreat was cut off, and they were chased until constrained to jump over the precipice. 171. The name 7b { -db-k<5#-#i is derived from two words, /o' (water) and dok6nz (here translated saline). The latter word is used to denote a distinct but not an unpleasant taste. It has synonyms in other Indian languages, but not in English. It is known only from explanation that the water in question had a pleasant saline taste. 172. The arrow-case of those days is a matter of tradition only. The Indians say it looked something like a modern shawl-strap. 173. In the name of this gens we have possibly another evidence of a former existence of totemism among some of the Navaho gentes. 7/ajkdn-#atso may mean that many people of the Yucca gens lived in the land, and not that many yuccas grew there. 240 Notes. 174. From the description given of this tree, which, the Indians say, still stands, it seems to be a big birch-tree. 175. Tsm-a-d^i'-ni is derived by double syncopation from tsin (wood), na (hori- zontal), d^m (dark or black), and the suffix ni. The word for black, dzni, in com- pounds is often pronounced z\n. There is a place called Tsi'nadMn somewhere in Arizona, but the author has not located it. 176. Ke-si-Ue, or kesitre, from ke (moccasins), and sitre (side by side, in a row), is a game played only during the winter months, at night and inside of a lodge. A multitude of songs, and a myth of a contest between animals who hunt by day and those who hunt by night, pertain to the game. Eight moccasins are buried in the ground (except about an inch of their tops), and they are filled with earth or sand. They are placed side by side, a few inches apart, in two rows, one row on each side of the fire. A chip, marked black on one side (to represent night), is tossed up to see which side should begin first. The people of the lucky side hold up a screen to conceal their operations, and hide a small stone in the sand in one of the moccasins. When the screen is lowered, one of the opponents strikes the moccasins with a stick, and guesses which one contains the stone. If he guesses correctly, his side takes the stone to hide and the losers give him some counters. If he does not guess correctly, the first players retain the stone and receive a cer- tain number of counters. (See note 88.) A better account of this game, with an epitome of the myth and several of the songs, has already been published.-" 16 177. There are many allusions in the Navaho tales to the clothing of this peo- ple before the introduction of sheep (which came through the Spanish invaders), and before they cultivated the art of weaving, which they probably learned from the Pueblo tribes, although they are now better weavers than the Pueblos. The Navahoes represent themselves as miserably clad in the old days (par. 466), and they tell that many of their arts were learned from other tribes. (Par. 393.) 178. Allusion is here made to the material used by Indians on the backs of bows, for bow-strings, as sewing-thread, and for many other purposes, which is erroneously called " sinew " by ethnographers and travellers. It is not sinew in the anatomical or histological sense of the word. It is yellow fibrous tissue taken from the dorsal region, probably the aponeurosis of the trapezius. 179. The Navaho country abounds in small caves and rock-shelters, some of which have been walled up by these Indians and used as store-houses (but not as dwellings, for reasons elsewhere given, par. 26). Such store-houses are in use at this day. 1 80. The legends represent the Navahoes not only as poorly clad and poorly fed in the old days, but as possessing few arts. Here and elsewhere in the legends it is stated that various useful arts became known to the tribe through members of other tribes adopted by the Navahoes. 181. Another version states that when the Western immigrants were travelling along the western base of the Lukachokai Mountains, some wanted to ascend the Tse'inlm valley ; but one woman said, " No ; let us keep along the base of the mountain." From this they named her Base of Mountain, and her descendants bear that name now. This explanation is less likely than that in par. 393. 182. This statement should be accepted only with some allowance for the fact that it was made by one who was of the gens of TM'paha. 183. Punishments for adultery were various and severe among many Indian tribes in former days. Early travellers mention amputation of the nose and other mutilations, and it appears that capital punishment for this crime was not uncom- mon. If there is any punishment for adultery among the Navahoes to-day, more severe than a light whipping, which is rarely given, the author has never heard of it. The position of the Navaho woman is such that grievous punishments would Notes. 241 not be tolerated. In the days of Gd^tso even, it would seem they were scarcely less protected than now, for then the husband, although a potent chief, did not dare to punish his wives so the legend intimates until he had received the consent of their relatives. 184. For the performance of these nine-days' ceremonies the Navahoes now build temporary medicine-lodges, which they use, as a rule, for one occasion only. Rarely is a ceremony performed twice in the same place, and there is no set day, as indicated by any phase of any particular lunation, for the beginning of any great ceremony. Many ceremonies may be performed only during the cold months, but otherwise the time for performance is not defined. There is a tradition that their customs were different when they lived in a compact settle- ment on the banks of the San Juan River (before they became shepherds and scat- tered over the land) ; that they then had permanent medicine-lodges, and exact dates for the performance of some ceremonies. In paragraph 411 we hear of a ceremony which lasted all winter. 185. For a description of this ceremony see " The Mountain Chant: a Navaho Ceremony," 314 by the author. It is an important healing ceremony of nine days' duration. The rites, until the last night, are held in the medicine-lodge and are secret. Just after sunset on the last day, a great round corral, or circle of ever- green branches, is constructed, called i/ndsdMn, or the dark circle of branches. This is about forty paces in diameter, about eight feet high, with an opening in the east about ten feet wide. From about eight P. M. on the last night of the cere- mony until dawn next morning, a number of dances, dramatic shows, medicine rites, and tricks of legerdemain are performed in this corral, in the presence of a large group of spectators, several hundred men, women, and children. No one is refused admittance. Fig. 37 shows the dark circle of branches as it ap- pears at sunrise when the rites are over, and, in addition to the original opening in the east, three other openings have been made in the circle. Fig. 30 shows the alii (rite, show, or ceremony) of nahika'i, which takes place on this occasion, and it is designed largely for the entertainment and mystification of the spectators. The performers march around (and very close to) the great central fire, which emits an intense heat. Their skin would probably be scorched if it were not heavily daubed with white earth. Each actor carries a short wand, at the tip of which is a ball of eagle-down. This ball he must burn off in the fire, and then, by a simple sleight-of-hand trick, seem to restore the ball again to the end of his wand. When this is accomplished, he rushes out of the corral, trumpeting like a sand-hill crane. In u The Mountain Chant " this is called a dance, but the movements of the actors are not in time to music. Nahika'i signifies " it becomes white again," and refers to the reappearance of the eagle-down. The show is very picturesque, and must be mystifying to simple minds. 1 86. Tse'-^Tn-^/i-ai signifies Black Rock Standing (like a wall). It might mean an artificial wall of black rock ; but as the result of careful inquiry it has been learned that the name refers to a locality where exists the formation known to geologists as trap-dyke. It cannot be averred that it is applied to all trap-dyke. 187. Slaves were numerous among the Navahoes, and slavery was openly recog- nized by them until 1883, when the just and energetic agent, Mr. D. M. Riordan, did much to abolish it. Yet as late as 1893, when the writer was last in the Navaho country, he found evidence that the institution still existed, though very occultly, and to a more limited extent than formerly. 1 88. Some translate //ciltso as Yellow Valley, and give a different myth to ac- count for the name. As most Navaho gentile names are undoubtedly of local origin, there may be a tendency to make all gentile names accord with the gen- eral rule. 242 Notes. 189. The word here translated pet(/i) means also a domestic animal and a per- sonal fetich. (See par. 63.) 190. Although this name, Bi-^'-ni, seems so much like that of Bftam that one might think they were but variants of the same word, they are undoubtedly dis- tinct names and must not be confounded. 191. This is believed to be the notable landmark called by the whites Sunset Peak, which is about ten miles east of San Francisco Peak, in Yavapai County, Arizona. Sunset Peak is covered with dark forests nearly to its summit. The top is of brilliant red rock capped by a paler stratum, and it has the appearance, at all hours of the day, of being lighted by the setting sun. 192. This locality is in Apache County, Arizona, about sixty miles from the eastern boundary and twelve miles from the northern boundary of the Territory. A sharp volcanic peak, 6,825 feet high above sea-level, which marks the place from afar, is called " Agathla Needle " on the maps of the United States Geological Survey, and 0n the accompanying map, which was compiled from the government maps by Mr. Frank Tweedy of the Geological Survey. 193. The Navahoes are aware that in lands far to the north there are kindred tribes which speak languages much like their own. They have traditions that long ago some of their number travelled in search of these tribes and found them. These distant kinsmen are called by the Navaho Din& Na^otldni, or Navahoes in Another Place. 194. A version has been recorded which says that, on the march, one woman loitered behind at Deer Spring for a while, as if loath to leave ; that for this reason they called her Deer Spring, and that her descendants became the gens of that name. The same version accounts in a similar manner for the names given at the magic fountains. The women did not call out the names of the springs, but they loitered at them. 195. The story of the Deer Spring People affords, perhaps, the best evidence in favor of the former existence of totemism to be found in the legend. Assuming that the immigrants from the west had once totemic names, we may explain this story by saying that it was people of the Deer gens who stayed behind and gave their name to the spring where they remained ; that in the course of time they became known as People of the Deer Spring ; and that, as they still retain their old name in a changed form, the story-teller is constrained to say that the fate of the deer is not known. Perhaps the name of the MaiASWme' (par. 428) may be explained in somewhat the same way. (See "The Gentile System of the Navajo Indians," p. io;. 