E 51 U6xX CRLSSI INSTITUTION BUREAU OF AMERICAN ETHNOLOGY SERRE RS“ SMITHSO NIAN IN on m THE DINE; ORIGIN MYTHS OF THE. _ NAVAHO INDIANS © QR OBR BP i carer ee Be CASO STERN ev Fy yt el? nel GTO eat SSRhw ou y gaa ier™ M SNARES BR fi | on ane 2 saat Sree OL oar opus The Age of the Gods, or the Story of the Twins___-__________________- Prayer SbICKS.2- 2. 2528: fiu22. 2.0 eee, Semen ay Veer WIGAWIEE: 2.252. SEs Be) SU a Le SNUaL Th SLO Re ey wT Ou he. Monsvers. Appears: S0Ht te ort nk ame le jw)! Well to vari 5 oe When the Coyote Married the Maiden______________________- Ne od The Maiden who Became a Bear. --____________--_-_- © Sedelie Mae The Story of Nogoil pi, the Great Gambler___________ 1d te es The First Game, that of the Seven Sticks_____________________ The Second Game, that of the Rolling Ring... _______________ The Third Game, that of the Stick the Shape of the Rainbow___- The Fourth Game, that of Hitting the Ball_._-_______________ the Niftheathe Guessing Games se... 2 eee mee bee ee ee ihe sixth Game, the Kicked Stick. --42.. 00029) 2 The Seventh, the Game of the Planted Sticks. te, Se pe The Bighth Game. the Poot Race. = — 9-5... 82 ee he: Story or the Moceasin Ganie- 2222. The Story of the Coming of the White Bead Woman_______________ The White Bead Maiden’s Marriage with the Sun_________________ ihe story Of the, Pwim rothers... 23ers eee ee The Story of the Twins and the Giant Yeitso._________.__________ The Story of the Twins and Teel get, the Giant Elk_______________ The Story of the Elder Brother and Tse na’hale, the Giant Birds____ The Story of Tse’naga’hai, the Rolling Rock_..._._.._.._________- The Story of Tsadidahalt’ a li, the Twelve Antelope____________- 52 IV CONTENTS The Age of the Gods, or the Story of the Twins—Continued PAGE The Story of Tse’tahotsilta’li, He-Who-Kicks-People-Off-Cliffs__ ___- 94 The Story of Loka’adi kisi, the Slashing Reeds_---.-.-.-.--------- 95 The Story of the Beautiful, Dangerous Young Woman__----_-------_- 96 The Story of the Last Great Grief, the Swallow People of Mesa Verde_ 97 The Story of Tse’yeinti’li, the Rocks that Crush_________._______- 98 The Story of Nayie:a’anyie, or the Evil Hyes_2.2-.--.-...-2.-2222 98 theiStory ofthe Pourwilastilllsi 255-22 2a ee eee ee 99 dhe Wanderings; or Age of the: Patriarchs..._..- 3-2 5 5 22 eee 101 Introduction? ‘Sandoval’s prayer..-.-....292¢ese3! o.ce hes eee 101 The Origin of the Diné. «222.2 252202 os<-L ees ee eee 102 The First ‘Clans of the: Diné_-.....L.2-.__-_._-_ SA eee 103 The Making of the Headdressi=_ 2-222 22 2) ee eee 107 The Story of the Water Buffalo’s Kingdom. .___.__ ts 922 109 The Naming of the Brothers, and Their Departure__________-__-__- 109 The Departure of the First Four Holy Ones_____.___-___-_--- 111 The Departure-of the Holy Beings... -2+..-.--=. 22242 base = 111 The Departure of the White Bead Woman______--_------------ 112 The Story of the Clan Called Tqo yah ha’tline___________________- 115 The Story of the Rain Ceremony and Its Hogan_____________-_-__-- 117 The’ Two Who. Returned. — 5.222222... (Soe Se eee 119 Two Clans Related to the Clan Tqo yah ha’ tline________________-_ 119 The Story of the Pictograph of the Coilla22 222. sees ae eee 119 The Story of the Mountain Chant and the Fire Dance_-__-__---_--- 121 The Story of the Flint Knife Boys and the Great Warrior of Aztec_.__. 126 The Journey of the Elder Brother_- -~ 22922 7_ &: ss220_ 52 _2ant @ 127 The Story of the Younger Sisterii Jo 42)" 232 he eee 130 The Story of the Mountain Top Chant, or the Story of the Maiden anduthesBearcet eS. ok oe ee a ee 131 The Story of the Summer Dance_.-....222-5.=...-.-.._ 3392s 138 The Story of San’hode’di’begaeye, the Beggar’s Son_______--_----- 143 The Story of the Two Maidens and the White Butterfly_.______--_- 157 The Story of San*hode’di’s. Medicine:we 22) basse M oifer2) ae eee 164 The’ Story of the Diné: 202.0022... 6 eee see eee sehen 166 The Story of the Two Boys and the Coming of the Horses_________- 175 The Story of the Navaho and the Apache Peoples_____-__--------- 181 Literature cited s.<.:.-. 2 eet) syste See is Sa ee ee eee 185 ILLUSTRATIONS PLATE Frontispiece. First Man and First Woman. TEXT FIGURES PAGE 1. The Calendar Stone. (The plan of the year.)..__.__._-__-.------- 16 DemUnex@ovole ative Marks) 2224.02 le. 2b o he eee ee fe 19 3. Sand Painting of the Earth. (The plan of the earth.)____________- 22 Pbiestic used im che @nird Games 202 vio 2 ee yl ee 52 5. The sign the Great Gambler used in the Guessing Game___________- 52 Hathe camevworthe Planted Sticks-Sae0 ~o yi ceo. 5 boston So eee 53 4, Uhe sticks used in the game of the Rolling Ring. _--_-____-=_-_____ 57 Ses OOPMGACE PAINE a: 6 a. ou Sa i Be 8 ee de 60 @. Woe Goer GQiids© Meer Ewin ae a eee ee ee ee ee 63 10. The Sacred Mountain Dzil na/odili, also called Chol’i’i-._________-_- ra eeinercloudtcirceion toplof the mountsinas 452 eee ee ea 71 i2ehhe\cradleof the, White Bead Baby2._ 225-2228 ee See 71 Ste HOO AMES eae SS a eS Rea ee ee ee neh yh 2 85 I herentrance, to the Gopher’ s\tunnel. 5 2 ht a 86 1 EE LS LeEASITT EI lt ta eg a pe.) i al eh MARE fica ES a nn 106 Game sMe RS CAL): eee cee. 8) Neck TE Ree AOU eRe: ene eae. Bab ee ae Pe 110 iivpesbner ceremonial hoganes2 2). 2220s 22-1 Sate cae eo ae oe 9 te, Te 118 een Ores taCOiiad mek oo See ee ees at ph eel ae oe 121 19. Artifacts and designs on the Medicine Stick___________________-_-_- 141 Pinesitioniol maiden S legs. 2 oe ee ee ee eae 158 oer eSSIe Craw coe oe ce yee te a Ee Ss cyte 165 22. Where the people crossed the running water, the level land, and the AMOUNTAINS® 5. 25):< 5. Wee is fe on EE A epee te elie 2 te eee era 6 Bs 174 DoMMe GAT 6 SAAT scot 8. hin yo eS whe ee Se lp en os 174 ayuor Tawra Ia AT lt = oe teri ete cal feud i ynioie Tene a ) ee site ond, uy sorted tT) ance 18 are & act vit a's a . “ye imu hae’ +d £4 : aaa 7h af wih) stisall alt Io gut nani: «sii fies ee Aa t+ nila bet | a2 dla ; nineed bad ¢ odd nt boon anh ea. : f ‘ fei —laild we Rea 45), i a i} fox) gilt aye a : 7 4 i [ni c ne Te | oly n 3 Aiea th) rans BTL re yaar adniss eh é - nar ‘ _ Sin a" on ps § 00% od 5 ( nigh) ee TA eft hy 16k 5 on arid list h 3 ‘aah ace bares 1 a se, Teel tu a ‘¥e} sats psi ¢ + tell doth atid Vl oe 26 alive ] ys ieee © es ee 12 tego Ten) 2 li oF ORI os abil CnRE nen {sinoest Le) J . aotad -oudy ‘ison itd ne Boul +; ita is ae — Pee ae __..-ngat # cated Yor of , Pits Anse ani 3 bapgd Loeest ahs eae sgraresset ath hacer simeed | ‘ tod 7 Demise == A= if saree ‘aoe “a Hd : = he ae oe ey ath bps - ae . wh D8 e- eee PREFACE Sandoval, Hastin Tlo’tsi hee (Old Man Buffalo Grass), was the first of the four chiefs of the Navaho People. I had known him for years. In late November 1928, he came to the Mesa Verde National Park, where I was then living, for the purpose of having me record all that he knew about his people. “You look at me,” he said, “and you see only an ugly old man, but within I am filled with great beauty. I sit as on a mountaintop and I look into the future. I see my people and your people living to- gether. In time to come my people will have forgotten their early way of life unless they learn it from white men’s books. So you must write down all that I will tell you; and you must have it made into a book that coming generations may know this truth.” This I promised to do. I have recorded it without interpolation, and presented it, in so far as is possible, in the old man’s words. Sam Ahkeah, Sandoval’s nephew, now head of the Navaho Council at Window Rock, as well as First Chief of his people, was the inter- preter, as Sandoval spoke only the Athapascan tongue. Sandoval told us that medicine men know the chants and the cere- monies in detail, but these stories are the origins from which the cere- monies were developed; also, that some medicine men divide the different periods into 12 worlds, whereas the older version holds to 4 dark worlds and the present or changeable world. During the 17 days of his stay with us on this occasion, he spent the greater part of each day narrating the legends and checking them for correction. He would often stop and chant a short prayer, and sprinkle the manuscript, Sam, and myself with corn pollen. He believed the Mesa Verde to be the center of the old cultures, and he said that it was fitting that the stories should be reborn, written down, in “the Place of the Ancients.” Sandoval died the following January. AILEEN O’Bryan, Santa Fe, N. Mex., December 1953. vit AAT ANT yi nal BIO) sod feV ofl vitesH Jevobma vot nid awoud bad 1 - siqoe'l odera oct to stuido surot alld ia P (unortta abas¥ aaehl guilt of orin al Ser yadatsvo otal oh my nq silt ‘wor asia worl ow Lt onsite Ae iqonct sick toda worta & aT nel waact bie shee wn gitto 992 HOY bith: ise oat * oat in Boo! Me fron potiisiahones ahes te { .qiaaed tea daiw betlt rani Dat By : os ay garal aiqose 2tey, Here danory yes 608 T wusigt afl oth ae ott see ,fanirtey olf jyiggyt SiG witiy hel 48) aeod oe. | elene sist? raajon tet erart Ultw OH [OSg Tul ire) CT yet} al. 49 ) jeod 2.0 vider aust 4f avraal gastt aeolian atil % Patesre LAT. an owe Sot eet f wr Bie aoe (fod Hitw iattt Te ove pote onan fii ane deus * “€5 aor latsteg SAL sae Jed A PG Bat ' ALS ica KK riny ry Danio VY ul j Riis et baa reid, ae - 7 : : ys % » aa bea a raise Vebo SILT att -) Toy Af An Di oF Us 34 ho) ee ae : . : i : . j ' Aas - t ddA a Patri) bea SU PG basa Tot. Gat - Lavon | LLB . * *¢ an - fo Yoiitl) 17d ee Hor et Soo Wenee rapt feoan ret ae ult vido adode Lavobsruies | > sir ‘ert? > h oT AIDS I Ait; Yi asl? BD treeils adi yond ntact girioibeat odd eae blot Ip (Ob ntinn alt (ouier secret samrio ai) ata serine geo) dod ,fieieb fe ott ee metateont oaioe dant ORun! : haqalovab oa § of abled aviemrwblo adi enaraney shiiow St Oia aba qa bfrow sldesgaak 1 Inert at) baw Ay arth dupe orl ,.dOnABASO vidt ap ea diiw cele aid Yo viab TL otter vot coud) guictoods baa ebnogel odd yitiiertan qnb dows to in biren eta Ty yiole § jitaelo bere qote rretho biuow aH a cfialioc arch) Hite Meare Bats ae? tepeopernnmat a es few otoetive Die add Toctetiey ada od 09 abr 920M oct po vaile amnion .corodant ant Blugiy sacrot ott jult geil ane tt Sa *etrpionA oft te saalt od oetucarals gaiwollot sift beth | 4 wisi eee’ wnat | LBB ~ademaoal oaNh | es wera Pa i. | pal THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS By Arreen O’ Bryan THE CREATION OR AGE OF BEGINNING THE FIRST WORLD These stories were told to Sandoval, Hastin Tlo’tsi hee, by his grandmother, Esdzan Hosh kige. Her ancestor was Esdzan at a’, the medicine woman who had the Calendar Stone in her keeping. Here are the stories of the Four Worlds that had no sun, and of the Fifth, the world we live in, which some call the Changeable World. The First World, Ni’hodilqil,t was black as black wool. It had four corners, and over these appeared four clouds. These four clouds contained within themselves the elements of the First World. They were in color, black, white, blue, and yellow. The Black Cloud represented the Female Being or Substance. For as a child sleeps when being nursed, so life slept in the darkness of the Female Being. The White Cloud represented the Male Being or Substance. He was the Dawn, the Light-Which-Awakens, of the First World. In the East, at the place where the Black Cloud and the White Cloud met, First Man, Atse’hastqin,? was formed; and with him was formed the white corn, perfect in shape, with kernels covering the whole ear. Dohonot i’ni is the name of this first seed corn,’ and it is also the name of the place where the Black Cloud and the White Cloud met. 1Informant’s note: Five names were given to this First World in its relation to First Man. It was called Dark Earth, Ni’hodilqil; Red Earth, Ni’halchi; One Speech, Sada hat lai; Floating Land, Ni’ta na elth; and One Tree, De east’da eith. Matthews (1897, p. 65)): The First World was red. Franciscan Fathers (1912, p. 140): ni, the world or earth; ni’ hodilqil, the dark or lowest of the underworlds; (p. 111) lai, one, or first. Franciscan Fathers (1910, p. 81): sad, a word, a language; Sad lai, First Speech. 3 Franciscan Fathers (1912, p. 93) : Aste’hastqin, First Man. 3 Informant’s note: Where much corn is raised one or two ears are found perfect. These are always kept for seed corn. Franciscan Fathers (1912, p. 85): do honot’i ni, the name of a full ear, or seed corn. 1 2 BUREAU OF AMERICAN ETHNOLOGY [Buu. 163 The First World was small in size, a floating island in mist or water. On it there grew one tree, a pine tree, which was later brought to the present world for firewood. Man was not, however, in his present form. The conception was of a male and a female being who were to become man and woman. The creatures of the First World are thought of as the Mist People; they had no definite form, but were to change to men, beasts, birds, and reptiles of this world.* Now on the western side of the First World, in a place that later was to become the Land of Sunset, there appeared the Blue Cloud, and opposite it there appeared the Yellow Cloud. Where they came together First Woman was formed, and with her the yellow corn. This ear of corn was also perfect. With First Woman there came the white shell and the turquoise and the yucca.® First Man stood on the eastern side of the First World. He rep- resented the Dawn and was the Life Giver. First Woman stood opposite in the West. She represented Darkness and Death. First Man burned a crystal for a fire. The crystal belonged to the male and was the symbol of the mind and of clear seeing. When First Man burned it, it was the mind’s awakening. First Woman burned her turquoise for a fire. They saw each other’s lights in the distance. When the Black Cloud and the White Cloud rose higher in the sky First Man set out to find the turquoise light. He went twice without success, and again a third time; then he broke a forked branch from his tree, and, looking through the fork, he marked the place where the light burned. And the fourth time he walked to it and found smoke coming from a home. ‘Here is the home I could not find,” First Man said. First Woman answered : “Oh, it is you. I saw you walking around and I wondered why you did not come.” Again the same thing happened when the Blue Cloud and the Yellow Cloud rose higher in the sky. First Woman saw a light and she went out to find it. Three times she was unsuccessful, but the fourth time she saw the smoke and she found the home of First Man. “T wondered what this thing could be,” she said. “T saw you walking and I wondered why you did not come to me,” First Man answered. ‘Informant’s note: The Navaho people have always believed in evolution. >Informant’s note: Five names were given also to the First World in its relation to First Woman: White Bead Standing, Yolgai’na ziha; Turquoise Standing, Dolt i’zhi na ziha; White Bead Floating Place, Yolgai’dana elth gai; Turquoise Floating Place, Dolt Yzhi na elth gai; and Yucca Standing, Tasas y ah gai. Yucca represents cleanliness and things ceremonial. Franciscan Fathers (1912, p. 181): Tsa’zi ntqe’li, Yucca baccata, wide leaf yucca or Spanish bayonet. The roots of this species furnish a rich lather; the plant is frequently referred to as tqalawhush, soap. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 3 First Woman saw that First Man had a crystal for a fire, and she saw that it was stronger than her turquoise fire. And as she was think- ing, First Man spoke to her. “Why do you not come with your fire and we will live together.” The woman agreed to this. So instead of the man going to the woman, as is the custom now, the woman went to the man. About this time there came another person, the Great-Coyote-Who- Was-Formed-in-the- Water,’ and he was in the form of a male being. He told the two that he had been hatched from an egg. He knew all that was under the water and all that was in the skies. First Man placed this person ahead of himself in all things. The three began to plan what was to come to pass; and while they were thus occupied another being came to them. He also had the form of a man, but he wore a hairy coat, lined with white fur, that fell to his knees and was belted in at the waist. His name was Atse’hashke’, First Angry or Coyote.’ He said to the three: “You believe that you were the first persons. You are mistaken. I was living when you were formed.” Then four beings came together. They were yellow in color and were calied the tsts’na or wasp people. They knew the secret of shoot- ing evil and could harm others. They were very powerful. This made eight people. Four more beings came. They were small in size and wore red shirts and had little black eyes. They were the naazo’zi or spider ants. They knew how to sting, and were a great people. After these came a whole crowd of beings. Dark colored they were, with thick lips and dark, protruding eyes. They were the wolazhi’ni, the black ants. They also knew the secret of shooting evil and were powerful; but they killed each other steadily. By this time there were many people. Then came a multitude of little creatures. They were peaceful and harmless, but the odor from them was unpleasant. They were called the wolazhi’ni nlchu nigi, meaning that which emits an odor.® And after the wasps and the different ant people there came the beetles, dragonflies, bat people, the Spider Man and Woman, and the Salt Man and Woman,’ and others that rightfully had no definite ~ €Informant’s note: The Great Coyote who was formed in the water, Mai tqo y elth chili. Franciscan Fathers (1912, p. 117) : ma’itso, wolf (big roamer) ; and ma’ists o’si, coyote (slender roamer). 7Informant’s note: Some medicine men claim that witchcraft came with First Man and First Woman, others insist that devil conception or witchcraft originated with the Coyote called First Angry. Franciscan Fathers (1912, pp. 140, 175, 351). 8 Informant’s note: No English name given this insect. Ants cause trouble, as also do wasps and other insects, if their homes are harmed. Franciscan Fathers (1910 p. 346) : Much evil, disease and bodily injury is due also to secret agents of evil, in consequence of which the belief .. .. shooting of evil (sting) is widely spread. *Informant’s note: Beetle, ntlsa’go ; Dragonfly, tqanil ai’; Bat people, ja aba’ni; Spider Man, nashjei hastqin ; Spider Woman, nashjei esdza ; Salt Man, ashi hastqin; Salt Woman, ashi esdza. 4. BUREAU OF AMERICAN ETHNOLOGY [BuLy. 163 form but were among those people who peopled the First World.” And this world, being small in size, became crowded, and the people quarreled and fought among themselves, and in all ways made living very unhappy. THE SECOND WORLD Because of the strife in the First World, First Man, First Woman, the Great-Coyote-Who-Was-Formed-in-the-Water, and the Coyote called First Angry, followed by all the others, climbed up from the World of Darkness and Dampness to the Second or Blue World." They found a number of people already living there: blue birds, blue hawks, blue jays, blue herons, and all the blue-feathered beings.” The powerful swallow people ** lived there also, and these people made the Second World *4 unpleasant for those who had come from the First World. There was fighting and killing. The First Four found an opening in the World of Blue Haze; and they climbed through this and led the people up into the Third or Yellow world. THE THIRD WORLD The bluebird was the first to reach the Third or Yellow World. After him came the First Four and all the others. A great river crossed this land from north to south. It was the Female River. There was another river crossing it from east to west, it was the Male River. This Male River flowed through the Female River and on; and the name of this place is tqo alna’osdli, the Crossing of the waters.*® There were six mountains in the Third World.” In the East was Sis na’ jin, the Standing Black Sash. Its ceremonial name is Yol 10 Matthews (1897, p. 65); Stevenson (1891, pp. 275-285) ; Alexander (1916, vol. 10, ch. 8, p. 159); Franciscan Fathers (1910, pp. 346-349) ; Klah-Wheelwright (1942, pp. 39-41) ; Haile and Wheelwright (1949, pp. 3-5). 11 Informant’s note: The Second World was the Blue World, Ni’hodotl’ish. Alexander (1916, vol. 10, ch. 8, pp. 159-160). 2 Informant’s note: The names of the blue birds are: bluebird, do’le; blue hawk, gi’ni tso dolt ish; blue jay, jozh ghae’gi; and blue heron, tqualtl a’gaale. 13 Informant’s note: The swallow is called tqash ji’zhi. Matthews (1897, pp. 65-66): the swallow people, hast sosidine. Franciscan Fathers (1910, p. 849) : The Blue World. Klah-Wheelwright (1942, pp. 41-43). 14 Haile and Wheelwright (1949, pp. 3-5). 4 Informant’s note: The introduction of generation. 18 Matthews (1897, p. 63): To’bil haski’di, Place Where the Waters Crossed. “7 Informant’s note: Sis na’ jin, Mount Baldy near Alamos, Colo.; Tso’dzil, Mount Taylor, N. Mex.; Dook’oslid, San Francisco Mountain, Ariz.; Debe’ntsa, San Juan Mountains, Colo.; Dzil na’odili, El Huerfano Peak, N. Mex.; and Choli, also given as El Huerfano or El Huerfanito Peak, N. Mex. These mountains of the Third World were not in their true form, but rather the substance of the mountains. Matthews (1897, p. 71): The Third World, the mountains. The four mountains named by the First Man: Tsisnadzi’ne, East; Tso’tsil, South ; Do koslid, West; Debe’ntsa, North. Also, note 51, pp. 220-221, version A and version B; notes 52, 58, 54, 56, p. 221; and notes 58, 60, 62, 65, p. 222. Franciscan Fathers (1910, pp. 56, 186), Sisnajif, Pelado Peak; p. 137); Amsden (1934, p. 123). Recorders note: Although both Matthews and the Fransiccan Fathers give Sisnajin as O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 5 gai’dzil, the Dawn or White Shell Mountain. In the South stood Tso’dzil, the Great Mountain, also called Mountain Tongue. Its ceremonial name is Yodolt i’zhi dzil, the Blue Bead or Turquoise Mountain. In the West stood Dook’oslid, and the meaning of this name is forgotten. Its ceremonial name is Dichi’li dzil, the Abalone Shell Mountain. In the North stood Debe’ntsa, Many Sheep Moun- tain. Its ceremonial name is Bash’zhini dzil, Obsidian Mountain. Then there was Dzil na’odili, the Upper Mountain. It was very sacred; and its name means also the Center Place, and the people moved around it. Its ceremonial name is Ntl’is dzil, Precious Stone or Banded Rock Mountain. ‘There was still another mountain called Chol’1’1 or Dzil na’odili choli, and it was also a sacred mountain. There was no sun in this land, only the two rivers and the six mountains. And these rivers and mountains were not in their present form, but rather the substance of mountains and rivers as were First Man, First Woman, and the others. Now beyond Sis na’ jin, in the east, there lived the Turquoise Her- maphrodite, Ashton nutli..2 He was also known as the Turquoise Boy. And near this person grew the male reed. Beyond, still farther in the east, there lived a people called the Hadahuneya’nigi,” the Mirage or Agate People. Still farther in the east there lived twelve beings called the Naaskiddi.*? And beyond the home of these beings there lived four others—the Holy Man, the Holy Woman, the Holy Boy, and the Holy Girl. In the West there lived the White Shell Hermaphrodite* or Girl, and with her was the big female reed which grew at the water’s edge. Tt had no tassel. Beyond her in the West there lived another stone people called the Hadahunes’tqin, the Ground Heat People. Still Pelado Peak, Sam Ahkeah, the interpreter, after checking, identified it as Mount Baldy near Alamosa, Colo. Also, although the Franciscan Fathers give Dzil na odili choli as Huerfanito Peak, Sam Ahkeah says that it is the Mother Mountain near Taos. 18 Informant’s note: Ashon nutli’, the Turquoise Hermaphrodite, later became masculine and was known as the Sun Bearer, Jo hona’ai. 19 Informant’s note: The Hadahuneya’nigi are the Stone people who live where there is a mirage on the desert. Interpreter’s note: These Stone People came from the Hast. Morris (1921), p. 115): p. 127, this bulletin; Stevenson (1891, p. 275). Matthews (1897, p. 63): To the East there was a place called Tau (corn), to the South, a place called Nahodoo’la, and to the West a place called Lokatsos akad (Standing Reed). Again to the East there was a place called Essal’ai (One Pot), to the South a place called To’hadzitil (They came often for water), and to the West a place called Dsilitsibe hogan (House made of Red Mountain). Then again to the East there was a place called Ley a hogan (Underground house), and to the South a place called Tsil si’ntha (Among aromatic sumac), and to the West a place called Tse’lits ibe hogan (House made of red rock). 2% Informant’s note; The Naaskiddi or Gha’askidi are the hunchback figures connected with seeds, fertility, and phallus worship. They are said to have come from the mountain called Chol’i’i. 21 Informant’s note: The White Shell Hermaphrodite or Girl later entered the Moon and became the Moon Bearer. She is connected with Esdzanadle, the Woman-Who Changes, or Yolgai esdzan, the White Shell Woman, 6 BUREAU OF AMERICAN ETHNOLOGY [Butn. 163 farther on there lived another twelve beings, but these were all fe- males.” And again, in the Far West, there lived four Holy Ones. Within this land there lived the Kisa’ni, the ancients of the Pueblo People. On the six mountains there lived the Cave Dwellers or Great Swallow People.?* On the mountains lived also the light and dark squirrels, chipmunks, mice, rats, the turkey people, the deer and cat people, the spider people, and the lizards and snakes. The beaver people lived along the rivers, and the frogs and turtles and all the underwater people in the water. So far all the people were similar. They had no definite form, but they had been given different names because of different characteristics. Now the plan was to plant. First Man called the people together. He brought forth the white corn which had been formed with him. First Woman brought the vellow corn. They laid the perfect ears side by side; then they asked one person from among the many to come and help them. The Turkey stepped forward. They asked him where he had come from, and he said that he had come from the Gray Mountain. He danced back and forth four times, then he shook his feather coat and there dropped from his clothing four kernels of corn, one gray, one blue, one black, and one red. Another person was asked to help in the plan of the planting. The Big Snake came forward. He likewise brought forth four seeds, the pumpkin, the watermelon, the cantaloup, and the musk- melon. His plants all craw! on the ground. They planted the seeds, and their harvest was great. After the harvest the Turquoise Boy from the East came and visited First Woman. When First Man returned to his home he found his wife with this boy. First Woman told her husband that Ashon nutli’ was of her flesh and not of his flesh.2* She said that she had used her own fire, the turquoise, and had ground her own yellow corn into meal. This corn she had planted and cared for herself. Now at that time there were four chiefs: Big Snake, Mountain Lion, Otter, and Bear.?* And it was the custom when the black cloud rose —! 22 Informant’s note: The Corn Maidens are deities of fertility. 23 Informant’s note: The Great Swallow People, Tqashji’zhi ndilk’si, lived in rough houses of mud and sticks. They entered them from holes in the roof. %Informant’s note: The Gray Mountain is the home of the Gray Yei, Hasch el’ba’i, whose other name is Water Sprinkler. The turkey is connected with water and rain. Interpreter’s note: Gray Mountain is San Francisco Mountain, Ariz. Tqo’neinili, the Water Sprinkler, whose color is gray, lives there. He is also called the Gray God, Hasch e’Ibai, and the Clown whose ¢all is ‘‘do do,’’ and whose name is Hasch e’dodi. 2% Informant’s note: First Woman and the Turquoise Hermaphrodite represented the female principle. Later he said: There is confusion among medicine men regarding this. Some say that the Turqouise Boy was Ashon nutli’ ; some say the Mirage Man, some con- tend that “it’’? was another “Turquoise Boy.” 2°Informant’s note: Some medicine men call them the chiefs of the Four Directions. O'Bryan] THE DINE! ORIGIN MYTHS OF THE NAVAHO INDIANS 7 in the morning * for First Man to come out of his dwelling and speak to the people. After First Man had spoken the four chiefs toid them what they should do that day. They also spoke of the past and of the future. But after First Man found his wife with another he would not come out to speak to the people. The black cloud rose higher, but First Man would not leave his dwelling; neither would he eat or drink. No one spoke to the people for 4 days. All during this time First Man remained silent, and would not touch food or water. Four times the white cloud rose. Then the four chiefs went to First Man and demanded to know why he would not speak to the people. The chiefs asked this question three times, and a fourth, before First Man would answer them. He told them to bring him an emetic.”* This he took and purified himself. First Man then asked them to send the hermaphrodite to him. When he came First Man asked him if the metate and brush ”° were his. He said that they were. First Man asked him if he could cook and prepare food like a woman, if he could weave, and brush the hair. And when he had assured First Man that he could do all manner of woman’s work, First Man said: “Go and prepare food and bring it to me.” After he had eaten, First Man told the four chiefs what he had seen, and what his wife had said. At this time the Great-Coyote-Who-Was-Formed-in-the-Water came to First Man and told him to cross the river. They made a big raft and crossed at the place where the Male River followed through the Female River. And all the male beings left the female beings on the river bank; and as they rowed across the river they looked back and saw that First Woman and the female beings were laughing. They were also behaving very wickedly. In the beginning the women did not mind being alone. They cleared and planted a small field. On the other side of the river First Man and the chiefs hunted and planted their seeds. They had a good harvest. Nadle *° ground the corn and cooked the food. Four seasons passed. ‘The men continued to have plenty and were happy; but the women became lazy, and only weeds grew on their land. The women wanted fresh meat. Some of them tried to join the men and were drowned in the river. *Informant’s note: These are not the Black and White Clouds of the First World. As there was no sun, and no true division of night and day, time was counted by the black cloud rising and the white cloud rising. Stevenson (1891, pp. 284-285); Matthews (1897, p. 67); Whitman (1925, p. 18); Alexander (1916, pp. 160-161). *3Informant’s note (with recorder’s) : The emetic was believed to be either Babia woodhousei Gray, of the thistle family, or the root of the wild cherry. In either case, after a hot brew is drunk, copious vomiting ensues. 229 Informant’s note: The metata and brush are symbolic of woman’s implements. *°Informant’s note: Nadle means that which changes. Ashon nutli’, or nadle, the Turquoise Hermaphrodite, was the first man to change, or become, as a woman. 