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THE WANDERINGS OR AGE OF THE PATRIARCHS

INTRODUCTION: SANDOVAL'S PRAYER

Sandoval sat on the floor. "Now begins the Night Chant of 'All is Well'" he said. He chanted and Sam, the interpreter, chanted with him. For them this was sacred. After the chant Sandoval passed his medicine pouch to Sam who took a pinch of pollen and placed it on his tongue and head and threw the remainder in the air to the east. I was told to do likewise. The pouch having been returned, Sandoval placed pollen on his tongue and head. He threw some into the air, sprinkling quite a bit over the manuscript. Then he prayed:

[4. Informant's note: This chant is used to correct all the mistakes that anyone may make. The Tqo'adaline Night Chant comes from the story of the Water Baby. It belonged to the interpreter's grandfather. There are several chants like this one which different medicine men use. They differ slightly.]

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THE ORIGIN OF THE DÎNÉ

After the bow and arrows of lightning were returned to the Sun, Hasjelti and Hasjohon came to First Man and First Woman and asked them what they thought about all that had happened. "What will take place now will be your plan," they said. "Yes," answered First Man and First Woman, "Now it must be our plan. We will think about it."[5]

The Sun brought a turquoise man fetish and gave it to Yol gai esdzan, the White Bead Woman. She ground white beads into a powder and made a paste with which she molded a fetish like the one the Sun had given her, but it was a woman. When it was finished they laid the two side by side. Then they took the white corn which was brought up from the Dark World where the First Man was formed and they laid it beside the turquoise man fetish. And the yellow corn from

[5. Matthews (1897, pp. 29-33); Hodge (1895, pp. 223-240).]

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the Dark World, which was formed with First Woman, was laid by the side of the White Bead Woman fetish.

Here the chanting begins.[6] It covers the two fetishes and the two ears of corn and the four clouds and the four vapors. There are many chants sung here. They were sung before the fetishes could move. Then the two fetishes, the Turquoise Man and the White Bead Woman, and also, the two ears of corn, white and yellow, moved.[7]

When they began to move the Coyote[8] came. He jumped on the bodies and put something first up one nostril and then up the other nostril. He said to the first nostril: "You shall be saved by this." To the second nostril he said: "This shall be your shield." The first turned out to be the trickery of men; the second, the lies that they tell. But once in a while they are saved by their own lies. That was what the Coyote had in mind.

The fetishes and the ears of corn moved but they were not able to rise. So word was sent to all the Holy Beings and to the Upper World where the Five Chiefs of the Wind dwelt. Gifts were offered to the Winds and they accepted them, They sent the Little Breeze down, and it entered the bodies of the two fetishes and the two ears of corn. Little, fine hairs appeared over the bodies, for it is through these that air comes out of the body. It was after that, that the four, the two fetishes and the two ears of corn, became human beings.

THE FIRST CLANS OF THE DÎNÉ[9]

Toward the east side of the mesa called Dzil na'odili there is a place named Ta chee. On the top of this small mesa a man and a woman were found. From these two sprang the clan called Tlasch chee, or Tha'tsini, Red Under the Bank. At another place called Ash chee, salt, there arose two persons, a man and a woman. From these two came the clan called Ash chee, or Asi'hi, the Salt Clan. This clan was also called the Beautiful Goods Clan. To the east, toward the mountain called Sis na' jin, a man and a woman arose. From them came the clan called Sis na' jin ee'. Another man and a woman arose at a place called Tse nee tat net tsa. From them came the clan called Tat

[6. Informant's notes: A ceremony called na tdan'y analia took place so that the people would multiply. The subject being: how to increase human beings upon the earth after the monsters had been destroyed.

7. Informant's note: Rarely is much white or yellow corn planted at one time because it is the most sacred.

8. Informant's note: This is the Coyote called First Angry.

9 Matthews (1897, p. 138, and note 167, p. 239) 1. Gens of Tse dzinki'ni, House of Dark cliffs (note 167); tse, rock; dzin, black or dark kin, a straight walled house, not a hogan. Tse, here means cliff: Cliff Dwellers. 2. Gens of Tse'tlani, Bend In a Canyon. 3. Gens of Dzil na odili. . . . 4. Gens of Haskendine, Yucca People.]

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nes tsa nee, the home in the side of the cliff with sticks meeting, or joining, in a different way at top.

Now when the two fetishes and the two ears of corn became human beings there were 8 that arose with them, so in all there were 126 male beings and 6 female beings. (There must have been fetishes laid in all the above-mentioned places from which these people came, These 12, forming 6 clans were the first Dîné)[10]

These 12 people first made their home around Dzil na'odili, which means "The People Move Round Me." After so many years they multiplied. Then there were four who carne to them, two men and two women. They came from a place called Tqo toda sihee, which was on the top of mountain Tso dzil. When night came the people gave these four a blanket to sleep on, but they would not accept it. They sat down and, crossing their arms tightly over their breasts, slept that way. From these four started the clan called Bit an he or Bita'ni, meaning, their arms folded under.

There was another people living at a place called Tqo hee tle, where the Pine River nears Ignacio. Here the two rivers empty into the San Juan, and the name of the place is Tqo hee tle. At a place a little above there on the San Juan lived another people. They also came and joined the Dîné. From them came the clan called Tha ban ha, along the water. They were the descendants of the snipe people. Snipe always know where water is to be found. They even know when water will come and will show the high mark of flood water.

By this time there were many people living around Dzil na'odili.

There was a place called Tsa ya hat tso, a large cave lined with red which is southeast of Dulce. There is a black canyon, and farther on there is a cave. The Holy People who planned the White Bead Woman lived there. They said:

There are many people living near Dzil na' odili. They have no guard at the entrance of their home. All others, the Sun, the Mountains, the Plains have guards for the entrances of their homes. Those people down there must have the same as the rest. They must have the red corn and the red banded corn and the dog for their guards.

Here the same ceremony as before was held. There were the turquoise male fetish and the white bead female fetish and the two ears of corn. They call upon the Five Chiefs of the Winds for help and they sent the Little Breeze. Four more people were formed, two men and two women, and from them sprang the clan called Tat chee nee, or Tha'tsini, meaning red lining of the cave.[11]

The Holy Beings formed the dog, male and female. The male dog was dressed with the dawn and he was white. He traveled to the East.

[10. Matthews, (1897), p. 137): Hadahonize asike, Mirage Boy, and Had'ahonestid atet, Ground Heat Girl, married the Corn Boy and Girl.

11. Informant's note: This is my clan; and we call our place of origin the place of the old or holy people. This is also the interpreter's father's clan.]

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The female dog was reddish or brownish yellow and she was dressed with the twilight. On their ears sat the Little Breeze. Their ears were made from the winds, and at the tip of the tail also there is a breeze. So when a dog passes another dog he can tell from the mouth to the tip of the tail. Burned food was put on their noses and they were black. A medicine stick, ke et an'dotishe, was placed inside their stomachs, and they say that is why a dog never gets enough to fill him. As he has the wind at the ears and at the tip of the tail he never gets lost. He knows many things, for he was sent to guard the doorways of the people.

The male dog was sent east of the Carrizos and the female dog to a place now known as Tohatchi. The white dog was a welcome animal. The people were good hunters and they fed him and petted him and he grew fat. But the female dog went to evil people who beat her and threw sticks at her and she grew poor and skinny.

The dogs were told to meet at a Placed called Tse ha gaye. There are burning minerals under the ground there and one sees smoke.[12] They met there as instructed, but when they met the male jumped on the female and threw her on the ground. The male dog treated her badly. They fought as dogs do now. Then they crossed. The dog said: "People were good to me and fed me lots of meat." The bitch said: "People were cruel to me. They starved me all the time." So they changed places; the white dog went to the home of the yellow dog, and the female went to the home of the male. And after a time they met again at the same place. This time the white dog had gotten the worst of the treatment and was thin and poor, whereas the bitch was fat. So the two got even with each other.

Then the two dogs started out for a place called Nat ege saka'te, where a lone currant bush grows on a plain south of Fruitland. A little ledge of rock and the lone currant bush are all that are there. When the dogs reached the ledge of rock they sat side by side with their backs toward the people who had been cruel to them. The one dog sent his bad wish with the gas from his stomach, and the other dog sent her bad wish from her backbone to the wicked people. The two then returned to the place -where they were made. Later, the people who had been cruel to the dogs sickened. Their stomachs bloated, and they were very ill indeed.

The being who was called Dotso, the All-Wise Fly, came and said: "The only person to make medicine here is Hasjelti (fig. 15) himself; but don't tell anyone what I have said. Keep it a secret." Now up to this time they had used ceremonies over the sick, but they could not cure them. When Hasjelti made the medicine the people recovered.

[19. Informant's note: This is a place near Newcomb's Trading Post.]

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FIGURE 15.--Hasjelti.

This is where the Dog Ceremony[13] begins. The chant is here.

After this Hasjelti took one of the small boys from the clan Tat chee and carried him off to a dance of his people. He carried the boy to a place called Tse'hoghan (To'waya'lane or Taaitalone known as Thunder Mountain near Zuni). When they returned the little boy danced as he had seen those people dance. Hasjelti said: "My grandchild, you will be called Jil yenn taeye, and you must dance like the dancers that you have seen."

Hasjelti said that the dancers must dress in the following manner: 12 tail feathers with little singing birds on their tips for the headdress; the growing corn with a tassel for a nose; the skirt and leggings and moccasins of buckskin with fringe; and a sacred belt with trimmings. Each dancer must hold a sacred fawnskin medicine bag in his right hand.

Now Hasjelti had planned how the monsters should be killed; how the White Bead Woman was to be formed; how the two dogs should be the guards of the people; and how the ceremonial people should dance. He planned the clan called Tat chee. The Tat chee people have fiery tempers, broad faces, and large heads.

[13. Informant's note: The medicine used in the Dog Ceremony is for stomach ailments. They are: Informant's name: tse gan il chee; Franciscan Fathers (1910, p. 187), tsigha'jilchi, the dodder, Cuscuta umbellata. Informant's name: chil'dily ese; Franciscan Fathers (1910, p. 186), chil dilyisi, dodgeweed, Gutierezzia euthamiae. Informant's name: da'e tinda; Franciscan Fathers (1912, p. 77), da'hiqi'hi da', hummingbird food, Scarlet Gilia, Gilia aggregata. These plants are boiled together with native salts.]

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Then Hasjelti spoke to the people he had made and said:

My grandchildren, you are not to live in this part of the country. You must go to other people and join them. I have shown you how this dance must be danced. It will be a sacred dance for you. It will be a holy dance for you. The first four dancers will have four words that they must use. These words will be the names of the corn which will grow from the earth.

He continued:

Secondly, they will name the water, the same being the rain from above. Thirdly, they will name the plants, all the plants on the earth. And last, they will name the pollen.

If a mistake is made in the first dance, it will be an evil thing and people will suffer from it. So the dancers must take great care from the beginning to the end. The first four (lancers that come out in this dance will be called "at sal tle." When these first four go out, and the people are well satisfied with them, they will open their medicine bags and sprinkle pollen on their heads as an offering, and they will call on Hasjelti saying: "May it be so from this day on. May we have corn. May we have rain. May we have all the growing plants with all their pollens. May we have the beautiful earth on which we can gather corn, beautiful goods and precious stones and all the animals that we use for food. May the sheep and the horses increase, and may our children increase. May their days be beautiful and may all be beautiful around us. Thus they must pray after the four dancers leave."

THE MAKING OF THE HEADDRESS

Hasjelti said:

The headdress for this dance should be made of buckskin. One medicine man may have 12 or more headdresses which are called tcgich or tqegisch. This includes the hide, the feathers, and the blue fox and swift skins.