818 ) 196. The more proper interpretation of //b-na-gd'-ni seems to be People of the Walking Place, from ho (locative), na"ga (to walk), and ni (people). It is not un- reasonable to suppose that, like nearly all other Navaho gentile names, this name has a local meaning, and that the story here told to account for its origin is altogether mythical. 197. This episode indicates that kindness and pity are sentiments not unknown to the Navahoes, and that (though there are many thieves) there are honest men and women among them. 198. Na-na^-/e'-2-m, the Navaho name for the Zuni Indians, is said to be derived from and (an alien or an enemy), nas/e (a horizontal stripe), and z\n (black). Some say it refers to the way the Zunians cut their hair, " bang " it, straight across the forehead ; others say it is the name of a locality. 199. Ki/z-a-d'-ni, or Km-ya-a'-ni, means People of the High Pueblo House, the high wall of stone or adobe. The name kmaa"' might with propriety be applied to any one of hundreds of ruins in the Navaho country, but the only one to which the name is known to be given is a massive ruin six or seven stories high Notes. 243 in Bernalillo County, New Mexico, about seventeen miles in a northerly direction from Chaves Station, on the Atlantic and Pacific Railroad. This ruin consists of unusually large fragments of stone, and looks more like a ruined European castle than other old Indian dwellings. It seems too far east and south, and too far away from the settlements on the San Juan, where the western immigrants finished their journey, to be the place, as some say it is, from which the gens of Kmad'ni derived its name. The high stone wall which the immigrants passed en route, mentioned in par. 435 in connection with the gens of Kmad'ni, may be the place to which the legend originally ascribed the origin of the name. There are many pueblo remains around San Francisco Mountain. The name is written " Kin-ya- a-ni " on the accompanying map. 200. Plate I., fig. i, shows a ydbaad, or female ydi or goddess, as she is usually represented in the dry-paintings. The following objects are here indicated : (i) A square mask or domino, which covers the face only (see fig. 28), is painted blue, margined below with yellow (to represent the yellow evening light), and elsewhere with lines of red and black (for hair above, for ears at the sides), and has downy eagle-feathers on top, tied on with white strings ; (2) a robe of white, extending from the armpits to near the knees, adorned with red and blue to represent sun- beams, and fringed beautifully at the bottom ; (3) white leggings secured with colored garters (such as Indians weave); (4) embroidered moccasins; (5) an orna- mental sash ; (6) a wand of spruce-twigs in each hand (sometimes she is shown with spruce in one hand and a seed-basket in the other) ; (7) jewels ear-pendants, bracelets, and necklaces of turquoise and coral ; (8) long strips of fox-skin orna- mented at the ends, which hang from wrists and elbows. (For explanation of blue neck, see note 74.) In the dance of the nahika"i, there are properly six ydbaad in masquerade ; but sometimes they have to get along with a less number, owing to the difficulty in finding suitable persons enough to fill the part. The actors are usually low-sized men and boys, who must contrast in appearance with those who enact the part of males. Each ydbaad actor wears no clothing except moccasins and a skirt, which is held on with a silver-studded belt ; his body and limbs are painted white ; his hair is unbound and hangs over his shoulders ; he wears the square female mask and he carries in each hand a bundle of spruce twigs, which is so secured, by means of strings, that he cannot carelessly let it fall. Occasion- ally females are found to dance in this character : these have their bodies fully clothed in ordinary woman's attire ; but they wear the masks and carry the wands just as the young men do. While the male gods, in plate I., except Dsaha^bld^a, are represented with white arms, the female is depicted with yellow arms. This symbolism is explained in note 27. 201. The exact etymology of the word N a-/i'n-es-Ma-ni has not been deter- mined. The idea it conveys is : He who teaches himself, he who discovers for himself, or he who thinks out a problem for himself. We find the verb in the expression nasmi7in, which means, " Teach me how to do it." Here the second and third syllables are pronouns. Although the hero has his name changed after a while, the story-teller usually continues to call him Na/fnes^ani to the end of the story. Often he speaks of him as the man or the Navaho. 202. The eighteen articles here referred to are as follows : i, white shell ; 2, tur- quoise ; 3, haliotis shell ; 4, pass-mi or cannel coal; 5, red stone ; 6, feathers of the yellow warbler ; 7, feathers of the bluebird ; 8, feathers of the eagle ; 9, feathers of the turkey; 10, beard of the turkey; 11, cotton string; 12, i'yi^ezna" ; n 13, white shell basket; 14, turquoise basket; 15, haliotis basket; 16, pds^Ini basket; 17, rock crystal basket ; 18, sacred buckskin. (See note 13.) These were the sacred articles which the gods were said to require in the myths of kldd-si ^a/al and atsdsid^e ^a/a/. In the myths of the former rite they are mentioned over and 244 Notes. over again, to the weariness of the hearer. They are all used to-day in the rites mentioned, except the five baskets. Now ordinary sacred baskets (note 5, par. 28) are used ; the jeweled baskets are legendary only. 203. The knowledge of domestic or pet turkeys is not new to the Navahoes. The Pueblo Indians of the Southwest have kept them for centuries. The Nava- hoes declare that in former years they kept pet turkeys themselves ; but this seems doubtful, considering their mode of life. A conservative Navaho will not now eat turkey flesh, although he will not hesitate to shoot a wild turkey to sell it to a white man. 204. In the Navaho dry-paintings the rainbow is usually depicted with a head at one end and legs and feet at the other. The head is represented with a square mask to show that it is a goddess. It is apotheosized. (See fig. 29.) In one of the dry-paintings of the mountain chant the rainbow is depicted without limbs or head, but terminating at one end with five eagle-plumes, at the other end with five magpie-plumes, and decorated near its middle with plumes of the bluebird and the red-shafted woodpecker. (See "The Mountain Chant," p. 450. 314 ) 205. This magic cup figures in many other Navaho myths. (See paragraph 572.) 206. //as-tr-ol-/o-i means the Shooting //astr^ (par. 78), or Shooting Deity. As the personator of this character always wears a female mask (fig. 28), it would seem that this divinity of the chase, like the Roman Diana, is a goddess. The personator (a man) carries a quiver of puma skin, a bow, and two arrows. The latter are made of reed, are headless, and are feathered with the tail and wing feathers of the red-tailed buzzard (Buteo borealis}, tied on with fibrous tissue. The tips of the arrows are covered with moistened white earth and moistened pollen. Each arrow is at least two spans and a hand's-breadth long ; but it must be cut off three finger-widths beyond a node, and to accomplish this it may be made a little longer than the above dimensions. There are very particular rules about applying the feathers. The man who personates //astre'ol/oi, in a rite of succor in the ceremony of the night chant, follows the personators of the War Gods. While the patient stands on a buffalo robe in front of the medicine-lodge, the actor waves with the right hand one arrow at him, giving a peculiar call ; then, changing the arrows from one hand to another, he waves the other arrow at the patient. This is done east, south, west, and north. The actor repeats these motions around the lodge; all then enter the lodge; there the patient says a prayer, and, with many formalities, presents a cigarette to the personator (after he has prayed and sacrificed to the War Gods). The three masqueraders then go to the west of the lodge to deposit their sacrifices (that of //astrol/oi is put under a weed, Gutierrezia euthamice, if possible). When this is done, they take off their masks, don ordinary blankets, brought out by an accomplice, hide the masks under their blankets, and return to the lodge in the guise of ordinary Indians. Some speak as if there were but one /fastre'ol/oi, and say she is the wife of Naydnezgani. Others speak as if there were one at every place where the yi have homes. 207. The Ga>-as-ki-^i are a numerous race of divinities. Their chief home is at a place called >epe7za/a/i/ (Tries to Shoot Sheep), near Tse'gfhi, north of the San Juan ; but they may appear anywhere, and, according to the myths, are often found in company with the y& and other gods. They belong to the Mountain Sheep People, and often appear to man in the form of Rocky Mountain sheep. In the myths of the night chant it is said that they captured the prophet of the rites, took him to their home, and taught him many of the mysteries of the night chant. In the treatment accompanying these, the tendo-achillis of a mountain sheep is applied to an aching limb to relieve pain; the horn is pressed to an Notes. aching head to relieve headache ; and water from the sheep's eye is used for sore eyes. The Gaaski^/i are gods of plenty and harvest gods. A masquerader, representing one of these, sometimes appears in an act of succor about sundown on the last day of the night chant, following representatives of //astre'yal/i and Dsaha^/old^d. He wears the ordinary blue mask of a y^baka with the fringe of hair removed. He carries a crown or headdress made of a basket from which the bottom has been cut, so that it may fit on the head. The basket crown is adorned with artificial horns ; it is painted on the lower surface black, with a zigzag streak to represent lightning playing on the face of a black cloud ; it is painted red on the upper surface (not shown in picture), to indicate the sunlight on the other side of the cloud ; and it is decorated with radiating feathers, from the tail of the red- shafted woodpecker (Colaptes mexicanus], to represent the rays of the sun stream- ing out at the edge of the cloud. The god is crowned with the storm-cloud. The horns on the crown are made of the skin of the Rocky Mountain sheep (sewed with yucca fibre) ; they are stuffed with hair of the same, or with black wool ; they are painted part black and part blue, with white markings ; and they are tipped with eagle-feathers tied on with white string. On his back the actor car- ries a long bag of buckskin, which is empty, but is kept distended by means of a light frame made of the twigs of aromatic sumac, so as to appear full ; it is deco- rated at the back with eagle-plumes, and sometimes also with the plumes of the red-shafted woodpecker ; it is painted on the sides with short parallel white lines (12 or 1 6), and at the back with long lines of four colors. This bag represents a bag of black cloud, filled with produce of the fields, which the god is said to carry. The cloudy bag is so heavy, they say, that the god is obliged to lean on a staff, bend his back, and walk as one bearing a burden ; so the personator does the same. The staff, or gij, which the latter carries, is made of cherry (new for each occasion); it is as long as from the middle of the left breast to the tip of the out- stretched right hand ; it is painted black with the charcoal of four sacred plants ; it bears a zigzag stripe in white to represent lightning, and it is trimmed with many turkey-feathers in two whorls, and one