8 BUREAU OF AMERICAN ETHNOLOGY [BuLL. 163 First Woman made a plan. As the women had no way to satisfy their passions, some fashioned long narrow rocks, some used the feathers of the turkey, and some used strange plants (cactus). First Woman told them to use these things. One woman brought forth a big stone. This stone-child was later the Great Stone that rolled over the earth killing men. Another woman brought forth the Big Birds of Tsa bida’hi; and others gave birth to the giants and monsters who later destroyed many people. On the opposite side of the river the same condition existed. The men, wishing to satisfy their passions, killed the females of mountain sheep, lion, and antelope. Lightning struck these men. When First Man learned of this he warned his men that they would all be killed. He told them that they were indulging in a dangerous practice. Then the second chief spoke: he said that life was hard and that it was a pity to see women drowned. He asked why they should not bring the women across the river and all live together again. “Now we can see for ourselves what comes from our wrong doing,” he said. “We will know how to act in the future.” The three other chiefs of the animals agreed with him, so First Man told them to go and bring the women. After the women had been brought over the river First Man spoke: “We must be purified,” he said. “Everyone must bathe. The men must dry themselves with white corn meal, and the women, with yellow.” This they did, living apart for 4 days. After the fourth day First Woman came and threw her right arm around her husband. She spoke to the others and said that she could see her mistakes, but with her husband’s help she would henceforth lead a good life. Then all the male and female beings came and lived with each other again. The people moved to different parts of the land. Some time passed; then First Woman became troubled by the monotony of life. She madeaplan. She went to Atse’hashke, the Coyote called First Angry, and giving him the rainbow she said: “I have suffered greatly in the past. I have suffered from want of meat and corn and clothing. Many of my maidens have died. I have suffered many things. Take the rainbow and go to the place where the rivers cross. Bring me the two pretty children of 'Tqo holt sodi, the Water Buffalo,*' a boy and a girl. The Coyote agreed to do this. He walked over the rainbow. He entered the home of the Water Buffalo and stole the two children; and these he hid in his big skin coat with the white fur lining. And when he returned he refused to take off his coat, but pulled it around himself and looked very wise. %1 Franciscan Fathers (1910, p. 157) : Tgo holt sodi, water buffalo, water ox, or water monster, Alexander (1916, p. 161, and note 9, p. 274). O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 9 After this happened the people saw white light in the East and in the South and West and North. One of the deer people ran to the East, and returning, said that the white light was a great sheet of water. The sparrow hawk flew to the South, the great hawk to the West, and the kingfisher to the North. They returned and said that a flood was coming. The kingfisher said that the water was greater in the North, and that it was near. The flood was coming and the Earth was sinking. And all this hap- pened because the Coyote had stolen the two children of the Water Buffalo, and only First Woman and the Coyote knew the truth. When First Man learned of the coming of the water he sent word to all the people, and he told them to come to the mountain called Sis na’jin. He told them to bring with them all of the seeds of the plants used for food. All living beings were to gather on the top of Sis na’jin. First Man traveled to the six sacred mountains, and, gath- ering earth from them, he put it in his medicine bag. The water rose steadily. When all the people were halfway up Sis na’ jin, First Man dis- covered that he had forgotten his medicine bag. Now this bag con- tained not only the earth from the six sacred mountains, but his magic, the medicine he used to call the rain down upon the earth and to make things grow. He could not live without his medicine bag, and he wished to jump into the rising water; but the others begged him not to do this. They went to the kingfisher and asked him to dive into the water and recover the bag. This the bird did. When First Man had his medicine bag again in his possession he breathed on it four times and thanked his people. When they had all arrived it was found that the Turquoise Boy had brought with him the big Male Reed; and the White Shell Girl had brought with her the big Female Reed.** Another person brought poison ivy; and another, cotton, which was later used for cloth. This person was the spider. First Man had with him his spruce tree *° which he planted on the top of Sis na’jin. He used his fox medicine * to make it grow; but the spruce tree began to send out branches and to taper at the top, so First Man planted the big Male Reed. All the people blew on it, and it grew and grew until it reached 82 Informant’s note: Here, and following, magic is associated with First Man. Recorder’s note: The magic of First Man was considered white magic, reason, logos. 33 Informant’s note: The big male reed is called luka’tso. It grows near Santo Domingo Pueblo, not far from the home of the Turquoise Boy, the little turquoise mountain south of Santa Fe, N. Mex. **Informant’s note: The big female reed is thought to be the joint cane which grows along the Colorado River. This was near the home of the White Shell Girl. 85 Recorder’s note: That the tree is here called a spruce and on page 2 a pine is not explained. %¢Wirst Man’s name, Aste’hastqin, corresponds to the sacred name of the kit fox. 350675—56—_—2 10 BUREAU OF AMERICAN ETHNOLOGY [BULL. 163 the canopy of the sky. They tried to blow inside the reed, but it was solid. They asked the woodpecker to drill out the hard heart. Soon they were able to peek through the opening, but they had to blow and blow before it was large enough to climb through. They climbed up inside the big male reed, and after them the water continued to rise.%7 THE FOURTH WORLD When the people reached the Fourth World they saw that it was not a very large place. Some say that it was called the White World; but not all medicine men agree that this is so. The last person to crawl through the reed was the turkey from Gray Mountain. His feather coat was flecked with foam, for after him came the water. And with the water came the female Water Buffalo who pushed her head through the opening in the reed. She had a great quantity of curly hair which floated on the water, and she had two horns, half black and half yellow. From the tips of the horns the lightning flashed. First Man asked the Water Buffalo why she had come and why she had sent the flood. She said nothing. Then the Coyote drew the two babies from his coat and said that it was, perhaps, because of them. The Turquoise Boy took a basket and filled it with turquoise. On top of the turquoise he placed the blue pollen, tha’di’thee do tlij, from the blue flowers,** and the yellow pollen from the corn; and on top of these he placed the pollen from the water flags, tquel aqa’di din; and again on top of these he placed the crystal, which is river pollen. This basket he gave to the Coyote who put it between the horns of the Water Buffalo. The Coyote said that with this sacred offering he would give back the male child. He said that the male child would be known as the Black Cloud or Male Rain, and that he would bring the thunder and lightning. The female child he would keep. She would be known as the Blue, Yellow, and White Clouds or Female Rain. She would be the gentle rain that would moisten the earth and help them to live. So he kept the female child, and he placed the male child on the sacred basket between the horns of the Water Buffalo. And the Water Buffalo disappeared, and the waters with her. After the water sank there appeared another person. They did not know him, and they asked him where he had come from. He told them that he was the badger, nahashch’id, and that he had been formed 87 The Third or Yellow World: Matthews (1897, p. 66); Whitman (1925, pp. 7-9); Alexander (1916, p. 161) ; Parsons (1923, p. 161) ; Cushing (1923, p. 166). 38 Recorder’s note: This blue pollen, tha’di’thee do tlij, is thought to be Delphinium scaposum Green. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS ae where the Yellow Cloud had touched the Earth. Afterward this Yellow Cloud turned out to be a sunbeam.*® THE FIFTH WORLD First Man was not satisfied with the Fourth World. It wasa small, barren land; and the great water had soaked the earth and made the sowing of seeds impossible. He planted the big Female Reed and it grew up to the vaulted roof of this Fourth World. First Man sent the newcomer, the badger, up inside the reed, but before he reached the upper world water began to drip, so he returned and said that he was frightened. At this time there came another strange being. First Man asked him where he had been formed, and he told him that he had come from the Earth itself. This was the locust.*? He said that it was now his turn to do something, and he offered to climb up the reed. The locust made a headband of a little reed, and on his forehead he crossed two arrows. These arrows were dressed with yellow tail feathers. With this sacred headdress and the help of all the Holy Beings the locust climbed up to the Fifth World. He dug his way through the reed as he digs in the earth now. He then pushed through mud until he came to water. When he emerged he saw a black water bird 44 swimming toward him. He had arrows * crossed on the back of his head and big eyes. The bird said: “What are you doing here? This is not your coun- try.” And continuing, he told the locust that unless he could make magic he would not allow him to remain. The black water bird drew an arrow from back of his head, and shov- ing it into his mouth drew it out his nether extremity. He inserted it underneath his body and drew it out of his mouth. “That is nothing,” said the locust. He took the arrows from his headband and pulled them both ways through his body, between his shell and his heart. The bird believed that the locust possessed great medicine, and he swam away to the East, taking the water with him. Then came the blue water bird from the South, and the yellow water bird from the West, and the white water bird from the North, and everything happened as before. The locust performed the magic with 39 Informant’s and interpreter’s note: The Four Worlds were really 12 worlds, or stages of development; but different medicine men divide them differently according to the ceremony held. For the narrative they call them the Four Dark Worlds, and the Fifth World, the one we live in. An old medicine man explained that the Sixth World would be that of the spirit; and that the one above that would be “cosmic,” melting into one. 40 Informant’s note: The name of the locust was not given. Franciscan Fathers (1912, p. 123): locust, nahacha’gi. This also means grasshopper, cicada. 41 Informant’s note: The water birds were grebes. 42 Recorder’s note: The arrows crossed on the back of the bird’s head. See both Navaho and Zuni Arrow Ceremony. 12 BUREAU OF AMERICAN ETHNOLOGY [BuLy. 163 his arrows; and when the last water bird had gone he found himself sitting on land. The locust returned to the lower world and told the people that the beings above had strong medicine, and that he had had great difficulty getting the best of them. Now two dark clouds and two white clouds rose, and this meant that two nights and two days had passed, for there was still no sun. First Man again sent the badger to the upper world, and he returned covered with mud, terrible mud. First Man gathered chips of tur- quoise which he offered to the five Chiefs of the Winds who * lived in the uppermost world of all. They were pleased with the gift, and they sent down the winds and dried the Fifth World. First Man and his people saw four dark clouds and four white clouds pass, and then they sent the badger up the reed. This time when the badger returned he said that he had come out on solid earth. So First Man and First Woman led the people to the Fifth World, which some call the Many Colored Earth and some the Change- able Earth. They emerged through a lake surrounded by four moun- tains. The water bubbles in this lake when anyone goes near.** Now after all the people had emerged from the lower worlds First Man and First Woman dressed the Mountain Lion with yellow, black, white, and grayish corn and placed him on one side. They dressed the Wolf with white tail feathers and placed him on the other side. They divided the people into two groups. The first group was told to choose whichever chief they wished. They made their choice, and, although they thought they had chosen the Mountain Lion, they found that they had taken the Wolf for their chief. The Mountain Lion was the chief for the other side. And these people who had the Mountain Lion for their chief turned out to be the people of the Earth. They were to plant seeds and harvest corn. The followers of the Wolf chief became the animals and birds; they turned into all the creatures that fly and crawl and run and swim. And after all the beings were divided, and each had his own form, they went their ways. 43 The First Chief, Nichi ntla’ie, the Left Course Wind: the Second Chief, Nichi lichi, the Red Wind; the Third Chief, Nichi shada ji na’laghali, the Wind Turning from the Sun; the Fourth Chief, Nlchi qa’hashchi, the Wind with Many Points; the Fifth Chief, Nichi che do et siedee, the Wind with the Fiery Temper. 44Informant’s note: The place of emergence is said to be near Pagosa Springs, Colo. The white people have put a wire fence around our Sacred Lake. Matthews (1897, p. 135) : place of emergence. Franciscan Fathers (1910, pp. 347-354) : The First or Dark World: ants, beetles, dragonflies, locusts, bats, frogs. The Second or Blue World: blue heron, swallow people. They lived in rough, lumpy houses with the entrance in a hole in the top of the roof or in caves. The Third or Yellow World: grasshoppers, ete. The Fourth or Larger World was of All Colors: four snow-covered mountains; the Pueblo People; corn, pumpkins. Parsons (1933, pp. 611-631) ; Cushing (1923, p. 164). O’BRyAN] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 13 This is the story of the Four Dark Worlds and the Fifth, the World we live in. Some medicine men tell us that there are two worlds above us, the first is the World of the Spirits of Living Things, the second is the Place of Melting into One. THE ORDER OF THINGS, OR THE AGE OF ANIMAL HEROES THE FIRST HOGAN * Hash’ke ba’jilte, a powerful medicine man of the Blue Bird Clan, gave many of the origin myths to Sandoval. First Man planned to build a home. He dug a shallow pit in the earth and raised the poles. For the main poles First Man used the Black Bow, which is called Altqin dilqil.** There were two parts of this Black Bow, and two other parts, one cut from the Male Reed and one from the Female Reed.*’ The other poles were those at hand. Then the whole structure was covered with earth and grass, and the first dwelling was built. First Woman ground white corn into meal, and they powdered the poles with the meal, and they sprinkled it inside the dwelling from East to West. First Man said as he sprinkled the cornmeal: “May my home be sacred and beautiful, and may the days be beautiful and plenty.” Today there is a hogan ceremony, and a song is sung as the poles are raised. Now after the first hogan was built and they had seen four dark and four light clouds rising First Man said that they were tired and that they must rest. He asked if anyone had brought the river stones. The badger said that he had five. First Man said that he would heat four and leave one. He had a plan to build two sweat houses out of the remaining poles.*® There are four parts of a chant sung at this time. It is the Sweat House Chant. One part is like this: He madeit. He madeit. He made it. At the place where the people emerged from the underworld, Near the Lake of Emergence, he made it. He made it with the female wood and the male wood. He made it with the Black Mesa rock. He made it with the hard river rock. He made it with the help of The-Most-High-Power-Whose-Ways-Are-Fearful. 46 Informant’s note: The first hogan was not like the hogans of today. Franciscan Fathers (1910, p. 327) ; Nusbaum (1922.) 