He continued:

There are many rules that must be followed. The hide used must be that of a deer not killed by a weapon. The whole hide must be reserved for the headdress. All the different places where the buckskin should be cut must first be run over by a piece of crystal. You must take the sinew from the right side of the spinal cord and use it for the sewing of the right side of the headdress. And from the bone of the deer's right foreleg must be made the awl to sew it with. So with the yellow feathers from the little yellow bird, they must be sewed only on the right side of the headdress. And the whole must be sewed by a right-handed man. Again, from the left side of the back of the deer take the sinew. And from the left foreleg make the awl. Sew the left side of the headdress with the bluebird feathers. And a left-handed man should sew the left side of the headdress. This is how the headdress must be made.[14]

The rattle must be held in the right hand [Hasjelti said]. It represents the Black Water Jar, and the feathers on the right side of the headdress also represent the Water Jar. The feathers on the left stand for the ears of corn. They represent the ears of corn when held in the hand, just as the Corn Father stands.

The face of the mask must be painted a bluish color. The pieces cut out for the eyes and the mouth are tied back on the headdress. The paint used in the

[14. Informant's note: There are many chants sung while the headdress is being made for a medicine man.]

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painting of the face of the mask must be made from a soft greenish mineral like turquoise. And the paint used to mark around the eyes and around the mouth must be made of coal dust.

The dancer is the figure representing the Corn Father. The rattle is the ear of corn, but it is also considered the Black Water Jar containing the rain. The feathers are the growing corn or the corn tassels.

Hasjelti said:

Two willows must be brought from the Mancos Canyon. Only this place must they come from.[15] The male willow must be cut going up the river and the female willow must be cut going down the river. You must use those willows when the patient is put through the Heat Ceremony.[16] The patient must lie down. The willows must be placed standing on either side of the patient while he receives the medicine.

After Hasjelti told the people how to make the headdress and the men had learned the dances and all the ceremony, he said: "My grandchildren, go now to a place called Tat chee'. There you must live. You are to take with you the two ears of red corn." So he gave them the two ears of red corn, full ears with kernels to the tip, and they set out for the place called Tat chee'. After a day's journey they camped for the night. The next morning they started out again. Then the chief, who was called A'gily en'taeye, told them to halt. He said: "I have forgotten something. I left those two ears of corn where we started from yesterday." He sat there with his head bent in great thought for a moment, then he said: "I thought of those as my grandchildren. I am their grandfather." He chanted there with his thoughts:

He chanted three chants and he said: "Let the two ears of corn return to Hasjelti, their grandfather."

The second day they reached the Red Bank Country called Tat chee'ee. And the people called themselves Tat chee'ee. Now when the Red Bank clan reached their new country they began to multiply. All around them the other people were increasing, so there were many people living to the South of Mesa Verde.

[15. Informant's notes: This explains why the Mancos Canyon should belong to the Navaho. It should not belong to the Utes. The Navaho Indians believe that the State line and the Government have nothing to do with it. Cowmen have put up fences, etc. The Navaho have greatly resented this. They have tried many times to have this land returned to them, but they have failed. This area is sacred to them. They feel that it is safe as a National Park (Mesa Verde National Park), but it must not be turned over to the Utes.

16. Informant's note: A pit is dug and a fire built in it. When the ground becomes hot the fire is scraped out and the patient is laid in the pit and covered with the medicine. Willows stand around. This is the Heat Ceremony.]

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THE STORY OF THE WATER BUFFALO'S KINGDOM[17]

The Elder Brother spoke: "The World will use me once more. I shall act for the People once again."

There were at that time different places where the water was sacred; but there were other places where people drowned, where people were killed by lightning, while others sank in quicksand or marshes. This is what the Elder Brother was thinking about when he spoke. He went to the Black Yei, who is called Hasjejine, and told him of his plan. Then he traveled to the home of the Water Buffalo.

Here there is a chant:

So the Elder Brother rolled up the water and went to the home of the Great Buffalo and said: "I want all of my people." The Buffalo said: "No, you cannot have them." The Elder Brother then asked: "Do you mean what you say?" The Water Buffalo answered: "I mean what I say." This was repeated four times. "Very well," said the Elder Brother and he turned and walked away. He then put fire to the water and it sputtered like oil. When the Water Buffalo saw this he went to the Elder Brother and told him that he would have his people returned to him. Now the Water Buffalo had taken all the people who had been drowned, killed by lightning, and lost in quicksand or marshes. In other words he was building himself a kingdom with the people of the earth.

After the people were released from the Water Buffalo's Kingdom the men hugged each other, the women hugged each other, and young men hugged each other as did children, for they were glad to return to the earth.

The water had stopped burning by this time, and the Water Buffalo said to the Elder Brother: "It is well, but I will take some of your people once in a while." So that is why some are drowned, some struck by lightning, and some go down in quicksand or marshes. All this is what the Elder Brother had in mind when he said: "I shall act for the People once more."

THE NAMING OF THE BROTHERS AND THEIR DEPARTURE

All the people from all the sacred places gathered together, and there was a great crowd of Holy Beings waiting when the Elder

[21. Franciscan Fathers (1910, p. 359): Tqe holt sodi, water ox.]

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Brother returned to his home. Even the Sun came down from the sky. When all was ready they decided to give the Elder Brother a name. They thought of all the names they knew and yet no name fitted, so they sent for Hasjejine. He came and said: "Why have you not thought of a name for my grandchild? When you knew that he killed all the monsters that destroyed people did not that suggest something to you? His name will be Na'yei na'zone, He Who Kills the Monsters. And the Younger Brother will be known by the action of his mother, he will be called Tqo ba'ches chini, the "Spring Boy" (whose other name was Nai'dikisi, He Who Scalps).[16]

The Elder Brother's body was painted black, like the Black Cloud. The bow was marked on his left leg, the bow outside and the string inside. A bow was marked on his right leg, but the bow was inside and the string was outside. Bows were drawn on the arms as on the legs, and two bows were marked on the chest over his lungs, and two others on his back. These bows were marked on him for his protection, for he achieved his greatness by these weapons.

Tqo ba'ches chini was painted red with the red paint, hematite. He had the closed cross, queue, representing the scalp drawn upon him (fig. 16). They marked the sign of the scalp on his legs and arms, chest and back, just as the bow had been marked on the Elder Brother.

FIGURE 16.--The scalp.

The Sun asked his wife, the White Bead Woman, where they should send their sons. The White Bead Woman answered: "That must be your plan." Then the Sun said: "We will send the two boys to the placed called Toheil'tle. They will dwell at the middle of the earth. I shall know all things from them." And he told the White Bead Woman: "You too, will know all things from them. They will continue to have power as they now have it."

The two boys were first sent to a place called Tqo'bit cloch, the place where the water hits against a cliff.[19] There, just above the water level is the last pictograph. Right there is a place called Tse'the neesa'en,

[18. Recorder's note: In regard to the names of the brothers, Whitman (1925) follows Matthews (1897). James Stevenson (1801, p. 281) tells their story. Franciscan Fathers (1910, p. 160) gives the spelling of the younger brother as Tqo bajishchini, Child of Water.

19. Informant's note: Where the Pine and another river empty into the San Juan.]

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a rock in the center of the water. On the top of this rock there is the footprint of the Elder Brother, and the footprint of the Younger Brother. Formerly, when no rain fell in the country, a man from the clan called Tqo yali na tline would go there and pray for rain, offering pollen and mixed chips of stone. This has been long forgotten. It is not done in these days.

THE DEPARTURE OF THE FIRST FOUR HOLY ONES

Again the Sun spoke: "First Man and First Woman, the Coyote-Who-Was-Formed-in-the Water and the Coyote called Atse'hashke', First Angry, these First Four must go to the East beyond the place of the sunrise. They must travel to a place called To dotsos." He said that they were to sit there with their backs toward the Sun. The Sun was not to look upon First Woman again because he had married her daughter. For even though she had not given birth to the White Bead Baby she was considered her mother. The Sun said to his people: "This must become your custom. You must not look upon your mother-in-law. If you disobey me and you see each other the punishment will be blindness, weak heart, and even death."

THE DEPARTURE OF THE HOLY BEINGS

After the Four First Beings started for the East, First Woman turned back and said: "When I wish to do so I will send chest colds and disease among the people; when I wish to do so I will send death, and the sign will be the coyote." (The old men say that when a coyote howls many people cough. The belief is current that certain appearances of a coyote foretell death.)

So the Four First Ones went East and they took all their powers with them.

The Sun spoke again: "When anyone thinks he sees me he will see me, because it will mean that there is an enemy in the country. The people will suffer from enemies." And the Sun returned to his home and he took all his powers with him.

And Hasjelti and all of his Holy People said: "If anyone sees us it will also be a sign that an enemy is coming into the country. If he hears us call, that same person will be killed by an enemy before the day is over." And so saying they all returned to their homes and all their powers went with them. They were never seen again. (Now if anyone thinks he sees one of the Holy Beings it will not be for the good of the people. It is considered a bad omen.)

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THE DEPARTURE OF THE WHITE BEAD WOMAN[20]

Then the time came for the White Bead Woman to depart. Before her stood two persons, one was Niha oni gay hasjelti, and the other was Niha oni gay hasjohon. There were also 12 male beings, the De'n'yeinaki zatana queye hahoni'gay denae e, the Four Rain Clouds, and all the flowers, and another 12 persons, female beings, and with them were the Four Vapors. The White Bead Woman spoke to these people. She said that it was her plan to have all tribes, other than her own people, move beyond the sacred mountains. She said that she wanted her children to live on the land within these sacred mountains. Then she rose up in the clouds and went to a place called Ta'delth hilth tzes taan Ta'dottliztzes taan, and with her went all her power, and there was no more of her power left on the earth. Now people have to work in order to live; they know hardship.

After that time the White Bead Woman's[21] home was called the Floating White Bead House, also, the Floating Turquoise House. Around her home is flat country called the White Bead Plain. To the East of her home is the Most High Power to whom she goes and becomes young again, and by whose power she knows all things. In the four directions from her house she undergoes a change. She comes out of her house an old woman with a white bead walking stick. She walks towards the East and returns middle aged; and she carries no walking stick. To the South she walks and she returns a young woman. She walks to the West and comes back a maiden. She goes North and returns a young girl. She is called the White Bead Woman, Yol'gai esdzan. She has three names, and the second is the

[20. Informant's note:

21. Franciscan Fathers (1912, p. 88): Esdza na'dle, Changing Woman; Yol gai'esdzan, White Shell Woman; Esdza na'dle esdzan, the Changing Woman, the wife of the Sun.

Whitman (1925, p. 99): The White Bead Woman went West to the Great Water; she vent to dwell in her floating house beyond the shore.

Matthews, (1897, p. 133): I want all precious stones, etc., etc., animals (later, horses).]

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Changeable Woman, Atsan a'layee. The third is Yol'gai atate, the White Bead girl. She has these three names, that is her power. Only one person knows the origin of her power, he is the Most High Power Whose Ways Are Beautiful.

This was the next plan: four coyote chiefs stood in the four directions. The White Bead Coyote fetish stood in the East; the Turquoise Coyote fetish stood in the South; the White Shell Coyote fetish stood in the West; and the Black Jet Coyote fetish stood in the North. When the Coyote called from the home of the First Man and First Woman the White Bead Woman knew what he called for.[22]

Then there were the Four Sacred Mountains.[23] The first mountain was called Yol gay dzil, White Shell Mountain, and the Changeable Wind called Nlchi de zos was placed inside it. Dotl'ish dzil, the Turquoise or Blue Mountain, was the second mountain, and Nlchi'dotl'ish, the Blue Wind was put inside it. The third mountain was De'chili dzil, the White Shell Mountain, and the Yellow Wind, Nlchi litso, was placed inside it. The fourth mountain, called Baa chini dzil, Black Jet Mountain, had Nlchi'dilqil, the Black Wind, placed inside it.

When the first wind, the Changeable Wind, shakes the mountain all the sleeping plants and animals awaken from their winter's sleep. When the Blue Wind shakes the mountain the leaves come out. When the Yellow Wind shakes the mountain all plants become greener and all animals come out of hiding. When the Dark Wind shakes the mountain all the animals are slick and shed their winter coats. This applies to the snakes and lizards.

