,ceremonial of ,hasjelti ,dailjis and ,mythical ,sand ,painting of the ,navajo ,indians by ,james ,stevenson ,edition #a1 7,september #bjjf7 ,,contents ,,introduction4 ,,construction ,,of ,,the ,,medicine ,,lodge4 ,,first ,,day4 ,,personators ,,of ,,the ,,gods4 ,,second ,,day4 ,,description ,,of ,,the ,,sweat ,,houses4 ,,sweat ,,houses ,,and ,,masks4 ,,preparation ,,of ,,the ,,sacred ,,reeds 7,,cigarette7 ,,and ,,prayer ,,sticks4 ,,third ,,day4 ,,first ,,ceremony4 ,,second ,,ceremony4 ,,third ,,ceremony4 ,,fourth ,,ceremony4 ,,fourth ,,day4 ,,first ,,ceremony4 ,,second ,,ceremony4 ,,third ,,ceremony4 ,,fourth ,,ceremony4 ,,fifth ,,ceremony4 ,,sixth ,,ceremony4 ,,fifth ,,day4 ,,first ,,ceremony4 ,,second ,,ceremony4 ,,third ,,ceremony4 ,,sixth ,,day4 ,,seventh ,,day4 ,,eighth ,,day4 ,,ninth ,,day4 ,,first ,,ceremony4 ,,second ,,ceremony4 ,,song ,,of ,,the ,,etsethle4 ,,prayer ,,to ,,the ,,etsethle4 ,,conclusion - ,,the ,,dance4 ,,myths ,,of ,,the ,,navajo4 ,,creation ,,of ,,the ,,sun4 ,,hasjelti ,,and ,,hostjoghon4 ,,the ,,floating ,,logs4 ,,naiyenesgony ,,and ,,tobaidischinni4 ,,the ,,brothers4 ,,the ,,old ,,man ,,and ,,woman ,,of ,,the ,,first ,,world4 ,,illustrations ,,fig4 #aae4 ,exterior lodge4 ,,fig4 #aaf4 ,interior lodge4 ,,fig4 #aag4 ,gaming ring4 ,,fig4 #aah4 ,sweat house4 ,,plate ,,cxii4 ,a1 ,rainbow over eastern sweat house2 ,b1 ,rainbow over western sweat house ,,plate ,,cxiii4 ,blanket rug and medicine tubes ,,plate ,,cxiv4 ,blanket rug and medicine tubes ,,plate ,,cxv4 ,masks3 #a1 ,naiyenesyong2 #b1 #c1 ,tobaidischinne2 #d1 #e1 ,hasjelti2 #f1 ,hostjoghon2 #g1 ,hostjobokon2 #h1 ,hostjoboard ,,plate ,,cxvi4 ,blanket rug and medicine tubes ,,plate ,,cxvii4 #a1 ,pine boughs on sand bed2 #b1 ,apache basket containing yucca suds lined with corn pollen2 #c1 ,basket of water surface covered with pine needles ,,plate ,,cxviii4 ,blanket rug and medicine tubes and sticks ,,plate ,,cxix4 ,blanket rug and medicine tube ,,plate ,,cxx4 ,first sand painting ,,plate ,,cxxi4 ,second sand painting ,,plate ,,cxxii4 ,third sand painting ,,plate ,,cxxiii4 ,fourth sand painting ,,introduction4 ,during my visit to the ,southwest1 in the summer of #ahhe1 it was my good fortune to arrive at the ,navajo ,reservation a few days before the commencement of a ,navajo healing ceremonial4 ,learning of the preparation for this1 ,i decided to remain and observe the ceremony1 which was to continue nine days and nights4 ,the occasion drew to the place some #a1bjj ,navajos4 ,the scene of the assemblage was an extensive plateau near the margin of ,keam's ,canyon1 ,arizona4 ,a variety of singular and interesting occurrences attended this great event--mythologic rites1 gambling1 horse and foot racing1 general merriment1 and curing the sick1 the latter being the prime cause of the gathering4 ,a man of distinction in the tribe was threatened with loss of vision from inflammation of the eyes1 having looked upon certain masks with an irreligious heart4 ,he was rich and had many wealthy relations1 hence the elaborateness of the ceremony of healing4 ,a celebrated theurgist was solicited to officiate1 but much anxiety was felt when it was learned that his wife was pregnant4 ,a superstition prevails among the ,navajo that a man must not look upon a sand painting when his wife is in a state of gestation1 as it would result in the loss of the life of the child4 ,this medicine man1 however1 came1 feeling that he possessed ample power within himself to avert such calamity by administering to the child immediately after its birth a mixture in water of all the sands used in the painting4 ,as ,i have given but little time to the study of ,navajo mythology1 ,i can but briefly mention such events as ,i witnessed1 and record the myths only so far as ,i was able to collect them hastily4 ,i will first describe the ceremony of ,yebitchai and give then the myths 7some complete and others incomplete7 explanatory of the gods and genii figuring in the ,hasjelti ,dailjis 7dance of ,hasjelti7 and in the nine days' ceremonial1 and then others independent of these4 ,the ceremony is familiarly called among the tribe1 ,yebitchai1 the word meaning the giant's uncle4 ,the name was originally given to the ceremonial to awe the children who1 on the eighth day of the ceremony1 are initiated into some of its mysteries and then for the first time are informed that the characters appearing in the ceremony are not real gods1 but only their representatives4 ,there is good reason for believing that their ideas in regard to the sand paintings were obtained from the ,pueblo tribes1 who in the past had elaborated sand paintings and whose work at present in connection with most of their medicine ceremonies is of no mean order4 ,the ,mission ,indians of southern ,california also regard sand paintings as among the important features in their medicine practices4 ,while the figures of the mythical beings represented by the ,navajo are no doubt of their own conception1 yet ,i discovered that all their medicine tubes and offerings were similar to those in use by the ,zuni4 ,their presence among the ,navajo can be readily explained by the well known fact that it was the custom among ,indians of different tribes to barter and exchange medicine songs1 ceremonies1 and the paraphernalia accompanying them4 ,the ,zuni and ,tusayan claim that the ,navajo obtained the secrets of the ,pueblo medicine by intruding upon their ceremonials or capturing a pueblo1 and that they appropriated whatever suited their fancy4 ,illustration3 ,figure #aae ,,fig4 #aae4 ,exterior lodge4 ,my explanation of the ceremonial described is by authority of the priest doctor who managed the whole affair and who remained with me five days after the ceremonial for this special purpose4 ,much persuasion was required to induce him to stay1 though he was most anxious that we should make no mistake4 ,he said3 ,my wife may suffer and ,i should be near her2 a father's eyes should be the first to look upon his child2 it is like sunshine in the father's heart2 the father also watches his little one to see the first signs of understanding1 and observes the first steps of his child1 that too is a bright light in the father's heart1 but when the little one falls1 it strikes the father's heart hard4 ,the features of this ceremonial which most surprise the white spectator are its great elaborateness1 the number of its participants and its prolongation through many days for the purpose of restoring health to a single member of the tribe4 ,,construction ,,of ,,the ,,medicine ,,lodge4 ,a rectangular parallelogram was marked off on the ground1 and at each corner was firmly planted a forked post extending #aj feet above the surface1 and on these were laid #d horizontal beams1 against which rested poles thickly set at an angle of about #bj deg41 while other poles were placed horizontally across the beams forming a support for the covering4 ,the poles around the sides were planted more in an oval than a circle and formed an interior space of about #ce by #cj feet in diameter4 ,on the east side of the lodge was an entrance supported by stakes and closed with a buffalo robe1 and the whole structure was then thickly covered first with boughs1 then with sand1 giving it the appearance of a small earth mound4 ,illustration3 ,figure #aaf ,,fig4 #aaf4 ,interior lodge4 ,,first ,,day4 ,,personators ,,of ,,the ,,gods4 ,the theurgist or song-priest arrived at noon on the #abth of ,october1 #ahhe4 ,almost immediately after his arrival we boldly entered the medicine lodge1 accompanied by our interpreter1 ,navajo ,john1 and pleaded our cause4 ,the stipulation of the medicine man was that we should make no mistakes and thereby offend the gods1 and to avoid mistakes we must hear all of his songs and see all of his medicines1 and he at once ordered some youths to prepare a place for our tent near the lodge4 ,during the afternoon of the #abth those who were to take part in the ceremonial received orders and instructions from the song-priest4 ,one man went to collect twigs with which to make twelve rings1 each #f inches in diameter4 ,these rings represented gaming rings1 which are not only used by the ,navajo1 but are thought highly of by the genii of the rocks4 7,see ,fig4 #aag47 ,another man gathered willows with which to make the emblem of the concentration of the four winds4 ,the square was made by dressed willows crossed and left projecting at the corners each one inch beyond the next4 ,the corners were tied together with white cotton cord1 and each corner was ornamented with the under tail feather of the eagle4 ,these articles were laid in a niche behind the theurgist1 whose permanent seat was on the west side of the lodge facing east4 ,the night ceremony commenced shortly after dark4 ,all those who were to participate were immediate friends and relatives of the invalid excepting the theurgist or song-priest1 he being the only one who received direct compensation for his professional services4 ,the cost of such a ceremony is no inconsiderable item4 ,not only the exorbitant fee of the theurgist must be paid1 but the entire assemblage must be fed during the nine days' ceremonial at the expense of the invalid1 assisted by his near relatives4 ,illustration3 ,figure #aag ,,fig4 #aag4 ,gaming ring4 ,a bright fire burned in the lodge1 and shortly after dark the invalid appeared and sat upon a blanket1 which was placed in front of the song-priest4 ,previously1 however1 three men had prepared themselves to personate the gods--,hasjelti1 ,hostjoghon1 and ,hostjobokon--and one to personate the goddess1 ,hostjoboard4 ,they left the lodge1 carrying their masks in their hands1 went a short distance away and put on their masks4 ,then ,hasjelti and ,hostjoghon returned to the lodge1 and ,hasjelti1 amid hoots1 hu-hoo-hu-huh6 placed the square which he carried over the invalid's head1 and ,hostjoghon shook two eagle wands1 one in each hand1 on each side of the invalid's head and body1 then over his head1 meanwhile hooting in his peculiar way1 hu-u-u-u-uh6 ,he then followed ,hasjelti out of the lodge4 ,the men representing ,hostjobokon and ,hostjoboard came in alternately4 ,hostjobokon took one of the rings which had been made during the afternoon1 and now lay upon the blanket to the right of the invalid1 and placed it against the soles of the feet of the invalid1 who was sitting with knees drawn up1 and then against his knees1 palms1 breast1 each scapula1 and top of his head2 then over his mouth4 ,while touching the different parts of the body the ring was held with both hands1 but when placed to the mouth of the invalid it was taken in the left hand4 ,the ring was made of a reed1 the ends of which were secured by a long string wrapped over the ring like a slipnoose4 ,when the ring was placed over the mouth of the invalid the string was pulled and the ring dropped and rolled out of the lodge1 the long tail of white cotton yarn1 with eagle plume attached to the end1 extending far behind4 ,hoslgoboard repeated this ceremony with a second ring1 and so did ,hostjobokon and ,hostjoboard alternately1 until the twelve rings were disposed of4 ,three of the rings were afterward taken to the east1 three to the south1 three to the west1 and three to the north1 and deposited at the base of pinon trees4 ,the rings were placed over the