46 Informant’s note: The Dark or Black Bow is symbolic of the Slayers of the Enemies. It is a symbol of the overthrow of evil. “7 Informant’s note: The Male and the Female Reeds are the symbols of the male and the female principles. Informant’s note: The building of the sweat house is very special, details will be given later, 14 BUREAU OF AMERICAN ETHNOLOGY [Bun. 163 Many chants are sung during this ceremony—the Horned Toad Chant, the Twin Brothers Chant, the Bear Chant, and the Mirage Stone Chant.” THE CREATION OF THE SUN AND MOON ® After the hogan was finished everyone rested. The dwelling was occupied by Atse’hastqin, First Man, and Atse’- esdza, First Woman. All their belongings were piled inside. The woman lay with her feet to the West, and the man lay with his feet to the East. Their heads crossed and their thoughts mingled, and these thoughts were sacred. Now in the hogan there were also two other persons: Atse’ashki, First boy, and Atse’ataed, First Girl. They were not the children of First Man and First Woman, but the Turquoise Boy and the White Shell Girl who had come with the others from the underworld. Now First Boy lay to the south side of the hogan, and First Girl to the north. They lay down when they saw the period of darkness descend- ing, and they listened. First Man and First Woman whispered to- gether, but First Boy could not distinguish the words one from another. Each time the Dark Cloud covered them the four lay down, and First Man and First Woman whispered. This happened four times, then First Boy stood and said: “What is this secret thing that you plan? We have lost our sleep through four dark spaces.” “Tt is not an unwise thing that we plan,” said First Man. “We plan for the time which is to come, how we shall live, and how the people will live upon this earth. It is nothing but that, my child.” And First Woman repeated what her husband had said. When First Boy heard this he agreed that it was better that the two should continue their planning. First Man and First Woman whispered together during many nights. They planned with the help of the All-Wise-Coyote-Who- Was-Formed-in-the-Water. The three devised a scheme that would meet the problems that would later come to pass. They planned that there should be a sun, and day and night.** They said that the Coyote, called First Angry, had brought unhappiness and spoiled their life 49 Mindelleff (1898, pt. 2, pp. 475-517) ; Stevenson (1891, pp. 289-242, 273-275) ; Cush- ing (19238, p. 163). Recorder’s note: The hogan faces the Hast. Hebrews of antiquity fronted their edifices to the Hast. 50 Informant’s note: Some medicine men say that the Turquoise Boy was without sex, or a hermaphrodite. Stevenson (1891, p. 275); Alexander (1916, pp. 166-169, and note 31, p. 286); Matthews (1897, p. 80). 51 Alexander (1916, p. 155); Matthews (1897, pp. 80-81); Franciscan Fathers (1912, p. 36): The Black Yei or Fire God, Hashch’esh’zhini; Parsons (1923, pp. 135-162). O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 15 down below, and that he was not the proper person to have with them at this time. He should be kept away. They spread a beautiful buckskin on the ground. This was the skin of a deer not killed by a weapon.” On the buckskin they placed a perfect turquoise, round like the sun. It was as large as the height of an average man if he stretched his arm upward. They stood 12 tail feathers from the eagle around it, and also 12 tail feathers from the flicker. On the great turquoise they marked a mouth and nose and eyes. They made a yellow streak below the mouth on top of the chin. Now, although they had stationed four guards to be on the lookout for the Coyote, Atse’hashke’, he came and asked them what they were doing. They told him: “Nothing whatsoever”. He said: “So I see,” and went away. After that they visited the different places where there was fire under the earth. In one of these places they found Hashche’zhini, the Black Yei, who is also called the Fire God. He was asked to use his fire to heat the great turquoise which they had planned to use as their sun. They placed a perfect white shell on the buckskin below the tur- quoise that was to become the sun. This great, perfect, white shell was to become the moon. First Man planned to heat it with the first crystal that he had used for his fire. By this time they had posted two circles of guards around the place where they were planning; but even with this precaution the Coyote came to them. He appeared in their midst and said: “This must be something that you are planning.” But they assured him that he saw nothing; they said that they were just sitting there. And again the Coyote left them. First Man called the guards to- gether and asked them why they had let the one whose name was Atse’hashke’ pass. They said that they had not seen the Coyote. First Man then placed three circles of guards around the-sacred buckskin. The Holy Ones asked the Turquoise Boy to enter the great, perfect turquoise that was to become the sun; and they asked the White Shell Girl to enter the great, perfect, white shell that was to become the moon. ‘The Turquoise Boy was to carry a whistle made from the Male Reed. This whistle had 12 holes in it, and each time that the Tur- quoise Boy would blow on his whistle the earth would move one month in time. The White Shell Girl was also to carry a whistle. It was made from the Female Reed, and with it she should move the tides of the sea. 52 Interpreter’s note: Medicine men prize highly the skin of a deer not killed by a weapon. When he caught a number of them he strung them together and roasted them for his meat. THD STORY OF THE TWO MAIDENS AND THE WHITE BUTTERFLY “™ San’hode’di heard that there were two maidens in the village of Ken tiel who were guarded. These maidens were sacred.” All the young men who came as suitors were sent away. The Beggar’s Son said to himself: “So the young maidens will say: ‘Eat my brains.’ ” He went to the top of the hill and he saw many people from the vil- lage gathering wood. Holding the flowers from the plant of many different colors before him he sang three sections of a chant. The first part is this: When I arrived I had in my hand these many colored flowers. Iam To che o whee tso dzil kin schleen young man. % Pepper (1908, pp. 178, 181) calls them prairie larks. % Pepper (1908, pp. 178, 179, 180). % Informant’s note : These maidens were called Do’bede klad, Not Shone On By The Sun. 850675—56——12 158 BUREAU OF AMERICAN ETHNOLOGY [BuLL. 163 Now when they look my way Their eyesight will hold different colors. The reddest circle of the Sun is my feather. All the Sun’s circles surround me. The Sun’s pollen covers my body. To che whee tso’s pollen covers my body. The Earth-Traveling-Laughing-Being, My feather’s pollen, affects the mind. My feather is looked at and is seen as beautiful. All the beautiful goods in the home are in my hand, (There are three sections of this chant.) In the coat of the bluebird, San’hode’ di flew over the people. Then he put on the feathers of the rock wren and went to all the houses. Then in the form of another little rock bird he went, and this time he flew to the opening in the roof of the house where the two maidens sat. The hole in the roof was for the purpose of letting sunlight into the dwelling. (There are chants to tell just how he entered.) He looked down through the opening and saw that the two maidens were sitting facing each other with their legs together. They were trimming a dress made from the skin of an antelope. Their legs were as shown in figure 20. The skin was spread across their knees. THEIR LEGS WERE IN THIS POSITION AND THE SKIN WAS ACROSS THE/R HNEES. FIGURE 20.—Position of maidens’ legs. The man laughed, and the younger of the maidens said: “What a beautiful laugh !” (Here the chant continues.) The young man said: “What a beautiful laugh down below.” And he named the one who had laughed. ‘Then the two maidens looked up to where they had heard his laughter, and he told them his name and that he had laughed. After this he stepped into the form called ho no gaille,®* the butter- fiy. It was a large one with many beautiful colors. He sat between the two maidens. The elder said: “Sister, what a beautiful thing has come to us. Look at all the beautiful colors. Right there is our design. We will use it for our pattern.” The younger sister said: “No. Leave it alone. It might not be good for us.” * Franciscan Fathers (1912, p. 45): kalu’gi, small butterfly; kalugi ya’zhe, large butterfly. O’BryaN] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 159 (Here the chant begins with: “Sister, what a beautiful thing has come to us.”) The sisters tried to catch the butterfly. He flew this way and that, and all the beautiful coloring, the dust from his wings, filled the room. The maidens stumbled over their water jar and over their food in their effort tocatch him. He flew through a crack in the door, and out they came after him. She ta’ge, younger sister, Lo la he’he, lo la he’. The maidens ran outside and looked all about for the butterfly, but he had disappeared. A little yellow bird passed them and they ran after it. ‘The little yellow bird hopped here and there in the pumpkin field. The elder sister felt very bad because the butterfly had gone. She was very sorrowful. So San hode’di left the form of the yellow bird and entered the form of another insect. This insect is called alt’an e, the ripener. It issmall and greenish in color and looks somewhat like the locust when it is still in the ground. This insect sings a pretty song: “Tlo-0-0-0-0-0,” in a high key. (There are two sections of a chant here.) The two maidens tried to catch this beautiful little insect. When they were among the pumpkin vines San’hode’di resumed his own form and stood up. The maidens felt ashamed and stood there look- ing down and twisting their bodies and feet, for he had asked them why they had followed him. The elder sister turned to the younger and said: “Sister, let us go back.” But the younger sister said that she had advised leaving the butterfly alone in the first place. “But now that we are here,” she said, “we will stay and see what comes of it.” The man took the two maidens to hiscamp. He fed them the meat of the little birds he had caught with his own hair. When the elder sister tasted the meat of the birds she spit it out. The younger tasted the meat of the birds and swallowed it. She told her sister that it was not bad. That night the two maidens sat down and slept hugging each other. The man jumped into the water and rolled in the feathers from the little birds and slept that way. He told the maidens that that was how he lived. He said that they had made a sorry mistake coming after him. In the morning he started out for his mother’s home. Before leav- ing he told the maidens that, should they wish to catch birds, by no means to break the hair snares. But when they caught a bird the hair tangled and the snare broke. And San’hode’di got soaked with the rain that poured down on him. When he returned to his camp he 160 BUREAU OF AMERICAN ETHNOLOGY [Buxt. 168 found the maidens cold and hungry. He told them that it was because they had had no fears that they were out there. On the fourth night he lay with each of the maidens. And on that night he chewed his blue gum and he sang his chant. He blew to the four directions, and at once he had a beautiful home with all the beauti- ful goods inside it. He covered both girls with beautiful robes. When the elder sister awakened she did not know where she was. She shook her sister and said: “Sister, look where we are. We are in a home now, a home better than our old home ever was.” San’hode’di told the maidens that they should return to their own home, for their father was cruel and so was their mother. He gave the elder sister the feather that had come from the Sun’s mother; and he gave to the younger sister the top of the cattail rush. He told them that if they were in trouble they should use those two things.” He placed the two sisters on the rainbow and they found themselves standing in the center of the courtyard back of their house. But before they started out they asked themselves where they should place the feather and the cattail rush. One suggested that they place them in their hair. The other thought that the place to hide them should be their moccasins. The sisters knew that when they returned to their home they would be stripped of their clothing and punished. So the last thing they decided upon was to hold their treasures under their arms. When the maidens were discovered in the courtyard out came every- one on the housetops. They noticed that the men brought bundles of willow switches. The sisters were stripped of all their beautiful clothing, not a stitch was left on them, and they were made to march around a circle of men. ‘These men held the switches and they hit the sisters whenever they wished to do so. The sisters walked around the circle twice, and toward the end of the third time they could stand no more. The elder sister cried out: “Sister, where are our feather and cattail rush?” ‘The younger sister threw down the cattail rush and blew four times at the people. Immediately they found themselves standing before San’hode’di in his home. He was sorry that he had let them return and suffer such punishment. So he shot his arrow toward the village and down poured the rain and it thundered and the lightning destroyed all the people. However, his wives told him that, even though they had suffered, they were sorry for their people; so the man went to the village and made a certain medi- cine which restored the people to life. Then the chief, the father of the two sisters, said: “My son-in-law, you have strong medicine. You area greatman. All the houses are yours.” ® Recorder’s note: Pepper (1908, pp. 182-183) gives hailstones. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 161 But San’hode’di lived at his home with his wives. He came to the village only now and then. Now one day when the three had been to the village and were on their way home, he sent his two wives ahead, and he went to see his mother, using the rainbow path. When he saw his mother the first thing that she asked him was: “Son, where are your wives?” The young man said: “Mother, I sent my young wives home from the village.” His mother told him: “Quick, quick, my son, the White Butterfly will steal your wives if you are not careful.” San’hode’di returned to his home, but his wives were not there. He went at once to the place on the trail where he had left them. There he saw three tracks going East. He saw, too, that the three had kicked off the flowers along the way. He followed after the three until he came to the edge of the water. There he noticed a little home on one side. Smoke was coming out of the top of the home. An aged, red woman, the Spider Woman, came out and asked the young man what he was doing there. He told her that his wives had been stolen and that he was on their track. The Spider Woman said: “It was not long ago that I saw the White Butterfly with two beautiful maidens.” The young man was about to start out again when the old woman said: “My son, the White Butterfly is dangerous. You cannot go to his place.” But the young man said: “I will follow him; and I will eat his brains when I find him.” The young man ran on and he came upon a man hoeing in a garden. This was the old Frog Man who said: “Where are you going, Grand- child?” The young man said: “My wives have been stolen and I am on their track.” The Frog said: “It has not been long, my grandson, since the White Butterfly passed here with two beautiful maidens.” Then the young man wondered and looked at the Frog Man and thought : “What a funny leg he has.” The Frog answered though the young man had not spoken a word: “Yes, Grandson, I have a funny leg, and rough, isn’t it?” Then the young man thought: “What funny eyes he has, popping out they are.” And the Frog said: “Yes, Grandchild, I have funny popped-out eyes.” Then the young man thought: “What funny humps all over his body.” And the Frog said: “Yes, my Grandson, my body is covered with these funny things.” And he continued : “Come inside, my Grandchild. The White Butter- fly’s home is a dangerous place. I will ask your father first to make all the sacred places known to you. Give me the thing you travel by, the rainbow path.” So San’hode’di let the Frog have the rainbow, and the old man just seemed to walk out of his home and come back. The young man asked : “I thought that you were going to take my story to my father.” 