Inside the home of the White Bead Woman, on a shelf running east to West on the South side, were four water jars. The first was the Black Water Jar which contained the Black Cloud and the Male Rain. The second was the Blue Water Jar which contained the Blue Cloud and the Male Rain. The third was the Yellow Water Jar which contained the Yellow Cloud and the Male Rain. The fourth was the White Water Jar which contained the White Cloud and the Male Rain. On the north side of the home was a shelf running west to east, and on it were also four jars. The first was a Black Water Jar which contained the Black Vapor and the Female Rain. The second, the Blue Water Jar, contained the Blue Vapor and the Female Rain. The third, the Yellow Water Jar, contained the Yellow Vapor and the Female Rain. And last, the White Water Jar, which contained the White Vapor and the Female Rain. Also, there were jars filled with the seeds of plants and all the beautiful flowers.

[22. Interpreter's note: Coyotes were as the telephone is today.

23. Franciscan Fathers (1910, pp. 136-137): The ceremonial names of the four sacred mountains: Pelado Peak, Sisnajini, Yolgai'dzil (East); Mt. Taylor, Tsodzil, Yo dotl'izh'i dzil (South); San Francisco Mountains, Dookoslid, Dichi'li dzil (West); San Juan Mountains, Debentsa, Bash zhini dzil (North).]

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The White Bead woman can use only one kind of seeds during a season[24] for the people's use. These are the seeds used for food. It would cause her sorrow if the people did not eat the ripened seeds of plants whose seeds she planted for them. She has all the seeds of all the plants with her. She has great power over the people.

There stand around her house a white bead walking stick to the East, a turquoise walking stick to the South, a white shell walking stick to the West, and a black jet walking stick to the North. Then all the white beads, turquoise, white shell, and black jet are placed under the water, and from them she gathers corn.

The White Bead Woman sent four persons back to the center of the earth to see how her people were getting along, and how the mountains were standing. The Four who went back were Niha onigai hasjelti and Niha onigai hasjohon and two from the same people.[25] They were to travel around the mountaintops and chant as they went. They went first to the top of the mountain called Yol gay dzil. The chant begins there.[26]

Each of the six sacred mountains with their stones are covered in this chant.

[24. Interpreter's note: This explains why, in this country, each year, there is an abundance of one special plant or flower.

25. Informant's note: These were the first two persons who stood before the White Bead woman.

26. Informant's note This chant is called Tsun bey dzil gaye a'desdai, the Chant used to travel safely over the mountains.]

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The four persons reported that all the mountains were just as they were originally. They were beautiful and all the growing plants were beautiful. The whole country was beautiful. People were living peacefully. They had rain.

THE STORY OF THE CLAN CALLED TQO YAH HA'TLINE[27]

There was a. certain man named Tse bit la'kal, the Man with the Rock Shirt, who lived near the mountain called Chol'i'i. There is a canyon near this mountain and the place is called Tsen chet dzil. This man was tall, a good hunter, and swift on his feet.

On a certain hunting trip he became thirsty about noon and went to the river to drink. It was at the place where two rivers empty into the San Juan, a place called Tqo yah ha'tline. As he was nearing the river he saw a baby swimming in the water, back and forth it swam. The baby would float on its back, and be stood there for a long time watching it. Then he returned to his trail and out of sight of the river. Later he went down to the river at a different place, drank, and returned to his home.

This man wondered what the baby was and whether it was there in the river every noon. About noon on the second day he went back to the place by the river where he had seen the baby, and the baby was there in the water swimming around. On the third day he went again to the river bank, and again he saw the baby in the water just at noon time. Then he noticed that there was tall grass on the shore to the very edge of the water where the baby swam back and forth. He made a plan. On the fourth day he went to the place early in the day and hid himself in the grass by the water's edge. Just at noon the baby rose to the surface of the water. And when the baby approached the bank the man jumped out, and lifting it out of the water ran, just as fast as he could, away from the river. There was a hill not far from the river which he climbed. When he reached the top he looked back and he saw the water standing high up and falling his way. When the water hit the ground he was over the hill.

When he arrived at his home with the baby he noticed that it was a baby girl. Now his wife, who was from the clan Tse na'jini, Black Streak of Wood Clan, cared for the baby and she grew rapidly. They called her their daughter and she called them her father and mother. When she was 13 years of age she made her first cake and the First Maiden Ceremony was held over her. But after this her foster parents noticed that she neither drank nor ate. She said: "Mother, Father, I long to look on my own country." They were greatly surprised, for they had thought that she did not know where she had been

[27. Matthews (1890, p. 103): Co'yet lini, Junction of the Rivers Clan, No. 21.]

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found. The man said: "You are right, my daughter, I found you in the water. If it is your wish to return to the place where I found you, it shall be our wish also."

Early the following morning she left them, and she returned that night. She told them that, as she was nearing the river, she heard someone chopping wood, but when she reached the top of the hill the sound of the chopping was heard no more. She said that she had walked all around but there was no sign of a track, nor could she see where wood had been cut. She went out again on the second day. This time she was near the river before the sound of chopping ceased. Again she looked all about but she found no sign of any living being. She went out again on the third day, and she was quite near the river before the sound of chopping stopped. On the fourth morning her father gave her a white shell basket and filled it with all the mixed chips of stone, white beads, turquoise, white shell, black jet, and red stone, and over the stones in the basket he sprinkled a shining mineral called deschee. Still over that he sprinkled blue pollen, tqadidin, and yellow pollen, also called tqadidin; then the pollen from the cattails, tgel tqadidin, water flags they call them, and the crystals found along the shore, which are called tqo bit ech'chee'. These last they sprinkled on the very top of the basket.

The girl took the basket and started out for the place by the river, and again she heard the chopping when she neared it. She arrived at the foot of the hill near the water when she thought that she saw someone move. She went to the spot and she found a blue ax standing against some wood. She was standing there looking at the wood when she saw the river water open, like lifting a blanket. Then she saw a young man step out and stand on the bank. He was a handsome young man. He said: "What are you doing here? Do you know that this is not the place for the earth people?" She said: "Yes, but I have longed to come to this place." Then be asked: "Are you the baby who went to the earth people?" And she answered, "Yes, I am that person." Then the young man said: "Very well, come with me." He rolled the river back like a blanket, and there before them was a path into the river, down which they went. The maiden noticed that there was a track in the sand going the same way that they were going; it was the track of a water horse. She thought that this water horse had the hoofs and the horns of a cow, but the mane and the tail of a horse--in fact it was like a horse except for the hoofs and the horns.

The young man took the maiden to the home of the Water Buffalo. Then the maiden presented the basket to the Holy Being. She motioned with the basket as the sun travels and set it at the feet of the Water Buffalo. The Water Buffalo was pleased with the gift and said: "This is what I wanted when I sent for you." And he continued: p. 117 "There is something that I wish to give you before you return to the earth and become one of the earth people." Then he took the dung of the Water Buffalo and the hair from all the parts of his body where it curled, and the mud from under the water, and he spat on the three and put the four rains and the four vapors on it, and he tied it in a little medicine bag and said: "This will be your medicine. It must be used when the earth people want rain. Your clan will be called Tqo yah ha'tline. Your descendants will be known by that name, and they will be a sacred people. No snakes or lightning will harm them. But I will reclaim two members of your family later. They will return here in your place. Now you must go back to earth, but first I will show you just how a hogan should be built." He told her of his plan of the hogan. This is a special hogan, and inside it a special ceremony must take place.

THE STORY OF THE RAIN CEREMONY AND ITS HOGAN

"The main poles of this ceremonial hogan should be raised with a chant," said the Water Buffalo.

You should pour the water on the poles from the top to the bottom. The water used must come from the sacred springs of the East. This water must be gotten and carried in a water jar. Then the mud from the bottom of the water should be rubbed on the poles from the top down. You must use all growing things, beautiful flowers and all the plants, to finish the hogan. Then only your descendants who know the chants and prayers and have the medicine will enter the hogan. Only they will be able to perform this ceremony. One will be the priest. The mud taken from the sacred water will be rubbed on his body, arms, chest, and back. He must then sit down and make four sounds like a frog. The mud from the sacred water is called tlah la'haddan, gotten from under the water.

He continued to tell them of the preparations for the ceremony. First must enter a young man, bringing in food for the shaman. The food must be made from the plant called quotse, a kind of cactus. After the young man comes into the hogan and places the food before the shaman, those present will say: "Here comes the Black Cloud. Now we have the Male Rain." Next a maiden with a basket of food for the priest enters the hogan (fig. 17). This food is made from the seeds of the plant called tlo de'i, marsh elder. When she puts the basket down the others will say: "Here comes the Black Vapor. Now we have the Female Rain."

Those who wish to attend the ceremony[28] will then enter the hogan, bringing with them the mixed chips of stone as offerings. A curtain will hang in the doorway. The man entering will push it from left to right with his right hand. The hogan faces the East, and when he enters he circles the hogan as the sun travels. A small buckskin

[28. Informant's note: The medicine for this ceremony was kept sacred. It was buried at the foot of the Lukachuki Mountains at the time of the Navaho uprising. It rains often there now.]

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having been spread on the ground, the man places his offering of stones upon it, saying: "I come from the Big Water. I come with the Male Rain. I come with the White Corn." His gift must be turquoise.

Then a woman opens the curtain from right to left, and she circles the fire as the sun travels. She must hold her stones, white beads, over the buckskin and say: "I come from the Big Water. I come with the Black Vapor. I come with the Female Rain. I come with all the beautiful flowers." She must then place her stone offering on the buckskin and go to the north side of the hogan and sit down. The men sit on the south side. After this their children and friends place their stone offerings and sit in the hogan. The stones should be crystal, jet, red stone, or shells. The father or mother must bring those, one for each member of the family.

FIGURE 17.--The ceremonial hogan.

There must be no relationship between the shaman and the maiden. They represent the male and the female rain.

The people sit on opposite sides, next to the wall. They chant all during the night until dawn.

Then the man and the maiden both bathe and wash their hair. The man dries himself with white cornmeal, and the maiden uses the yellow cornmeal. Their hair hangs loosely down the back. The maiden should wear a garment of white cotton cloth. The man has buckskin thrown over his shoulders. They leave the hogan and start out chanting. They go either to the top of the Sacred Mountain, Chol'i'i, or to the Place where the Rivers Come Together, or to some sacred spring. The maiden should be a descendant of those Four (the two fetishes and the white and yellow corn). There are very few left. Or she could be of the Beautiful Goods People. The man should be of the clan Tqo yah ha'tline, a descendant of the Maiden.

After they reach whichever holy place is decided upon and make their offering of medicine and the gift of stones, they sit side by side and pray. Should they see flowers, water, clouds, or corn all is well. If they see blood it will be a bad sign.

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Then they return and they tell what they have seen.

This is the story of how the Maiden got the medicine, and it is how the clan called Tqo yah ha'tline uses it to bring rain.

THE TWO WHO RETURNED

The Maiden from the Water Buffalo's Kingdom became a mother and a grandmother. There. were many people counted as her descendants. They planted corn in the canyon where they lived, and their corn ripened, having tassels and bearing rich ears.

One day the people sent a boy and a girl down into the canyon. Suddenly they looked down and saw a flood coming from above. They called to the children, but the flood carried them away, leaving the cornfields unharmed. These two children were taken back to the home of the great Water Buffalo.

TWO CLANS RELATED TO THE CLAN TQO YAH HA'TLINE

There is a clan called the Mexican clan, Nakai dinae'e.[29] This clan is closely related to the clan called Tqo yah ha'tline because a man from that clan captured a Mexican girl and the Spaniards captured an Indian girl. They planned to take the Mexican girl back to her people because the mother of the Indian girl grieved so greatly. They thought to exchange these girls, but the Indian girl escaped and returned; so they kept the Mexican girl and the clan Tqo yah ha'tline adopted her. She founded the clan Nakai dinae'e.