invalid's mouth to give him strength1 cause him to talk with one tongue1 and to have a good mind and heart4 ,the other portions of the body were touched with them for physical benefit4 ,when the rings had all been rolled out of the lodge ,hasjelti entered1 followed by ,hostjoghon4 ,he passed the square 7the concentrated winds7 four times over the head of the invalid during his hoots4 ,hostjoghon then waved his turkey wands about the head and body of the invalid1 and the first day's ceremony was at an end4 ,,second ,,day4 ,,description ,,of ,,the ,,sweat ,,houses4 ,the construction of the first sweat house1 or tachi1 was begun at dawn4 ,four of these houses were built on four consecutive mornings1 each one located about #djj feet distant from the great central medicine lodge1 toward the four cardinal points1 and all facing to the east4 ,the first one built was east of the lodge4 ,a description of the construction of this particular one will answer for all1 but the ceremonies differ in detail4 ,four upright poles1 forked at the upper ends1 were placed at the four cardinal points within an area designated as the base of the house1 the forked ends resting against each other1 a circular excavation some #f feet in diameter and #a foot in depth having first been made4 ,between the uprights smaller poles were laid2 on the poles pinon boughs1 sage and ,bigelovia ,douglasii 7a kind of sage brush7 were placed as a thatch2 all being laid sufficiently compact to prevent the sand placed over the top from sifting through4 ,the doorway1 on the east side of the house1 was about #b-a_/b feet high and #bj inches wide4 ,highly polished sticks 7the same as those employed in blanket weaving7 were used to render the sand covering of the structure smooth4 ,the sweat houses to the east and west had the rainbow painted over them4 ,those to the north and south were devoid of such decoration1 because the song priest seldom completes his medicine in one ceremonial2 and he chose to omit the songs which would be required if the bow ornamented the north and south sweat houses4 ,under the direction of the priest of the sweat house1 who received instruction from the song priest1 three young men painted the rainbow1 one the head and body1 another the skirt and legs1 while the third painted the bow4 ,the head of this goddess was to the north1 the bow extending over the structure4 ,the colors used were made from ground pigments sprinkled on with the thumb and forefinger4 ,whenever a pinch of the dry paint was taken from the pieces of bark which served as paint cups1 the artist breathed upon the hand before sprinkling the paint4 ,this1 however1 had no religious significance1 but was merely to clear the finger and thumb of any superfluous sand4 ,the colors used in decoration were yellow1 red1 and white from sandstones1 black from charcoal1 and a grayish blue1 formed of white sand and charcoal1 with a very small quantity of yellow and red sands4 7,see ,fig4 #aah47 ,the decorators were carefully watched by the song priest4 ,illustration3 ,figure #aah ,,fig4 #aah4 ,sweat house4 ,upon the completion of the rainbow the song priest returned to the medicine lodge1 but soon reappeared bearing a basket of twelve turkey wands1 and these he planted around the base of the sweat house on a line of meal he had previously sprinkled4 ,there was a fire some #bj feet from the house1 in which stones were heated4 ,these stones were placed in the sweat house on the south side1 and upon them was thrown an armful of white sage and ,bigelovia ,douglasii4 ,a few pine boughs were laid by the side of the stones for the invalid to sit upon4 ,the entrance to the sweat house was then covered with a black and white striped blanket upon which were placed two large ,coconino buckskins one upon the other1 and upon them a double piece of white cotton4 ,the buckskins represented daylight1 or the twilight that comes just at the dawn of day4 ,the invalid for whom this ceremony was held took off all his clothing except the breech cloth1 and sat on the outside by the entrance of the sweat house amid the din of rattle and song1 the theurgist being the only one who had a rattle4 ,the invalid propelled himself into the house feet foremost1 the covering of the sweat house having been raised for this purpose4 ,after entering it1 he rid himself of his breechcloth and the coverings were immediately dropped4 ,the song continued #e minutes1 when all stopped for a moment and then recommenced4 ,illustration ,,rainbow ,,over ,,sweat ,,house4 ,during the song the theurgist mixed various herbs in a gourd over which he poured water4 ,after chanting some twenty minutes he advanced to the entrance of the house1 taking the medicine gourd with him1 and1 after pouring some of its contents on the heated stones1 took his seat and joined in the chanting4 ,after another twenty minutes ,hasjelti and ,hostjoghon appeared4 ,a ,navajo blanket had previously been placed on the ground at the south side of the entrance4 ,hasjelti lifted the coverings from the entrance1 and the patient1 having first donned his breech cloth1 came out and sat on the blanket4 ,hasjelti rubbed the invalid with the horn of a mountain sheep held in the left hand1 and in the right hand a piece of hide1 about #aj inches long and #d wide1 from between the eyes of the sheep4 ,the hide was held flatly against the palm of the hand1 and in this way the god rubbed the breast of the invalid1 while he rubbed his back with the horn1 occasionally alternating his hands4 ,hostjoghon put the invalid through the same manipulation4 ,the gods then gave him drink four times from the gourd containing medicine water composed of finely-chopped herbs and water1 they having first taken a draught of the mixture4 ,the soles of the feet1 palms1 breast1 back1 shoulders1 and top of the head of the invalid were touched with medicine water1 and the gods suddenly disappeared4 ,the patient arose and bathed himself with the remainder of the medicine water and put on his clothing4 ,the coverings of the entrance1 which were gifts to the song priest from the invalid1 were gathered together by the song priest and carried by an attendant to the medicine lodge4 ,an attendant erased the rainbow by sweeping his hand from the feet to the head1 drawing the sands with him1 which were gathered into a blanket and carried to the north and deposited at the base of a pinon tree4 ,the song priest placed the wands in a basket1 and thus1 preceded by the invalid1 carried them in both hands to the medicine lodge singing a low chant4 ,the sweat house was not carelessly torn down1 but was taken down after a prescribed form4 ,four men commenced at the sides toward the cardinal points1 and with both hands scraped the sand from the boughs4 ,when this was all removed the boughs were carefully gathered and conveyed to a pinon tree some #ej feet distant and fastened horizontally in its branches about #b feet above the ground4 ,the heated stones from the interior of the sweat house were laid on the boughs2 the upright logs which formed the frame work of the house were carried to a pinon tree1 a few feet from the tree in which the boughs and heated stones were placed1 and arranged crosswise in the tree1 and on these logs corn meal was sprinkled and on the meal a medicine tube 7cigarette7 was deposited4 ,the tube was about #b inches long and one third of an inch in diameter1 and it contained a ball composed of down from several varieties of small birds1 sacred tobacco1 and corn pollen4 ,it was an offering to ,hasjelti4 ,meal was sprinkled on the tube4 ,the ground on which the house had stood was smoothed over1 the ashes from the fire carefully swept away1 and thus all traces of the ceremony were removed4 ,the invalid upon entering the lodge took his seat on the west side facing east4 ,the song priest continued his chant4 ,he took from the meal bag some sacred meal and placed it to the soles of the feet of the invalid and on his palms1 knees1 breast1 back1 shoulders1 and head4 ,at the conclusion of this ceremony all indulged in a rest for an hour or more4 ,the bark cups which contained the colored sands for decorating were placed in the medicine lodge north of the door4 ,,sweat ,,houses ,,and ,,masks4 ,the deer skins which hang over the entrance of the sweat houses 7a different skin being used for each sweat house7 must be from animals which have been killed by being smothered4 ,the deer is run down and secured by ropes or otherwise4 ,corn pollen is then put into the mouth of the deer and the hands are held over the mouth and nostrils until life is extinct4 ,the animal now being placed upon his back1 a line is drawn with corn pollen1 over the mouth1 down the breast and belly to the tail4 ,the line is then drawn from the right hoof to the right foreleg to the breast line4 ,the same is done on the left fore leg and the two hind legs4 ,the knife is then passed over this line and the deer is flayed4 ,skins procured in this way are worth1 among the ,navajo1 #ej each4 ,masks are made of skins prepared in the same manner4 ,if made of skins of deer that have been shot the wearer would die of fever4 ,buckskin over the entrance to an eastern sweat house denotes dawn2 over a southern1 denotes red of morning2 over a western1 sunset2 over a northern1 night4 ,,preparation ,,of ,,the ,,sacred ,,reeds 7,,cigarette7 ,,and ,,prayer ,,sticks4 ,before noon two sheepskins were spread one upon the other before the song-priest4 ,upon these was laid a blanket1 and on the blanket pieces of cotton4 ,these rugs extended north and south4 ,the theurgist then produced a large medicine bag1 from which a reed was selected4 ,the reed was rubbed with a polishing stone1 or1 more accurately speaking1 the polishing stone was rubbed with the reed1 as the reed was held in the right hand and rubbed against the stone1 which was held in the left4 ,it was then rubbed with finely broken native tobacco1 and afterwards was divided into four pieces1 the length of each piece being equal to the width of the first three fingers4 ,the reeds were cut with a stone knife some #c-a_/b inches long4 ,an attendant then colored the tubes4 ,the first reed was painted blue1 the second black1 the third blue1 and the fourth black4 ,through all these1 slender sticks of yucca had been run to serve as handles while painting the tubes and also to support the tubes while the paint was drying4 ,the attendant who cut the reeds sat left of the song-priest1 facing east2 a stone containing the paints was placed to the north of the rug2 and upon the end of the stone next to himself the reed-cutter deposited a bit of finely broken tobacco4 ,in cutting the reeds occasionally a bit splintered off2 these scraps were placed by the side of the tobacco on the northeast end of the rug4 ,illustration ,the attendant who colored the reeds sat facing west2 and as each reed was colored it was placed on the rug1 the yucca end being laid on a slender stick which ran horizontally4 ,the first reed painted was laid to the north4 ,three dots were put upon each blue reed to represent eyes and mouth2 two lines encircled the black reeds4 ,four bits of soiled cotton cloth were deposited in line on the east of the rug4 ,the three attendants under the direction of the song-priest took from the medicine bag1 first two feathers from the ,arctic blue bird 