1 Informant’s note: Whenever San’hode’di returned to his mother’s home and ad- dressed her as ‘‘Grandmother,” he became a young man again. 162 BUREAU OF AMERICAN ETHNOLOGY [BuLL. 163 The Frog said: “Yes, yes, Grandchild, every place is made known. Your Father and the rest of the Holy Beings said that it was time for the White Butterfly to die. You see I sent word with the sun- beam.” The young man was about to start off. “I will go now, Grand- father,” he said. “Hold on,” said the Frog. “Who will you make medicine to now? The Sun has set.” The Frog had shortened the day. There was nothing to do but spend the night with the old Frog Man. The next morning the Spider Woman, who had received a gift from the young man, brought her two daughters and all the people from the sacred places to the Frog’s garden. The Wind had blown over the White Butterfly and he told them just how the White Butterfly was dressed. He had for his headdress a hummingbird plant which was covered with red flowers and a lot of hummingbirds. So they made one like it for the young man. Then the Spider Woman blew her web across the water and the people crossed over on it. The Wind blew and the people outside the village had their eyes filled with dust. So they were on the land of the White Butterfly before he knew it. They chanted against the White Butterfly so that when they reached his home the flowers on his headdress had wilted and the humming- birds were almost dead. But the flowers on the young man’s head- dress were blooming and the humming birds were humming and he looked his best. One of San’hode’di’s wives was grinding corn. She was the younger sister and she looked up with tears in her eyes and said: “Did I not tell you that this person (the White Butterfly) was not our husband. There is our husband who has come for us. You have thought that there was no one like the White Butterfly.” It was decided that San’hode’di and the White Butterfly should go through the same games that the Great Gambler used. And the young man won each of the games. The bat was used again at the first. All was the same except the guessing game of the water jars. That was not there. The last thing was the foot race. When the races started the White Butterfly was ahead four different times. He had with him the weapon like the one carried by the Great Gambler. He threw it but missed the young man four times. Then, believing that he had harmed the young man, he sprinted ahead and told him that it was his last race, and to take his time. But the young man had recovered the weapon and he shot the black magic of the White Butterfly back into his body. This stiffened the White Butter- fly and slowed up his pace so that the young man passed him and finished the race first. All the party of his friends were dancing and singing. The people of the White Butterfly were weeping. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 163 Now when the White Butterfly came in he brought forth hisax. He told the young man to kill him while he was still warm. The young man stepped forward with his own weapon and split the head of the White Butterfly intwo. Instead of brains his head was filled with all different colored butterflies, and out they flew. The young man caught one, and holding it in his hand he said: “Though you came out of the head of the White Butterfly you will not enter the brain of a man here- after. You will be of little use to the people. Only when they catch you and put your pollen on their legs and arms and say: May I run swiftly, May my days be long, May I be strong in arm. Then the same person will live to see old age. But he must let the butterfly go without harm.” Then all the wives of the White Butterfly wept and cried out. San’hode’di spoke to these women: “What are you crying about?” he asked. “The White Butterfly either killed your husbands or made slaves of them.” Now there was a great tower that the White Butterfly had built, and a large house extending from it where he kept his wives. And at quite a distance from this there was another house into which he had thrown the bodies of the husbands that he had killed. The young man dis- covered this. And afterward he spoke to the people. He told them that they were free and could go to whatever country they wished. San’hode’di brought back only his two young wives and the two daughters of the Spider Woman who had accompanied him. They came back across the water, but his two wives stopped at the lake to drink. The young man saw that they had tears in their eyes, for they were not happy. So when the two young women stepped down to drink their husband pushed them into the water, head first. All that the man saw was an animal with horns that came up out of the water. The young man said that the father of these two women should offer a prayer to the water.? The two maidens, the daughters of the Spider Woman, were brought back to this country and adopted by the Navaho tribe. Their descend- ants are many thisday. Their hair turns gray early and they also lose their teeth. It was for this purpose that the young man was born, and the White Butterfly stole the wives and lured their husbands across the water and killed them. 1Informant’s note: tqo’holtsodi, the water buffalo. 2Informant’s note: The Hopi and other tribes have medicine sticks planted near this spring and lake. 164 BUREAU OF AMERICAN ETHNOLOGY [Bux 168 THE STORY OF SAN’HODE’DI’S MEDICINE When San’hode’di arrived at his home the person called Dotso came and whispered to him, saying: “There are two more maidens over here who are calling for suitors. Go try your luck.” Before he went to this village he chewed poison ivy * and blew some of the plant over hisbody. Sores broke out alloverhim. In this way he went to the home of the two maidens. There was a ladder outside the house. He made one step on the ladder when the mother of the maidens stopped him and said: “What are you doing here?” The young man replied in a mild voice: “I have come to marry your two daughters.” But when the woman saw the sores that covered his body she told him to go away. The next day he chewed another poisonous plant called zen chee’e,‘ which has a blue flower and grows about an inch high. It is found on the mesa near Shiprock, and blooms in the early spring. He blew some of this plant on his body and dreadful sores appeared. Then he returned to the home of the maidens and climbed two rungs of the ladder. The mother came to the top of the ladder and said: “What are you doing here again?” Hesaid: “I have come to marry your two daughters.” The woman said: “I say no. With those sores! You go away.” The third day he came with still more dreadful sores. They were called na’kit.® ‘The sores covered his hands and his body. He came in this condition to the home of the maidens, and he climbed three rungs of the ladder. The mother stopped him again, and sent him away. He said: “However, I am going to marry your two daughters.” He went away, but the fourth time he blew another kind of sore over himself. This is called des chit. With this disease he returned, and he climbed four rungs of the ladder. This time the mother let him come up and he entered the house. The maidens had a guessing game, and up to this time no suitor had been able to guess correctly, so the old woman felt safe. The maidens brought out their basket with the guessing game in it and sat down (fig. 21). The young man reached into the basket and took the husk pointing East. He unwrapped the husk as the sun travels; and he wiped the juice that was on it, circling the basket with it. He took the turquoise out and swallowed it with a piece of bread. The two maidens felt for the stone but found none. ® Franciscan Fathers (1910, p. 182): ish ishjid, poison ivy, Rhus toxicodendron. “Matthews (1886, pp. 766-777) : azay’ha chee’nee, red body medicine, Lithospermum angustifolium Michaux. 5 Franciscan Fathers (1912, p. 126): na’kidtso, Spanish pock, also called cha’ch’osh, syphilis. *¥ranciscan Fathers (1910, p. 108): des chit, ishchid, or, qiuichchid, a prostitutional disease. Dideschi, blood poison. O’BrYAN] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 165 1 EAST, TURQUOISE IN POINT. 2. SOUTH, WHITE BEAD IN POINT. 3. WEST, WHITE SHELL IN POINT. 4. REO STONE. THIS IS PLACED IN THE BASKET. =a) THE HUSK OPEN EO) THE HUSK CLOSED. THE HUSK MUST BE UNWRAPPED AS THE SUN TRAVELS. Figure 21.—The Guessing Game, Then the young man unwrapped the husk that had pointed to the South, in the same way, and he took the white bead and swallowed it. The maidens felt for the stone but they could not find it. He unwrapped the third husk that had pointed to the West, again in the same way, and he took the white shell and swallowed it. The maidens felt for the shell but it was gone. They had tears in their eyes this time, for the young man was covered with dreadful sores, and this did not please them. Then the young man took the red stone from the center of the basket and swallowed that also. The maidens felt for it but it was not there. Now all this happened so that medicine might be made known that would cure poison ivy and the other diseases of the skin. Since then the medicine of the young man is known for these sores.” Now they take four leaves from the poison ivy, East, South, West, and North, and they cut a hole through the four leaves. They chew the leaves of the poison ivy mixed with powder of ground chips of stones. Whoever receives this medicine gets it through the holes in these leaves. Afterward he can travel around poison ivy and other poisonous plants. This was San’hode’di’s medicine, and with it he cured himself. 7 Franciscan Fathers (1910, p. 113): ‘Syphilis was supposedly removed by a beverage (yidla) of syphilis medicine. Cordylanthus ramosus (chach’osh aze’) and the buttercup (la’etso ilja’e) which were powdered and taken in water every morning.” Interpreter’s note: The Oregon grape was also used for this sickness. Franciscan Fathers (1910, pp. 118, 115): (The Young Man’s medicines.) Swellings, nanchad, were removed by applying the plant, nanchad aze, Thellipodium wrighti#t. Sores in general: a liniment made of the leaves and branchlets of the cancer root, ledol’aezi. Pimples, naeetsa, were rubbed with leaves of a plant called naeetsa aze. Also spurge is chewed and used as a liniment for pimples. Boils, chozh aze, a liniment made from Euphorbia, khetsi halchi, and, behetsi halchi. Blood poisoning is cured with a poultice prepared from a plant known as ndochi (?). 166 BUREAU OF AMERICAN ETHNOLOGY [Buun. 163 After he had won the guessing game he took the two maidens to a new home. Each morning when the sisters returned home to their mother their father asked: “Did he touch you?” And the old man wondered where the young man had gotten the power to guess the game. After the fourth day San’hode’di was as well as before. Then he lay with the two maidens, and they told their father. They told him also that in the morning they found themselves sleeping under beau- tiful robes, and in a home filled with everything they could wish for. Their father came over and when he saw all he was pleased with his son-in-law and said: “My daughters have wished for many things. I see that they have them all now.” Then San’hode’di departed from there and returned to his mother. He told his mother that she should live where she was. It is a place called Whee cha’. This Whee cha’ is a hill between Gallup and Ship- rock. And nearby there is still another hill called Be’es jade’. “You will have the power over the cornfields of the People called Diné,” he said. “Your two homes will be sacred places. The people will bring precious stones as offering when they come to pray for rain. I will return to you from time to time.” Then he went back to the two wives he had sent to their village on his flute. There is a peak this side of San Francisco Mountain which is called Tocho whee tso. It is near Tlo chee ko. And that is the place where San’hode’di went with his first two wives. Heisthere. His homeand those of his mother are considered sacred places. They say that the Beggar Woman worked for the Diné, while her son, afterward, went to another tribe. THE STORY OF THE DINE’ Now all that has been told before this time was about the people living in the country before the coming of the Diné, the Navaho. The White Bead Woman wished now to have her own people. She wished to have a people that she could call her grandchildren. They would carry on the lore that she would teach them. They would re- spect and hold holy the prayers and the chants that she would give them. She took a white bead stone and she ground it to powder. She put this powder on her breasts and between her shoulders, over her chest and on her back; and when this powder became moist she rubbed it off her body and rolled it between her fingers and on the palm of her hand. ® Recorder’s note: The following are given: Diné, Dénés, Dinae e, meaning the People. There is Navajo and Navaho. The Early Spanish appellation was Los Apache de Navajoa. Hodge (1895, pp. 223-240). Franciscan Fathers (1910, p. 28) : Migration of the Dénés. O’BrYAN] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 167 From time to time a little ball dropped to the ground. She wrapped these little balls in black clouds. They arose as people. She placed these people on the shore of a big body of water.® These people lived there and they brought forth children. These children played along the shore where the waves broke on the sand. The waves rolled up all kinds of shells, big and little ones. The chil- dren played with these shells. Then the White Bead Woman asked the Twelve Holy Beings to lead her children far away from the Great Water. She said that the shells should be planted for corn and for different kinds of food plants. So the people made ready and they moved far inland from the sea. These people had four chiefs, they were the head men. The names of the four chiefs were: Ba’nee, Ba’nee kosa, Guish to’ and Ba’no’- tilthne’. In the mud of the mountain called Dzil chal’yelth, Night Mountain, a cub bear was found. This cub was brought to the people. Then on another mountain called Dzil yel soie, Yellow Mountain, a young mountain lion was found. These two animals were given to the people.° This was all in the White Bead Woman’s plan, and the animals were raised by her power. Then one of the Twelve Holy Beings came and told the four chiefs that they were wanted at the home of the White Bead Woman. They started out. When the five got to the shore of the Great Water, over the sea there appeared a white house with a wide flat land of white bead in all directions. When it settled down and floated to the shore they stepped on it and were taken way out to sea. They entered the white house and saw a very old woman sitting inside. Now she got up and she went into the east room, and she carried a white bead walking stick in her hand. When she returned she was only a little past middle age. She then went into the south room, and she carried a turquoise walking stick in her hand. She came out a young woman, without a walking stick. She went into the west room and returned a beautiful maiden. She went into the north room, and returned a girl. So she is called the Changeable Woman as well as the White Bead Woman and the White Bead Girl. Then the White Bead Girl sat down and said: My grandchildren, I did not create you to live near me. You are now ready to go to a place called Dine’beke’ya, the Land of the People. You will go with two of my children, two of the Twelve Holy Beings. You will go to the mountain called Neilth sat’dzil; then to the mountain called Nit tlez’dzile; and to the ®Informant’s note: The Pacific Ocean. 10 Informant’s note: Now there were two old men who told different stories as to how these animals were raised. The first old man said that the animals were raised on corn- meal; but my (Sandoval’s) grandfather said that this was not so. He said that he had learned that, as the animals were formed by the Holy Beings, they were also fed by them. 168 BUREAU OF AMERICAN ETHNOLOGY [Buut. 163 mountain called Ka’ta’dine dzile.