The same clan captured a Ute girl and her clan was called the Ute Clan, No'da dinae'e.[30] They are related to the two above-named clans.

There were many people all over the country by this time.

THE STORY OF THE PICTOGRAPH OF THE COIL

Now at this time some of the people returned to inhabit Pueblo Bonito and Aztec.[31] They built their homes over the ancient houses. The Blue Bird Clan people went first to Pueblo Bonito, then they moved to Tse dez a', Under the Rock, across from Farmington. From there they moved to the mouth of Salt Canyon.[32] Many seeds were found there, the seeds of many plants then plentiful in the country. The people discovered a rich land south of Shiprock, but they lived there for only a little over 5 years. Then they moved again to south of the Carrizos. They went over the pass, and settled in a cave.

[29. Matthews (1890, p. 103): Nakai (Nakaicine), Mexican or White Stranger Clan or People.

30. Noca, Ute Clan or People.

31. Informant's note: The second occupation of Bonito and Aztec.

32. Informant's note: Salt canyon is south of Mesa Verde. This had been the Informant's forebears' home.]

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They had the Calendar Stone with them. The medicine woman who kept this stone saw that the people had made a mistake. The people had been making pots that were coiled up like a snake.[33] She saw that at the home of the Five Chiefs of the Winds their water jars were made of coiled snakes. They were the jars which contained the Chiefs of the Winds' medicine: the clouds and vapors, rain and lightnings. The people of the earth were not to copy the jars of the Five Chiefs of the Winds. This medicine woman saw in the Calendar Stone that the lives of all the people were threatened from above. So word was sent to all the people of what she had seen, and of their mistake. They were told that there would come a tribe to their land called the Dinae'e or Dîné. Now some of the people destroyed the pots that they had made; but others just laughed and said: "The wind never told me to make such jars, it was my own idea. I made the jars with my own hands. This has always been our country, and we shall do as we please in our own country."

The Blue Bird Clan people and the different Corn Clan people got together and destroyed their coiled pots. They took all the different kinds of beads and they put them in a big smooth jar, and with them they placed the flint stone, the two feathers of the giant birds, and the Calendar Stone. They placed this large jar on a rock which they had hollowed out; and they sealed it with four slabs of rock and pitch.

After they had done this the hail fell for 4 days, and through some of the hailstones were little young spruce trees. The hail became soft when it fell on those people who had listened to the warning; but the hard hail, and the little spruce trees, like arrows, destroyed those who would not listen. All those who were willing to leave the country were saved.

Now there were some people living at Aztec who were saved, and they were told to remember this story. And there were some people living near the South Mountain, which is called Tso dzil, and the Blue Bird Clan people and the Corn Clan people, who had moved southwest of the Carrizos, who were also saved; the rest were destroyed. Later, the Blue Bird Clan people on and near the Carrizos moved near Navaho Mountain and built their homes there.

There is a story about one of the men who left the party and followed the Chin Lee Wash until he came to the San Juan River.[34] He got into a log that floated him down the river. He went ashore after a long time and he followed the river. He married a snake maiden. They returned to the foot of Navaho Mountain. They had born to them children. One of these children harmed another child of the tribe. The harm was like a snake bite. The people sent the family away.

[33. Whitman (1925, p. 88).

34. Recorder's note: There are both Hopi and Zuñi legends about the young man who traveled down the river In a log.]

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(Today, their descendants are the people who can dance with snakes, the people who hold the Snake Ceremony.) Then, while some of the people moved from the top of the Black Mountain[85] and the country near there, others moved farther south and they built on the top of rocky mesas where the Hopi Villages are today. There is where they made their homes.

Sandoval's grandmother, who was a Hopi Indian, told him that the pictograph of the coil (fig. 18) was the symbol of the Winds.[36] She

FIGURE 18.--The Great Coil above the Square Tower House Ruin, Mesa Verde.

took him to the different places and showed him how the people had carved the coil in the rock so that people would always remember this story and never make the mistake again.

THE STORY OF THE MOUNTAIN CHANT AND THE FIRE DANCE[37]

There was once a young man captured by a people whose descendants are the Utes. The peoples were at war and the people of the North carried the young man to their country. They crossed a big body of water. There many gathered and they held a dance. They planned to kill the young man, but Hasjelti and Hasjohon had not forgotten him. They followed their captured grandson.

Now the Northern Indians had tied the young man inside a tepee. He was sitting there when the two Holy Beings appeared to him. They told him not to be frightened, that he would not be harmed. They made known to him that they wanted gifts. If he made these gifts to them he would be saved. They wanted moccasins trimmed with porcupine quills, leggings and shirts of buckskin, fringed, and a headdress with 12 eagle feathers. Hasjelti wanted these. Hasjohon wanted the same clothing, all decorated and fringed, but he wanted

[15. Interpreter's note: A low mountain range beyond Kayante near Chin Lee.

16. Informant's note: The great First Wind is the cyclone. He who travels around, but not the whirlwind. He is very great. The great coil above Square Tower House Ruin, Mesa Verde National Park, is an example of him.

17. Interpreter's note: I think that this story should come after the following story; but it is not clear just where it should be placed, as medicine men differ.]

Recorder's note: I have placed it where the informant gave it.]

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his headdress to have 12 yellow tail feathers. So the young man, having been untied, went out and found these things and carefully laid them away.

The plan was to kill him the next morning. Before they left him (and before he had collected the gifts) the two Holy Beings told him that he must not sleep on that night. But it was too difficult for him and he dozed. Toward dawn the two Yei awakened him and said: "Grandson, why did you go to sleep?" He could not explain, but he presented the gifts to them. Hasjelti took time to dress, and then Hasjohon dressed. The young man was fearful that the enemies would come and that he would be caught. He told the Yei: "Why, it is day now!" But the two simply took their time dressing and said: "Do not worry, my child, all will be well." Then the three went to the creek near by and it was daylight. When the three reached the water it lifted, and the young man went under it to the home of the otter. The otter said: "The enemy will not come here. You are safe."

The enemy searched the country for their captive but they could not find him, Later he left the home of the otter and set out for his own land. He traveled a great distance, but he went in a circle and he found that he had returned to the place he had started from, and again the enemy had found his track. He ran along, and he cried as be went. Someone called to him from a tree. It was the owl. The owl asked him why he was weeping, and the young man said: "Oh, the enemy is after me. They are after my scalp." The owl said: "Come up here, Grandchild. They do not come up here." The young man climbed the tree, and the owl circled the tree four times; and he used his medicine, schan'dine,[38] which is the rays of the sun, the rays which one cannot see through. The Northern Indians hunted around and around this tree; then they went away.

The young man set out again toward his own country. He traveled very far, but finally enemy Indians were near him, and he found that for a third time he had traveled in a circle. He was running along with tears in his eyes when someone spoke to him. It was the whitish ground squirrel, hasjel'kaeye.[39] This ground squirrel pulled up a greasewood bush and blew four times under it. He went down into the hole and called to the young man to follow him. He held the greasewood bush on top of them, and they remained hidden until the enemy went away. Then the young man came out of the hole and started off again. He traveled for a long time, when, to his surprise, he found that for the fourth time he had lost his way and become turned about. He was running along weeping when a mountain rat

[38. Franciscan Fathers (1912, p. 158) shandin, sunlight.

39. Franciscan Fathers (1912, p. 188) hazai, or, taiditi'ni, squirrel or ground squirrel.]

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called to him and asked him why he was distressed. He said: "The enemy is after my scalp." The mountain rat said: "Never mind. They never enter my house." He quickly opened his home under the rocks, and after the young man had passed, he sealed the rocks in place. Again the Indians of the North searched all about, but they did not find him.

After the enemies had left the young man again started for his home. He traveled far, living on berries. He reached the San Juan River and the river was high. He walked along the river bank, and he ate the fruit from the little bushes that grew there. He heard someone behind him. He looked around and saw a man of dark color standing there. The man said: "My grandson, what are you doing here?" The young man said: "I have come this far from the country of the enemy. I am trying to reach my home, but the river is high and I cannot cross." The man said: "Shall I take you across?" So the young man climbed on the dark man's back.

A chant begins here:

Now the two had crossed the river. After he had put the young man down safely the dark man became a black rock hill near the San Juan. He grew and grew and his arms became great wings. He is still there, and is called Tse bit i'ie,[40] the Rock with Wings, Shiprock.

All during this time a ceremony was taking place in the young man's home. A footprint pointing away was made in a basket. When the young man started toward home the footprint was turned. This ceremony that w as taking place was the Mountain Chant. And the place was the Beautiful Mountain, Lukachugai. A rock on a peak was the hogan and the rocks around were the bushes. The ceremony was held for the young man's safe return.

The chant sung by the young man who crossed the river on the dark man's back is continued. It is sung as the young man approaches his home. The words of the chant are the same as the preceding chant except for the last line.

[40. Franciscan Fathers (1910, p. 357): Tee bida'i, the Winged Rock, Shiprock.]

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He is bathed before he is allowed to enter the hogan with the others. They then sing the last verse:

After he enters the hogan the young man tells all that has happened to him from the time he was taken captive until his return. He is now called the Holy Young Man and there are a great many chants sung here. This is when the medicine men grow the yucca; they grow the cherry; they wash their hands with burning pitch; they swallow the arrow; and they hold the Fire Dance. This dance is a part of the Mountain Chant. This ceremony is the Earth's medicine, and this ceremony was taken over by the tribe called Dîné

Now after the Holy Young Man was bathed and entered the hogan, and after he told all that had happened to him, they sang the songs of the Night Chant all the night long. There were a great many songs sung, and toward dawn the chants of the Great Gambler were used.

After that they went to the mountains and gathered the herbs for medicine and the plants whose berries are used for food. They brought them back and ground them together and they boiled them. The Holy Young Man drank the beverage before he was put through the Heat Fire Ceremony. He vomited all that he had eaten among the enemies. This treatment was repeated inside the hogan on four mornings.

After the Fire Ceremony was over they held another Night Chant in which they sang a certain number of chants called One Night Chants. In these they tap a basket with a yucca stick.

They bathed Hashkil zas kaeye,[41] the White Snow Warrior, the Holy Young Man, and washed his hair and dressed him. Feather medicine was tied to his arms above his elbows and on his moccasins. He was given one of two bags made of twin fawn skins to carry. They contained cornmeal. He took this cornmeal to the mountain called Sis na'jin; and, also, he took it to the mountain called Tso dzil.[42] He visited the sacred people living there. He sprinkled cornmeal over them and said: "I have come for your power."

[41. Franciscan Fathers (1912): p. 214, warrior, hashkae'he; p. 182, snow, yas, or, zas; p. 218, white (referring to the country to the north), dza'gai.

42. Informant's notes: Sis na'jin, Pelado Peak; Tso dzil, Mount Taylor. The sacred mountains of the East and South.]

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Now another young man was sent Out as a messenger. Tla testine'e was his name. He was dressed exactly like the Holy Young Man. He was sent to Dook'oslide and Debe'ntsa.[43] He went to the sacred people and he told them that he had come for their power. He was never to jump over a stream, but always to go to the head of it.

When they started out the first young man went to the East, and the second young man to the West. One carried one fawn skin filled with cornmeal, and the other took the other one. When they returned, they arrived at the same time.

In these days they dress two young men as the messengers and they send them to two medicine men whom they wish to take part in the Fire Ceremony. The Holy Beings that the first two young men carried the cornmeal to, as an invitation, were to come and take part in the Fire Ceremony on the last night.

The making of the sand paintings took 3 days. These were made before the last day. On the evening of the next to the last day, the two men (who followed the young man) went to a cleared place; and one of them took corn pollen and sprinkled it around in a large circle. This marked the place where the big brush corral was to be built. When he finished the marking, the corral was built. All the people who came to take part in the ceremony, and to look on, went inside.