eagle-feather. These properties and adornments are conventionally represented in the dry-paintings. (See plate I., fig. 5.) The red powder thinly sprinkled over the eagle-plumes at the back repre- sents pollen. The cloud bag is tied on the god, says the myth, with rainbows. The yellow horizontal line at the chin in the picture represents a yellow line on the mask which symbolizes the evening twilight. The actor wears a collar of fox- skin (indicated by mark under right ear) and ordinary clothing. The elaborate ceremony of succor will not be described here. Gd/zaskfafi means Humpback. The name is sometimes given Nd^aski^/i. 208. The only Kl'ndb/te, or Ki'nafo/lTz (Blue House), the writer knows of is a ruined pueblo of that name in the Chaco Canyon ; but this can hardly be the Blue House referred to in the myth. There is probably another ruin of this name on the banks of the San Juan. 209. The Dsaha^/old^a, or Fringe-mouths, are a class of divine beings of whom little information has been gained. They are represented in the rite of kledsi /^a/a/ by sand-paintings, and by masqueraders decked and masked as shown in the pictures. There are two kinds, Fringe-mouths of the land and Fringe-mouths of the water (plate I., fig. 3), or T^astlatri Dsaharfbld^d ; the latter are the class referred to in this story. The zigzag lines on their bodies shown in the pictures represent the crooked lightning, which they used as ropes to lift the log. On the mask (shown in the dry-painting) the mouth is surrounded by white radiating lines ; hence the name Fringe-mouths. The actor who represents the Fringe- mouths of the land has one half of his body and one half of his mask painted black, the other half red. He who represents the Fringe-mouths of the water 246 Notes. has his body painted half blue and half yellow, as shown in plate I., fig. 3. Both wear a similar mask and a similar crown or headdress. The crown consists of a basket from which the bottom has been cut, so that it may fit on the head ; the lower surface is painted black, to represent a dark cloud, and is streaked with white to represent lightning ; the upper surface (not shown in the painting) is colored red, to represent the sunlight of the back of the cloud ; and feathers of the red-shafted woodpecker are attached to the edge, to represent sunbeams. So far, this crown is like that worn by Ga"/zaskfaTi (note 207). Ascending from the basket crown is a tripod of twigs of aromatic sumac, painted white ; between the limbs of the tripod finely combed red wool is laid, and a downy eagle-feather tips each stick. The actor carries in his left hand a bow adorned with three eagle- plumes and two tufts of turkey feathers, and in his right hand a white gourd rattle, sometimes decorated with two whorls of feathers. His torso, arms, and legs are naked, but painted. He wears a shirt around his loins, and rich neck- laces and ear pendants. All these things are plainly indicated in the dry-paint- ings. The fox-skin collar which he wears is vaguely shown by an appendage at the right ear. The angles of the white lightning on the chest and limbs of the actor are not as numerous as in the paintings. 210. Tie/m are ferocious pets that belong to Tidholtsodi, the water monster, and guard the door of his dwelling. They are said to have blue horns. 211. Na-tsi-HV a-k(5-di (short rainbow), the fragmentary or incomplete rain- bow. 212. //as-tye'-.s'm-i signifies Black //astre', or Black God. There are several of them (dwelling at Tsem'/fcoafl/yi/, near Tse'gihi), but the description will be given in the singular. He is a reserved, exclusive individual. The ydi at other places do not visit him whenever they wish. He owns all fire; he was the first who made fire, and he is the inventor of the fire-drill. It is only on rare occasions that he is represented by a masquerader at a ceremony. When it is arranged to give a night chant without the public dance of the last night (and this seldom occurs), Black God appears in a scene of succor on the evening of the ninth day in company with three other gods, Naydnezgani, Tb'bad^istJini, and //astreol/oi. It is said that the personator is dressed in black clothes ; wears a black mask, with white marks and red hair on it, and a collar of fox-skin ; and that he carries a fire-drill and a bundle of cedar-bark. The author has never seen //asts-e^mi represented either in a dry-painting or in masquerade, and he has therefore never witnessed the scene or ceremony of succor referred to. This ceremony, which is very elaborate, has been described to the author by the medicine-men. The actor has to be well paid for his tedious services, which occupy the whole day from sun- rise to sunset, though the act of succor lasts but a few minutes. 213. The fire-drill is very little used by the Navahoes at the present time, matches and flint-and-steel having taken its place ; but it is frequently mentioned in the myths and is employed in the ceremonies. Of the many aboriginal fire- drills, described and depicted by Dr. Walter Hough in his excellent paper on " Fire-making Apparatus," 302 that of the Navahoes is the rudest. It looks like a thing that had been made to order. 214. Tsin-tli'-zi signifies hard, brittle wood. 215. It is probable that the various peculiar acts described in this paragraph have reference to agricultural rites still practised, or recently practised, by the Navahoes, but the writer has never witnessed such rites. 216. The Navahoes now universally smoke cigarettes, but they say that in ancient days they smoked pipes made of terra-cotta. Fragments of such pipes are often picked up in New Mexico and Arizona. The cliff-dwellers also had pipes, and these articles are still ceremonially used by the Mokis. The Navahoes Notes. 247 now invariably, in ceremonies, sacrifice tobacco in the form of cigarettes. But cigarettes are not new to the Southwest: they are found in ancient caves and other long-neglected places in New Mexico and Arizona. 217. Ni-no-ka-^I-ne' (People up on the Earth) may mean people living up on the mountains, in contradistinction to those dwelling in canyons and valleys ; but other tribes use a term of similar meaning to distinguish the whole Indian race from the whites or other races, and it is probable that it is used in this sense here and in other Navaho myths. The people whom Na/i'nes/^ani now meets are probably supposed to be supernatural, and not Indians. 218. The plants mixed with the tobacco were these : trohodsrflai', jildtso (my thumb), a poisonous weed, aze'bini', and azetloi. It has not been determined what plants these are ; but the Navaho names are placed on record as possibly assist- ing in future identification. 219. In the Navaho ceremonies, when sacred cigarettes are finished, and before they are deposited as offerings to the gods, they are symbolically lighted with sun- beams. (See par. 94.) The statement made here, that the hero lighted his pipe with the sun, refers probably to this symbolic lighting. 220. Ke'tlo is a name given to any medicine used externally, i. e., rubbed on the body. Atsdsi ke'tlo means the liniment or wash of the atsosi ^a/a/, or feather ceremony. It is also called atsosi az (feather medicine), and atsdsi trf/ (feather herbs). 221. Ya-^i-^/i-ni/, the incense of the Navaho priests, is a very composite sub- stance. In certain parts of the healing ceremonies it is scattered on hot coals, which are placed before the patient, and the latter inhales actively the dense white fumes that arise. These fumes, which fill with their odor the whole medi- cine-lodge, are pungent, aromatic, and rather agreeable, although the mixture is said to contain feathers. The author has obtained a formula for yd\d\ml, but has not identified the plants that chiefly compose it. 222. These are the animals he raises and controls, as told in par. 527. 223. The Navahoes say they are acquainted with four kinds of wild tobacco, and use them in their rites. Of these the author has seen and identified but two. These are Nicotiana attenuate which is the dsfVnaA), or mountain tobacco ; and Nicotiana palmeri, which is the dfepenafo, or sheep tobacco. N. attenuata grows widely but not abundantly in the mountains of New Mexico and Arizona. N. palmeri is rare ; the writer has seen it growing only in one spot in the Chelly Can- yon. It has not been learned what species are called weasel tobacco and cloud tobacco ; but one or more of the three species, N. rustica, N. quadrivalvis, and N. trigonophylla, are probably known to the Navahoes. 224. The description of these diseases given by the narrator of this tale is as follows : " Patients having these diseases are weak, stagger, and lose appetite ; then they go to a sweat-house and take an emetic. If they have /I'tso, or the yellow disease, they vomit something yellow (bile ?). If they have /i/-/ita, or cooked blood disease, they vomit something like cooked blood. Those having the yellows have often yellow eyes and yellow skin. 7%a/lrV, or slime disease, comes from drinking foul water full of green slime or little fish (tadpoles ?). Tsos, worms, usually come from eating worms, which you sometimes do without know- ing it ; but tsflgo, tapeworm, comes from eating parched corn." Probably the last notion arises from the slight resemblance of the joints of Tcenia solium to grains of corn,, This little chapter in pathology from Ha/a7i Natldi is hardly in accordance with the prevalent theory that savages regard all disease as of de- moniac origin. 225. The adjective ya^dni, orya-rdni, here used, which is translated " beautiful,'' means more than this : it means both good (or useful) and beautiful. It contains or THF UNIVERSITY 248 Notes. elements of the words ya/f, good, and of IiLsrdni, nfedni, and ^o-zdni, which signify beautiful. 226. According to the Navaho myths and songs, the corn and other products in the gardens of the ydi or divine pnes grow and mature in a very short time. The rapid growth of the crops in Na^fnesMani's farm is supposed to result from the divine origin of the seed. 227. The order in which Na/i'nesMani lays down the ears of corn is the order in which sacrificial cigarettes, kethawns, and other sacred objects, when colored, are laid down in a straight row. The white, being the color of the east, has pre- cedence of all and is laid down first. The blue, the color of the south, comes next, for when we move sunwise (the sacred ceremonial circuit of the Navahoes) south follows immediately after east. Yellow, the color of the west, on the same principle, comes third ; and black (in this case mixed) comes fourth. Mixed is properly the coloring of the upper region, and usually follows after black ; but it sometimes takes the place of black. These apparently superfluous particulars of laying down the corn have a ceremonial or religious significance. In placing sacred objects ceremonially in a straight row, the operator proceeds southward from his starting-point, for this approximates the sunwise circuit, and he makes the tip ends point east. 228. Pin-i-az bf-tsd (fawn-his-cheese), or fawn-cheese, is a substance found in the abdomen of the fawn. A similar substance is found in other young mammals. They say it looks like curds, or cottage cheese, and that it is pleasant to the taste. They eat it raw. The author has not determined by observation what this sub- stance is. Dr. C. Hart Merriam, of the Department of Agriculture, suggests that it is the partly digested milk in the stomach of the fawn, and this is probably the case. 229. The dish offered to Na/fnesMani is called by the Navahoes atrd, which is here translated u pemmican." It consists of dried vension pounded on a stone and fried in grease. 