“ To these mountains you must go. I made you so that you can live there. I will give you the seeds of different plants for your food, and I will give you pretty flowers to seed over the whole country. I will give yourain. Then should another people come crowding into your country I will do what I think best. Whatever I do will be for your good. You must go now. When you reach your present home you must start out. In your travels you will cross the mountain called Yol gaeye dzile, and the mountain called Yodot ligie dzile, and over another mountain called De chili dzile, and over still another, Ba’chini dzile.” From there you will go to a place called Tse’ha dole’kon, the place of solid rock. At this place the first chiefs were made. And as long as the footprints are there I will know that all is well with my people. From there the Holy Beings will return to me. After this happens you must go to a place called Tse’bit e’tine. You must travel on the south side for there are people living there who are not peaceful. From there you must go to a place called Dzil ines gaeye. You must go to the north side there. From there you will see a mountain peak in the distance. It is called Na’ysis an’, Navaho Mountain. You must go beyond that mountain to a place called Tqo da’enet tine. From there you must follow the range of mountains called Dzil le’ gine; then to the north of the canyon called Tse ji or Segi (Canyon de Chelly). Then you must go to a place called Tse’hel ne’; and to a place called Tsin tlo hogan. Follow the range of mountains to a place called Tse’ta je’je, and over the moun- tains to a place called Ha’ha’tsia. From there you will go on to a plain where there is a place called Tseast tso’sa’kade, Big Cotton Wood Tree. The country is good there. You must plant your corn there. When the corn grows up and ears develop, the lowest ear above the ground will not grow to a full ear. Break those off and put them into a basket which contains water; and after you have placed them in the water raise one out and say: “May we have the Male Rain. May we have the Female Rain.” These ears of corn you must boil and eat. Then the White Bead Girl brought four bundles of strings and placed them before her. She took a string from each bundle and threaded four white beads on it; and she laid the string, with the four beads, from the first bundle on the first bundle, and in like manner, the others on the other bundles. She placed the white bead walking stick on the first bundle. On top of the second bundle she laid the turquoise walking stick. On the third bundle she placed the white shell walking stick. And on the fourth she placed the walking stick of ha’dan’y yei, male banded stone. Now the first bundle went to the first chief, and the second, third, and fourth to the respective chiefs as they were named. Each chief was to take his bundle, beads, and walking stick. The walking stick was to be used in the country where there was no water. When the people got thirsty the first chief was to put the white bead walking stick into the ground and give it one turn, and the water would “4 Informants’ note: These mountains are far to the Northwest. 12 Interpreter’s note: The ceremonial names of the four sacred mountains of the Diné: East, Yolga’dzil, Pelado Peak; South, Yo dotl’izh’i dbil, Mount Taylor; West Dichi’li dzil, San Francisco Peak; North, Bash’zhini dzil, San Juan Mountains. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 169 come forth. Thesecond time the second chief was to put the turquoise walking stick into the ground and give it two turns, as the sun travels. The third time the white shell walking stick was to be used; and the third chief should turn it three times for water. The fourth walking stick was to be turned four times; and after that they had to repeat the whole thing beginning with the first and so on. Then the White Bead Plain with the house floated near the shore and the four chiefs and the two Holy Beings landed. They traveled to their home and joined the people. They all crossed over the first four far mountains named. By that time the load that they were carrying got very heavy. They opened the bundles of strings and they found strings of beautiful beads. They had a great many strings of beads. When they got to the rock where they saw the footprints, made carefully by the first two chiefs so that they would remain forever, the two Holy Beings left and returned to the White Bead Woman. The people moved to the next place which was called Tse bit e’tine. They camped there, and in the afternoon they sent two men out to see what they could find. The men returned and said that there were people living not far away. They said that they had cornfields and that the corn was ripe to eat. They remained at this place until they got acquainted with the people. These people were known as the Ga dine, the Arrow People. After a time some of the young men went to the maidens of this other tribe. They gave them beads and they took them for their wives. They also gave some of their maidens to the young men of the Arrow People, and the maidens were given different cornfields. One day when the corn was ripe the chiefs went to the sweat house to take a sweat bath. While they were inside, Chief Ba’nee’ said: “We were not made to live here. We are going to the country which will be our country. In two days from now we must move on. We have made friends and we have exchanged maidens. Those who wish to go with us will go. Those who wish to remain will remain.” Then the other chiefs went out and Ba’nee’ knew that they were dressing. So they all dressed and went home. That night Ba’nee’ spoke to the people and told them that he planned that they should go on to the land which had been given them. He said that those who wished to go on should do so; and those who wished to stay in this place should remain. The next morning the second chief, Ba’nee’kosa, made a speech about their leaving. So when the 2 days had passed they started out. They made camp the first night, and after another day’s travel they made a second camp. They made their second camp just about twi- 170 BUREAU OF AMERICAN ETHNOLOGY [BuLu. 168 light. Now the bear, who was with them, pulled up two little spruce trees and crossed them; and they noticed that he sat on them. Then Ba’nee’ said: “Now we shall see what my pet will do and what he knows.” The bear chanted: Terrifying is my home. I am the Brown Bear. Terrifying is my home. Lightning flashes from my home. Terrifying is my home. Like the Most High Power Whose Ways Are Terrifying My home is terrifying. There are 10 sections to this chant. And the people heard it sung by the bear. Then Ba’nee’ received the chant and it was his. The next morning, just at dawn, they heard the bear chant two more chants. And these chants went to Ba’nee’ and were also his. And Ba’nee’ said: “I wonder what my pet knows? There must be something wrong. Now we shall see what my pet knows.” The bear ran around in a circle four times, then to the Kast he went. Now the other tribe had followed them, but they did not know it. The Arrow People intended to follow them, kill them, and take their beads and their women. During the night they had circled around them. They planned to attack the first thing in the morning; but the Arrow People retreated because of the bear’s chanting. They called from a distance: “We have followed you because we have loved you, and we wish to have a talk with you once more.” Then Ba’nee’ said: “We will not listen to you. You had murder in your hearts when you circled our camp in the night. If you had had peace in your hearts you would have come up in the day time. Now go away while you have a right mind.” Then some said: “We are going back.” But by this time some others wished to go on with the Diné. However, Ba’nee’ told the Arrow People that those who wished to go on should join the people in the daytime not the night, Then the Diné, with the bear, moved on. They came to a country where there was no water. Ba’nee’ used the first walking stick and the water came forth and the people drank. Because of this the descendants of this First Chief who used the first walking stick were called Tqo a’ha’ne’, Near Water Clan. Then they moved on, and the next time they grew thirsty the Sec- ond Chief used the turquoise walking stick. When the water came out of the ground it was bitter to the taste, so the people who used the turquoise walking stick were known as the Tqo tachee’nee, the Bitter Water Clan. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 171 On the third night of travel the Chief who used the white shell walking stick found water that was salty to the taste. His people were then called Tqo te’ gonge’, the Salt Water Clan. The fourth Chief used the banded male rock walking stick. He found that mud came first, and then came clear, sweet water. His people were called Has’klish nee, the Mud Clan. They were now in a country where there was no water and both plant food and game were scarce. After a time they grew hungry. Early one afternoon, after they had made camp, they saw the moun- tain lion asleep on a pile of goods. Ba’nee’ said: “My pet, what is wrong with you now? Is that all you can do, just sleep? Now wake up and see what you are good for.” The mountain lion got up, stretched, and disappeared out of sight. When he returned there was a little blood on his mouth. They went at once to see what he had killed, and they saw that he had killed an antelope and that he had eaten only the heart. They brought the antelope to the camp and the people ate it. The second day the mountain lion killed two antelope; the third day he killed three, and the fourth day, four antelope. At the end of the fourth day they were carrying extra meat. Then the people knew that the bear had been given to them to warn them of their enemies, and the mountain lion had been given to them to get their meat. About this time the Diné reached the place called Dzil ines gaeye, the Mountain with White Bands. Here another group of people joined them. The men of this people wore two feathers on their heads and it made them appear as though they had horns. They came from the South. They were the same people who had first come from the White Bead Woman. The chief of this party carried a basket full of pollen for the Big Snake. The Big Snake killed their meat. When the parties joined they said: “Our pets are equal. So we will be one people and go on together.” From these people sprang the clan called Kin ye’a ane, Standing House. This made five clans. Then they arrived at a place called Tqo da’enet tine. There was a mesa there, and from this mesa flowed springs. Now, when they got there they found another party of people following them. These were some of the Arrow People who wished to join the Diné. This they did, and they were called the Ga dine, Arrow Clan. This made six clans. They had, by this time, passed Navaho Mountain. There were tall, standing rocks near, and around these rocks and through this country were many mountain sheep. So they lived there for some time. 172 BUREAU OF AMERICAN ETHNOLOGY [Butn. 163 They killed the sheep for food, and they used both the wool and the hides. One spring they decided to move on. They wanted to name this place. “What shall we call it?” they said. Then they named it Ag’thlan, Much Wool, because they had gathered much wool from the mountain sheep. Then they followed the foothills of the Black Mountains, and the bear found tlochin,” wild onion, for them. They ate the wild onions. They also gathered a low plant with little white and red flowers and flat leaves called chas tigee.1* They dug up the roots and ate them. And they ate the roots of another plant called il se’nee,® Mariposa lily. Then they went to the mouth of the Tse’ji or Segi Canyon and crossed the Tse’hel ne’ to Tsin tlo hogan. They made camp in the daytime because one young woman, who was a little lame, got tired, but some of the party pushed on. Now a light-skinned young man came to the camp and slept with the lame girl. The next morning when the party was about to start out they delayed because the young man had taken to himself a wife. This young man was from Tse ne’e jin, which is just over the Lukai- chukai. The girl was from the clan Has klish nee, but her descendants are known as the clan Tqo tso nee and they are related to the Mud Clan. The young man was from the clan called Ta chee’, and he took his young wife back to a place called Tqo tso, also near the Lukaichukai. Then they traveled to a place where there is a gap between two rocks.¢ They put down a walking stick on one side of the gap and a spring came up; and on the other side as well, a spring appeared. They called the place Al nash’ee tqo (Al nash ha’tline) meaning Oppo- site Springs. Then they went to Bear Spring, Shash’bitqo, which was later the site of Fort Wingate. Now this country was not like the country they were told to go to so they crossed over the mountain. Then they moved back to where Tqohachiisnow. The place was called Ba’hastla. They found good ground there and they planted their corn near a grove of big cotton- woods. When they were living there there were some people among them who quarreled. And over at the foot of Red Mountain, at a place called Dzil lechee, there was a village, and the people there were very strong. The village was so well fortified that the people who marched against it were killed. So the people who made war against this 13Franciscan Fathers (1912, p. 171): tlochini, wild onion, strong smelling grass, Allum palmeri. 144 Informant’s note: Chas tigee, edible roots, a low-growing plant with flat leaves and whitish and reddish flowers. 15 Franciscan Fathers (1910, p. 193): alt sini, mariposa lily (Calochortus loteus). 16 Informant’s note: Na’nzhosh, the site of Gallup, N. Mex. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS’ 173 village said: “These people who have just come from their Grand- mother have for their pet a bear. Now our only chance is to borrow this pet. Some of us will go over to see what they will say.” Then some of them went over to the Diné and asked for the loan of the bear. They told the Diné how each time they had been defeated when they marched against this village. Their enemies were very strong. After the Diné had listened to the chief, Ba’nee’ spoke: “My pet,” he said to the bear, “these men have come for our help. They wish to make war against the village near Red Mountain. What do you think about it?” The bear got up, stretched, and let his tongue out. It stretched and circled up. He made ugly faces and the hair above his spine stood straight up. Then Ba’nee’ said: “I see, my pet, that you agree that we should help these people, and that we should march against this village. We will set out 3 days from now.” They camped near this village. The bear pulled up two little spruce trees, crossed them, and sat on them. Then he chanted. And the first chant he used was this: Ponder well what you think of me. I am he who killed the monsters. There are 6 sections of this chant, and 10 sections of the following: Ponder well what you say of me, Hic... . They were told that the enemy had strongly fortified houses and that their spies were out at all times. So the bear chanted and told how he wished it would be when he went against the enemy. He was not to be seen. He was the mirage. He was the heat waves over the desert. He sang about 20 sections of the chant here. In the last two verses the Bear named only himself. He said that he would take the scalps, that he would carry the scalps. Then the Bear went forth and there settled a great cloud on the earth. The enemy could not see the Diné and the others. The bear ran four times around the village, and he killed many enemies. Long ago when the Big Hail fell there were only three villages saved, and this village was one of them. And now the bear destroyed it. The sign or symbol of the knife is called A’cha whee tso. The people crossed, as shown in figure 22. They had sung 75 chants” by the time they returned. When they neared their home the bear made a mark. This was the bear’s mark (fig. 23), and they stepped over it. The bear was behind them. 17 Informants’ note: These were the Bear Chants. The informant knew them. These chants are used today in the Navaho country in cases of ‘‘coughs” or similar illness. They are used against anything that bothers the people, whether enemies or disease. And it is told that every time the Bear chanted he gave the chant to the chief, and it became his. 350675—56——13 174 BUREAU OF AMERICAN ETHNOLOGY [Bunt 163 ) THE KNIFE WHERE THE PEOPLE CROSSED THE RUNNING WATER, THE LEVEL LAND, AND THE MOUNTAINS. FIGURE 22.