On the night of the last day of the ceremony two dancers entered the circle, as the sound of the basket tapping was heard. They began to chant. Six more dancers entered, and with the first two, they danced the first dance. These eight people were considered the same as the four who danced in the other ceremony which is called Atsel tle.[44] After them came the dancers who danced around a great fire. They held feathers in their hands. They burned them, then spit upon them and they were whole again. This they did, and then they went out. This is called ne'gaeye.[15] Later they grew the yucca and performed much magic. The two medicine men who return with the messengers (in these days) perform different tricks of magic. Some grow yucca, some wash their hands with pitch, and so on. The last dance is at dawn. The dancers carry little spruce trees in their hands.

The Fire dancers sing first in a circle. While they chant they chew on a medicine which protects them against fire. This is their chant:

[43. Dook' oslid, San Francisco Peak; Deben'tsa, San Juan Mountains. The sacred Mountains of the West and North.

44. Informant's note: Atsel'tle, the dance of the Night Chant, is called Yelbitchi.

45. Recorder's note: The word ne'gaeye is given by Franciscan Fathers (1912, p. 136) ne'gai, local pain.]

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They first made four torches of cedar bark, from a tree struck by lightning. When the dancers entered for the first time they spat the medicine on the first torch and threw it to the East. This is done in order to spread the medicine. They repeat this for the four different directions. They make a strange buzzing noise as they throw the torch. They dance with other torches in their hands. They posture, they circle the great fire, and they put the burning torches under each other. They have the medicine and they are not hurt by the fire. When they end the dance and retire, the people rush in and gather up the medicine (the ashes fallen from the dancers' torches), which is used when children are burned.

In the beginning, when the dance was over and finished for the Holy Young Man captured by the Northern People, and it was morning, the mother frog and the mother turtle and the mother fish and the mother duck all placed a complaint. "Our babies have been crushed in the dance," they said. So all the people returned and the four babies were restored to life and made whole. The four mothers went away satisfied. A powerful medicine was used. Medicine men can cure animals of certain ailments. But an expectant mother must not see a sandpainting, for it harms the baby after it is born.

This ceremony and the Baby Ceremony were made for the tribe called Dîné. The Baby Ceremony is a very small one; but Mountain Chant, the Night Chant, the Yeibitchai, and others are great chants.[46] They were given to the Navaho People.

THE STORY OF THE FLINT KNIFE BOYS AND THE GREAT WARRIOR OF AZTEC[47]

Beyond Debensa, La Plata Mountains, there is a yellowish colored mountain and near it there is a mountain with shiny rocks on it, this mountain is called Dessos. Now the man who was formed inside the first mountain is called Tso y natlaye', and the man who was formed in Dessos is named Klay ya, ne'yan, One Who Was Raised inside the Earth.

There is a 4-day ceremony here called the Arrow Spirit Ceremony.

The first man had no children. The second man had twin boys. These boys were given the names of the First Holy Twin Brothers: the elder was called Na'yei na'zone, but the younger was called La'chee na'yana, He, Who Grew in One Day, as well as that of To ba'ches chini. Both boys grew up in one day.

[46. Matthews (1887, pp. 379-467; Matthews (1903, vol. 16, pp. 61-64; Stevenson, James (1891, p. 281).

47. Morris (1921, vol. 26, pp. 115-121). Morris, (1924, vol. 26, p. 192): "The basketry shield and numerous burial accouterments indicate that the individual occupied a position of unusual importance in the pueblo. Probably this was due in part at least to his great stature."]

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THE JOURNEY OF THE ELDER BROTHER[48]

The Elder Brother took a long journey. He covered the whole country-mountains, plains, and all. When he was on the side of La Plata Mountains he saw a fire on the mesa, which is a part of Mesa Verde. He saw this fire at night. Now this boy knew of three strong medicines, so when he got to the place where be had seen the fire, and found people living there, he was not afraid, for he had a plan.

Among these people there were two beautiful maidens who turned away many suitors from all parts of the country. The reason was that it was believed that only young men with superpower were to marry the two maidens, and there were no such young men to be found. Their father decided that whoever could shoot an arrow into a little hole far up in the side of the cliff would be the persons to marry his daughters.

All the hunters and warriors gathered there with their bows and arrows. They all tried, but not one could shoot into the hole in the cliff. Then there came two old men, one was the Bear and the other was the Big Snake. The warriors asked: "Where do you come from?" And when all the other men saw the two old men with their bows and arrows they all laughed and said: "Whoever heard of old men shooting that far." But one shot at the hole far up on the side of the cliff and the arrow went into the hole. Then the other old man shot and his arrow went into the hole also. It was decided however that they were too old to have the maidens. The father said: "Whoever shoots an arrow over the cliff will have my daughters." All the other men tried and failed; but the two old men shot at the same time and their arrows went, side by side, clear over the cliff. But it was again decided that they were too old to have the maidens.

Now at that time there was a strong people living at the place now called Aztec. For their chief they had a tall, strong warrior whom everyone in the country feared. He was a great warrior and whatever he said was law.

The uncle of the maidens said: "Whoever kills the Great Warrior of Aztec will have my two nieces." He said that it would be 3 days from that time before they would start the war against the Great Warrior.

At the end of the third day the Elder Brother joined these people. He gathered together a party of warriors and they started out for Aztec. The two old men followed behind them. The people tried to persuade the old men to go back. They said that the two were too old to fight; but the old men would not listen to them.

The first night the two old men camped not far behind the warriors. One slept on one side of the fire and the other on the opposite side.

[40. Recorder's note: The story of the Younger Brother was not given.]

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And on this first night an old woman came in sight of the warriors. She had with her a group of boys. They camped near the warriors, and they made a. frightful noise all the night long. The warriors could hear them, but they could not pass them for they sang the chants against the enemy. The second night the camp was again made and the old woman and her boys camped nearby, and the boys made a fearful racket. The two old men also camped near; and one slept on one side of the fire and the other on the other side. On the third night the old woman and her boys camped just opposite the warriors, and the boys played and fought and yelled all the night long. The two old men camped nearby as before, and they slept peacefully.

On the fourth night the Elder Brother and his warriors made their camp, and the old woman and the boys camped just ahead of them. That night one of the boys broke a bough from a cedar tree toward the east side, and he laid it down and said: "May I kill the Great Warrior!" Another boy broke a bough from a piñon tree on the west side, and he laid it across the cedar branch and said: "May I kill the Great Warrior!" Then all the rest of the boys jumped up and taking stones piled them on the two boughs, and each said as had the first two: "May I kill the Great Warrior!" There was a very great pile of stones.

The Elder Brother was angry. He said: "Go kill one of those boys."

But these were Holy Beings, the grandsons of the old Hard Flint Woman, Beshyhl he dot'tlinth, and the boys were the Beshyhl he dot'linthe, the Flint Knife Boys. They came from the land of the Flint Mountain near Dulce.

The next morning the young boys bathed themselves in mud.[49] They jumped off a cliff, rolled down the slopes and had a fine time. Then the boys went to the Elder Brother and said: "Now kill us all." And there was lightning flashing from their toes, knees, sides of the body, arms, head, and tongues. When the Elder Brother saw this he begged them saying: "I was only teasing. It is all right for a grandfather to tease his grandchildren." So they turned and went away.

Soon they were approaching Kin teel,[50] Aztec. The Flint Knife Boys were striking their flint knives and the flashes shot up into the sky. The Elder Brother went against the town and the enemy came out.

The Flint Knife Boys and the Elder Brother and his warriors killed all the enemies and took their scalps. The old woman filled

[49. Informant's note: The origin of the Mud Ceremony, which is sometimes given with the Scalp Dance. These Flint Knife Boys are very sacred, and appear in different ceremonies.

50. Interpreter's note: There is different spelling for this place: Kin teel, Khintqeldae. It is not to be confused with Kin tqel, Wide Ruins, Arizona.]

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her basket full of scalps before they marched away. As they neared home they made camp and they lined up all the scalps, but the Great Warrior's scalp was not to be found, nor was the scalp of the warrior chief next in rank among those that they had with them.

Now the two old men had drawn the two great warriors and they had killed them. Soon they joined the others and they brought out their two scalps. Everyone knew that they were the scalps of the Great Warrior and of his chief. They returned home, but still the uncle of the two maidens refused to let the two old men take the two girls.

The people held the Great Scalp Dance. While this was going on the uncle of the two maidens said to them: "Go to where the young men are singing and choose whichever young men you would like to be your husbands." So the maidens went to where the young men were singing and they got in the middle of the group.

Now the two old men were camped in a brush shelter, one lay on one side of the fire and the other on the other side. Toward nightfall they got up and the old man Bear said to the old man Snake: "Our two young girls are in the pot." (Today they mean a girl dances who has a husband. The reason a maiden dances, except in certain ceremonials, is that she is ready for marriage.) So the Bear rolled a cigarette made of a certain herb, and he drew the smoke from it and blew it in the direction of the singing where the maidens were dancing among the young men. The Snake did the same thing. When the two maidens smelled the smoke the elder said: "Sister, what a beautiful, sweet odor." The younger maiden said: "Let us go and see where it comes from." When they got to the place from which the sweet odor had come they found two handsome young men, one on one side of the fire and the other on the other side. Each youth wore a beautiful robe which covered him. The two sisters thought that these handsome young men were their husbands, so the elder maiden went to the Bear and the younger went to the Snake.

In the morning, when the elder sister awakened, she had her arm around the Bear's neck, and his arm was around the girl. He was still asleep and all his ugly teeth showed. She awakened her sister. A great Snake was coiled around the body of the young girl; their heads were together, and her hand was on the Snake.

The two sisters went through the singing to the four directions, and they went to the river.

After the two young women had crossed the river (the Mancos River) they climbed to the top of La Plata Mountains. They went to the Bear People who lived there. The Bear People said: "Where are you from, sister-in-law?" As the young women were ashamed of their acts they said nothing and left. They traveled on and on until

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they came to the mountain called Tse dzil. A community of big snakes lived there. They asked the two young women: "Where are you going, sister-in-law?" Again they were ashamed and they left that place also. From there they went to a mountain called Dzil se'he'dzil et. There also lived another branch of the Bear People; and again they were called "sister-in-law."

Now the two old men followed their brides. They used the smoke from their magic cigarettes to tell them which way the young women had gone. Whichever way the smoke drifted, that way they followed.

The sisters traveled to the mountain called Tso dzil, Mt. Taylor, and they were called "sister-in-law" by the Big Snake People who lived there. They left the place because of their shame and they went to the mountain called Tschosh gaeye, above Tqo hache, and there they were greeted as "sister-in-law" by members of the Bear family. It was after this that they decided to part. One went one way, the other went the other way. The old man Bear followed the Elder Sister, and the old man Snake followed the younger one.[51]

THE STORY OF THE YOUNGER SISTER[52]

The younger sister reached a people called Nat at tsele, and there were some members of the Big Snake People living with them who called out: "Where are you going, sister-in-law?" Hearing this the girl left them and fled to the Lukaichukai Mountains. But members of the Big Snake family lived there also, and they called after her as before.

By this time the younger sister was very tired. Her moccasins were worn and her garments nothing but rags. She could see the smoke from the Great Snake's cigarette close behind her. She went on to a place called Tsel tiel, Sage Canyon. She was running along when she saw a slender young man lying on a rock. The young man's face was painted with a bluish paint called tlish dot chee.[53] Now this young man was the racer snake, and he asked her where she was going. She said: "I am being chased by the Big Snake." "No big snake comes here," said the young man. "Take off your clothing and come with me." So she took off her clothing and put it behind a rock, and she went to the young man naked. In the rocks there was a tiny hole. The young man blew into the hole four times, and it was large enough for the young woman to enter. When the Big Snake came to the place he grabbed her clothing and said: "Oh, my wife!"

[51. Informant's note: The Younger Sister's story is the origin of the Hojone', or Snake Chant.