7,sialia arctica71 which he placed west of the bit of cloth that lay at the north end of the rug2 he placed two more of the same feathers below the second piece of cloth2 two under the third1 and two below the fourth1 their tips pointing east4 ,then upon each of these feathers he placed an under tail-feather of the eagle4 ,the first one was laid on the two feathers at the north end of the rug2 again an under tail-feather of the turkey was placed on each pile1 beginning with that of the north4 ,then upon each of these was placed a hair from the beard of the turkey1 and to each was added a thread of cotton yarn4 ,during the arrangement of the feathers the tube decorator first selected four bits of black archaic beads1 placing a piece on each bit of cloth2 then four tiny pieces of white shell beads were laid on the cloths2 next four pieces of abalone shell and four pieces of turquois4 ,in placing the beads he also began at the north end of the rug4 ,an aged attendant1 under the direction of the song-priest1 plucked downy feathers from several humming-birds and mixed them together into four little balls one-fourth of an inch in diameter and placed them in line running north and south1 and south of the line of plume piles4 ,he sprinkled a bit of corn pollen upon each ball2 he then placed what the ,navajo term a night-owl feather under the balls with its tip pointing to the northeast4 7,see ,pl4 ,,cxiii74 ,the young man facing west then filled the colored reeds1 beginning with the one on the north end4 ,he put into the hollow reed1 first1 one of the feather balls1 forcing it into the reed with the quill end of the night-owl feather4 7,a night-owl feather is always used for filling the reeds after the corn is ripe to insure a warm winter2 in the spring a plume from the chaparral cock1 ,geococcyx californianus1 is used instead to bring rain74 ,then a bit of native tobacco was put in4 ,when the reed was thus far completed it was passed to the decorator1 who had before him a tiny earthen bowl of water1 a crystal1 and a small pouch of corn pollen4 ,holding the crystal in the sunbeam which penetrated through the fire opening in the roof1 he thus lighted the cigarettes which were to be offered to the gods4 ,the forefinger was dipped into the bowl of water and then into the corn pollen1 and the pollen that adhered to the finger was placed to the top of the tube4 ,after the four tubes were finished they were placed on the pieces of cloth1 not1 however1 until a bit of pollen had been sprinkled on the beads which lay on the cloth4 ,the pollen end of the tube pointed to the east4 ,the four bunches of feathers were then laid on the tubes4 ,the song-priest rolled up each cloth and holding the four parcels with both hands he placed them horizontally across the soles of the feet1 knees1 palms1 breast1 back1 shoulders1 head1 and across the mouth of the invalid1 and the invalid drew a breath as the parcel touched his lips4 ,he sat to the north of the rug facing east4 ,the sick man then received the parcels from the song-priest and held them so that the ends projected from between the thumbs and forefingers1 and repeated a prayer after the theurgist1 who sat facing the invalid4 ,the prayer ran thus3 ,people of the mountains and rocks1 ,i hear you wish to be paid4 ,i give to you food of corn pollen and humming-bird feathers1 and ,i send to you precious stones and tobacco which you must smoke2 it has been lighted by the sun's rays and for this ,i beg you to give me a good dance2 be with me4 ,earth1 ,i beg you to give me a good dance1 and ,i offer to you food of humming-birds' plumes and precious stones1 and tobacco to smoke lighted by the sun's rays1 to pay for using you for the dance2 make a good solid ground for me1 that the gods who come to see the dance may be pleased at the ground their people dance upon2 make my people healthy and strong of mind and body4 ,the prayer being offered1 the parcels were given by the theurgist to an attendant1 who deposited them in line three feet apart along the side of the dancing ground in front of the lodge4 ,their proper place is immediately on the ground that is to be danced upon1 but to prevent them from being trampled on they are laid to one side4 ,the black tubes are offerings to the gods and the blue to the goddesses of the mountains and to the earth4 ,,third ,,day4 ,,first ,,ceremony4 ,the construction of the second sweat house began at sunrise and was completed at nine o'clock4 ,several large rocks were heated and placed in the sweat house and as before white sage and ,bigelovia ,douglasii were thrown in1 the fumes of which were designed as medicine for the sick man4 ,after the invalid entered the sweat house1 buckskin blankets1 etc41 were drawn over the entrance4 ,the song-priest1 accompanied by two attendants1 sat a little to the south4 ,he sprinkled meal around the west base of the house and over the top from north to south and placed the wands around its base in the manner heretofore described 7the twelve wands and medicine used were the special property of the theurgist74 ,the song-priest holding the rattle joined the choir in a chant4 ,to his right were two ,navajo jugs filled with water and an ,apache basket partly filled with corn meal4 ,a bunch of buckskin bags1 one of the small blue medicine tubes1 a mountain sheep's horn1 and a piece of undressed hide lay on the meal4 ,near by was a gourd half filled with water in which meal was sprinkled2 near this was a small earthenware vase containing water and finely chopped herbs4 ,at the conclusion of the chant the song-priest passed his rattle to one of the choir and stirred the mixture in the bowl with his forefinger1 and after a few remarks to the invalid1 who was still in the sweat house1 he threw some of the mixture in upon the hot rocks4 ,this was repeated four times1 when the song-priest returned to his former position4 ,the sweat-house priest took from his shoulders a ,navajo blanket and spread it near the door a little to the right4 ,a call from one of the attendants was a signal for ,hasjelti and ,hostjoghon to appear4 ,the two men personating these gods were behind a tree south of the sweat house1 their bodies1 arms1 and legs painted white4 ,foxskins were attached pendent to the backs of their girdles4 ,as the gods approached the sweat house1 the patient came out and sat upon the blanket1 and ,hasjelti took a mountain sheep's horn1 in the right hand and the piece of hide in the other and rubbed the sick man1 beginning with the limbs2 as he rubbed down each limb1 he threw his arms toward the eastern sky and cried yo-yo6 ,he also rubbed the head and body1 holding the hands on opposite sides of the body4 ,after this rubbing1 the sick man drank from the bowl of medicine-water1 then arose and bathed himself with the same mixture1 the filled gourds being handed to him four times by ,hasjelti1 each time accompanied with his peculiar hoot4 ,hostjoghon repeated the same ceremony over the invalid4 ,there was a constant din of rattle and chanting1 the gods disappeared1 and immediately thereafter the theurgist gathered the twelve wands from the base of the sweat house4 ,he removed the blue reed from the basket and laid it a little to the left of the priest of the sweat house1 who in turn handed it to an attendant to be deposited with the wood of the sweat house in a neighboring tree4 ,the invalid proceeded to the medicine lodge followed by the song-priest uttering a low chant4 ,after entering the lodge the invalid took his seat on the west side2 the song-priest1 still standing1 took from a small buckskin bag white powdered material which he rubbed on the soles of the feet1 palms1 knees1 breast1 shoulders1 and head of the invalid2 then taking a pinch of the same material he extended his hand first toward the east and then toward the heavens and the earth4 ,after these attentions he took his accustomed seat in the lodge and joined in conversation with his attendants4 ,illustration ,,second ,,ceremony4 ,two sheepskins1 a blanket1 and cotton cloth were spread one upon the other in front of the song-priest2 and from the long reeds that had been first rubbed with a polishing stone1 then with tobacco1 were cut ten pieces an inch and a quarter long and two pieces #b inches long4 ,these were colored black and blue1 one long piece and five small ones being black1 the others blue4 ,while these were being decorated the song-priest and choir sang ,my fathers1 see1 we are getting ready6 ,we do our work well1 and you would better go into the house for we are to have rain6 ,now1 mothers1 send down rain upon us6 ,this song was constantly repeated4 ,the tubes when completed were laid in position to form a dual person4 ,the long black tube representing the body was first placed in position4 ,the long blue tube was then laid by its side and south of it4 ,the pollen end of the tubes pointed to the east4 ,the right black leg was the next placed in position1 then the right blue leg1 the left black leg and left blue leg4 ,the right black arm1 then the right blue arm1 the left black arm and the left blue arm1 then the black head and the blue head4 7,see ,,pi4 ,,cxv47 ,these tubes were filled with feathers1 balls1 and tobacco1 and tipped with the corn pollen and lighted with the crystal1 the black tubes being offerings to the gods1 the blue to the goddesses4 ,after they were completed they were placed in position by a second attendant2 and while the tubes were being filled the song-priest and choir sang ,see1 fathers6 ,we fill these with tobacco2 it is good2 smoke it6 ,a message was received from the fathers that they would smoke1 and1 puffing the smoke from their mouths1 they would invoke the watering of the earth4 ,they again sang ,all you people who live in the rocks1 all you who are born among the clouds1 we wish you to help us2 we give you these offerings that you may have food and a smoke6 ,all women1 you who live in the rocks1 you who are born among the fog1 ,i pray you come and help us2 ,i want you to come and work over the sick2 ,i offer to you food of humming-birds' plumes1 and tobacco to smoke6 ,two bunches of feathers which had been placed to the east side of the rug pointing east were deposited in two corn husks1 each husk containing bits of turquoise1 black archaic beads1 and abalone shell2 corn pollen was sprinkled on these4 ,the song-priest then placed the dual body in the husks thus3 ,first1 the black body was laid upon the husks to the north1 and upon this a pinch of pollen was sprinkled2 the blue body was placed in the other husks and pollen sprinkled upon it2 then the two right legs 7black and blue7 were put into the corn husks with the black body2 the two left legs were added to the same2 the right and left arms and the two heads were placed in the husk with the blue body and corn pollen sprinkled upon them4 ,the husks were closed and held by the song-priest to the soles of the feet1 palms1 knees1 breast1 shoulders1 back1 and top of head of the invalid1 who repeated a long prayer after the theurgist1 and the parcels were given to an attendant1 who carried them some distance from the lodge to the north and placed them in a secluded shady spot upon the ground4 ,two bits of tobacco were laid upon the ground and upon these the body was placed1 the figure in a recumbent position with the arms over the