—Where the people crossed the running water, the level land, and the mountains. ) | THE BEAR’S MARK FIGURE 23.—The Bear’s mark. When the Diné returned from fighting the enemy the bear seemed never to have finished fighting. Whenever he saw an object in the distance he went after it, determined to kill. Chief Ba’nee’ said: “My pet, you can never be peaceful again I see. You came from the mountain called Night Mountain, now you must go to the East to a mountain called Black Mountain. You will join your people there.” He spread out a buckskin, the hide of a deer not killed by a weapon. It is called do’gi gi. Then he spoke to the bear. “My pet, now sit on this.” The bear sat on the buckskin. Ba’nee’ tied five white beads in each of six different strings. He tied five beads around the bear’s four legs, and then he tied five beads on a string across the chest one way, and the same the other way. Then Ba’nee’ took a turquoise, and giving it to the bear told him to put it in his mouth. The bear put the turquoise in his mouth and then laid it on the buckskin. This is called shash biza nas’tan. Then Ba’nee’ gave the bear a white bead and told him to put it in his mouth. The bear put the bead in his mouth, and taking it out, placed it with the turquoise. Then he sprinkled corn pollen all over the bear, and Ba’nee’ told him to shake the pollen off. The bear did this. The medicine from the bear, or other animals, is gotten in this way. Now men were to use this medicine against all sorts of diseases. It was to be for their protection. Here is the chant: De yana he’a now it starts out De yana he’a, De yana he’a. A Big Black Bear starts out. Now he starts out with the black pollen for his moccasins. Now he starts out with the black pollen for his leggings. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 175 Now he starts out with the black pollen for his garment. Now he starts out with the black pollen for his headdress. He starts out for the Black Mountain plains. He starts out for the doorway of the two crossed spruce trees. He starts out on the straight pollen trail. He starts out for the top of the pollen foot prints. He starts out for the top of the pollen seed prints. He is like the Most High Power Whose Ways Are Beautiful. With beauty before him, With beauty behind him, With beauty above him, With beauty below him, All around him is beautiful. His spirit is all beautiful. There are three sections of this chant: “Now he goes . . .” “Now he is gone .. .”. Only one knowing all the chants can possess a bear fetish, among the Navaho people. Now after the first chant was sung the bear’s hair lay down and was smooth. And after the chants were sung he went peacefully on his way. The plan was also to send the mountain lion back. He had come from the Yellow Mountain, Dzil let’tsoie. He was returned to that place. He was sent back without a chant or a prayer, or without any dress or trimming because he had been peaceful. THE STORY OF THE TWO BOYS AND THE COMING OF THE HORSES By this time tassels were coming out on their cornstalks and ears of corn had begun to form. When some of the silk on the ears of corn had turned red, two girls and two boys were sent to bring in some ears of young corn. Returning they carried the ears of young corn. They poured some water in a basket and placed the corn in it, and then they took the ears out with the water dripping from them and said: “May we have the Black Cloud which brings the Male Rain. May we have the Black Cloud which brings the Female Rain. May we have all the beautiful flowers and their pollens.” And then they boiled the young corn and they ate it. They ate this green thing as they had been instructed to do. After 4 days had passed Chief Ba’nee’ sent four more children, two boys and two girls, to the cornfields. He said: “There may be more young corn by now.” The children went to the fields, but only the two girls returned bringing the young corn. They told the people that after they had gathered the young corn they were playing hide- and-seek. They could not find the boys. Their tracks ended right out in the open where they had stood side by side. So then Chief 176 BUREAU OF AMERICAN ETHNOLOGY [Buut. 163 Ba‘nee’ told the people that he could guess that the boys had returned to their Grandmother. So nothing more was done about the missing boys. After 4 days passed Ba’nee’ sent four more children to gather the young corn. This timea boy and a girl came running back and said: “The missing boys have returned, and they say that they have lots to tell. But first, they want a brush shelter built. The main poles must be touched with corn pollen. You must lay a branch of mountain mahogany,'® tses ta’zee,® and a branch of joint pine, tlo ho’zee’e, crossing each other. And you must make four footprints from the entrance to the inner side with corn pollen.” The people made all those things ready. Then Chief Ba’nee’ and some others went out and brought the boys to the shelter. When the boys entered they stepped on the footprints. They stood on the crossed branches and were washed. After this was done they told their story. When they were playing hide-and-seek, their grandfathers, Hasjelti and Hasjohon, stood before them. They said: “Your grandmother wishes you to come. Now raise your right foot.” Just as they did so they were taken to the top of the peak called Chush gaeye,” and, with the next step, to a peak called Tsin’beleye. On the top of this latter peak they were washed just as they had been washed in the brush shelter. From there they went to the mountain called Tlo gaeye dzil, and then on to their grandmother’s home. There they stood before the old woman. She rose up, and, with the help of her walking stick, hobbled into the east room of her dwell- ing. She returned younger, and she went into the south room. From there she came back a young woman. She went into the west room, and she came back a maiden. She went into the north room, and she returned a young girl. The White Bead Girl told the boys that they were to learn the Night Chant and all the prayers that went with it. For it was by this ceremony that they should live. So the two boys learned all the chants and the prayers that they were to use in the spring when the plants and the flowers and the young animals come out, and at the time of the harvest. 18 Franciscan Fathers (1910, p. 198): Mountain mahogany, tse’esdazi, heavy as stone, Cercocarpus parvifolius. 19 Recorder's note: Tses ta’zee, joint pine, also called joint fir, Mexican or Mormon tea, teamster’s tea, canatilla, and popotillo, is Hphedra. It was known and grown in China ages ago. Franciscan Fathers (1910, p. 189) : tlo’aze, grass medicine, Ephedra trifurcata. 2° Franciscan Fathers (1910, p. 31) : ch’osh’gai, white spruce. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 177 After this the White Bead Woman said: “The Diné shall have horses.” And the first chant that she sang is this: From the East comes a big black mare. Changed into a maiden She comes to me. From the South comes a blue mare. Changed into a maiden She comes to me. From the West comes a sorrel mare. Changed into a maiden She comes to me. From the North comes a white mare. Changed into a maiden She comes to me. The chant is divided into two parts, two sections are sung and then four sections. The White Bead Woman chanted again: This is my plan: I am the White Bead Woman. In the center of my home I planned it. On top of the beautiful goods I planned it. The white bead basket which contains the horse fetishes, They lay before me as I planned it. All the beautiful flowers with their pollens And the horse fetishes, They lay in each other, They lay before me as I planned it. To increase and to multiply, not to decrease. They lay inside (the animals) as I planned it. There are about 20 sections of this chant. It changes slightly each time. After the White Bead Woman’s chanting, the four horses began to move, the white-bead horse fetish, the turquoise horse fetish, the white-shell horse fetish and the banded stone horse fetish. These four stone fetishes were made into living horses. Life came into them and they whinnied. Then the White Bead Woman took the horses from her home. She placed them on the white bead plain, on the turquoise plain, on the white bead hill, and on the turquoise hill. Returning, she laid out four baskets—the white bead basket, the turquoise basket, the white shell basket, and the black jet basket. In these she placed the medicine which would make the horses drop their colts. The White Bead Woman then went outside 21 Recorder’s note: The introduction of horses, although apparently of great antiquity as evidenced by the earlier part of the myth, is of comparatively recent origin. The three- toed horse existed in the Americas and disappeared because of the tsetse fly. The horse was reintroduced by the Spaniards. 178 BUREAU OF AMERICAN ETHNOLOGY [Butn. 163 and chanted,” and down came the horses from the hills; but instead of four there cameaherd. They circled the home, and they came to the baskets and licked up the medicine with one lick. Now some of the horses licked twice around the baskets; so once in a long while there are twin colts. But the horses that licked out of the black jet basket licked more than once, and they have many colts. Then out of the herd there came one with long ears. She snorted and jumped away; and the second time she approached the basket she snorted and ran away. So she was not to have young, either male or female. It was planned that the fetishes of the horses were to be laid in the center of the earth, in a place called Sis na’ dzil, near, or beyond Hanes on the road to Cuba (N. Mex.). The White Bead Woman told the boys that they were to have the horses in their country ; that when she believes it is for their good they will multiply, or again, they will decrease. So they do not always multiply. Some years, when there is poor grass and deep snow, many die. The White Bead Woman then sent the two boys to the Twelve Holy Beings, the Diné na’ kiza’tana gaeye. They were to teach the two boys more chants. They were to show them how to make the medicine for a male colt and a female colt. They were to run strings through a white bead for a female, and a turquoise bead for a male colt. And they were shown how to tie it in the mouth of a colt and run the string around the lower jaw. The colt must nurse with it for 4 days. The umbilical cord must be tied and left until it dries and drops off. The sacred earth from the mountains must be used for the female, and for the male colt, the crystal. Four turquoise beads must be placed in the medicine bag for the male colt. The same is done for the female, but white beads replace the turquoise. The sacred earth from the mountains and the banded male stone (agate), hada’huniye, are used when there are prayers for horses. And when they ask for any goods or rain this banded stone is used. Then the boys were told that the horses’ hoofs are hada’ huniye, the banded male stone. The hair of the mane and tail is called nltsa’najin, little streaks of rain. The mane is called e’alinth chene. Horses’ ears are the heat lightning, that which flashes in the night. The big stars that sparkle are their eyes. The different growing plants are their faces. The big bead, yo’tso, is their lips. The white bead is the teeth. Tliene delne’dil hilth, a black fluid, was put inside horses to make the whinny. Should a horse have a white spot on its forehead or a bald face it has been made by the big stars. If a horse has white stockings, he also sees by them. 22—Informant’s note: There are 85 Horse Chants. They are to be used for the good of the horses. The interpreter and the son of the informant, Sandoval Begay, know many of them. O’BryAN] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS’ 179 Then the boys were taken home by the same way they had come. They went through the whole ceremony, beginning with the bath. In the first Night Chant the boys chanted the songs that they had learned. This lasted all night. They then chanted the chants of the horses in the same manner as the Night Chant. After they had finished there came a man from near Sis na’dzil.”8 Now this man saw a horse standing in the distance, to the East. He went over to it, but he found that it was only a plant called ga’tso dan, jack-rabbit corn.* The next day he saw another horse standing in a place to the South. He went to it, but it was only the grass called nit’dit lede.2> The next day he saw another horse. This was to the West, and when he went to it, it proved to be only tlo nas tasse, sheep- grass. The fourth time he saw the horse was to the North. And it turned out to be only the droppings of some animal. Now this man was one of the people who had come from the moun- tain Sis na’jin. And the person Dotso came to him and said: “What are you doing here, my Grandchild?” The man said: “I saw a horse four times; and each time it turned out to be a plant or something.” Dotso told him that he should go to the home of his father, the Sun. When he got there he was asked what he had come for. He said: “T have seen a horse four different times, and each time it turned out to be only some grass or plant.” There the man saw horse fetishes to the East, South, West, and North. Then he was taken to the opening in the sky, to a place called Haya tsa’tsis. He was asked to look back. “From where did we start?” he was asked. Now the Little Breeze whispered in the man’s ear: “If you do not tell him aright, what you came for will not be granted.” Then the man said: “Way over where the two rivers come together, there is where we started.” Then he chanted: I am the Sun’s son. I sat on the turquoise horse. He went to the opening in the sky. He went with me to the opening. The turquoise horse prances with me. From where we start the turquoise horse is seen. The lightning flashes from the turquoise horse. The turquoise horse is terrifying. He stands on the upper circle of the rainbow. 23 Informant’s note: That is the place where the Mud Clan claims that they buried the beads and the white bead walking stick. Different ones have searched for them; but they have never been found. 2% Matthews (1886, pp. 767-777) : ga tso dan, or kat so tha, jack rabbit grass, Hurotia lunata Moquin. 2 Franciscan Fathers (1912, p. 186): ndid li’di, mountain rice, Oryzopsis cuspidata. 20 Franciscan Fathers (1912, p. 171): tlo nas tasse’, sheepgrass, tlo nastqasi, grama grass, Bonteloua hirsuta. 