52. Informant's note: Here the story parts, and the story of the Younger Sister is given first.

53. Franciscan Fathers (1912, p. 170): tlish, snake; and p. 86, dotl'ish, blue.]

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By his power the young man sent the Big Snake away. After he had departed the two young people started out. They passed through great fields of corn. The young woman had her monthly period, so she made an apron out of the corn husks. That is why some husks are red.

Soon they came to the home of the young man. The maidens there were dressed beautifully. That night the young man was dressed in a beautiful dress, the skin of a snake. But that night the younger sister wished to go out. She started to go forward but there was a throng of snakes ahead of her. She tried again, but there were snakes on all sides of her, so she threw herself on the ground. The next morning the snake people told what she had done when they had coiled and stretched. One snake said: "The sister-in-law is not kind. She stepped on my neck." Another said: "She stepped on my leg." Another complained of his arm, and still another said that she had crossed his body.

Later she had a pain in her abdomen. They gave her medicine and she was quiet. Then came her children. The boy was called Bits is'yenagha'i, male snake, and the girl was called Bits is'quadidin',[54] female snake.

And so whenever the Navaho see these snakes they call them by their names and send them away. They do not kill snakes.[55]

There is a 9-day ceremony held called Hojone hatal', the Snake Ceremony. Rattles are used. There are many sand paintings and many prayer plumes or medicine sticks.

THE STORY OF THE MOUNTAIN TOP CHANT,[56] OR THE STORY OF THE MAIDEN AND THE BEAR

There were 12 young men and 2 young women. The men went hunting and they killed 2 of the Eagle Dancers of Wide Ruin. The Cliff Dwellers were angered over this and they chased the 12 young men to the top of a flat mesa. Now the 12 hunters rode on sun dogs; but the Great Warrior of the Cliff Dwellers and his chief through their power took the sun dogs from them. Soon the flat mesa was surrounded by warriors, and the 12 young men knew that they must make a plan. They cut down a tall cedar tree, and, after trimming off the branches and making it a straight pole, they tied eagle feathers to

[54. Franciscan Fathers (1912, p. 67): bits'is'ye osho'shi, ceremonial name of the female snake.

Matthews (1898, pp. 228-235), pre-Navaho myths, many from Moquis and Zuni.

55. Recorder's note: Many writers recording myths of Hopi and Zuni have come upon the serpent legends. Parsons (1933, pp. 611-631).

56. Recorder's note: This story was given to me by Sam Ahkeah, the interpreter, with full approval of its inclusion here by his uncle, the informant. He said that the Mountain Top Chant, Dzil quigi, has its origin in the story of the Elder Sister and the Bear.]

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the top of it. When it was ready the 2 youngest brothers climbed to its top, and the 10 other brothers dropped it over the side of the cliff. The 2 young men landed safely. They gave the call of the owl, which told the others that they were safe. Now the owl heard this and said: "But the 10 on the mesa top must die." And it was so. The Great Warrior of the Cliff Dwellers killed the 10 young men. Before they died these brothers gave the coyote call, and the 2 who had been saved knew that they would have to kill the Great Warrior of the Cliff Dwellers and his chief.

Now these two warriors of the Cliff Dwellers lived under the ground. They wore strings of shell and turquoise around their necks and their arms and their legs. On their heads they wore large caps shaped like shells[57] with turquoise and white shell beads tied to the middle of them. They would crawl through a little hole in their dwelling and come on top of the ground only when the Cliff Dwellers were at war. After the latter were successful the warriors would crawl back under the earth.

The two brothers traveled far to the great ocean of the West, to the home of the Woman Who Changes. She told the brothers that they must get the help of the Flint Knife Woman who lived on the mountain called Tso dzil, that the Flint Knife People were great warriors and would help the two brothers fight the Cliff Dweller People. The brothers journeyed to the home of the Flint Knife People, and they promised to give their two sisters, who were beautiful maidens, to the two warriors who would kill the Great Warrior and his chief.

The brothers and Flint Knife Warriors started out for Kin teel. It was night when they arrived near it. The Flint Knife men made a fire and held a Fire Dance. They used sticks that made a curious whirring sound. "The enemy will see this," said the brothers. "No, for they will believe it to be stars," said the Flint Knife warriors. The next morning they still danced, and the huge fire sent a great smoke cloud into the sky. Again the brothers said: "The Cliff Dwellers will see this." But the Flint Knife warriors answered: "They will think that they see a storm cloud."

Then the two brothers and the Flint Knife warriors went near Kin teel and they fought the Cliff Dwellers. They took many scalps the first day. That night they looked them over, but the scalps of the two great chiefs were not among them. They waited 3 days and they again fought the Cliff Dwellers. Then they waited for 5 days. At this time two old men appeared. They were the Turtle and the Frog.

These two old men went to the water hole or spring where the women came for water. They took stone axes and they killed all the

[57. Recorder's note: This cap is undoubtedly the cap worn by the priests of the bow in Zuñi, as is shown on ceremonial pottery. It is also the old cap of the warriors of the Navaho.]

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people who came for water. They took their scalps and they tied them to a pole. (This is the origin of the pole in the Scalp or Squaw Dance which now has branches representing scalps tied to it.) When the Cliff Dwellers learned of the killings at the spring they rushed there and prepared to kill the Turtle and the Frog with their stone axes. "Now they will kill us," said the Frog. The Turtle said: "Be not afraid. Come, get under me." So the Cliff Dwellers struck the Turtle, but their blows glanced off his shell, and they were not harmed.

The Cliff Dwellers said: "Now we will burn them." The Turtle said: "This time they will kill us." But the Frog answered: "Be not afraid." And after they were thrown into the fire the Frog made water and put it out. "We will boil them," said the Cliff Dwellers. They brought out a huge pot and filled it with water. This time it was the Frog who was frightened, but the Turtle reassured him. Arid when they were thrown into the pot the Turtle expanded his shell and cracked the pot and they were free. Finally the Cliff Dwellers decided to drown them. They threw them into the river where they swam off to the opposite shore.

Now when the Brothers and the Flint Knife warriors counted the scalps on the pole which the Frog and the Turtle had made they did not find those of the Great Warrior and his chief among them. So on the seventh day they prepared to attack again.

Then two old men came and sat on a rock One was the old man Bear and the other was the old man Snake. "Where do you come from?" the Flint Knife warriors asked. "I come from the mountains, said the Bear. "I come from the plains," said the Snake.

While the warriors were fighting, the Bear said to the Snake: "Let us look around." So they climbed into the cliff dwelling. Presently they saw coming toward them two creatures crawling on their hands and knees. Taking up a stone, the Bear struck them and killed them. The Snake split their skins and took them, covered as they were with turquoise and shell beads. Then the two old men went back to the rock and waited.

Again when the Flint Knife warriors and the Brothers returned and counted the scalps they did not find those of the Great Warrior and his chief. Then the Bear and the Snake threw the two skins on the ground, and the others saw what they were. They asked who had killed them. "You killed them," said the Bear indicating the Snake. "No, you killed them," returned the Snake.

The Cliff Dwellers cried aloud and wept, as they knew that now they would all die.

The two Brothers were greatly troubled when they thought that they must give their two beautiful sisters to the two old men, the Bear and the Snake, so they stopped many times on their journey to their p. 134 home and held games. Each time they held the games they promised that the winners would have their sisters, and each time the Bear and the Snake won.

At last they came to the place where the two maidens waited. They prepared to give a great Scalp and Squaw Dance. The two maidens were dressed in ceremonial robes; and the warriors of the Flint Knife People were also dressed in ceremonial attire. The brothers said: "Now we will let the maidens choose their own husbands." Soon the dance began and the maidens danced and danced with the young warriors.

Now the two old men, the Bear and the Snake, climbed to the top of a nearby mountain. They bathed and clothed themselves, and they appeared as two handsome young men. They took their pipes and filled them with certain herbs from their medicine bags and began to smoke quietly.

About this same time the maidens grew weary and were covered with sweat. The elder sister said: "Come, let us go apart and bathe." And they went to a little stream, and the elder maiden took the water in her hand and threw it into her mouth, and the younger sister cupped her hand and so drank. After they had bathed and drunk and were refreshed the older sister said: "I smell a sweet odor." "Let us find out what it is," said the younger maiden. And they went in search of the origin of this sweet smoke. They had no idea that it came from the pipes of the Bear and the Snake.

The maidens climbed the mountain, and when they reached the summit they saw the two beautiful youths there smoking. "Where did you come from?" asked the elder maiden. "I came from the mountain," said the Bear. "And I came from the plain," said the Snake. "Give us also something sweet to smoke," said the younger sister. The two youths gave them their pipes, and after a few puffs the maidens fell asleep.

When the maidens awakened they found that they had slept with a Bear and a Snake, for the two creatures lay there beside them.

Being very frightened, the two sisters started to run down the mountain path. "Wait," said the Bear, "if you return your brothers will kill you." So the Bear and the Snake gave the sisters each a basket with feathers tied to the outer rim. "Place the basket on the ground and step into it if you are in trouble or in danger," said the Bear, and the Snake repeated this advice. And so they let the sisters go on their way.

When the sisters came to the place where their two Brothers and the Flint Knife people waited they saw at once that they would be killed. The warriors tied their hands behind them and prepared to beat them to death. The elder sister said: "If we are to die we should be allowed p. 135 to stand in our baskets." And as soon as they stepped in the baskets they disappeared.

Now the two sisters landed on the summit of a mountain. And as soon as they stepped from their baskets, they sent them back to the Bear and the Snake by the Wind. Almost at once they saw the Bear and the Snake coming towards them. "We must separate," they said. The elder sister stayed in the mountain, and the younger sister ran down to the plain. On and on they traveled. They became thin and almost without clothing.[58]

The elder sister came to a great cave, and, being very weary, she wished to enter it. She saw two bears guarding the entrance. They were fierce and she knew that she could not pass. Just then she heard a whistling and she saw a chipmunk. He said: "Follow me." She did this, and he whistled so lively a tune that the two bears listened to him and let her pass. Next they came to a second cave, and guarding the entrance were two dlo'ee, [59] animals with faces like dogs, one was white and one was yellow. The chipmunk whistled his tune again, and again they passed unharmed. The entrance of the third cave was guarded by two cranes, male and female. From there the elder sister and the chipmunk went into the big kiva of the Yei'bichai. Four men and four women in ceremonial robes came forward to meet her. The women took her aside and bathed her; they rubbed her first with cornmeal and then with pollen and she was beautiful. They dressed her in ceremonial robes and led her into a room lined with fur. And there her little baby girl was born. The child had little tufts of hair back of its ears and downy hair on its arms and legs.

After the child was born the Yei instructed the people to give the Mountain Chant.

They all went to the hogan of the old Mountain Woman (which is the mountain near Taos.) There they ate yellow cornmeal. They left the baby in the home of the old Mountain Woman. Then they went to the great flat plain towards Taos, and there they ate white cornmeal. The old Mountain Woman and the Elder Sister, or the Bear Maiden as she was now called, traveled together. A great Squaw Dance was given and the Flint Knife Warriors came. The Turkey Maiden ground the corn into meal while the Squirrel sang and played the flute. The men liked the old Mountain Woman and the Bear Maiden best, because the Turkey Maiden had pimples on her long neck, and the Dove Maiden rolled white lids over her large eyes, and the Rattle Snake Maiden had long, sharp teeth.

[58. Informant's note: From here the narrative follows the Elder Sister. The Younger Sister's adventure is another story.

59. Franciscan Fathers (1912, p. 84): dlu'i, weasel.]

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After that they traveled to the Black Mountain near Ignacio, about 40 miles from Durango--the Turkey Clan lived there. They had snowshoes on their feet, the snow being deep. Here another dance was held. And the old Mountain Woman and the Bear Maiden danced with the young men. Then they took them into the mountain and they either starved to death or sickened and died, having sores on their bodies.

Later the Bear Maiden married a man and lived with him in his hogan. There a son was born. But a famine came and everyone left. The Bear Maiden left the little baby tied on his cradleboard hanging from a beam.