230. To make dfl-tld-gi kle-san, cut the grain off the ear, grind it to a pulp on a metate, spread out the embers, lay a number of green corn leaves on them, place the pulp on the leaves, put other leaves on top of the pulp, rake hot embers over all, and leave it to bake. 231. Z>I-tld-gm M-dl-kd-i is made of a pulp of green corn ground on a metate, like d\i\6g\ klesdri. The pulp is encased in husks, which are folded at the ends, and is then placed between leaves and hot coals to bake. 232. TM-bl-tra (three-ears) is made also of pulp of green corn. This is placed in folded cones made of husks ; three cones being made of one complete husk, whose leaves are not removed from their stem. It looks like three ears fastened together, whence the name. It is boiled in water. 233. The story-teller said : " about as far as from here to Jake's house," a distance which the writer estimated at 300 yards. 234. Over the east door, one cigarette, that for the male, was made of moun- tain mahogany (tsd'es/agi, Cercocarpns parvifolius], perforated, painted blue, and marked with four symbols of deer-tracks in yellow ; the other cigarette, that for the female, was made of cliff rose (aw^tsal, Cowania mexicana), painted yellow and marked with four symbols of deer-tracks in blue. Over the south door the cigarette for the male was made of sunflower (m^igili), painted yellow and dotted with four symbols of antelope-tracks in blue ; the cigarette for the female was made of "strong-smelling sunflower" (nWigili nfltjdni, Verbesina enceloides), painted white and dotted with four symbols of antelope-tracks in black. Over the west door, the cigarettes were of the same material as those in the east ; but one was painted black with symbols of deer-tracks in blue, and the other was Notes. 249 painted blue with symbols of deer-tracks in black. At the bottom of the steps, one of the cigarettes was painted black and dotted with four symbols of fawn- tracks in yellow ; the other was painted yellow and dotted with four symbols of fawn-tracks in black. The above was written from the description of the narra- tor. The writer has never seen such cigarettes ; but they are said to be employed in some Navaho ceremonies at the present time. In this series of cigarettes the colors are not in the usual order, 18 but there may be a special symbolism for these animals, or the variation may arise because they are the cigarettes of a wizard and therefore unholy. 235. When driving game to a party in ambush, the Navahoes often imitate the cry of the wolf. In this myth the old man is supposed to give the cry. not to drive the bears, but to make Na/fnesMani believe that deer are being driven. 236. The name Tj-a-na-naf is derived from tran, which means dung. Tj-e'-sko-^/i means Spread-foot. The narrator said the other bears had names, but he could not remember them. 237. " He did not even thank his son-in-law " is an instance of sarcasm. 238. The bear is a sacred animal with the Navahoes ; for this reason the hero did not skin the bears or eat their flesh. The old man, being a wizard, might do both. 239. //a-la-d-si-ni ? means " What are you doing ? " but it is a jocose expression, used only among intimate relations, or relations by marriage. In employing this interrogatory the Navaho gave the old man to understand that he was recognized. 240. This episode of the twelve bears is the weakest and least artistic in the tale. Moreover, it details a fifth device on the part of Deer Raiser to kill his son- in-law. Under ordinary circumstances we should expect but four devices. It seems an interpolation, by some story-teller less ingenious than he who composed the rest of the tale, introduced to get the men out together once more, so that, on their way home, the incident of the burnt moccasins might occur. The latter incident has* been previously recorded by the writer in another connection. (See note 242.) 241. Among the Navahoes, when a person dies, the suffix ni, or ini, is added to his (or her) name, and thus he is mentioned ever afterwards. 242. Before the story of Na/i'nesMani was obtained, the writer had already recorded this tale of the burnt moccasins in a version of the Origin Legend. In the latter connection it is introduced as one of the Coyote tales. The mischiev- ous Coyote is made to try this trick on his father-in-law ; but the latter, warned by the Wind, foils the Coyote. 243. The ridge which he crosses in the east and also those which he crosses later in the south, west, and north are colored according to the regular order of Navaho symbolism. 244. The narrator described the bird called tsi-das-/6-i thus : When a man passes by where this bird is sitting, the latter does not fly off, but sits and looks at the man, moving its head in every direction. It is about the size of a screech-owl. 245. It must not be supposed that in this and the following paragraph, when pale-faced people are mentioned, any allusion is made to Caucasians. The ref- erence is merely symbolic. White is the color of the east in Navaho symbol- ism : hence these people in the east are represented as having pale faces. For similar reasons the man in the south (par. 551) is said to have a blue face, the man in the west (par. 552) a yellow face, and the man in the north (par. 553) a dark face. (See note 18.) 246. Bl-s-a (his treasure), something he specially values ; hence his charm, his amulet, his personal fetich, his magic weapon, something that one carries to mysteriously protect himself. Even the divinities are thought to possess such 250 . Notes. charms. The songs often mention some property of a god which they say is " Bi'^a-ye^igi'ngo " (The treasure which makes him holy or sacred). (See par. 367 and note 280.) 247. These medicines are still in use among the .Navahoes. The medicine made of gall consists mostly of gall of eagles. If a witch has scattered evil medi- cine on you, use this. If there are certain kinds of food that disagree with you, and you still wish to eat them, use the vomit medicine. Hunters obtain the materials when they go out hunting. All the totemic animals named (puma, blue fox, yellow fox, wolf, and lynx, see par. 548) vomit when they eat too much. So said the narrator. 248. Buteo. borealis. The tail is described as red ("bright chestnut red," Coues) by our ornithologists; but the Navahoes consider it yellow, and call the bird atseVftsoi, or yellow-tail. 249. A-ts6-si-d#e ^a-^a7, or a-ts6-si ^a-/a7, means feather chant or feather cere- mony. The following particulars concerning the ceremony were given by the narrator of the story. Dry-paintings are made on the floor of the medicine-lodge much like those of the kldd^-i 7/a/a/, and others are made representing different animals. It is still occasionally celebrated, but not often, and there are only four priests of the rite living. It lasts nine days, and it has more stories, songs, and acts than any other Navaho ceremony. A deer dance was part of the rite in the old days, but it is not practised now. The rite is good for many things, but especially for deer disease. If you sleep on a dry, undressed deer-skin or foul one, or if a deer sneezes at you or makes any other marked demonstration at you, you are in danger of getting the deer disease. 250. Y6-i ^a-/a7, or y6i-d^e ^a-/a/ (bead chant), is a nine days' ceremony, which is becoming obsolete. The author has been informed that there is only one priest of the rite remaining ; that he learned it from his father, but that he does not know as much about it as his father did. 251. The device of setting up forked sticks to assist in locating fires seen by night and in remembering the position of distant objects is often mentioned in the Navaho tales. (See pars. 382 and 497.) 252. Equisettim hiemale, and perhaps other species of Equisetum, or horse-tail. 253. [" Klfr-ka', the arrow-snake, is a long slender snake that moves with great velocity, so great that, coming to the edge of a cliff when racing, he flies for some distance through the air before reaching the ground again. The Navahoes be- lieve he could soar if he wanted to. He is red and blue on the belly, striped on the back, six feet long or longer. Sometimes moves like a measuring-worm."] From the above description Dr. H. C. Yarrow, formerly curator of reptiles in the Smithsonian Institution, is of the opinion that the arrow-snake is Bascanium flagelliforme. 254. Accipiter cooperii, called gfni by the Navahoes. /- 255. Compare with description of Spider Woman and her home in paragraph 306. It would seem that the Navahoes believe in more than one Spider Woman. (May be they believe in one for each world.) In paragraph 581 we have an in- stance of black being assigned to the east and white to the north. (See note 18.) 256. There are several plants in New Mexico and Arizona which become tumble-weeds in the autumn, but the particular weed referred to here is the Ama- rantus albus. It is called tlo/dhi nagY'si, or rolling tlo/a"hi, by the Navahoes. Tlo/alii is a name applied in common to several species of the Amarantacetz and allied Chenopodiacea. (See " Navaho Names for Plants." 312 ) The seeds of plants of these families formerly constituted an important part of the diet of the Nava- hoes, and they still eat them to some extent. 257. TjuW/il-gf-si is said to mean frightened-weed, scare-weed, or hiding-weed, Notes. 251 and to be so named because snakes, lizards, and other animals hide in its dense foliage when frightened. It is a yellow-flowered composite, Gutierrezia euthamice (T. and G.), which grows in great abundance in Arizona and New Mexico. It is used extensively in the Navaho ceremonies in preparing and depositing sacri- fices, etc. 258. Whirlwinds of no great violence are exceedingly common throughout the arid region. One seldom looks at an extensive landscape without seeing one or more columns of whirling dust arising. 259. In the full myth of yoi ^a/aV, as told by a priest of the rite, a complete account of the ceremonies, songs, and sacrifices taught to the Navaho would here be given; but in this account, told by an outsider, the ritual portion is omitted. 260. In the myth of the " Mountain Chant," 3H p. 410, it is stated, as in this tale, that the wanderer returning to his old home finds the odors of the place intolerable to him. Such incidents occur in other Navaho myths. 261. In the rite of the kldd^i y&a/aV, or the night chant, the first four masked characters, who come out to dance in the public performance of the last night, are called atsa'/ei. From this story it would seem that a similar character or char- acters belong to the yoi ^a/aV. 262. These great shells are perhaps not altogether mythical. Similar shells are mentioned in the Origin Legend (pars. 211, 213, 226), in connection with the same pueblos. Shells of such size, conveyed from the coast to the Chaco Canyon, a distance of 300 miles or more, before the introduction of the horse, would have been of inestimable value among the Indians. 