180 BUREAU OF AMERICAN ETHNOLOGY [BULL. 163 The sunbeam is in his mouth for his bridle. He circles around all the peoples of the earth With their goods. Today he is on my side And I shall win with him. This chant is used to thank the Powers for horses. These are the last two sections. The chant was correct as a prophecy, for the horse, or team, is used to earn “goods”—money with which to buy blankets, clothing, food. The Sun told the man that he must offer a gift to the plant called ga’tso dan that he had seen in the East. Heshould go to that place and camp. Then he should go to the South and camp, and offer a gift to the grass called nit’dit lede; then to the West and camp for the night, and the next morning offer a gift to the grass called tlo nas tasse. Then he should go to the North and camp, and offer a gift to the droppings of some animal. After that he would see the horse. When the man returned to the earth he obeyed the Sun. He chanted four sections of the chant that he sang when he went to the four directions, I came upon it. I came upon it. I came upon it. I am the White Bead Woman, I came upon it. In the center of my home, I came upon it. Right where the white bead basket sits, I came upon it. The basket has four turquoise decorations, I came upon it. The white bead basket has a turquoise finishing around the edge, I came upon it. The white bead horses stand toward the basket from the four directions, As I came upon it. All the beautiful flowers are its pollen, Black clouds are the water they have in their mouths, As I came upon them. White poles for its enclosure (corral) As I came upon them. Blue poles for its enclosure, As I came upon them. Yellow poles for its enclosure, As I came upon them. Iridescent poles for its enclosure, flashing, As I came upon them. The rainbow for its gate, As I came upon it. The sun closes its entrance (gate of corral) As I came upon it. The white bead horses pour out, O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 181 As I came upon them. The turquoise horses pouring out, As I came upon them. The white shell horses pouring out, As I came upon them. The male banded stone horses pouring out, As I came upon them. All mixed horses, together with the sheep, pouring out, As I came upon them. As the horses pour out with the beautiful goods, As I came upon them. The earth’s pollen (dust) rises as they pour out, The shining dust of the earth covers their bodies, As I came upon them. To multiply and not to decrease, As I came upon them. Like the Most High Power Whose Ways Are Beautiful are my horses, As I came upon them. Before my horses all is beautiful, Behind my horses all is beautiful. As I came upon them. As I came upon them. From that time the horses were given to men, but the rainbow and all the supernatural powers were taken from them by the Holy Ones. Also, the Holy Beings were not to be seen again by men. The medi- cine and the chants have been used and learned by those who wished to learn and use them. Those who discredit them and do not wish to use the medicines or learn the chants will have a difficult life. It is the belief that those who learn and use and care for these sacred things will not regret it. Their work will be made lighter for them.” THE STORY OF THE NAVAHO AND THE APACHE PEOPLES Now that the horses were given to the people, and there were a great many people in the land, they commenced to crowd each other. Some of the people wanted to go to war over the slightest thing. They taught their children to be quarrelsome; they were not raising them in the right way. They did not have peace in their hearts. At this time there appeared in the country many plants with thorns, in fact these were more numerous than any other kind of plant. Even the grass became sharp and spiked. It was because of the people’s ill nature, and the plants and the grass, that another plan was formed. 27 Informant’s note: When the horse-meat plant was put up in Gallup, N. Mex., and the ponies were taken from the Navaho, the old men said: “Our Grandmother will not be pleased with this.” They believe that that is why there is little rain now over the Reserva- tion. Cattle and sheep stay near waterholes and springs. The ponies go far to graze. Good horses, fat horses, would grow poor and die on the little grass and water now available in the country. The wiry little ponies are acclimated, and they can carry a man as far as a finely bred horse. They are strong, and can go without feed and water much longer than can a heavy horse. The farms near Shiprock have fatter horses; but also, they have plenty of water and feed. The ponies are range horses. 182 BUREAU OF AMERICAN ETHNOLOGY [Butn. 163 This time Hasjesjini, the Yei of all the burning minerals in the earth, started a great fire. All the red rocks that we see now burned then. After this the Apache and several other tribes moved eastward. And a number of years after the great fire plants grew again, and this time without thorns. They were better and less harmful. Again there were four chiefs of the Diné. The first was Tan jet gaeye; the second, Atsel gaeye; the third chief was Yot aysel gaeye; 8 and there was a fourth whose name has been forgotten. They began to wonder where the other people were who had traveled toward the East. The four chiefs, with some of their men and their wives, started _ out to find them; but they left the children with those others who remained at home. They headed East, camping here and there. They always sent out scouts. They hunted and made their clothing and moccasins of buckskin. After 2 years they found where a fire had been made, and they wondered if the fire had been made by some of their own people. Then they found water. Whenever they found a spring they camped, and from there they sent the scouts out in different directions. One day a scout reported having seen the track of a man. They moved to the next spring, and they saw two tracks. The first track was a very old one. They tried to follow it, but they had to abandon it. However the fresh tracks led them to a spring in a rock, a little wall of rock, so they moved there and camped. Two scouts were sent out from there. They came to a narrow canyon and they saw water in the bottom. They found a place where they could descend; so the scouts let a buckskin rope down into this canyon, and with its aid, they climbed down to the water and camped at the water’s edge. The two men stayed there over night. They had been away from their party for 2 days. When they returned they reported having seen plain tracks of a man of their own people. The scouts told also of having seen plenty of seeds of plants which are used for food. And there was water, and it was near the water that they had seen the tracks. So they all moved to this place and camped. After this happened the four chiefs sent three men out. They returned and reported having seen smoke rising up in the distance. The following day the four chiefs sent four men out, each with two quivers full of arrows. The scouts were told to be careful when they neared the other people’s camp, to stay hidden until dark, and then for one man only to go into the camp. When the men got to within sight of the camp, two went on and two stayed behind. Then one stayed just outside and one went in. It was very dark, but he could see the light of the fires. He was making his way slowly, like a mountain lion after its prey, when he touched something that rattled. He reached * Informant’s note: Yot aysel gacye means Heaven with Tail Feathers. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 183 around and found that he was in a cornfield, and that the corn had been visited by frost. After he went on for a little while he heard someone call, and everyone went over and entered a dwelling. Then this scout heard different ones coming from different direc- tions. The language that they spoke was his own language. So he left his bow and arrows behind and went into the dwelling with the rest. He began to be noticed. Men whispered to each other. The head man, who had been out that day, told the others what he had seen, where the game was plentiful, etc. At last he said: “That is all now. Where is that stranger you told about?” And one man spoke: “Now we will have a fresh scalp to dance by.” But the chief said: “No. Place him here in the center, this stranger who is among us.” So he was placed in the center of the room; and he was asked where he was from. “I am from Nlth san dzil naa’ dine, the range of Rain Mountains, Yote dzil naa’dine, the range of Beautiful Goods Mountains, Nitlez dzil naa’dine, the range of Mixed Stones Mountains, and Tqate dine dzil, the range of Pollen Mountains, and from the place where the Diné came up from the lower world.” Then the chief spoke angrily to his people. “I have always said to be careful in whatever you do or whatever you say. What little you know is at the end of your tongue when it should be in your head.” He said this because of the one who had spoken of the fresh scalp. Then the scout told of his people who were coming, and he named his chiefs, Tan jet gaeye, Atsel gaeye, Yot aysel gaeye, and the last whose name is forgotten. Those were the four chiefs bringing with them a company of men and women. He told them to what clans the different ones belonged. Then the people in the dwelling spoke up and said: “I belong to that clan.” “I belong to that clan.” Then the chief said: “Your people must join us tomorrow and make their camp with us.” Now the reason of their being together was because they were hold- ing a Hail Ceremony, Nloae. They made ready and they began the chant. Soon the scout of the Diné sang a chant. Different men nodded their heads and the chief said that it was correct. So he was given a drumstick with which to pound the overturned basket drum. After that he pounded the basket and led the chant all night. In the morning he took the basket and went out and got his bow and arrows and left. He joined his friends who were patiently awaiting his return. Then the people from this country joined the people whom they had been searching for and had overtaken. When they came into the camp the people of the different clans came together and hugged each other and shook hands. They all lived there that winter and the next 184. BUREAU OF AMERICAN ETHNOLOGY [Bu. 163 summer and for another winter. Then the people who had come last begged the first people to move back with them to the center of the earth. But the people who had moved to the East said: “Our new country here is good. We have no worry. It makes our whole body sick to think of all the griefs that happened back there. We do not want to return to a country where there is nothing but trouble.” Toward the middle of the second summer, being of two minds, they started to quarrel. The Diné with the four chiefs decided to return. They said: “You can stay here forever now. And if we ever see each other again there will be a change upon earth.” (Meaning that they would be enemies should they meet again.) Then the other people said: “Start out for your home in your own country if you like. But your chiefs will never reach there.” So they called to each other bitterly, and they split. Now one of the chiefs was struck by lightning; one of them was drowned while crossing a river; one was bitten by a snake and died; and the other went out and was frozen to death. When the rest of the party got back to the edge of the mountains, the eastern end of the range, they found more of their people living there. They were the Apache. After a time some of them left and went south to a country where there was much wood.” ‘They sent to the people on the plains asking them to join them. They said that they had found a place where there was a lot of wood. But the people of the plains said: “AII you ever say or think of is wood, chiz. You will be called Chizgee.” Then the people on the mountain said to the Chizgee: “Come up to the mountain where it is cool.” But the Chiz- gee liked their own place, and said: “AJl the words that you use are of the mountain top. You will be called Dzil an’ee, Mountain Top.” Then the traveling Diné reached Dzil na’odili, the mesa near Farm- ington, and they planted their corn there, and they lived there. The Apache came and camped with them when the corn was ripe, and they carried corn home with them. The following year, when the corn was ripe, they came again. Their language was slightly differ- ent, but they could understand each other. They said: “My friend, Diné, at this time of the year everything is ripe. My friend Diné will be called Anelth an’e’, The People that Ripen.” So the Navaho are the People Who Ripen to the Apache. They were called the Apache of the Green Fileds, or Apaches del Navajo. The Apache have the Night Chants and many other chants that are the same as those of the Navaho. The Apache like to have their young girls marry Navaho; and many Navaho men marry them. After the great fire spread over the country, the people went in dif- ferent directions, and most of them were never seen again. They have 29 Informant’s note: The Apache of the South are the White Mountain Apache. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 185 never wanted to return to this country. So that was how the Diné * scattered. They moved this way and that, large parties and single families. They joined other tribes or settled by themselves, but many were lost. So the People who started from the world below came up to this White World, and they have gone in all different directions. They were made here in the center of the earth as one people. Now they are known as Indians wherever they are. LITERATURE CITED ALEXANDER, HARTLEY BuRR. 1916. North American [mythology]. 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The test-theme in North American mythology. Journ. Amer. Folk- Lore, vol. 21, pp. 97-148. LUMMIS, CHARLES FLETCHER. 1910. Pueblo Indian folk-stories. New York. Martin, PAut S. 1936. The Lowry Ruin in southwestern Colorado. Field Mus. Nat. Hist., Anthrop. Ser., vol. 23, No. 1. MATTHEWS, WASHINGTON. 1884. Navaho weavers. 3d Ann. Rep. Bur. [Amer.] Ethnol., 1881-82, pp. 371-391. 1885. The origin of the Utes. Amer. Antiquarian, vol. 7, pp. 271-274. 1886. Navajo names for plants. Amer. Naturalist, vol. 20, pp. 767-777. 1887. The mountain chant: A Navajo ceremony. 5th Ann. Rep. Bur. [Amer.] Ethnol., 1883-84, pp. 379-467. 1889a. Navajo gambling songs. Amer. Anthrop., vol. 2, No. 1, pp. 1-20. 1889b. Nogoilpi, the gambler: a Navaho myth. Journ. Amer. Folk-Lore, vol. 2, pp. 89-94. 1890. The Gentile system of the Navajo Indians. Journ. Amer. Folk-Lore, vol. 3, pp. 89-110. 1894a. The basket drum. Amer. Anthrop, vol., 7, pp. 202-208. 1894b. Songs of sequence of the Navajos. Journ. Amer. Folk-Lore, vol. 7, No. 26, pp. 185-194. July—Sept. 1897. Navaho legends. Collected and translated ... Mem. Amer, Folk- Lore Soe., vol. 5. Boston and New York. MINDELEFF, COSMOS. 1898. Navaho houses. 17th Ann. Rep. Bur. Amer. Ethnol., 1895-1896, pt. 2, pp. 469-517. Morris, Hart H. 1921. The house of the Great Kiva at the Aztec ruin. Anthrop. Pap. Amer. Mus. Nat. Hist., vol. 26, pt. 2, pp. 115-121. 1924. Burials in the Aztec ruin ... Anthrop. Pap. Amer. Mus. Nat. Hist., vol. 26, pts. 3 and 4, pp. 193-195. NUSBAUM, JESSE L. 1922. A basket-maker cave in Kane County, Utah ... Mus. Amer. Indian, Indian Notes and Monographs, Heye Foundation. New York. PARSONS, ELSIE CLEWS. 1919. Note on Navajo War Dance. Amer. Anthrop., n. s., vol. 21, No. 4, pp. 465-467. 1923. The origin myth of Zufii. Journ. Amer. Folk-Lore, vol. 36, pp. 185-162. 1933. Some Aztec and Pueblo parallels. Amer. Anthrop., n. s., vol. 35, pp. 611-631. PEPPER, GEORGE H. 1908. Ah-jih-lee-hah-neh, a Navajo lengend. Journ. Amer. Folk-Lore, vol. 21, pp. 178-183. 1920. Pueblo Bonito. Anthrop. Pap. Amer. Mus. Nat. Hist., vol. 27. SAUNDERS, C. F. 1933. Western wild flowers and their stories. Garden City, N. Y. O'Bryan] THE DINE: ORIGIN MYTHS OF THE NAVAHO INDIANS 187 STEVENSON, JAMES. 1891. Ceremonial of Hasjelti Dailjis and mythical sand painting of the Navajo Indians. 8th Ann. Rep. Bur. [Amer.] Ethnol., 1886-87, pp. 229-285. STEVENSON, MATILDA COXE. 1904. The Zufli Indians: Their mythology, esoteric fraternities, and cere- monies. 23d Ann. Rep. Bur. Amer. Ethnol., 1901-1902, pp. 3-634. TozzER, ALFRED M. 1908. A note on star-lore among the Navajos. Journ. Amer. Folk-Lore, vol. 21, pp. 28-32. 1909. Notes on religious ceremonials of the Navaho. Putnam Anniversary volume, pp. 299-348. WHEELWRIGHT, MARY CABOT, see HAILE, BERARD, FATHER, and WHEELWRIGHT, Mary Casor. WETHERILL, LULA WADE, and CUMMINGS, BYRON 1922. A Navaho folk tale of Pueblo Bonito. Art and Archaeol., vol. 14, No. 3, pp. 182-136. WHITMAN, WILLIAM, 3d. 1925. Navaho tales, retold. Boston. WricHT, ARTHUR. 1908. An Athabascan tradition from Alaska. (Informant, Rev. W. A. Brewer.) Journ. Amer. Folk-Lore, vol. 21, pp. 32-384. O 7 7 oe 7 i, ; - = ah Sar ware ona mene nie ass he We, Weeintme foe. Evi hegone atte naam a ole eee tl eee? «ee ; te gene 7 <) : a | ea te % eee ithe | 4 r ¥ ‘ aG ia cit 7) ¢ : “4 eat As aye Te a a rie’ Peg Unies aa 2 wun 25 3 9088 01