Now an owl flew by and she heard the baby crying. She planned to take the baby home for food for her young. When the owl had carried the baby safely, to the nest he cried so pitifully that she felt sorry for him and she decided to bring him up with her own children. The boy grew rapidly, being half holy or sacred. The owl fashioned a bow for him; and she made arrows, using her own feathers for the shafts. Soon the boy could shoot everything the owl needed for food. Then the owl became frightened and said: "Soon he will kill me and my children. I must kill him." But she had forgotten that she had taught him to understand what the Wind said. Now the Wind had heard her and he told the boy that he must leave the owl and go to his own people. The sticks in the nest told him that he must follow the Mancos River eastward.

The boy started out at once and came to the place of an old campsite. He saw a little burned stick which told him to go on. The next day he came to another campsite, and there a little potsherd told him to go on. Each time he traveled and came to an old camp, something told him to go on: first a little stick, then the piece of a bowl, then an itching on his arm told him, then a hiccup, then a buzzing in his ears, and lastly a tickle in his nose. Finally he came to some hogans. An old man and an old woman were there, and a boy and a girl ran about. But the Owl's Boy as he was now called, thinking that they were strange animals, shot them with his arrows. The people came out of the hogans and chased him, and he fled toward the North.

The Owl's Boy needed more arrows. He cut the branches of the mountain mahogany, tses'gizie,[60] and the chokecherry, did se,[60] for new shafts. And each time he cut a branch there sprang into being a person. Some were male and some were female. Some had red lips and some had blue lips. This was the origin of the No'daa', the Ute tribe. And today, some have red lips and some blue.

Now the boy came to the Montezuma Valley, and an old man, da'sani, the porcupine, saw him, and as the boy was very tired he took him on

[60. Franciscan Fathers (1910): tse'es dasi, mountain mahogany (p. 198); dzidze, chokecherry (p. 197).]

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his back to the foot of the mountain called Dzil na'gine.[61] There they entered a hole in the ground. And only just in time, for the warriors were after them and they came and stuck their spears in the hole and almost touched the boy. The old porcupine was so frightened that the boy soon left. But he took with him the old one's medicine which, by its magic, made any burden light to carry.

In his travels the Owl's Boy met the Rat and then the Spider, and he gave them gifts, and they taught him many things. When he was 24 years of age he married the daughter of a great chief and he was known as a medicine man. They had born to them two daughters. Now after the two little girls were born his wife's sister came to live with them. Now this girl he wished to marry and he made a plan.

He pretended to be very ill. He told his wife that be would die. He had them build a frame of four upright poles and poles crosswise on top. Branches were piled on the poles and a fire laid under it. He told his wife to take the three young girls, their two daughters and her sister, and to leave that place after she had lighted the fire. He told her that she must marry her sister to the stranger who would help them. Then he climbed to the top of the structure and lay there, apparently dead. His wife lit the fire, and taking the girls, departed.

But this man rolled off the burning frame and, screened by the smoke, got away. He followed the woman and the girls for about a year. He would kill a deer and eat, and soon he grew healthy and young. He dressed himself in buckskins. He went hunting, and killing a deer he carried it to the woman's camp. They were in need and they gladly accepted the gift. This be did several times, always coming after dark. The woman remembered her husband's words, and she married her young sister to the man. The young wife lived with the man for some time before she discovered that he was her sister's husband. She told the first wife, her sister, who beat him for his wickedness. But after that he lived with them both. When the young wife bore him a son she hid the baby in the bushes. This baby was found by the Bear.[62] [63]

[61. Interpreter's note: Dzil na'gine is Sleeping Ute Mountain.

62. Informant's note: The Chant "With Beauty" was sung when this part of the story was told.

63. Recorder's note: The Informant held a short ceremony here. He chanted "With Beauty. . ."]

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THE STORY OF THE SUMMER DANCE

The younger of the Twin Brothers,[64] the sons of the Man Raised in the Mountain, also traveled over the country as had his elder brother. He was a great hunter and he always carried his bow and arrows. One day, on one of his journeys near Dzil na'odili, he came upon a hogan. He left his bow and arrows on the outside of the dwelling and entered. There sat a beautiful maiden; she was lovely to see. She was making a pretty dress of buckskin and decorating it with porcupine quills. After the youth entered the home he heard someone coming. In came an old man with his bow and arrows in his hand. He said: "My daughter is narrow-minded, son-in-law. My daughter is all alone and she needs male help." Then again the young man heard someone coming. It was the girl's mother. The old man called out to his wife and said: "Your son-in-law is present. Now don't be foolish." So she ran away from the hogan.[65]

Now the old man's name was Tloth ilth ine', One Who Looks at a Fish. He spoke to his son-in-law: "We are a poor family. We have nothing. Let us go out and see what we can find." So just before dawn they went out and they traveled to where people lived near Pueblo Bonito. They sat down, weapons in hand. The old man said: "I will sit here. You go farther on and sit there." It was not long before two beautiful maidens walked toward them. They wore beautiful dresses and had many beads around their necks and earrings in their ears. The maidens did not stop by the youth, but went on to the old man. The old man killed the two girls and took their scalps, their clothing, and their beads. Then he returned to the home.

On the second morning the old man said: "This may be your lucky day, my son-in-law. Let us go out again." They went out as before.

[64. Recorder's note: See p. 126 "The Story of the Flint Knife Boys," etc.

65. Recorder's note: Mother-in-law taboo.]

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The old man sat down and the young man went farther on. Again two beautiful maidens came toward them, and again they passed the young man and went on to the old man who killed them and took their belongings.

When they returned the young wife took her husband aside and said: "I will tell you what my father uses. He has a strong medicine. My father has the medicine of the enemies, the medicine from the Giant and the medicine from the Bear. You have nothing. He has the enemy's spinal cord, a short piece, dried, and the enemy's heel cords; and he has the unborn baby. He has all these for his medicine. Go and kill an antelope and also find a gopher heavy with young." The young man went out and did as his wife told him. She took the cord from the antelope, and the unborn from the gopher, and she made them look the same as her father's medicine. She exchanged them for the real medicine which she took home to her husband. Then she taught him the chants which her father used, and the prayers also.

The next morning the old man said: "Son-in-law, let us go out again. It may be your luck this time." The young man said: "Since this is to be my luck I will sit down first and you must go farther on." The young man chanted as his wife had taught him. Then came two beautiful maidens with turquoise beads, earrings, and dresses of beautiful goods. They passed the old man by and came toward him. He killed them and took their scalps, their beads, and their clothes.

Now the old man felt bad because he had lost all of the turquoise. He did not know that his medicine had been changed, and that he carried the imitation medicine.

On the fourth morning again the young man sat down first and the old man went farther on. The young man chanted, and again came two beautiful maidens. They passed by the old man and they came to the young man, who killed them and took their scalps, beads, and clothing. Then the old man came to him and said: "My son-in-law, by what medicine do you do these things?" And the young man answered: "I have nothing." The old man drew his body away from the young man and said: "Without a chant and medicine it is impossible. You alone cannot draw anyone." Now the old man's real medicine which the young man had in his possession was the same medicine with which the old man Bear had drawn the Great Warrior of Aztec and killed him. He took this medicine out and showed it to the old man who examined it closely. He sent for his own medicine. When it was brought to him he laid the articles side by side and said: "They truly look alike." Then he shook them in his hands and took the real medicine himself, but the young man said: "Mine is the oldest because I had the using of the last power. I had the medicine on me." So the young man recovered the real medicine.

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After this the young man went after all the enemies he wished to capture. Those that he drew, he killed. Soon his home was full of turquoise, beads, and beautiful goods. But after a while the young man and his wife sickened. The cords of their legs drew up, and their heads ached as did their stomachs. They chanted all the chants that they knew but none helped them. Only Hasjel na' yei nazone,[66] the Black Yei, knew of the proper medicine.

Hasjel na'yei nazone was to he the shaman. The friends of the young man took the skin of a deer not killed by a weapon to the Yei, but he would not look at it. Then the young man sent two buckskins, but the Yei would not accept them. He sent three, four, but Hasjel na'yei nazone would not look at them. Then the same person who told them that Hasjel na'yei nazone would act as shaman came and said: "My children, did you use him?" The young man and his wife both said: "We sent gifts but he would not look at them. We do not understand." So then Dotso, the All-Wise Fly (and here given as the old Man of the Mountain) showed them how to make the medicine stick to take to Hasjel na'yei nazone. They did this, and they took it and presented it to the Yei. Then he asked: "Who thought of the medicine stick?" They said: "We did, ourselves." He said: "No. Only Dotso could have thought of it. He is the only one who knows. Nevertheless I will come tomorrow." They begged him to come that day, but he said: "No. Nothing shall happen. I will come tomorrow."

Then he showed them how to make the jar drum, and what to use. He said that he had his own jar drum and the stick with which to pound it.

The next day he started out. He camped quite a way from the hogan of the young man and his wife, but they could see his fire. Different ones went to him and asked him to come at once; but to them all he said: "No. I will come tomorrow, in the morning."

Now by this time the two were very ill and they needed the Yei immediately. But he kept saying: "I will come tomorrow. Nothing shall happen to them." Then he told the friends of the young man to kill a young buck for him and for his friends. The buck must have two points on his horns. The next morning he arrived, but not before he stopped and demanded his meat.

They brought the deer, which they had killed, to him and there came buzzards, crows, coyotes, wolves, and all the creatures who had eaten the bodies of the enemies. They ate the deer which had been killed.

After this Hasjel na'yei nazone entered the dwelling of the sick couple. And their friends stood outside and beat the drum and

[66. Franciscan Fathers (1910, p. 44): The Black God or Fire God, Hashchezhini.]

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chanted and called out the names of the sick ones, as also the name of Hasjel na'yei nazone. Then others came out and placed beautiful goods, symbolic of the spoils of the enemy, over their shoulders. And inside the dwelling the Yei burned the barks of the piñon and the willow trees, the bladder pod and the sage, and the sheepgrass and the radishgrass. These they burned while Hasjel na'yei nazone chanted and sprinkled the ashes of these plants over the persons of the two sick ones.

Many chants were sung here and during the decorating of the medicine stick (fig. 19). Today the chants are those of the Two Brothers, the twin sons of the Man Who Was Formed in the Earth or Mountain. From the Elder Brother come the Mountain Chant and Dance (the First Mountain Chant comes from way back in the beginning, the Bear being the last to add his medicine to the old ceremony) and the Snake Chant and Dance. From the Younger Brother comes the Summer or

FIGURE 19.--Artifacts used In the Summer, or Scalp, or Squaw Dance and designs on the Medicine Stick. 1, The Rainbow stick to beat the drum with. Today an oak stick is used. The enemy is pounded into the ground symbolically. When the ceremony is over it is straightened out and, with a chant, is taken to the mountains. 2, The jar drum. Inside it are all the sacred waters mixed with the blood or spittle of the enemy. It is covered with skin and tied, with rain strings. 3, Scalp of the monsters. It is behind the stick. 4, The skin of a fawn not killed by a weapon, and two strings. Used as a covering for the jar drum. It has a face, eyes, and mouth. The strings hang down. 5, On the medicine stick: the bow of Hasjel na'yei nazone, the Black Yei. 6, On the medicine stick: an opening in the bow and a little object that represents a knife. 7, The rain, the narrow black streaks of rain. 8, The medicine stick is (was) taken from the root of a reed growing from one bank to another across a stream. Today a cedar stick is used.

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Scalp or Squaw Dance (fig. 19) and its chants.[67] From Hasjelti came the Yei'bickai. Hasjelti is the god or Yei of the East or Dawn; Hasjohon is the Yei of the West and Twilight. Yolgai esdzan, the White Bead Woman is Nature or the Mother goddess. These three are the chief actors.