263. In the myth recorded in " The Mountain Chant : a Navaho Ceremony," 314 p. 413, there is an account of a journey given by a courier who went to sum- mon some distant bands to join in a ceremony. From this account the following passage is taken : ; ' I . . . went to the north. On my way I met another mes- senger, who was travelling from a distant camp to this one to call you all to a dance in a circle of branches of a different kind from ours. When he learned my errand he tried to prevail on me to return hither, and put off our dance until an- other day, so that we might attend their ceremony, and that they might in turn attend ours ; but I refused, saying our people were in haste to complete their dance. Then we exchanged bows and quivers, as a sign to our people that we had met, and that what we would tell on our return was the truth. You observe the bow and quiver I have now are not those with which I left this morning. We parted, and I kept on my way toward the north." In par. 597 of " The Great Shell of KTntyel " reference is made to the same identical meeting of couriers. It is interesting to observe how one legend is made to corroborate the other, each belonging to a different rite. 264. Pe'.rdblgas is here translated serrate knife. A saw is called benitnhi, but in describing it the adjective dblgas is used for serrate. The pe.$v/olgas is men- tioned often in song and story. It is said to be no longer in use. Descriptions indicate that it was somewhat like the many-bladed obsidian weapon of the an- cient Mexicans. 265. The cliff-ruin known as the White House, in the Chelly Canyon, Arizona, has been often pictured and described. It is called by the Navahoes Kin-i-na-e'- kai, which signifies Stone House of the White Horizontal Streak (the upper story is painted white). The name White House is a free translation of this. The Navaho legends abound in references to it, and represent it as once inhabited by divinities. (See par. 78 and fig. 22.) 266. H&t-d-zs-tsi-si is a divinity who is not depicted in the dry-paintings, and whose representative the author has not seen. He appears rarely in the cere- monies and is thus described : The actor wears an ordinary Navaho costume, and 252 Notes. an ordinary ydbaka mask adorned with owl-feathers, but not with eagle-plumes. He carries on his back an entire yucca plant with the leaves hanging down, and a laro-e ring, two spans in diameter, made of yucca leaves (to show that he is a great gambler at nZnsoz). He carries a whip of yucca leaves, and goes around among the assembled crowd to treat the ailing. If a man has lumbago he bends over before the actor and presents his back to be flagellated ; if he has headache he presents his head. When the actor has whipped the ailing one, he turns away from him and utters a low sound (like the lowing of a cow). When he can find no more people to whip, he returns to the medicine-lodge and takes off his mask. The cigarette (which the author has in his possession) appropriate to this god is painted black, and bears rude figures of the yucca ring and the yucca plant. It is buried east of the lodge beside a growing yucca. Ten songs are sung when the cigarette is being made, and a prayer is repeated when the work is done. The yucca which the actor carries must have a large part of its root-stock over ground. It is kicked out of the ground, neither pulled nor cut. The principal home of the divinity is at TsasitsozsakaW (Yucca Glauca, Standing), near the Chelly Canyon. 267. The following is a list of the twenty-one divinities represented by masks in the ceremony of the kldd^i MALE. 1. ^astfdyal/i. 8. 2. Ga/zaskfrfi. 9. //a/V/astmi. 266 3. Ttf'nentti. 10. //astreVtri. 271 4. Naydnezgani. 11. T^dhanoai. 5. Tb'bad-snfstnni. 12. Kldhanoai, or Tldhanoai. 6. Dsaha^olds'd. 13. //ast-ydbaka. 7. H*stszim. Each, for the first seven, wears a different mask. The last six wear masks of one pattern, that of ydbaka. (See plate I., fig. i.) FEMALE. 14. //astrdol/oi. 15 to 21. ^astre'baad, or goddesses. All the female characters wear masks of one kind. (See fig. 28 and plate I., fig- 3-) 268. The language of the Eleventh Census is quoted here, although it differs slightly from the official report of the count of 1869, made by the acting agent, Capt. Frank T. Bennett, U. S. A. Captain Bennett says the count was made on two separate days, October 2d and i8th, and gives the number of Indians actu- ally counted at 8,181. (Report of Commission of Indian Affairs for 1860, p. 237 . 2 9 8) 269. Plate IV. represents a man dressed to personate Naye'nezgani, or Slayer of the Alien Gods, as he appears in an act of succor in the ceremony of the night chant, on the afternoon of the ninth day, in company with two other masquerad- ers (TVbadsistnni 27 and ^fastre'oltoi 206 ). The personator has his body painted black with charcoal of four sacred plants, and his hands painted white. He wears a black mask which has a fringe of yellow or reddish hair across the crown and an ornament of turkey's and eagle's feathers on top. Five parallel lines with five angles in each, to represent lightning, are painted on one cheek of the mask (sometimes the right, sometimes the left). Small, diamond-shaped holes are cut in the mask for eyes and mouth, and to the edge of each hole a small white shell is attached. On his body there are drawn in white clay the figures of eight bows ; six are drawn as shown in the picture and two more are drawn over the Notes. 253 shoulder-blades. All these bows are shown as complete (or strung) except those on the left leg and left side of the back, which are represented open or unstrung, as shown in the plate and fig. 41. The symbol at the left leg is made first, that on the left shoulder last of all. All the component lines of the symbol are drawn from above downward ; fig. 41 shows the order in which they must be drawn. The symbols must all turn in one direction. The personator wears a collar of fox-skin, a number of rich necklaces of shell, turquoise and coral, a fine skirt or sash around his loins (usually scarlet baize, bayeta, but velvet or any rich material will do), a belt decorated with silver, and ordinary moccasins. He carries in his right hand a great stone knife, with which, in the scene of succor, he makes motions at the patient and at the medicine-lodge to draw out the disease. The patient prays to him, and gives him a cigarette painted black and decorated with the bow - symbols in white. This cigarette is preferably deposited under a Fig. 41. Diagram of the bow-symbol on the left leg of the personator of Na- yenezgani. Fig. 42. Diagram of queue-sym- bol on the left leg of the personator of Tb'badsistrini. pinon-tree. A dry-painting of this god has never been seen by the author, and he has been told that none is ever made. 270. Plate VII. represents the personator of the War God, Tb'bads-Istrfni, or Child of the Water, as he appears in the act of succor described in notes 206 and 269. His body and limbs are painted with a native red ochre ; his hands are smeared with white earth ; and eight symbols are drawn in his body in white, two on the chest, two on the arms, two on the legs, and two on the back, partly over the shoulder-blades. As with the bow-symbols of Naye'nezgani (note 269), two of the symbols are left open or unfinished, that on the left leg (painted first) and that over the left shoulder-blade (painted last), to indicate (some say) that the labors of the god are not yet done. Fig. 42 shows the order and direction in which each component line of the symbol must be drawn. The symbols repre- 254 Notes. sent a queue, such as the Navahoes now wear (fig. 31). Some say these figures represent the queue of the god's mother, others say they represent the scalps of conquered enemies ; the latter is a more probable explanation. The personator wears a mask painted also with red ochre (all except a small triangular space over the face, which is colored black and bordered with white) ; and it is decorated both in front and behind with a number of queue-symbols (the number is never the same in two masks, but is always a multiple of four). The mask has a fringe of red or yellow hair, and a cockade of turkey-tail and a downy eagle-feather. The holes for the eyes and mouth are diamond-shaped, and have white shells attached to them. The actor carries in his left hand a small round cylinder of cedar- wood painted red, and in his right a cylinder of pifion painted black. With these, in the scene of succor, he makes motions at the patient and at the lodge. Like his companion, the personator of Nayenezgani, he wears a collar of fox-skin ( Vulpes velox) ; rich necklaces of shell, turquoise, and coral ; a skirt or "sash of bay eta, or some other rich material ; a belt adorned with plaques of silver ; and ordinary moccasins. The sacrificial cigarette which he receives is painted red, marked with the queue-symbols, and deposited under a cedar-tree. No dry-paint- ing of TVbad-snfstnni has been seen by the author, and he has been assured that none is made. 271. The name //as-treV-tri (Red God) is derived from /fastye' (God, see par. 78) and /itri (red). The Red God, it is said, is never depicted in dry-paintings. The author has never seen the character in masquerade ; it seldom appears, only on the rare occasions when there is no dance of the naak^ai on the last night of the night chant. He seems to be a god of racing. The following account of him is from verbal description : Red God is one of the yi, and dwells wherever other ydi dwell (hence there are many). His representative never appears in an act of succor and never helps the patient. A fast runner is chosen to play the part. He goes round among the assembled Indians and challenges men, by signs and inarticulate cries, to race with him. If he wins, he whips the loser with two wands of yucca leaves (culled with special observances) which he carries. If he loses, the winner must not whip him. If the loser begs him to whip softly he whips hard, and vice versa. His body is painted red and has queue- symbols drawn on it, like those of Tb'bad-srfetnni (plate VII.). His mask, which is a domino and not a cap, is painted red and marked with circles and curves in white. His cigarette is prepared on the fourth day, but it is not given to him to sacrifice; it is placed by other hands. Song and prayer accompany the prepara- tion and sacrifice of the cigarette. The latter is painted red, and decorated in white with queue-symbols, either two or four ; if four, two are closed or complete, and two open or incomplete. (Note 270.) NAVAHO MUSIC. BY PROF. JOHN COMFORT FILLMORE. 272. The twenty-eight songs which I have transcribed from phonographic records made by Dr. Washington Matthews have very great scientific interest and value, inasmuch as they throw much light on the problem of the form spon- taneously assumed by natural folk-songs. Primitive man, expressing his emo- tions, especially strongly excited feeling, in song, without any rules or theories, must, of course, move spontaneously along the lines of least resistance. This is the law under which folk-melodies must necessarily be shaped. The farther back we can get toward absolutely primitive expression of emotion in song, the more valu- able is our material for scientific purposes ; because we can be certain that it is both spontaneous and original, unaffected by contact with civilized music and by Notes. 