head4 ,the invalid for whom this ceremony was held spared no expense in having the theurgist make the most elaborate explanation to his near relatives of the secrets of the medicine tubes4 ,illustration ,,ceremonial ,,masks4 ,,third ,,ceremony4 ,the theurgist occupied his usual seat1 surrounded by his corps of attendants4 ,the man personating ,naiyenesgony had his body and limbs painted black4 ,the legs below the knee1 the scapula1 the breasts1 and the arm above the elbow were painted white4 ,his loins were covered with a fine red silk scarf1 held by a silver belt2 his blue knit stockings were tied with red garters below each knee1 and quantities of coral1 turquois1 and white shell beads ornamented the neck4 ,the man representing ,tobaidischinni had his body colored reddish brown1 with this figure ,illustration3 scalp knot symbol 7the scalp knot7 in white on the outside of each leg below the knee1 on each arm below the shoulder1 each scapula1 and on each breast4 ,this design represents the knot of hair cut from the heads of enemies1 and the style is still in use by the ,navajo4 ,the man wore a red woolen scarf around the loins1 caught on by a silver belt1 and his neck was profusely ornamented with coral1 turquois1 and white beads47#a7 ,naiyenesgony and ,tobaidischinni left the lodge1 carrying with them their masks4 7,see ,pl4 cxv1 #a1 #b1 #c47 ,bunches of pine boughs1 which during the forenoon had been made into wreaths by joining pieces together with yucca in this fashion were ,illustration3 scalp knot symbol laid across each end of the rug4 ,after the two men personating the gods left the lodge the invalid entered and took his seat on the rug with his back to the theurgist4 ,two attendants dressed him with the wreaths1 beginning with the right ankle2 a piece was then tied around the calf1 thigh1 waist1 around the chest1 right wrist1 elbow1 upper arm1 throat1 forehead1 then around the upper left arm1 elbow1 wrist1 thigh1 left knee1 calf1 and ankle4 ,thus the man was literally obscured with a mass of pine4 ,he sat in an upright position with the legs extended and arms falling by his sides4 ,a chant was sung by the song priest1 and in a few minutes ,naiyenesgony and ,tobaidischinni appeared4 ,naiyenesgony drew his stone knife in front of the invalid over the forehead to the feet1 then down the right side and down the back and down the left side4 ,he then began to remove the pine4 ,as each wreath was taken off the clusters were partly separated with the stone knife4 ,tobaidischinni assisted ,naiyenesgony by holding the wreaths while they were being cut4 ,when all the evergreen had been removed the personators of the gods exclaimed1 ,now1 my people1 we have killed all enemies6 and immediately left the lodge4 ,the song priest placed a small wreath of the pine on the sick man's head1 and holding in his left hand a bunch of eagle plumes1 and in his right hand a rattle1 he sang the ten songs and prayers1 assisted by the choir1 that were given by ,naiyenesgony and ,tobaidischinni to the ,navajo to bring health and good fortune4 ,after the pine-bough wreaths had been separated the bits of yucca-strings were picked up by the attendant and handed to ,naiyenesgony1 who held them over the sick man's head1 after which the bits were again divided with the knife4 ,after the ten songs and prayers had been chanted the invalid left the rug and sat a little to the northeast1 of it1 with his knees drawn up4 ,the song priest placed two live coals in front of the invalid and sprinkled chopped herbs on the coals1 the fumes of which the invalid inhaled4 ,the pines were carried off and placed in the shade of a pine tree1 that the disease might not leave the pine and return to the invalid47#b7 ,,fourth ,,ceremony4 ,the personators of ,hasjelti and ,hostjoghon adorned themselves for the ceremony4 ,hasjelti wore ordinary clothing and a red scarf1 with a silver belt around the waist4 ,hostjoghon's body was painted white1 and he wore a red woolen scarf around the loins1 caught on with a silver belt4 ,a rug1 composed of a blanket and a piece of white cotton1 was spread in front of the song priest1 and the masks of ,hasjelti and ,hostjoghon placed thereon4 7,see ,pl4 ,,cxv1 #d1e1f47 ,upon the completion of the toilets of the personators of the gods they hurried from the lodge1 bearing their masks with them1 when an attendant made a cavity immediately in front of the rug #d inches in diameter1 and the song priest sprinkled a circle of meal around the cavity4 ,the invalid entered the lodge and stood on the rug and removed all of his clothing except the breech cloth4 ,he then took his seat facing east1 with knees drawn up4 ,a mask of the ,hostjobokon1 which had been laid upon the rug1 was drawn over the invalid's head4 ,hasjelti and ,hostjoghon appeared at this juncture bearing a pine bough some #e feet in height4 ,an attendant made gestures over the sick man1 holding in his right hand a pinch of sacred meal1 which was afterward placed in the cavity4 ,hasjelti waved the pine bough five times around the invalid and planted it in the cavity1 where it was held in place by the gods4 ,then bending its top1 the attendant attached it to the mask over the invalid's head by a buckskin string which was fastened to the mask4 ,the song priest and choir all the while sang a weird chant4 ,the gods raised the bough1 gave their peculiar hoots1 and disappeared from the lodge1 carrying with them the pine bough with the mask attached to it4 ,in a few minutes they came back with the mask4 ,after the chant the song-priest placed meal on the soles of the invalid's feet1 knees1 palms1 breast1 back1 shoulders1 and head1 and then put some in the cavity1 after which the cavity was filled with earth4 ,two coals were laid in front of the invalid1 and upon these the song priest placed finely broken herbs2 an attendant sprinkled water on the herbs1 and the invalid inhaled the fumes4 ,the cotton cloth was removed from the blanket rug1 and the invalid stepped upon the rug and put on his clothing4 ,when the mask was removed from the invalid's head it drew all fever with it4 ,illustration ,,fourth ,,day4 ,,first ,,ceremony4 ,the theurgist carried a bowl of water and pine needles1 and an attendant bore a gourd of water1 a small vase of powdered herbs1 and an ,apache basket containing corn meal1 buckskin bags1 horn of the mountain sheep and a piece of hide cut from between the eyes of the animal4 ,the theurgist and attendant took seats to the right of the entrance of the sweat house west of the medicine lodge4 ,this sweat house was decorated with the rainbow4 ,over the entrance were1 first1 two striped blankets1 one upon the other1 a buckskin1 and a piece of white cotton4 ,hot stones1 etc41 having been previously placed in the sweat house1 the sick man entered4 ,the song-priest and four attendants sang1 accompanied by the rattle4 ,at the conclusion of the chant ,hasjelti and ,hostjoghon appeared as on the previous days4 ,hasjelti lifted the coverings from the entrance and the invalid came out and sat upon a blanket south of the entrance and bathed both his hands in the bowl containing the pine needles and water2 he then drank of it and bathed his feet and legs to the thighs1 his arms and shoulders1 body and face and head1 and then emptied the remainder over his back4 ,hasjelti manipulated the right leg with the sheep's horn and hide1 rubbing the upper part of the leg with the right hand1 then the under part with the left2 he then rubbed the sides of the leg in the same manner1 each time giving a hoot2 the arms1 chest1 head1 and face were similarly manipulated4 ,hostjoghon repeated the hooting every time he changed the position of the hands4 ,hasjelti1 taking the gourd containing the water and corn meal1 gave four draughts of it to the invalid1 hooting each time the bowl was put to the lips2 ,hostjoghon did the same4 ,the song and rattle continued4 ,hasjelti1 then put the powdered plants from the small vase to the soles of the feet1 knees1 palms1 breast1 back1 shoulders1 and top of the head of the invalid1 hooting each time an application was made2 this was repeated by ,hostjoghon4 ,the invalid took a sip from the bowl and rubbed the remainder over his body4 ,the song-priest then removed the wands from the base of the sweat house and the coverings from the door2 the pine boughs and hot stones were also removed and the invalid preceded the song-priest to the medicine lodge4 ,all the wood of the sweat house was placed in a tree1 excepting four small pieces1 which were deposited1 together with the pine boughs from the interior of the sweat house1 in a semicircle formed by the rocks from the sweat house at the base of a pinon tree4 ,a line of meal #b inches in length running east and west was sprinkled on the apex of the semicircle1 and upon this line the black tube was laid4 ,a bit of meal was sprinkled on the tube and a quantity over the pine boughs of this small shrine4 ,before sprinkling the meal on the top of the medicine tube the attendant waved his hand in a circle from left to right1 calling hooshontko2 meaning3 ,widespread blessings that come not from spoken words1 but come to all1 that people may have the blessings of corn pollen1 and that tongues may speak with the softness of corn pollen4 ,,second ,,ceremony4 ,a rug was laid in front of the theurgist4 ,four medicine tubes were placed on the rug1 the one to the north end being white2 the second one black and red1 a white line dividing the two colors2 the third one1 blue2 the fourth1 black4 ,the white tube was an offering to ,hasjelti2 the red1 to ,zaadoltjaii2 the blue1 to ,hostjoboard2 the black1 to ,naaskiddi1 the hunchback4 ,the tubes were filled as before described4 ,these tubes were begun and finished by the same person4 7,see ,pl4 ,,cxvi47 ,when the tubes were finished they were put into corn husks and bits of cotton cloth2 tiny pieces of turquois1 white shell1 abalone1 and archaic black beads having first been placed on the husks and cloths4 ,the four turkey plumes with barred tips that lay upon the rug were subsequently placed upon the tubes4 ,these parcels were sprinkled by the song priest with corn pollen1 and after closing them he placed them in the hands of the invalid1 who sat at the northeast corner of the rug facing east4 ,the song-priest sat before him and said a long prayer1 which the invalid repeated4 ,at the close of the prayer an aged attendant received the parcels from the theurgist and placed them to the soles of the feet1 palms1 etc41 of the invalid4 ,they were afterward placed to his mouth and he drew from them a long breath4 ,the old man carried the parcels south over the brow of a hill and deposited them in secluded spots about #d feet apart1 repeating a brief prayer over each one2 he then motioned toward the east1 south1 west1 and north1 and returned to the lodge4 ,during his absence the choir sang2 in the meantime the fire in the lodge was reduced to embers4 ,,third ,,ceremony4 ,about noon a circular bed of sand1 some four inches in height and four feet in diameter1 was made4 ,five grains of corn and five pine boughs were laid thereon2 four of the grains of corn and four of the boughs were placed to the cardinal points4 ,the fifth and center branch of pine covered most of the circle1 its tips pointing to the east4 ,the fifth grain of corn was