The one who holds the jar drum must stand with her eyes and mouth turned away from the drummer. In the first Dance the Black Cloud was used to cover the jar. Today they use a goatskin. Today, also, they use all kinds and colors of yarns around the sticks carried in the Summer Dance. They used the seeds of the columbine and the seeds of the sweet-smelling grass. They were blown on the medicine stick after it was finished.

Today the Dance is as follows: On the first day the medicine stick is taken to the person representing Hasjel na'yei nazone. They sing and dance all of that night. The second day the person representing Hasjel na'yei nazone goes only part of the way. They sing and dance at the place all of that night. The morning of the third day they come near and make camp not far from the hogan of the sick person. Food is then taken to the party, the gift of the sick person. After they have eaten they go to the hogan. On the fourth and last day, while the visiting party stand outside chanting, the women relatives of the sick person go out and distribute presents such as calico, ribbon, and candy. This is an old custom. (The gifts are given in the spirit of our Christmas gifts.)

To continue the story: at dawn Hasjelti came and sang three chants. There are no words, only the tune. Then came Hash chel bai,[68] the Yei known as the clown, also called Tqo'nenili, the Water Sprinkler. He was the last to sing.

That was the last chant, and after he had finished singing everyone went his way.

Today the Summer Dance is performed in this manner but without the chants. The ceremony takes 3 days. It is held a second time over a person.

Now after the first ceremony was held over the young man and his wife they recovered. The young man went out again and killed more enemies. After a time again they both sickened. Dotso came and told the young man that when he went out and killed the enemy the blood of the enemy was upon him when he returned to his wife. That

[67. Tozzer (1909), p. 337); Matthews (1394 a, p. 203); Parsons (1919, pp. 465-467) Franciscan Fathers (1910, p. 289).

68. Franciscan Fathers (1910, p. 384): The Water Sprinkler, Tqo nenili, also called the Gray God, Hash chel bai.]

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accounted for her illness as well as his. Therefore the ceremony was held a second time.

This second time Hasjel na'yei nazone told them they must use the small branch of the cedar,[69] but it must not have two points at the end. On the east side of the branch, he who cut it must so mark it: there must be drawn a bow with an opening, and a scalp on the opposite side. Then the stick must be painted red. It must then be blackened with the same medicine which they burned. They must blow on it the seeds of the sweet-smelling grass and the columbine. Yam or cotton cloth or red flannel must be tied to the stick, and these must hang down like rain. This medicine stick must be taken to Hasjel na'yei nazone.

But this second time, on the last day, the White Bead Woman came and made the medicine. The herbs she used would heal the patient. She gave a beverage to the young man to drink, but the wife took her medicine outside the dwelling. The Crow stood between them. The Crow represented the third person, and is always shown between a man and his wife. Now after the young man drank the medicine he took a little string from the yucca and drew it away from the tip of his heel. Then he laid it down. He took another and another and drew them, separately, away from all parts of his body. When a medicine man draws the yucca string away from the body of the patient, the Crow, outside, calls, and another medicine man, sitting near where a scalp has been buried, puts ashes over it four times. All this was added to the second ceremony.[70]

Today a wife goes through the same ceremony with her husband. The sick man remains in the hogan. Then they throw over her shoulders the robes, buckskins, belts, long strips of velvet, calico, red flannel, ancient squaw dresses, etc. These are the gifts of the friends and family of the husband. She takes them and gives them to her relatives one by one. She keeps nothing; everything is given to her relatives.

THE STORY OF SAN'HODE'DI'BEGAEYE, THE BEGGAR'S SON[71]

Now after the Great Gambler had been sent up into the sky the Sun wanted the people to know about the medicine that the Gambler had used and had taken up into the sky with him. So he made a plan.

[69. Informant's note: A small branch of cedar is the sign of a medicine man.

70. Informant's note: If a man kills an enemy before his child is born, that enemy's spirit will harm his child afterward. it is said that the scalp, or spirit, of the enemy killed would have this power. If the child becomes ill the ceremony, with its medicine, is held over the child.

Sandoval, the Informant, said that his father had killed an enemy before he was born. When he reached middle age his legs "drew up." He was sick and vomited blood. He could not smell tobacco. This ceremony was held over him and he recovered.

71. Pepper (1909, pp. 178-183).]

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There is a place called Gaeye net be'e at the foot of the mountain called Tso dzil, Mount Taylor. At this place there lived a poor woman who worked hard for her living. Now the Sun had visited this woman secretly, and she brought forth a baby boy. After the child was 10 or 12 years of age he ran a race each morning around Tso dzil. He thus became a great runner.

The woman and her son left Gaeye net be'e and went to live at Tse be' an y i, the Place Where Poles Hold up the Rock, Pueblo Bonito.[72] At this place the people had the custom of making many turquoise offerings between the split cliff rocks. The woman discovered this place of offering. She picked up all the pieces of turquoise that she could find, then she went to the people and exchanged them for food. After the second time that she went to them the people began to ask among themselves: "I wonder where the poor beggar woman gets her stones?" Then they guessed that the turquoise must be the offerings made to the rock. They went to the place and found her tracks and where she had picked up the turquoise. When they reported that she had been taking the offerings to the rock, the head of the people decided to kill both the woman and her son. But the two heard of the plan and quickly left that part of the country.

From there they went to a place opposite Farmington. People were living under the big cliff at that time. While they stayed there they lived on what they could find. Some of the people gave them food, but others drove them away and were cruel to them. It was not long before the woman discovered the sacred places where the people made their stone offerings. These offerings she gathered and traded for food. She was caught and the people planned that the two should die. But someone told the woman of the plan that they were both to be killed. The beggar woman called to her son and they left.

They followed a ledge of rock so that their tracks could not be found. They stopped at a place opposite Fruitland and they built themselves a little home there. All around that place the seeds were plentiful. They ate those and once in a while they killed a rabbit or a rat. After a time the people discovered them. They were no longer safe and they left that place. They traveled to the Hog Back Mountains and they built a little house there. (Today they call this place Kinda ligene, the Little Ruin on the Side of a Rock). They made grass mats for the floor and matting to cover themselves with. They also made robes of rabbit and rat fur. These robes were at first small, about the size of a saddle blanket, but later they were larger. By this time the boy had grown into a youth.

They had thought that all was well, but they were discovered again. They left their home and passed Shiprock; they traveled to the other

[72. Franciscan Fathers (1912, p. 228): Tse biya hania'hi, Pueblo Bonito.]

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side of the Carrizos. Today you can see a ruin high up on a rock. It is called Kine'gauge'. It was the house the youth built for his mother. He was a good builder by that time. But soon the seeds from the plants got scarce, and the mother told her son that they must leave and go south of the Carrizos near Beck shi'bi tqo, Cow Springs, were a people lived at a place called Kiet seel.

When they climbed to the top of the mountain called Dzil li'jin, the Black Mountains of Arizona, they came, all of a sudden, upon a man who was gathering wood and wrapping it in a bundle. They frightened the man so that he nearly lost his breath. Now this man was the head or chief of the little village called Kiet seel. The man tied up a bundle of wood for the woman and one for her son, and on the top of each bundle he put some loose pieces. When they reached the village the man collected the loose wood and laid it near his house. He carried the three bundles of wood inside. Then the man brought a quantity of food for the woman and her son. He told them to burn the pieces of wood he had left outside the house that night. They built a fire and ate and lay down and slept.

They were no sooner asleep than some boys, and even grown men and women, came and threw sticks and stones at them. They threw mud and water and ashes. They bothered them all through the night. The next day they prepared to leave, but they returned the wood that they had used, for the mother said: "The man who gave us the food must be a kind man." They brought the wood to the house, but the food that they received was only barely enough. So that night they camped farther away from the house. Again they received cruel treatment at the hands of the people. The next morning they brought more wood, but this time they were given but one piece of food each. That night the same people came and bothered them again. However, the following day they brought more wood to the man's house, but this time they received nothing at all for their work.

They left that place and traveled toward the South to a place called Ya'kin. When they neared this place they came upon a man gathering wood. This man, as had the other one, tied the wood into three bundles and placed loose pieces on the top. He also carried some. That night the mother and her son made their camp outside his house, and they received all that they could eat. But that night the boys came and pulled their hair and burned them with burning sticks. These boys played every mean trick they could think of on the two strangers. At dawn they left them. That day and the following the woman and the youth carried wood to the man's house and received a little food; but on the fourth day no food whatever was given them; and each night they had received wicked treatment.

They left that place and journeyed to a place called O'zeye. Near there they again found a man gathering wood. He seemed very p. 146 pleased to see them. He tied the bundles of wood for them, and the three carried the wood back to the village. They were taken inside the man's house and given lots of food to eat, and even some to carry away with them. They were told to camp outside the house. That night, as in the two other villages, the boys and then the people came and treated them in every cruel way they could think of. The two cried and hugged each other all night long. They carried wood to the man on the second day, and the food they received for their trouble was barely enough. That night they camped at a distance, but the boys found them and teased and tormented them all during the night. The third time that they brought wood they received no food. They camped far away and slept until dawn before the boys found them. Fortunately their wickedness lasted but a short time.

Then they went to a place called Tala hogan.[73] There they made themselves a shelter out of the bark of trees. This time young girls came out each day and teased the mother and her son, saying: "We want a husband to gather wood for us." Now they teased the pair because they were so poor. One girl said: "He is to be my husband." And another: "No, I chose him for my husband first."

To avoid meeting these girls the youth would start out early each morning and hunt for rabbits or rats or whatever he could find. One day when he returned to the shelter his mother told him the following:

I was sitting here today when all of a sudden everything inside our shelter turned white. I looked and someone stood out there. It was a man who asked about you. I told him that you stay away all day because the girls come and tease you. He asked me about our food and about our bedding. I had baked four little seed cakes. I showed him those four and I told him we ate seed cakes and the rabbits you killed. I showed him the woven grass mats which we use for bed and cover. The man then took a piece of the bread and ate it and said: "This is my food also."

The woman continued: "I turned my head for a moment, and the man was gone. But there was only one track outside. The piece of seed cake he bit into is here." The youth told his mother that he did not believe this story. "It is foolish to think that any people as poor as we are would be visited by a Holy Being. It is you who have bitten the bread and made the track."

The next morning the youth went away as usual. That night when he returned his mother told him that at noon that day she had again seen the Holy Person, and that he was a handsome man. "This time he ate half the bread cake. I looked away for a moment and he was gone. I ran outside and looked about, but I saw only two tracks in the sand." Then the youth told his mother that she had eaten the cake and made the tracks.

[72. Fewkes (1898, pp. 527, 595-603). Brew (1949, p. 22): "There is also a Navajo name for the town. . . Talla Hogan, Talla Hogandi, Tally Hogan."]

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The third day the youth went hunting as usual, and in the evening, when he returned to his home, his mother told him the same story. But this time the man ate almost the whole seed cake, and there were three tracks outside.

The fourth morning the youth left again. When he returned his mother told him that she had again seen the Holy Man. And that this time he had eaten the whole piece of bread. "And this is what the man told me, my son: he wants you to wash your hair in the morning, and to bathe your whole body, drying yourself with cornmeal and pollen. Then you are to get some water in the jar, and sit beside it in the shelter. You are to sit there and keep looking into the water. After he had departed there were four foot prints outside."

The next morning the young man did all that his mother had told him to do. She sat beside him looking into the jar filled with water. He became restless and doubted her. She said: "Son, the Sun is at noon."

At that moment all outside and inside the shelter turned white. In the midst of the glow there stood a young man. This Holy Being told the woman that he was going to take his younger brother, her son, but that he would return. The poor mother said: "No, you cannot take my child. He is all that I have in this world, and I would starve to death without him." The mother was asked to let her son go four times. Then the youth said: "Let me go, mother. Did you not hear him say that I would come back to you?" So the woman gave her consent.

A white rainbow flashed to the youth's feet, and the Holy Being told him to raise his right foot. With the first step they were on top of the mountain called Sis jin de'lea. The second step brought them to Natsi'lid be'tqo, Rainbow Springs. From there they went to Bitda'ho chee, Red Moun