255 any and all theories. In such music we may study the operation of natural psychical laws correlated with physical laws, working freely and coming to spon- taneous expression through the vocal apparatus. These Navaho songs are especially valuable because they carry us well back toward the beginnings of music-making. One only needs to hear them sung, or listen to them in the admirable phonographic records of Dr. Matthews, to be con- vinced of this from the very quality of tone in which they are sung. In all of them the sounds resemble howling more than singing, yet they are unmistakably musical in two very important particulars: (i) In their strongly marked rhythm; (2) In the unquestionably harmonic relations of the successive tones. I shall deal with them, therefore, under the two heads of RHYTHM and HARMONIC MELODY. i. RHYTHM. Mr. Richard Wallascheck, the distinguished author of " Primitive Music," has lately called attention to the importance of sonant rhythm. Not only- does the rhythmic impulse precede the other musical elements, but the superiority of sonant rhythm is such as to serve as an incitement to tone-production. Rhythm tends to set the voice going ; and of course vocal sounds, which consti- tute the first music, do not become music until they are rhythmically ordered. They tend to become so ordered by a natural law of pulsation which need not be discussed here. The regularly recurring pulsations, which specially show them- selves in all prolonged emissions of vocal sounds, tend also to form themselves in metrical groups ; speaking broadly, these metrical groups are usually twos or threes, or simple multiples of twos or threes. This is so, for the most part, in savage folk-music, in our most advanced culture-music, and in all the development which comes between. The metrical grouping into fives or sevens is comparatively rare ; but I have found it more frequently by far in savage folk-music than in our music of civilization. The most striking characteristic of the metrical grouping of tones in the Navaho songs here given is the freedom with which the singer changes from one elementary metre to the other; z. !ne' nahostliWi. 6a' niyi'nigi, yeyeydna. People are restored, for me he brings, (meaningless.) Haia aina aiydya ama. (Meaningless refrain after each stanza.) II. 1. Ka/ TVbad-s-istn'ni ja' niyi'nigi, yeyey^na. Now T^o'badzistjfni for me he brings, (meaningless.) 2. Tseninaholi'ji J-a' niyfnigi, yeyey^na. Tse'nahale for me he brings, (meaningless.) 3. Ts!'^/a /a bi/di, ja' niyi'nigi, yeyeydna. Truly one his wing, for me he brings, (meaningless.) 4. Z>hie' nahostlM. ^a' niyi'nigi, yeyeydna. People are restored. For me he brings, (meaningless.) III. I. Ka^ Zeyaneyani sa' niyf nigi, yeyeyena. Now Zeyaneyani for me he brings, (meaningless.) ja c niyi'nigi, yeyeydna. for me he brings, (meaningless.) 3. Tsfda bi/lapi'/e ^a' niyi'nigi, yeyeydna. Truly his side-lock for me he brings, (meaningless.) 4. Z>me' nahostllVi. 6"a' niyi'nigi, yeyeydna. People are restored. For me he brings, (meaningless.) IV. 1. Ka^ Tsdwenatlehi ja' niyfnigi, yeyeyena. Now Tsowenatlehi for me he brings, (meaningless.) 2. Binaye T^agdni ja' niyfnigi, yeyeyena. BInaye AMni for me he brings, (meaningless.) 262 Notes. 3. Tsi'da /a brndi ja' niyi'nigi, yeyeydna. Truly one his eye for me he_brings, (meaningless.) 4. ZJme' nahostliWi. Sa.' niyi'nigi, yeyeye'na. People are restored. For me he brings, (meaningless. ) In line i, stanza I., Nayenezgani is changed to Yeinaezgani, and in line i, stanza IV., Bmaye AMni is changed to Bmaye T^-agani. NahostliWi in the last line of each stanza is rendered here " restored," but the more exact meaning is, not that the original people are called back to life, but that others are given in place of them. This verb is used if a man steals a horse and gives another horse as restitution for the one he stole. 277. SONG OF NAYENEZGANI (NAYENEZGANI BIGl'N). Atsd Estsa"n Naydnezgani yiL&aholnf*, Ats6 Estsan Nayenezgani began to tell her of, Btfe'elge/i yiUaholnrX STeelget began to tell her of, Nayd holcWe yil^aholnfs-. Anaye from where they are began to tell her of. II. Estsdnatlehi TVbadsfctrfni yiUaholnIX Estsdnatlehi ro'badzisUfni began to tell her of, Tse'nahaldji yiUaholnrX Ts^'nahale began to tell her of, Nayd hold./e yiUaholnf^. Anaye from where they are began to tell her of. III. Atsd Estsdn Zdyaneyani yiUaholnfz, Atse" Estsdn Z-^yaneyani began to tell her of, TseVaAotriltd'/i began to tell her of, Naye* hold^/e Anaye from where they are began to tell her of. IV. Estsdnatlehi Tsdwenatlehi yiUaholnrX Estsdnatlehi Ts6wenatlehi began to tell her of, Bmaye T.raga'ni yiUaholni'^, Bmaye AMni began to tell her of, Nayd holdafe yiUaholnf^. Andye from where they are began to tell her of. Prelude, refrain, and meaningless syllables are omitted from this text. 278. SONG OF NAYENEZGANI. I. Ka/ Naydnezgani koanigo dffgmi, Now Slayer of the Alien Gods thus he says a holy one, Ka/ T.r<5hanoai koanigo, Now The Sun thus he says, Z>Tgfn yikd' sizini koanigo. Holy thereon he stands thus he says. Notes. 263 ii. Ka/ Tb'badg-fetrfni koanigo ou holy one, for my sake not. IV. Ka/ Tsdwenatlehi na/zam'ya, Now Changing Grandchild he arrives, Pes /itsdi be^o^n/a asde na/^anfya, Knives yellow a house made of from he arrives, Notes. 265 Pej /ftsdi ^/a'honihe sde na^aniya. Knives yellow dangle high from he arrives. NLs-aza ^inlgmi, jfka A5te. Your treasures you holy one, for my sake not. In endeavoring to explain the meaning of this song, the singer related that Naydnezgani said to his mother, " You are the divine one, not I." She replied, " No, you are the divine one." They were exchanging compliments. Then he said, " Not for my sake, but for yours, were these treasures (weapons, etc.) given by the Sun. They are yours." For the meaning of \)\z (his treasure), see note 246. NLza or ni'za. means your treasure ; the last syllable is here repeated per- haps as a poetic plural. The houses of knives are said to be the different cham- bers in the house of the Sun. Meaningless syllables are omitted in this text. 28l. SONG OF THE SUN. I. Kay Naye'nezgani ,rideya"iye, Now Slayer of the Alien Gods I come (or approach) with, Pej dilylTi be^aWe jWeya"iye, Knives dark from house made of I come with, Pes dllyl'li da'honu/e jfafeyaiye, Knives dark from where they dangle high I come with, *5a' alili .ridfeya"iye, ani^oyele anieydhi aine*. For me an implement I come with, to you dreadful (no meaning), of the rites II. Ka/ Tb'badsrlstrfni jWeydiye, Now Child of the Water I come with, Pes dblgasi 264 be^o^an/afe .rideya'ie, Knives serrate from house made of I come with, Pes afolgasi ^/a'/zonide Jideyd'iye, Knives serrate from where they dangle high I come with, ^Sa* alili .rirtfeycii'ye, ani^iginle aineydhi aine*. For me an implement I come with, to you sacred (no meaning), of the rites (divine, holy) III. Ka Zdyaneyani .ndeydi'ye, Now Reared Beneath the Earth, I come with, Pe-r alMasai be^o^-ande j-i^ey^iye, Knives of all kinds from house made of I come with, Pes alMasaf ^a'^oniVe jldfey%e, Knives of all kinds from where they dangle high I come with, 6a' alfli jWeya"iye, anf^oy^le, aineydhi aind. For me an implement I come with, to you dreadful, (no meaning) . of the rites IV. Kazf Tsdwenatlehi .ridfeya"iye, Now Changing Grandchild I come with, Pes /Itsdi be^o^4n^e .rfdeyd'iye, Knives yellow from house made of I come with, Pes /rtsdi ^a'/^oniVe ji^o^6ni ed ^/eyd ad. His trail beautiful approaches. 6Tni' ed deyd ad rtfeyd ad. My mind approaches, approaches. _Yuni, here translated hearth, is a certain part of the floor of the Navaho lodge. Yunids-e means in the direction of the yuni. The expressions Sda nagdi and Bilcd /toz6m appear in many songs and prayers, and are always thus united. Their literal translation is as given above ; but they are equivalent to saying, " Long life and happiness ; " as part of a prayer, they are a supplication for a long and happy life. Hoz6m means, primarily, terrestrially beautiful ; but it means also happy, happily, or, in a certain sense, good. Estsdnatlehi is often called, in song, Estsdnatle^i, and T^ohanoai is often called (apparently with greater propriety) T-rfrzhanoai. STfnfc.S'Pni. The syllables not translated are meaningless. 283. SIGNIFICANT WORDS OF SONGS OF THE LOG, FIRST SET. First Song : Tsin niz6ni ja' nif niMa. Tree beautiful for me they fell. (log, stick) Notes. 267 Second Song : Tsfri nfeoni ja' hau/ile. Tree beautiful for me they prepare or trim. Third Song : Tsfri ntedni sa' haiyMla'. Tree beautiful for me they have prepared. Fourth Song : Tsui nfedni s\lfr yidf/f'yi*. Tree beautiful with me they carry. Fifth Song : Tsin nfcrdni site' /Miyiyitm. Tree beautiful with me they put in the water. The word for beautiful is usually pronounced in^oni, not ntedni as above. 284. SIGNIFICANT WORDS OF SONGS OF THE LOG, SECOND SET. First Song : Tsfn m^oni .rf/a' neyllgd'. Tree beautiful with me they push. Second Song : Tsui nfedni j-i/a' yidiseV. Tree beautiful with me floats. Third Song : Tsui ni^oni ji/a' yiyi/d/. Tree beautiful with me moves floating. 285. WORDS OF THE EAGLE. A/blani siazl E'ydhe s\&z \ Nitsfli /a /oa^ainM'l^a, Z>oniki. Greeting, my child ! Thanks, my child ! Your younger down you did not throw, Z?onikf. brother 286. SONG OF THE EAGLES. A SONG OF THE BEAD CHANT. Adooo aici-hena a a;z a^aid a/zaie*. (Meaningless prelude.) Ki^nakiye ydye j-aaiyista a a, Kinakfye there he sits, Haydaaa ydye jaaiyista a a, When he rises, there he sits, Yiltsa aa ydye jaaiyista a an, We shall see, there he sits, 7a/pi7 aa ydye jaaiyista a an. He will flap, there he sits. Aiadore'ye aia^/osdye a an an o^aney^. (Meaningless refrain.) Kinakiye= Ki^niki. The vocables not translated have no meaning now. 287. SONG OF THE ASCENSION. I. Aid do do do he, do do do do he. (Meaningless prelude.) 1. Tsi'natan a/kai ed ed, Plant of corn white, 2. Bidagi tso inyan ed. Its ear sticks great to eat. up in 268 Notes. 3. Nan/a" a;za"72 to.re' tos6. Stay down. TOJC eye eye. ii. (Repeat prelude as in stanza I.) 1. Xrfna/aw dotli'z e^ ee, Plant of corn blue, 2. Bidgi tso mya ee. Its ear sticks great to eat. up in 3. Stay down. (Repeat refrain as in stanza i.) in. (Repeat prelude.) 1. T$fna/a a/tsoi ed Plant of corn yellow, 2. Biddgi tso iwyaw Its ear sticks great to eat. up in 3. Nan/a" a#a"# to^d Stay down. (Repeat refrain.) IV. (Repeat prelude.) 1. T$fna/aa zl'm ed e^, Plant of corn black, 2. Bida"gi tso myaw ed. Its ear sticks great to eat. up in 3. Nan/a" aa" to^d tojd. Stay down. (Repeat refrain.) v. (Repeat prelude.) 1. Tji'na/ al/^asai ed ed, Plant of corn all kinds or colors, 2. Bida"gi tso inyan e^. Its ear sticks great to eat. up in 3. Nan/a a#a";z to^e to.re'. Stay down. (Repeat refrain.) VI. (Repeat prelude.) i. Tji'na/a^ dlts6\ ed e^, Plant of corn round (nubbin), Notes. 269 2. Biddgi tso iny&n ed. Its ear sticks great to eat. up in 3. Nan/'a aa# to^e to^d. Stay down. (Repeat refrain. Great changes are made in some of the words in this song for prosodic reasons. Tjfna/a, trf'nalaa, and tri'na/ (ist lines) are all from tsi/ (plant) and na/a (corn), Bidagi (2d lines) is from bidi (its ear), id' (it sticks up), and gi (in). A/kai (line i, stanza I .) = /akai. A/tsdi (line i , stanza 1 1 1 .) = /itsoi. 288. PRAYER OF FIRST DANCERS FROM THE CEREMONY OF THE NIGHT CHANT. 