dropped in the center of the sand bed4 7,see ,pl4 ,,cxvii1 #a74 ,four of these pine boughs were cut from the east1 south1 north1 and west sides of one tree4 ,the fifth bough may be taken from any part of the tree4 ,of the five grains of corn one must be white1 one yellow1 and one blue1 and the other two grains may be of either of these three colors4 ,on this particular occasion there were two blue1 two white1 and one yellow4 ,these grains were1 after the ceremony1 dried and ground by the theurgist and placed among his medicines4 ,the boughs and sand absorbed the disease from the invalid1 and at the close of the ceremony they were carried to the north and deposited in a shady spot that the sun might not touch and develop the latent disease that had been absorbed by them4 ,the boughs and sand were never afterward to be touched4 ,an ,apache basket containing yucca root and water was placed in front of the circle4 7,see ,pl4 ,,cxvii #b47 ,there was a second basket south of it which contained water and a quantity of pine needles sufficiently thick to form a dry surface1 and on the top a number of valuable necklaces of coral1 turquois1 and silver4 ,a square was formed on the edge of the basket with four turkey wands4 7,see ,pl4 ,,cxvii #c47 ,the song-priest with rattle led the choir4 ,the invalid sat to the northeast of the circle2 a breechcloth was his only apparel4 ,during the chanting an attendant made suds from the yucca4 ,the basket remained in position2 the man stooped over it facing north2 his position allowed the sunbeams which came through the fire opening to fall upon the suds4 ,when the basket was a mass of white froth the attendant washed the suds from his hands by pouring a gourd of water over them1 after which the song-priest came forward and with corn pollen drew a cross over the suds1 which stood firm like the beaten whites of eggs1 the arms of the cross pointing to the cardinal points4 ,a circle of the pollen was then made around the edge of the suds4 ,the attendant who prepared the suds touched his right hand to the four points of the pollen lines and in the center and placed it upon the head of the patient who first made a circle embracing the sand and basket and then knelt upon the boughs in the center of the sand47#c7 ,a handful of the suds was afterwards put upon his head4 ,the basket was placed near him and he bathed his head thoroughly2 the maker of the suds afterwards assisted him in bathing the entire body with the suds1 and pieces of yucca were rubbed upon the body4 ,the chant continued through the ceremony and closed just as the remainder of the suds was emptied by the attendant over the invalid's head4 ,the song priest collected the four wands from the second basket and an attendant gathered the necklaces4 ,a second attendant placed the basket before the invalid who was now sitting in the center of the circle and the first attendant assisted him in bathing the entire body with this mixture2 the body was quite covered with the pine needles which had become very soft from soaking4 ,the invalid then returned to his former position at the left of the song priest1 and the pine needles and yucca1 together with the sands1 were carried out and deposited at the base of a pinon tree4 ,the body of the invalid was dried by rubbing with meal4 ,illustration ,,fourth ,,ceremony4 ,this ceremony commenced almost immediately after the close of the one preceding4 ,the rug was spread over the ground in front of the song priest2 four bunches of small sticks were brought in and laid in piles north1 south1 east1 and west of the rug4 ,four attendants took seats1 each before a pile of the wood1 and scraped off the bark of their respective heaps2 they then cut twelve pieces #b inches in length1 except that cut by the attendant who sat at the north1 who made his about #a-a_/d inches long4 ,being asked why he cut his shorter than the rest1 he replied1 ,all men are not the same size4 ,the sticks were sharpened at one end and cut squarely off at the other4 ,in order that all of the sticks should be of the same length they were measured by placing the three first fingers across the stick4 ,the fifth man sat immediately to the right of the song priest1 who took a hollow reed from the large medicine bag from which he cut four pieces1 each piece the breadth of his three fingers4 ,the reed1 which was cut with a stone knife1 was afterwards rubbed with native tobacco4 ,six sticks of each of the piles had their square ends beveled2 these represented females4 ,the attendant on the east side of the rug having completed his twelve sticks1 painted them white with kaolin finely ground and mixed with water4 ,the flat ends of the sticks were colored black2 the beveled parts were painted blue2 around the lower end of the blue was a bit of yellow which represented the jaw painted with corn pollen4 ,three black dots were painted upon the blue for the eyes and mouth2 the ground color was laid on with the finger2 the other decorations were made with yucca brushes4 ,the man on the south side colored his sticks blue4 ,the tops of six sticks were painted yellow1 and six were black4 ,the black ends were those having the beveled spots4 ,these spots were blue with a chin of yellow2 they also had the three black dots for eyes and mouth4 ,the man to the west colored his sticks yellow with the flat ends black2 the beveled spots of six of them were blue with a yellow chin and three black dots for eyes and mouth4 ,the sticks to the north were colored black2 six of them had the beveled parts colored blue with a yellow jaw1 and three spots for eyes and mouth2 the six sticks that were not beveled had their flat tops painted blue4 ,all these sticks were laid on the rug with their flat ends outward4 ,the attendants who prepared the reeds1 each reed being colored for a cardinal point1 filled them with balls of humming-bird feathers and tobacco and lighted them with a crystal1 when they were touched with corn pollen4 ,the reed for the east was white1 the one for the south blue1 that for the west yellow1 and that for the north black4 ,each reed was placed at its appropriate point in line with the sticks4 7,see ,pl4 ,,cxviii47 ,the theurgist then advanced1 carrying a basket half filled with corn meal4 ,this he placed in the center of the rug2 when kneeling on the edge of the rug and beginning with the white sticks1 he placed first the white reed in the east side of the basket1 and passing from this point around to the right he placed the six offerings to the gods1 then the six to the goddesses4 ,next taking the blue tube at the south end he placed it to the left of the white line of sticks1 leaving sufficient space for the sticks between it and the white tube2 all the blue ones were placed in position corresponding to the white4 ,the yellow followed next1 and then the black4 ,all were placed with their flat ends or heads pointed to the rim of the basket4 ,the theurgist deposited the basket in the niche on a pile of turkey feather wands1 the wands resting upon a large medicine bag4 ,the sticks and scraps left after making the tubes were carried out and deposited without ceremony4 ,illustration ,,fifth ,,ceremony4 ,the rug which was spread in front of the song priest was composed of two blankets whose edges met1 and upon this rug there were two lines of masks running north and south2 the tops of the masks were to the east4 ,there were sixteen masks2 those representing the gods cover the head1 and those representing goddesses cover the face only4 ,they were decorated with ribbons1 plumes1 etc4 ,during the forenoon prayers were said over them and meal sprinkled upon them4 ,,sixth ,,ceremony4 ,just after dark those who were to take part in the ceremony prepared to personate one of the ,hostjobokon and two of the ,hostjoboard 7goddesses7--,hostjoghon and ,hasjelti4 ,hostjobokon's body and limbs were painted1 and he wore a mountain lion's skin doubled lengthwise and fastened around the loins at the back1 and a silver belt encircled his waist4 ,hasjelti wore knee breeches and a shirt of black velvet1 ornamented with silver buttons4 ,his face and hands were covered with white kaolin4 ,hostjoghon's body was painted white1 and he wore a red silk scarf around the loins1 caught on with a silver belt4 ,the two men personating the goddesses had their limbs painted white2 one wore a black sash around his loins1 held by a silver belt4 ,the other had a red woolen scarf and silver belt2 gray foxskins hung from the back of the belts4 ,the masks were fastened to their heads before leaving the lodge by means of a string and a lock of their hair1 and they were then thrown back from the head4 ,after a little indulgence in their hoots they all left the lodge4 ,the invalid entered the lodge and1 stepping upon a piece of white cotton which had been laid diagonally across the rug to the northeast and southwest1 took off his clothing4 ,the lodge had now become very crowded4 ,the fire1 which had burned brightly during the day1 was mere coals4 ,the attendant at the left of the song priest opened the choir with the rattle4 ,the invalid sat upon the cotton cloth4 ,hasjelti1 entering with his favorite hoot amidst rattle and song1 placed the square 7representing the concentrated winds7 four times over the head of the invalid and ran out of the lodge4 ,he entered again and received from the theurgist one of the twelve white sticks which during the forenoon had been placed in the basket4 ,the white stick farthest from the white reed was handed him4 ,this ,hasjelti placed to the soles of the feet1 knees1 palms1 etc41 of the invalid1 amid hoots and antics1 after which he dashed out and hurled the stick to the east4 ,one of the ,hostjoboard entered and received the next white stick1 and after the same ceremony ran out and cast it to the east4 ,hostjobokon returned and the theurgist handed him the next white stick1 when he repeated the ceremony1 hurried from the lodge1 and threw the stick to the east4 ,hostjoboard again entered1 received a stick1 repeated the ceremony1 and ran out and threw it to the east2 and thus ,hostjobokon and ,hostjoboard alternated until all the white sticks were disposed of1 when ,hasjelti reappeared and received from the song priest the white reed 7cigarette7 and carried it from the lodge4 ,when he returned the theurgist handed him one of the blue sticks1 with which he repeated the ceremony and1 leaving the lodge1 threw it to the south1 when ,hostjoghon and ,hostjoboard alternately disposed of the blue sticks in the same order in which the white sticks had been distributed4 ,the yellow and black sticks were disposed of in a similar manner1 ,hasjelti officiating with the first stick of each color and the reeds4 ,the yellow sticks were thrown to the west2 the black to the north4 ,this was all done amidst the wildest hoots and song of the choir1 accompanied by the rattle4 ,hasjelti again appeared and placed the square four times over the invalid's head with wild hoots4 ,the four cigarettes to be smoked by the gods were afterwards taken by four of the personators of the gods and deposited in a secluded spot under a tree and sprinkled with corn pollen2 after their return ,hasjelti again placed the square over the invalid's head4 ,the song priest placed two live coals in front of the invalid1 and upon the coals he put a pinch of