1. Tse'gihigi, Tse'gihi in 2. //ayo/ka/ be/zo^lngi, Dawn made of house in, 3. Na/zotsdi be/zo^angi, Evening twilight made of house in, 4. Kdsdfi/yi/ be/zo^-angi, Cloud dark made of house in, 5. Niltsabaka be/zo^angi, Rain male made of house in, Mist dark made of house in, 7. Niltsabaad be/zo^angi, Rain female made of house in, 8. TJi2id \t\n be^o^angi, Pollen made of house in, 9. Anil/ani be/zo^angi, Grasshoppers made of house in, Mist dark at the door, 11. NatsflW bikedseVin, Rainbow his trail the road, 12. Atsinikli'ji yfki ^/asizini, Zigzag lightning on it high stands, 13. Niltsabaka yi'ki ^/asizmi, Rain male on it high stands, Deity male, 15. Kds^i/yi/ nikego na/zai'niya'. Cloud dark your moccasins come to us. 1 6. Kds^/i/yi/ nisklego na/zamiya'. Cloud dark your leggings come to us. 17. Kds^/i/yi/ nidgo na^ai'niya'. Cloud dark your shirt come to us. 1 8. Kds^/i/yi/ mtsago na/zamiya'. Cloud dark your headdress come to us. 19. Kds^/i/yi/ binininlago na^ainiya'. Cloud dark your mind en- come to us. veloping 20. Niki'ds-e \dofcd\ly\l p-f i eh fnimp! eh hump! \ 1 i 1- " ^^ _ ^ = - j j ztttztz* e - e - e eh, eh, Melodies. No. 6. SEVENTH SONG IN THE FARM OF 28 5 ^33==3==$=*===3^ - -- -- -- -- : S- -- -- -- -- -- -t I tT 1 ' ^ _i_ ^. _ 4 Slide. 286 Melodies. No. 7. TENTH AND ELEVENTH SONGS IN THE FARM OF I. f 5 Four times. II. ^ 1 1 3 1 E it- 1 m -1 -I| , m 1 -j -1 ^^~\ Four times. III. ##*/ IV. ^r^ exactly the same, and so is V., except that it ends thus : pl -I \- p 3 1 ^ *-! " ^ ^ * Four times. Five verses in all. Final ending thus : Melodies. No. 8. 287 FIFTEENTH SONG IN THE FARM OF &ASTSE&OGAN. --FV- ~^^ N ~) 1 1- :*-*-* ix times. fesB^ifeSi -ftz - -- - Six- times. -3- -+- -+ -- -4- +- -m- -*- 1 -9- -9- J^Ftt?- LJ L t i=^r-. Slide. E3EEEJEE4 -- -- -- i This song offers some very curious metrical problems. 288 Melodies. No. 9. TWENTY-SECOND SONG IN THE FARM OF Andante. =&= * j.j j>* '4 . * J j^ -9- -*- * *-* 1 " j ^ ^ *s-//dfe. ^S 211 -^. *-^^ ^- c *-^- iJ i^^ ^ ^ -"-^ * * =I= S~ Melodies. 289 No. 10. TWENTY-THIRD SONG IN THE FARM OF Alleretto. ^ TP * N^ .^ ^ 9 -9 1 9 1^ ~ ir i N i 999 Repeat eight times. \ Seven times. ^^ i * ^-^ This Indian howls so that it is much more difficult than usual to be sure of the pitch-relations. Also it is hard to tell, in many places, whether he means a double or a triple rhythm. 290 Melodies. No. n. TWENTY-FIFTH SONG IN THE FARM OF HAST.5 1 EHOGAN. * *- *- times. Eight times. -=1 I /TN 9 P 1 * INDEX. INDEX. ABLUTIONS, 69, 73, 83, 212. Accouchement, 106, 231. Adultery, 64, 66, 67. Adultery, punishment for, 143, 144, 240. Aga/a (district), 154, 157, 242. A/^o^/ise/i, see N/fnes/7zani. Akanlnili, messenger, 207. Aku/anas^ani (sacred mountain), Hosta Butte, N. Mex., 79, 222. Alphabet, 54. Alviso, Jesus, 39. Amarantaceae, 250. Amulets, or talismans, 249, 250. Anaye, alien gods, cannibals, monsters, 37, 81, 91, 123, 126, 212. Anaye, blood of, produces monsters, 81, 234. Anaye, born of women, 218. Anaye, changed to stone, 119. Anaye, destroyed by storm, 129. Anaye, outwitted, 92, 119. Ant Peoples, 53. Antelope farm, 185, 248. Antidotes, 192, 193. Apaches, 18, 32, 145, 146, 156, 157. Apaches, Jicarilla, 154. Arabis holbollii, 235. Archaisms, 25. Armor, 113, 116, 232, 233, 234. Arrow-case, ancient, 140, 239. Arrows, 18, 142, 218. Arrow-snakes, 200, 250 Ascension, of Na/ines^ani, 194. Atsa'lei, first dancers, 205, 251. A.rihi, Salt People (gens), 30, 158. A.rihi Estsan (Salt Woman), 236. A/ahyitsoi, home of Leyaneyani, 103. Athapascan, or Dene, 9, 211. Atsa (game), 219. Atse Estsan (goddess), 126. Atsosi /$a/a/, rite of, 194. Atsosidze 7*a/a/, feather ceremony, 53, 194, 250. Baby-case, 12, 231. Badger, creation of, 71, 76. Ball, game of, 86. Barthelmess, Christian, 258. Baskets, 18, 19, 178, 210, 211. Bat, 84, 126. Bat Woman, 120. Baths, ceremonial, 184, 204, 211, 212, 226, 227. Bead chant, see yoidze hzta.1. Bean, 183. Bear, sacred animal, 186, 249. Bear-maiden, 99, 100. Bear that Pursues (anaye), 124. Bears, pet names of, 187, 249. Beaver, 168. Beetle Peoples, 63. Beggar, 196. Begging, 22. Bekot.riu/i, moon-bearer, god of Americans, 86, 226. Bela/zatfni, prophet, 53. Berdache, see Hermaphrodites. Bickford, F. T., 195, 223. Big Snake (pueblo chief), 200. Bike/$aM'n, home of 7eelget, 117. Binaye Ahani (anaye), 108, 113, 123, 124, 236. Bird monsters, see Tse'na'hale. Bi/a/otn, Sunset Peak, 153, 242. Bi/ani, Brow of Mountain People {gens), 30, 242. Bi/a'ni, Folded Arms People (gens), 30, 148, 150, 153, 159, 242. Bitsis Doffi'z, Blue Body (god), 68, 73, 78. Bitsis Zakai, White Body (god), 68, 73, 104, 216. Bitsis Zitsoi, Yellow Body (god), 68. Bitsis ZM'n, Black Body (god), 68. Blackbird, 79. Black Mountain, Arizona, see Dsi//isfn. Black Thunder (sun-youth), in, 232, 233. Black under the Rock (anaye), 126. Blankets, 21, 141. Blankets, sacred, 136. Blue Fox (pueblo chief), 200. Blue Fox People, 192. Blue Heron (chief in first world), 63, 64. Blue Sky People, 104. Blue Thunder, in, 232, 233. Blue under the Rock (anaye), 126. Blue Water (lake near To'jato), 114. Bluebird, 28, 79. Blushing, 175. Borrowing of rites, 41. Bourke, J. G., 32, 212, 294. Breath of gods, magical, 129, 228. Breath or wind, spirit of life, 69, 78. Bow of Darkness, 86. Bows, 18, 142. Bow-symbol, 253. Boy Who Produces Goods, 79, 222. Brennan, G. A., 238. Buckskin, sacred, 46, 69, 214, 220, etc. Bumblebees, war with eagles, 201-204. Bundle, magical, 97. Buteo borealis, 250. 294 Butterfly Goddess, 46. Buzzard, spy for anaye, 107. Cabezon Peak, head of Yeitso, 234. Cactus, 102, 107, 1 10, 229. Cannel coal, 237. Cannibal wizard, 187. Captives, ancestors of gentes, 146. Carnelian Girl, 79. Carrizo Mountains, see Dsi/naodsi/. Caterpillar, 112. Cedar-bark, 161, 175. Census, Eleventh, 7, 252. Cercocarpus parvifolius, 231. Ceremonies, in general, 40, 41, 241. Cereus, 231. Chaco Canyon, 8 1, 140, 195. Chanter, 40. Charens Station, 243. Charms, 109, 192, 249, 250. Chelly Canyon, 36, 206, 257. Chenopodiaceae, 250. Chicken hawks, 88. Chinlee Valley, 238. Chronology of legend, 137, 239. Chusca Knoll, see T.mskai. Cigarettes, sacred, 42, 170, 185, 191, 193, 194, 212, 248, 249, 254. Circle of branches, ceremonial, 206, 241. Circuit, ceremonial, 99, 181, 213, 216. Cliff-dwellers, 37, 40. Cliff-houses, 21, 142. Cliff Swallow People, 65, 99, 216. Clothing, ancient, 141, 161, 175, 240. Clown, in rites, 167, 229, 230. Cobero (town), 206. Colaptes mexicanus, 245. Cold, goddess of, 130. Color, symbolic scheme of, 65, 67, 215, 216, 217, 218, 219, 221, 236, 243, 245. Colors, sacred, five, 189. Corn, four kinds of, 181. Corn, manner of cooking, 183, 248. Corn meal, ceremonial, 69. Corn, planting of, 173. Corn, Pueblo, superior, why, 78. Corn, sacred, 137, 140, etc. Corpse-demon, 38. Cosmography, 65, 113, 114. Cowania mexicana, a cliff -rose, 12, 248. Coyote, 71, 216, 218, 219, 222, 226, 249, etc. Coyote and Badger, children of sky, 71. Coyote and Hawks (tale), 88. Coyote and Otters (tale), 98. Coyote and Spiders (tale), 98. Coyote and Water Monster (tale), 74, 71;. Coyote and Wolf (tale), 87. Coyote and Ye/apahi (tale), 92, 93. Cranes, or swans, 218. Dances, 48, 50, 83, 144, 225, 227, 230. Darkness, see TVa/yeV. Dawn Boy and Girl, 220. Daylight People, 87, 104. Dead, belonging to Sun and Moon, 223. Dead, to behold, dangerous, 78. Death, house abandoned after, 17, 102, 229. Decoration, 78, 79, 174, 177. Index. Deer farm, 185, 186. Deer masks, 70, 71, 154, 217. Deer Raiser, 184-192. Deer Spring (place), 155, 242. Defiance, Fort, n, 212, 214. Deluges, 64, 74, 77, 217, 219. Demonolatry, 39, 40. Demons, cannibal, see Anaye. Ztepe'ntsa, San Juan Mountains, 78,81, 130, 135, 219, 222. Z?estn'ni, Red Streak People (gens), 30, 146, 1 S7- Devil, 37, 97. Devils, chief of, see Estsan Na/aw. Digging animals, 217. DTgmi, holy ones, 37, 39, 164, 230. Z>ilko;2 (game), 219. Z?me' i/igi'ni, Holy People, 140, 145, 230, 2 39- />ine* Na/fcotloni (far-off kin), 154, 242. /)ine' Naku/a/a, Twelve People, 149, 226. /fine', Navahoes, 9, 210. Disease, 178, 205, 247. -ZPitsi'n, Hunger (anaye), 131. Dokoslid, San Francisco Mountain, 3, 78, 134, 153, 221, 238. Domestic animals, creation of, 86. Ztoniki (prophet), 198. Dove Song, 27, 258. Dragon-fly Peoples, 53. Drowning, treatment for, 170. Drumstick, 229. Dry-paintings, 39, 43, 45, 49, 245, 250. DsalWolclza, Fringe Mouths, 170, 245. DsfA/asdsi'ni (place), 131. Dsi//m'n, Black Mountain, Ariz., 134, 238. Dsi/naodsi/, Carrizo Mountains, 159, 211, 222. Dsi/nao/i/, sacred mountain, 108, 222, 230, etc. Dst/nao/iVni (gens), 30, 140, 141. Dsi/tla', Base of Mountain (place), 142. Dsi//a'ni (gens), 30, 142, 145, 157. Dsi/yfdze /^a/a/, mountain chant, 27, 144, 206, 207, 211, 226, 227, 241, 257. Dsi'/yi' Neyani (prophet), 46, 235. Eagle, creation of, 120. Eagle-robe, 199. Eagle trapping, 232. Eagles, 1 20, 196, 203, 204, 205. Earth from sacred mountains, 75. Earth-Mother, see Naestsan. Embroidery, 18. Emergence, story of 51, 63. Equisetum hiemale, 250. Estsanatlehi, the Woman Who Changes (chief goddess), 27, 34, 106, 134, 137, 148, 230, 237, etc. Estsanatlehi, trail of, 148. Estsan Na^a, Woman Chief, chief of witches, 40, 220. Ethics, of shamans, 58. Famine, in Zuni, 1 58. Farming, ancient Navaho, 172, 183. Fawn-cheese, 182. Feather ceremony, see Atsosidze Feather-dress, magical, 109, 199. Index. 295 Feathers, ceremonial use of, 42. Fendleria rupicola, 173. Fifth World, 76. Figures of speech, 27. Fillmore, J. C., 254, 257. Fire arrows, 198. Fire-drill, 169, 202, 246. Fire god, see //a.strezmi. Fires, 138, 141. First Man and Woman, 38, 69, 70, 76, 77, 78, 80, 216, 218, 230, 234. First world, 63-65. Fish, tabooed, 239. Flagstaff, Ariz., 221. Flocks, and herds, 5. Food, ancient, 139, 153, 156, 162, 196, 239. Forestiera neo-mexicana, 214. Fprt Defiance, 228. Fort Wingate, 227. Four directions, 63, etc. Four rivers, 76. Fourth world, 67. Fringe Mouths, see Dsahaafoldsa. Frog, 64, 1 68, 170. Gambling, 82, 86. Games, 77, 90, 97, 219, 240. Ga;zasku/i, Mountain Sheep People, divini- ties, 37, 1 66, 170, 206, 244, 245, 246. Gardens, of divinities, 248. Garments, ancient, 141. Gentes, list of, 29, 30. Giants, see Anaye. Giants, powers of drinking, 115. Girl Who Produces Goods, 79. Girl Who Produces Jewels, 79. God, no supreme, 33. Gods, calls of, 47,' 68, 73, 82, 135, 136, 163, 187, 217. Gods, homes of, 70, 164. Gods of mountains, 220. Gods of springs, 237. Gontso or Big Knee (chief), 143, 144, 146, 147, I55- Gopher, 83, 118. Grant's (station), 233. Grasshopper Girl, 79, 104, 137. Grasshoppers, 66, 67, 79. Grease-wood, 173. Great Hawk, 75. Great shell of KTWo/li0, 206, 207. Great shell of Kintyel, 53, 195, 206, 207. Great Snake, 83. Great Wolf, 203. Grebes, 76. Ground-heat Girl, 137. Ground Squirrel, 118. Gutierrezia euthamias, 244. Hair, of anaye, 1 22. Hair, of gods, color, 228. Haliotis shell, 79. ffaltso, Yellow Bodies (gens), 30, 147, 241. Harmonic melody, 2^6. Harvest God, see Ga;/asku/i. //a.rkan/$atso, Much Yucca People (gens), 30, 140, 239. i'zni, Mud People (gens), 30, 148, 150, '55- (house god), 36, 70, 83, 170, ^ //ast-re/tri, Red God, god of racing, 252, 254. ./7ast.yeol/oi, divine huntress, 37, 244, 246, 252. i, talking god, 36, 68, 82, 104, 135, 163, 224, etc. //astreyalri, mask of, 47. y/astsezini, Black God, god of fire, 37, 68, 169, 170, 219, 246. //a/a/, chant, 214. Ha^a/i, chanter, priest, 40. Ha/a/i Natloi, Smiling Chanter, 57, 215. v7a/a/i Nez, Tall Chanter, 50, 51, 58, 215, 223, 235. /fa^/a i (god), 251. Headdress, ancient, 184. Hermaphrodites, 70, 77, 217, 220. Hermaphrodites, authors of inventions, 70. Hodge, Frederick Webb, i, 239. Hogans, huts, 115. Holy ones, see Z?igfni. Holy people, see Z>ine* digim. //onaga'ni, Place of Walking People (gens), 30, 148, 154, 157, 242. Hoops, magical, 108, 128, 201, 266. Horns, demonic, 117, 235. Horse, 233. Hosta Butte, see Aku/anas/ani. Hostodi (bird), 124, 236. Hottentot apron, 236. Houses, summer, 15. ffozom ha.ts.1 (rite), 58, 218, 220, 232, 235. Hummingbirds, 88. Hunger, see ZJitsi'n. Hunt, methods of, 89, 239. Hunting-masks, 191, 193, 217. Husband, follows wife, 150. HyieVyesi (place), 143, 146. - Idols or images, 104. Illegitimacy, 107. Incense, 177, 247. Incest, 187. Indigo, 44. Irrigation, 70. Island Lake, Colo., 219. Jake the silversmith, n, 19, 50. Jelly of yucca fruit, 229. Jemez (pueblo), 145, 158. Jewels, inkli'z, 133, 147, 222. Kesitre (game), 141, 240. Kethawns, 39, 42, 43, 117, 213. Ki/tsoi (tribe), 150. Kiwaa'ni, People of the High Standing House (gens), 30, 150, 158, 242, 243. Ki'ndotliz (town), 82, 167, 195, 196, 206, 207, 237, 245. Kindred, forbidden degrees of, 33. Kiwniki, Chief of Eagles, 198. Kinship, terms of, sign of amity, 65, 131, 156, 198. Kintyel (place), 81, 87, 140, 195, 196, 205, 206, 207. Kintyel, how built, 82. Kisani, Pueblos, 10, 68, 70, 77, 78, 195, 197, 198, 226. 