tobacco1 the smoke of which the invalid inhaled4 ,the attendant poured water over the coals1 when they were thrown out at the fire opening of the lodge4 ,the personators of the gods returned to the lodge bearing their masks in their hands4 ,the invalid put on his clothing and took his seat upon the rug1 but in a short time he returned to his former seat on the northwest side of the lodge4 ,the sweat-house priest appeared with a large buffalo robe which he spread before the song priest1 the head pointing north1 and upon this various kinds of calico were laid1 carefully folded the length of the robe4 ,there were many yards of this4 ,upon the calico was spread a fine large buckskin1 and on this white muslin2 these were all gifts from the invalid to the song priest4 ,the masks were then laid upon the cotton 7see ,pl4 ,,cxv1 #g1 #h72 the mask of ,hasjelti was on the east side to the north end1 that of ,hostjoghon at the south end1 and between these the six masks of the ,hostjobokon were placed4 ,immediately under these were the six ,hostjoboard1 and beneath the latter were the masks of ,naiyenesgony and ,tobaidischinni at the north end4 ,three other masks of the ,etsethle followed in line running south4 ,after all the masks had been properly arranged the song priest sprinkled them with pollen4 ,beginning with ,hasjelti he sprinkled every mask of the upper line thus3 ,over the top of the head down the center of the face1 then forming a kind of half-circle he passed over the right cheek1 then passing his hand backward to the left he sprinkled the same line up the left cheek4 ,the second and third rows had simply a line of the pollen run across the masks1 beginning at the north end4 ,the theurgist repeated a prayer during the sprinkling of the pollen1 then handed the bag of pollen to the priest of the sweat house1 who repeated the sprinkling of the masks1 when everyone in the lodge1 each having his individual bag of pollen1 hastened forward and sprinkled the masks1 at the same time offering prayers4 ,the theurgist and priest of the sweat house again sprinkled pollen on the masks as heretofore described4 ,baskets and bowls in unlimited quantity1 filled with food1 were placed in a circle around the fire which now burned brightly4 ,the guests formed into groups and drew the food toward them1 but did not touch it for a time4 ,the invalid1 song-priest1 and his attendants1 indulged in a smoke which was social and not religious1 the white man's tobacco being preferred on such occasions4 ,a girl and a boy1 about #ab years of age1 came into the lodge4 ,the boy was the son of the invalid1 the girl his sister's child4 ,the boy knelt at the northeast end of the rug and the girl at the southeast end4 ,they were richly dressed in ,navajo blankets1 coral necklaces1 etc41 and they remained perfectly quiet4 ,the theurgist and his attendants talked together in an undertone1 and if the inmates of the lodge spoke at all their voices were scarcely audible4 ,after a time the choir opened1 led by the song-priest with his rattle4 ,during the singing the rattle was passed from one to the other4 ,the invalid did not join in the song4 ,the choir continued an hour without cessation1 and then rested #b minutes1 and again began and continued for another hour47#d7 ,at the conclusion of the singing the song-priest handed to the girl a wand of turkey plumes taken from a basket of feathers which had stood1 since the placing of the masks1 on the west side of him4 ,another wand was passed to the boy2 and the children received some instructions from the song-priest1 who spoke in an undertone1 after which1 an attendant filled with water from a wicker water jug a basket that had stood throughout the ceremony at the east of the rug4 ,the song was now resumed1 and dipping the wand he held in the basket of water the boy sprinkled the masks1 beginning at the north end and east row4 ,the girl repeated the same4 ,the east row of masks was sprinkled twice4 ,when the children sprinkled the middle and west rows1 the ceremony was always begun at the north end of each line of masks2 again dipping their wands in the water1 the boy beginning at the north side and the girl at the south1 they sprinkled the inmates of the lodge4 ,the children were very awkward1 and were rendered more so by the many scoldings given them for their mistakes4 ,the sprinkling of the people was continued until the water was exhausted4 ,the lodge was also sprinkled at the cardinal points4 ,the song never ceased throughout this ceremony4 ,the girl and boy1 taking the position first assigned them1 an attendant1 with a reed filled with sacred tobacco1 puffed the smoke over the masks1 smoking each mask separately on the east row2 the middle and west rows he hurriedly passed over4 ,while this was being done an attendant took a pinch from all the different foods and placed what he gathered into a basket in the niche behind the song-priest47#e7 ,after the masks had been smoked1 the attendant puffed the smoke over all the people1 beginning on the north side of the lodge4 ,during the smoking the song ceased1 but was resumed when the attendant took his seat4 ,at the close of the song sacred meal was mixed with water in a ,zuni pottery bowl4 ,this meal is made of green corn baked in the earth and then ground4 ,during the preparation of this medicine mixture the song-priest sang3 ,this food is mixed for the people of the rocks6 ,we feed you with this food1 ,o people of the rocks6 ,the theurgist then dipped his forefinger into the mixture1 and running his hand rapidly over the masks from north to south1 he touched each mouth2 each line was passed over four times4 ,the invalid dipped his three first fingers into the basket1 and placing them in his mouth1 sucked in his breath with a loud noise4 ,this was repeated four times by the invalid and then by each of the attendants1 when all the inmates of the lodge were expected to partake of the mixture4 ,this was done with a prayer for rain1 good crops1 health1 and riches4 ,all hands now participated in the feast4 ,,foods ,,brought ,,into ,,the ,,lodge4 ,da'ttuneilgaij ,pats made of wheat flour and fried4 ,tab'aestch'lonni ,corn meal pats wrapped in corn husks and boiled4 ,tanae'shkiji ,thick mush boiled and stirred with sticks4 ,naenesk'aedi ,tortillas4 ,ta'bijai ,four small balls of corn meal wrapped in corn husks and boiled4 ,insi'dok'ui ,corn bread with salt1 made from the new corn1 wrapped in corn husks and baked in ashes4 ,tkaeditin ,white corn meal mush4 ,klesa'hn ,corn meal dough in rectangular cakes baked in ashes1 hot earth1 or sand4 ,tseste'lttsoi ,cakes some fourth of an inch thick made from sweet corn mixed with goat's milk and baked on a hot rock4 ,tseste' ,bread made of corn first toasted and then finely ground and made into a thin batter which is baked upon a highly polished lava slab4 ,the crisp gauzy sheets are folded or rolled4 ,tki'neshpipizi ,small balls of corn meal mush4 ,to'tkonji ,corn meal cakes one-fourth of an inch in thickness of old corn1 baked in a pan2 they are seasoned with salt4 ,alkaandt ,a bread made from sweet corn which is first parched then ground on a metate and then chewed by women and girls and placed in a mass in a flat basket2 this must be either of yellow or white corn1 the blue corn is never used for this purpose4 ,a mush is made of either white or yellow corn meal and the former preparation which has become yeast is stirred into the mush4 ,a hole is then dug in the ground 7near the fire7 and lined with shucks into which the mush is poured1 it is then covered with shucks after which earth is thrown over it and a large fire built which burns all night4 ,in the early morning the cinders and coals are removed when the bread is found to be baked4 ,tkleheljoe ,yeast is prepared for this bread in the same manner as that for the ,alkaandt except that the corn is baked instead of parched4 ,the yeast is then mixed with meal into a stiff dough and baked in corn husks1 four pats are placed in each package4 ,ta'naetnil 7beverage7 ,is the same preparation as the yeast used in the ,alkaandt except in this case a drink is made of it by pouring boiling water over it4 ,diz'etso ,peaches 7fresh or dried7 stewed4 ,there were also several large bowls of stewed mutton4 ,little groups of threes and fives were formed over the floor of the lodge2 others less fortunate were closely packed together around the outer edge of the lodge and could procure their food only through the generosity of their neighbors4 ,the girl and boy left the lodge after having partaken of the sacred meal mixture4 ,after refreshment the song-priest lifted each mask with his left hand beginning with ,hasjelti1 and first extending his right hand1 which held a fine large crystal1 toward the heavens1 he touched the under part of each mask with the crystal2 four times he passed over the masks4 ,the choir sang but no rattle was used4 ,the crystal was afterward placed on the rug opposite the basket of feathers4 ,the food vessels were removed and the song continued for a time when the song-priest repeated a long low prayer1 after which the song was resumed1 and thus the night was consumed in prayer and song over the masks4 ,,fifth ,,day4 ,,first ,,ceremony4 ,a basket of yucca suds was prepared by an attendant1 who cleansed his hands of the suds by pouring a gourd of clear water over them2 he then put a handful of the suds upon the head of a man who stood before him1 nude with the exception of a breech cloth1 after which the man washed his head from a water jug which was held over the head of the bather by the attendant4 ,the bather covered his body with the suds1 and the contents of the jug was emptied on the floor of the lodge by the attendant4 ,the man dressed himself in the ordinary cotton clothing with rare beads around his neck1 and a leather pouch held by a band of mountain sheep skin over his shoulders2 he knelt before a bowl of white kaolin which he spread over his face2 he then took his seat between two attendants1 the one to the right of him holding a pinch of native tobacco and the one on the left holding corn meal in the palms of the right hands4 ,at early dawn the buffalo robe at the entrance of the lodge was slightly dropped from the doorway to admit the rays of approaching day4 ,the masks which had been sung and prayed over all night were laid away in the niche behind the song-priest4 ,the little girl who performed the previous night returned to the lodge1 but ,i could not see that she was there for any purpose save to eat some of the remaining food1 which had been gathered into two large parcels and left by the old woman who removed the vessels after the feast4 ,a red blanket was laid and upon it a piece of white cotton4 ,a reed five inches in length and twice the diameter of the others heretofore used was prepared4 ,the reed was colored black in the usual manner and filled with a feather ball and tobacco4 ,it was lighted with the crystal and touched with the pollen4 ,upon the completion of the tube the invalid took his seat on the west side of the rug1 the attendant who prepared the tube sitting on the west side2 he took from one pouch four white shell beads and from another a turquoise bead2 he looped a cord of white cotton yarn some three feet long around the pollen end of the tube and fastened to the loop