296 Index. Kit-fox, 226. Kledsi AataJ, or night chant, 35, 37, 53, 229, 243, 251. Klehanoai (moon-bearer) 80, 226. Klogi, name of old pueblo, 30. Knife Boy, 101. Knitting, 21. Knives, ancient, 233. Language, mixed, 143. Lava, blood of giants, 116, 234. Legends, different versions, many, 50. Legends, local, abundant, 38. Legerdemain, 48, 241. Letherman, Dr. J., 22, 23, 276. Leyaneyani, Reared Below Ground (hero), 101, 103, 124, 126, 236, 237. Life-feather, or breath-feather, of eagle, magical, 109, in, 231. Life principle, concealed, 91, 94, 102, 217. Life token, 122. Lightning, 80, 115, 119, 165, 200, 245, 246, 250, 252. Lightning arrows, 101, 115-120, 125, 126. Lightning, crooked, 165, 166. Lightning, sheet, 80. Lightning, straight, 165, 166. Lightnings, sentinel, in. Little bird, transformations of feathers of Tse'na'hale, 121. Locust People, 53, 74, 76, 218. Zokaadikm (mythic place), no. Loom, 20, 23, 25. Magpie, spy of anaye, 108. Maid Who Becomes a Bear, see Tjike Szs Natlehi. Mai/6', Coyote Water (spring), 152. Mai/oV/ine', Coyote People (gens), 30, 152, 242. Male and female gender, how applied, 42, 113 137,211, 235, 243. Maledictions, 144. Mammilaria, round cactus, 231. Mancos Canyon, 238. Mandans, 16, 225. Manuelito, 3, u. Mariano, 4, n. Marsh Pass, Ariz., 238. Masks, 46, 70, 191, 213, 252, etc. McElmo Canyon, 238. Medicine, 59, 100, 176, 195, 247, 250. Medicine-lodge, 15, 16, 205, 214, 241. Medicine-men, see Shamans. Melodies, 279. Melons, 150, 183. Mescal, creation of, 125. Mexicans, creation of, 87. Mine, The Lost Adam (legendary), 2. Minor ceremonies, 41. Mirage Boy, 137. Mirage People, 69, 142, 238. Mirage Stone, 79, 221. Mirage Stone People, 104. Moccasins, 190. Mohaves, 158. Mold, 41, 216. Moon, creation of, 80. Moon-bearer, see Bekotm/i. Morgan, H. L., Dr., 31. Mountain chant, see Dsi/yi'dse 7za/a/. Mountain mahogany, 214, 231, 235, 248. Mountains, sacred, seven, 36, 71, 220, 22i 222. Mount Taylor, see Tsotsi/. Music, Navaho, 22, 29, 254, 258, 279. Nabiml/ahi (chief), 141. Naestsan, Woman Horizontal, Earth Mo- ther, 230. Na/^opa, Brown Horizontal Streak (place), 141. Na^opani (gens), 30, 141, 157. Nahikai (rite), 241. Nahoditahe (hero), 196, etc. NaiVikui, name of Tb'badsistJini, 116. Nalkenaaz (divine couple), 136. Nanzos (game), 84, 97, 141, 226. Nast-re Estsan, Spider Woman, 109, no, 119, 201-203, 232, 250. Na/i'nesMani, He Who Teaches Himself (hero), 53, 58, 160-194, 243, 248, etc. Na/i'nes^anini (Na/i'nes///ani dead), 187, 249. Natsi'd, ceremony, 146, 147, 241. Natsisaan, Navaho Mountain, 123, 154, 236. Navaho country and people, 1-22. Navaho Springs, Ariz., 224. Naye'nezgani, Slayer of the Alien Gods (war god), 34, 106-134, 165, 231, 233, 236, 253. Nayenezgani, wife of, 244. Nicotiana, various species of, 247. Night chant, see Kledzi 7/a/a/. Niltri, Wind (god), 83, 101, 113, 127, 137, 225, etc. Ni'ltri ZJilkohi, Smooth Wind, 76. Ninoka^/ine', People upon the Earth, In- dians, 176, 247. Nfyol, Whirlwind (god), 101, 103. No/fcoilpi, He Who Wins Men at Play (gam- bling god, god of the Mexicans), 82-87. Notes, character of, 56. Nubility, ceremony of, 238. Obstacles, supernatural, no, 113, 232. Oceans, four, 63. Old Age Water, see Sabi/o<. Old Age, see Saw. Opuntia arborescens, 229. Oraibes, 154. Origin Legend, 1-51, 68-159. Otter, 97-100, 1 68, 170. Otter, cigarette of, yellow, 170. Owl, creation of, 120, 236. Pahutes, creation of, 123, 236. Palettes, 44. Paradise, Navaho, 216. Pastora Peak, 211. Pathology, 178, 247. Pelado Peak, N. Mex., see Tsisnadzi'ni. Pemmican, 184, 192, 248. Pes/ityi, Red Knife (place), 134. Pet animals, 149, 153, 164. Phragmites communis, 42. Phratries, 32. Pictures, ceremonial, 43, 49. Pigments, five, 44. Index. 297 ', Deer Spring People (gens), 30, 155, 242. PmuVani, Deer Raiser (god), 184, 191, 192. Pimkani-bitsi, 184. Pipes, 175, 176, 177, 246. Place of Emergence, //ackinai, 76, 135, 147, 214, 219. Planting stick, 173, 246. Poetry, 22. Poison, 178-180. Pollen, 41, 45, 109, 183, 214, 232, 233. Pollen Boy, 79, 104. Porcupine, 87, 149, 153. Portraits, n. Potatoes, wild, 2. Pottery, 18. Pottery, invention of, 70. Poverty, see Tieiw. Powers, Stephen, 60. Prayer, 49, 109, 192, 269-275. Preludes, of songs, 25. Priest, see Shaman. Pronunciation, 55. Pueblo Chet^ro Kettle, 224. Pueblo Grande, 224. Pueblos, see Kisani. Puma, 77, 149, 153, 200. Puma People, 192. Pumpkin, 173, etc. Queue, symbolic, 254. Races, ceremonial, 106, 134. Racing, god of, see /Tastre/tri. Rafts, 161. Rain ceremonies, 41. Rain, male and female, 78, 79, 106, 166. Rain, form of Yo/kai Estsan, 139. Rain god, see Tonenili. Rainbows, 129, 168, 185, 231, 245. Rainbow apotheosized, 244. Rainbow arrows, 233. Rainbow bridge, 96, 228. Rainbow trail, 164, 230. Raven, spy of anaye, 107. Reanimation, 91, 93, 95, 103. Reared beneath the Earth, see Zeyaneyani. Red God, see //astje/tri. Red Lake, 39. Red Wind, 67. Refrains of songs, 25. Religion, 23. Rhyme, 28, 29. Rhythm, 255. Rio Grande, Tb'baad, Female Water, 87, 2IO, 235. Rio San Jose, Tb'baka, Male Water, 210, 2 35- Rite, medicinal, 205. Rite-myths, 50. Rites, antiquity of, 45. Ritual chants, see Rock Crystal Boy and Girl, 79, 136. Rocks, heads of giants, 116. Rock People, see Tse'^ine'. Rocks That Crush (anaye), 109. Rocky Mountain sheep, 96, 185, 244. Ropes, of rainbow, etc., 106, 165, 208. Ruins, 195. Sacred articles, eighteen, 163, 243. Sacrifices, 42, 223. 5aibe//o < 'an (old pueblo), 158. .Saitad, land of rising sand, no. Salt, used to blind anaye, 123. Salt Woman (goddess), 229, 236. Saw, Old Age (anaye), 130. Sawbi/o', Old Age W T ater, San Juan River, 36, 53. J 34, I4i-i45 'SS-'S?! 161, 211, 235, 238, 241, 244. San Juan Mountains, see Ztepe'ntsa. San Juan River, see Sawb!/o'. San Juan Valley, 52, 238. San Mateo Mountains, see Tsotsi/. San Miguel Lake and River, 218. San Rafael, see 7b'sa/o. Sandals, 161. Sand-altars, 44. Sand-paintings, see Dry-paintings. Santa Fe, N. Mex., 87, 142. Sarcasm, 249. 6aj-nalkahi, Bear that Pursues (god), 124, 187, 189. Sciurus aberti, 22, 34. Scourging, 106. Scrofula, 8. Seats, refused by hero, 127. Seeds, magical growth of, 74. Sentinels, before house of Sun, in. Second world, blue in color, 65. Sexes, quarrel of, 72, 73. Shamans, 26, 49, 56-59, 205. Shells, sacred, 83, 86, 226. Shells, white magical, 73, 152. She-rain, 166. Ship Rock, see Tse'bi/aL Shooting deity, see //astreol/oi. Silver Lake, Colo., 219. Simpson, J. H., 220, 223, 234. Sinew (so called), 240. Sky, houses in, 86. Sky, of four colors, 92. Sky, poles or supports of, 113, 223. Sky Father, see Yarfi/yi/. Sky-hole, 66, 113, 200, 204, 205, 233. Slavery, 86, 146, 241. Slaves, descendants from gens, 146. Smell, discovery of hero by, 94. Snake-skin, assumed, 188. Snow buntings, couriers, 130. Song of the Approach, 35. Song of the Eagles, 257. Song of the Ascension, 257. Song of Estsanatlehi, 124, 261. Songs of the Log, 266. Songs, sacred, 24-28, 166, 167, 199. Spider People, 98. i Spider Woman, see Nastre Estsan. --'' ' Spiders, 98-100, 228, 231. Sporobolus cryptandrus, 162. Squash, 183, etc. Squirrels, 74. Stars, Creation of, 80, 223, 224. Stephen, A. M., 41, 212. Sticks, sacrificial, 42. Store-houses, 142, 240. Storm-cloud, in decoration, 244. Storm-raising, see Hoops. Storms, northern, once women, 144. 298 Index. Sudatory, 16, 1 1 2. Suds, 163, 204. Sun, as god, 86, 223. Sun, creation of, 80. Sun, homes of, in, 127, 133, 232. Sunbeams, 117. Sunbeams on rain, 231. Sun-bearer, see Tj'ohanoai. Sun-children, go in quest of their father, 110-113, 232. Sunflowers, 202, 235. Sun-god, 33. Sun-maidens, in, 232. Sun-weapons, 113. Sunset Peak, Ariz., 242. Swallow People, 65, 216. Symbols, in body-painting, 253. Taboo, 142, 239. Talismans, 82, 128, 237. Tanapa, 6, 12. " Tapeworm (disease), 247. Tarantulas, 228, 231. TeelgeV (anaye), 80, 107, 113, 116-124, 235. Texts, how obtained, 54. 77;a'nezaS Among the Scattered Hills (place), 142. TYza'neza'ni (gens), 30, 142, 143, 157. TM'paha (gens), 30, 1 43-M7 '> J 57 2 4O- 7^a'paha-//alkai, 142, 145. T/$a'trini (gens), 30, 145, 158. Thirteen chips, game of, 83. Three lights (white, morning, blue, day, yel- low, evening), 63. Three-sticks, game of, 77. Throat disease, 8. Tieholtsodi (water god), 63, 64, 73, 74, 77, 126, 168-170, 212, 219, 220, 232. Tieholtsodi, of upper world, 126. Tiefw (Poverty), 131. Tieli'w, sentinels of water god, 168, 246. Tinneh, 12. Title of Book, i. Tlastn'ni (gens), 30, 146, 158. Tlo'ayum/ftigi, great fish, 168. Tobacco, sacred, 42, 176-178, 214, 247. Tb'badzistnni, Child of the Water (war god), 34-36, 116, 122, 124, 126-128, 134, 165, 234, 246, 252-254. 7b'bi//;ask!Vi (Centre of First World), 63. TWitnni (gens), 30, 148, 150, 155. 157. To'dokonzi (place), 139, 152. 7b'me' Na/^otloni. White Corn, symbolism of, 217. White Corn Boy, 79, 105. White House, home of yei, Chelly Canyon, 36, 251. White Mountain Thunder (god), 64. White people (not Caucasians), 249. White shell beads, 163. White Shell Woman, see Yo/kai Estsan. White under the Rock (anaye), 126. Whirlwinds, 101, 202, 251. Wind, gives life, 69. Wind, see Nil'tri. Wind, trail of, on finger-tips, 69. Wind People, 177, 179, 184. Winds, four, 165, 1 66, 219. Witchcraft and witches, 40, 70, 187, 220, 249. Witches, chief tainess of, see Estsan Nata: Wolf, 77, 87, 200. Wolf People, 192. Woman Who Rejuvenates Herself, see Es- tsanatlehi. Women, social position of, 10, 240. Woodpeckers, red-shafted, 245. Wood-rats, 160-162. World, edge of, 65, 80, 113. World, how enlarged, 223. Worlds, five, 65-76. , Sky Father (god), 230. Yazoni, beautiful, good, 247. Yebaad, female yei, 37, 243. Yebaka, male yei, 252. Yebitrai, maternal grandfather, name of 224. Yei, gods, 35-38, 93, 106, 217, 231, 234, 254. Yei, in kledsi Aatit, list of, 252. Yeitso (anaye), 108, 113, 114-116, 231, 234. Ye/apahi (anaye), 91-94, 226. Yellow Corn Girl, 79, 105, 136. Yellow Fox People, 192. Yellow Light People, 104. Yellow under the Rock (anaye), 126. Yellow Warbler, 79. Yoi //a/a/, 53, 195, 250. Yoidse 7/a/a/, bead chant, 53, 250, 267. Yo/kai Estsan, White Shell Woman (god- dess), 34, 105, 135, 230, 231, etc. Young Woman Who Rattles, see Trike Nazi'li. Yucca, 102, 103, 125, 212, 228, 229. Yucca-fibre, 161. Yucca People (gens), 30, 140, 239. Yucca suds, 163, 184, 227. Yvu/i (goods), 222. Zenith and nadir, 216. Zoolatry, 38. Zufti, 2, 10, 22, 36, 145, i 58, 242. OFFICERS OF THE AMERICAN FOLK-LORE SOCIETY, 1897. $ resident STEWART CULIN, PHILADELPHIA, PA. jftr0t HENRY WOOD, BALTIMORE, MD. FRANZ BOAS, NEW YORK, N. Y. Council* W. M. BEAUCHAMP, BALDWINSVILLE, N. Y. ROBERT BELL, OTTAWA, CAN. DANIEL G. BRINTON, PHILADELPHIA, PA. HELI CHATELAIN, NEW YORK, N. Y. fCHARLES L. EDWARDS, CINCINNATI, OHIO. JAMES W. ELLSWORTH, CHICAGO, ILL. fMERRITT LYNDON FERNALD, CAMBRIDGE, MASS. ALICE C. 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