two wing feathers of the ,arctic blue bird1 one from the right wing and one from the left1 and a tail feather from the same bird and three feathers from a bird of yellow plumage1 the right and left wing and tail feather4 ,the five beads were strung on the string1 the turquoise being the first put on2 these were slipped up the cord and two under tail-feathers and a hair from the beard of the turkey were fastened to the end of the string with a loop similar to that which attached it to the tube4 7,see ,,pl ,,cxix474 ,this was the great 7cigarette7 offering to ,hasjelti and must be placed in a canyon near a spring1 for all birds gather at the waters4 ,this was offered that the song-priest might have his prayers passed straight over the line of song4 ,this offering secures the presence of this most valued god and so fills the mind of the song-priest with song and prayer that it comes forth without hesitation and without thought1 so that he may never have to think for his words4 ,a small quantity of each variety of sand used in decorating was placed on a husk with a little tobacco1 and on these a pinch of corn pollen2 the tube was then laid on the husk and the string and feathers carefully placed4 ,two additional feathers1 the under tail of the eagle and turkey1 were laid on the husk4 ,a blue feather was dipped in water1 then in pollen1 and rubbed twice over these feathers2 an attendant folded the parcel and the song-priest received it and touched it to the soles of the feet1 knees1 palms1 breast1 and back and mouth of the invalid2 he then put a pinch of the pollen into the invalid's mouth1 and a pinch on the top of the head2 he placed the folded husk in the invalid's hand1 and stood in front of him and whispered a long prayer which the invalid repeated after him4 ,the manner of holding the husk has been previously described4 ,the man with painted face received the husk from the theurgist1 who returned to his seat and at once opened the chant with the rattle4 ,at the close of the chant the holder of the husk touched the soles of the feet1 palms1 etc41 of the invalid with it and left the lodge4 ,this precious parcel was taken three miles distant and deposited in a canyon near a spring where there is a luxuriant growth of reeds4 ,prayers were offered by the depositor for health1 rain1 food1 and good fortune to all4 ,only the theurgist and his attendants and a few of the near relatives of the invalid were present at this ceremony4 ,illustration ,,second ,,ceremony4 ,the sweat-house priest preceded the invalid and song-priest1 the latter carrying his medicine basket1 wands1 etc4 ,the hot stones and pine boughs were put into the sweat house2 meal was sprinkled around the west base and the wands deposited1 as before described1 by the song-priest4 ,three white and black striped blankets were placed over the entrance1 one upon the other1 and upon these were a buckskin and several folds of white muslin4 ,an attendant brought a large medicine bowl half filled with pine needles2 water was poured upon these2 a small earthen bowl and a gourd containing water were placed before the song-priest1 who put into the bowl chopped sage1 over which he sprinkled dried foods reduced to powder2 a small quantity of meal was also sprinkled into the gourd and bowl4 ,the song then began4 ,a small pine bough was laid to the right of the entrance of the sweat house4 ,the opening of the song was a call upon the gods to impart to the medicine power to complete the cure of the invalid and to make all people well1 and to have a wet and good ground all over the earth4 ,this song is specially addressed to ,toneennili1 the water sprinkler4 ,hasjelti and ,hostjoghon arrived just as the sick man emerged from the sweat house4 ,the invalid bathed himself from the bowl of pine needles and water4 ,taking the sheep's horn in the left hand and a piece of hide in the right1 ,hasjelti pressed the invalid's body as before described4 ,the god was requested by the priest of the sweat house to pay special attention to the rubbing of the head of the invalid4 ,the small gourd was handed to ,hasjelti1 who gave four drafts of its contents to the invalid4 ,hasjelti touched the soles of the feet1 palms1 etc41 of the invalid with medicine water from the bowl4 ,the gods then suddenly disappeared4 ,on this occasion ,hostjoghon took no part in administering the medicine4 ,the invalid1 after putting on his clothing1 proceeded to the lodge1 followed by the song-priest4 ,the sweat house was razed as usual1 and the pine boughs and stones were placed to the north of the house in a small pinon tree2 the logs of the house were deposited on the ground a few feet from the tree4 ,a line of meal the length of the medicine tube was sprinkled on the logs and the tube laid thereon4 ,meal was sprinkled over the tube and logs4 ,,third ,,ceremony4 ,the first sand painting occurred on ,october #af2 it was begun in the early forenoon and completed at sundown4 ,common yellowish sand was brought in blankets4 ,this formed the ground color for the painting4 ,it was laid to form a square #c inches in depth and #d feet in diameter4 ,upon this three figures were painted after the manner described of the painting of the rainbow over the sweat house4 ,nine turkey wands were placed on the south1 west1 and north sides of the square1 and a line of meal with four foot-marks extended from near the entrance of the lodge to the painting4 7,see ,pl4 ,,cxx47 ,hasjelti stands to the north end in the illustration1 holding the emblem of the concentrated winds4 ,the square is ornamented at the corners with eagle plumes1 tied on with cotton cord2 an eagle plume is attached to the head of ,hasjelti with cotton cord4 ,the upper horizontal lines on the face denote clouds2 the perpendicular lines denote rain2 the lower horizontal and perpendicular lines denote the first vegetation used by man4 ,hasjelti's chin is covered with corn pollen1 the head is surrounded with red sunlight1 the red cross lines on the blue denote larynx2 he wears ear rings of turquoise1 fringed leggings of white buckskin1 and beaded moccasins tied on with cotton cord4 ,the figure to the south end is ,hostjoghon2 he too has the eagle plume on the head1 which is encircled with red sunshine4 ,his earrings are of turquoise2 he has fox-skin ribbons attached to the wrists2 these are highly ornamented at the loose ends with beaded pendants attached by cotton strings2 he carries wild turkey and eagle feather wands1 brightened with red1 blue1 and yellow sunbeams4 ,the center figure is one of the ,hostjobokon1 and upon this figure the invalid for whom the ceremonial is held sits4 ,the four footprints are made of meal4 ,these the invalid steps upon as he advances and takes his seat1 with knees drawn up1 upon the central figure4 ,after dark the invalid walked over the line of meal1 being careful to step upon the footprints in order that his mental and moral qualities might be strengthened4 ,the invalid removed his clothing immediately after entering the lodge2 he had downy breast feathers of the eagle attached to the scalp lock with white cotton cord2 he advanced to the painting and took his seat upon the central figure4 ,an attendant followed him1 and with his right hand swept the line of meal after the invalid1 removing all traces of it4 ,the entrance of the invalid into the lodge was a signal for the song-priest to open the chant with the rattle4 ,hasjelti and ,hostjoghon bounded into the lodge hooting wildly4 ,the former carried the square 7the concentrated winds71 which he placed over the sick man's head4 ,hostjoghon carried a turkey wand in each hand1 and these he waved over the invalid's head and hooted2 this was repeated four times1 and each time the gods ran out of the lodge4 ,hasjelti wore a velvet dress1 but ,hostjoghon's body was nude1 painted white4 ,this wild1 weird ceremony over1 the sick man arose and the song-priest gathered the turkey wands from around the painting1 while an attendant erased it by rubbing his hands over the sand to the center4 ,the sands were gathered into a blanket and carried out of the lodge and deposited some distance away from the lodge1 where the sun could not generate the germ of the disease4 ,the sand is never touched by any one when once carried out1 though before the paintings are erased the people clamor to touch them1 and then rub their hands over their own bodies that they may be cured of any malady4 ,the invalid1 after putting on his clothes1 returned to his family lodge4 ,a group then gathered around the spot where the paintings had been and joined in a weird chant1 which closed the fifth day's ceremony4 ,illustration ,,sixth ,,day4 ,preparations for a great sand painting began at daylight4 ,sand for the ground work was carried in in blankets2 the fire which had burned through the previous ceremonies was first removed and all traces of it covered with sand4 ,as the artists were to begin the painting with the center of the picture only a portion of the ground color was laid at first1 in order to enable them to work with greater facility4 ,while the ground color was being laid a man sat on one side of the lodge grinding with a metate and mixing the colors4 ,a quantity of coals were taken from the exhausted fire from which to prepare black paint4 ,a small quantity of red sand was mixed with the charcoal to give it body or weight4 ,the colors used in this sand painting have all been referred to in the description of the rainbow over the sweat house4 ,after the central portion of the ground work for the painting was smoothed off a ,jerusalem cross was drawn in black4 ,the eye usually was the only guide for drawing lines1 though on two occasions a weaving stick was used4 ,as a rule four artists were employed1 one beginning at each point of the cross4 ,each arm of the cross was completed by the artist who began the work4 ,for illustration of painting see ,,pl ,,cxxi4 ,the black cross-bars in the illustration denote pine logs2 the white lines the froth of the water2 the yellow1 vegetable debris gathered by the logs2 the blue and red lines1 sunbeams4 ,the blue spot in center of cross denotes water4 ,there are four ,hostjobokon with their wives the ,hostjoboard2 each couple sit upon one of the cross arms of the logs4 ,these gods carry in their right hands a rattle1 and in their left sprigs of pinon2 the wives or goddesses carry pinon sprigs in both hands2 the rattle brings male rains1 and the pinon1 carried by the women1 female rains2 these rains meet upon the earth1 conceive and bring forth all vegetation4 ,their heads are ornamented with eagle plumes tied on with cotton cord4 7,note3 ,in all cases the round head denotes male and octangular head female47 ,the gods have also a bunch of night-owl feathers and eagle plumes on the left side of the head2 both male and female wear turquois earrings and necklaces of the same4 ,the larynx is represented by the parallel lines across the blue4 ,a line of sunlight encircles the head of both males and females4 ,the white spots on the side of the females' heads represent the ears4 ,the arms of the goddesses are covered with corn pollen1 and long ribbons of fox skins are attached to the wrists1 as shown on painting number one4 ,all wear beaded moccasins tied on with cotton cord4 ,their chins are covered with corn pollen and red sunlight surrounds the body4 ,the skirts only have an additional line of blue sunlight4 ,hasjelti is to the east of the painting4 ,he carries a squirrel skin filled with tobacco4 ,his shirt is white cotton and very elastic4 ,the leggings are of white deer skin fringed1 and the moccasins are similar to the others4 ,his head is ornamented with an eagle's tail1 and to the tip of each plume there is a fluffy feather from the breast of the eagle4 ,a bunch of night-owl feathers is on either side of the eagle tail where it is attached to the head4 ,the horizontal and perpendicular lines on the face were referred to in the description of the first sand painting4 ,the projection on the right of the throat is a fox skin4 ,hostjoghon's headdress is similar to that of ,hasjelti's4 ,two strips of beaver skin tipped with six quills of the porcupine are attached to the right of the throat4 ,the four colored stars on the body are ornaments of beads4 ,the shirt of this god is invisible2 the dark is the dark of the body4 ,hostjoghon carries a staff colored black from a charred plant4 ,the ,navajo paint their bodies with the same plant4 ,the top of the staff is ornamented with a turkey's tail tied to the staff with white cotton cord2 eagle and turkey plumes are alternately attached to the staff with a cord4 ,the ,naaskiddi are to the north and south of the painting2 they carry staffs of lightning ornamented with eagle plumes and sunbeams4 ,their bodies are nude except the loin skirt2 their leggings and moccasins are the same as the others4 ,the hunch upon the back is a black cloud1 and the three groups of white lines denote corn and other seeds of vegetation4 ,five eagle plumes are attached to the cloud backs 7eagles live with the clouds72 the body is surrounded with sunlight2 the lines of red and blue which border the bunch upon the back denote sunbeams penetrating storm clouds4 ,the black circle zigzagged with white around the head is a cloud basket filled with corn and seeds of grass4 ,on either side of the head are five feathers of the red shafted flicker 7,colaptes cafer72 a fox skin is attached to the right side of the throat2 the mountain sheep horns are tipped with the under tail feathers of the eagle1 tied on with cotton cord4 ,the horns are filled with clouds4 ,the rainbow goddess1 upon which these gods often travel1 completes the picture4 ,illustration ,upon completion of the painting the song-priest1 who stood to the east of it holding in his hand a bag of sacred meal1 stepped carefully between the figures1 sprinkling pollen upon the feet and heart of each4 ,he then sprinkled a thread of pollen up each cheek and down the middle of the face of the figures1 afterwards extending his right hand toward the east4 ,the face of the encircling rainbow goddess was also sprinkled4 ,the song-priest placed the sacred wands around the rainbow1 commencing on the west side of the painting1 and repeated a prayer1 pointing his finger to the head of each figure4 ,he also placed a small gourd of medicine water in the hands of the rainbow goddess and laid a small cedar twig on the gourd4 ,the invalid upon entering the lodge was handed an ,apache basket containing sacred meal1 which he sprinkled over the painting and placed the basket near the feet of the rainbow goddesses2 the song-priest and choir sang to the accompaniment of the rattle4 ,a short time after the entrance of the invalid ,hasjelti appeared1 and taking the evergreen from the gourd dipped it into the medicine water and sprinkled the feet1 heart1 and heads of the sand figures1 after which the invalid sat in the center of the cross4 ,hasjelti gave him a sip of the sacred water from the gourd and returned the gourd to its place2 then he touched the feet1 heart1 and head of each figure successively with his right hand1 each time touching the corresponding parts of the body of the invalid4 ,every time ,hasjelti touched the invalid he gave a weird hoot4 ,after he had been touched with sands from all the paintings the theurgist1 selecting a few live coals from a small fire which had been kept burning near the door1 threw them in front of the invalid1 who still retained his seat in the center of the painting4 ,the theurgist placed herbs1 which he took from a buckskin bag1 on the coals from which a very pleasant aroma arose4 ,an attendant sprinkled water on the coals and a moment after threw them out of the fire opening4 ,the song-priest gathered the wands from around the edge of the painting and four attendants began to erase it by scraping the sands from the cardinal points to the center4 ,again the people hurried to take sand from the hearts1 heads1 and limbs of the figures to rub upon themselves4 ,the sands were gathered into a blanket and deposited at the base of a pinon tree about one hundred yards north of the lodge4 ,a chant closed the ceremony4 ,,seventh ,,day4 ,the first business of the day was the preparation of an elaborate sand picture1 and though the artists worked industriously from dawn1 it was not completed until after #c o'clock4 ,the paint grinder was kept busy to supply the artists4 ,it was observed that in drawing some of the lines the artists used a string of stretched yarn instead of the weaving stick4 ,when five of the figures had been completed1 six young men came into the lodge1 removed their clothes1 and whitened their bodies and limbs with kaolin2 they then left the lodge to solicit food from the people1 who were now quite thickly gathered over the mesa to witness the closing ceremonies4 ,the mesa top for a mile around was crowded with ,indians1 horses1 sheep1 and hogans 7lodges72 groups of #c to #bj ,indians could be seen here and there gambling1 while foot and horse racing were features of special interest4 ,indeed1 the people generally were enjoying themselves at the expense of the invalid4 ,the rainbow goddess1 ,nattsilit1 surrounding the painting1 was about #be feet in length4 ,upon the completion of the painting the song-priest sprinkled the figures with pollen as before described and planted the feather wands around the pictures4 ,in the illustration of this painting1 ,pl4 ,,cxxiii1 ,hasjelti will be recognized as the leader4 ,he carries a fawn skin filled with sacred meal2 the spots on the skin are seven and in the form of a great bear4 ,the fawn skin indicates him as the chief of all game4 ,it was ,hasjelti who created game4 ,the first six figures following ,hasjelti are the ,ethsethle4 ,the next six figures are their wives4 ,toneennili1 the water sprinkler 7to1 water1 and yonily1 to sprinkle71 follows carrying a water jug1 from which he sprinkles the earth4 ,the ,ethsethle wear leggings of corn pollen and the forearms of the gods are covered with pollen4 ,their wives have their arms and bodies covered with the same4 ,the skirts of the ,ethsethle are elaborately ornamented and their pouches at their sides are decorated with many beads1 feathers1 and fringes4 ,the gods are walking upon black clouds and mist 7the yellow denoting mist71 the women upon blue clouds and mist4 ,during the ceremony an ,apache basket containing meal was brought in and placed at the feet of the rainbow goddess4 ,the invalid entered the lodge1 which had become quite filled with privileged spectators1 and receiving the basket of meal1 sprinkled the figures from left to right2 he then removed all his clothing except his breech cloth and stood east of the painting4 ,hostjoghon stepped to the head of the rainbow goddess and taking the small gourd of medicine water dipped the cedar twig into the water and sprinkled the figures1 then touched the twig to the feet1 heart1 and head of each figure1 commencing at the male figure to the north and passing south1 then beginning with the female figures to the north and passing south4 ,the invalid took his seat in the center of the painting with his knees drawn to his chin4 ,hostjoghon held the medicine gourd over each figure and passed it to the invalid1 who took four sips1 ,hostjoghon hooting each time he passed the gourd to the invalid4 ,after returning the gourd and twig to their former position he placed the palms of his hands to the feet and head of each figure and then placed his palms on the corresponding parts of the invalid's body1 and pressed his head several times between his hands4 ,after touching any part of the invalid1 ,hostjoghon threw his hands upward and gave one of his characteristic hoots4 ,the song-priest placed coals in front of the invalid and herbs upon them1 as he had done the day before1 and then retired4 ,the coals were afterwards thrown out of the fire opening and the crowd rushed to the painting to rub their bodies with the sand4 ,the painting was obliterated in the usual manner and the sand carried out and deposited at the base of a pinon tree some #bjj yards from the lodge4 ,illustration ,,eighth ,,day4 ,the grinding of the paint began at daylight1 and just at sunrise the artists commenced their work4 ,when any mistake occurred1 which was very seldom1 it was obliterated by sifting the ground color over it4 ,each artist endeavored to finish his special design first1 and there was considerable betting as to who would succeed4 ,the rapidity with which these paints are handled is quite remarkable1 particularly as most of the lines are drawn entirely by the eye4 ,after the completion of the painting1 each figure being three and a half feet long1 corn pollen was sprinkled over the whole by the song priest4 7,see illustration1 ,pl4 ,,cxxiii47 ,the corn stalk in the picture signifies the main subsistence of life2 the square base and triangle are clouds1 and the three white lines at the base of the corn stalk denote the roots of the corn4 ,the figures of this picture are each #c-a_/b feet in length4 ,these are the ,zenichi 7people of the white rock with a red streak through it7 and their wives4 ,their homes are high in the canyon wall4 ,the black parallelogram to the west of the painting designates a red streak in the rock in which are their homes4 ,the delicate white lines indicate their houses1 which are in the interior or depths of the rock1 and can not be seen from the surface4 ,this canyon wall is located north of the ,ute ,mountain4 ,these people of the rocks move in the air like birds4 ,the red portion of the bodies of the ,zenichi denote red corn2 the black portion black clouds4 ,the red half of the face represents also the red corn2 the blue of the bodies of the others denote vegetation in general1 and the yellow1 pollen of all vegetation4 ,the zigzag lines of the bodies is lightning2 the black lines around the head1 zigzagged with white1 are cloud baskets that hold red corn1 which is stacked in pyramidal form and capped with three eagle plumes4 ,there are five feathers of the red and black shafted flicker 7,colapteo cafer7 on either side of the head4 ,a lightning bow is held in the left hand1 the right holds a rattle ornamented with feathers4 ,the females carry in their hands decorated baskets and sprigs of pinon1 and they wear white leggings and beaded moccasins4 ,the ,zenichi never dance4 ,these gods are also called ,zaadoljaii1 meaning rough mouth1 or anything that protrudes roughly from the mouth4 7,the mouth and eyes of these gods protrude47 ,the rainbow goddess is represented at the north and south end of the painting4 ,the corn stalk has two ears of corn1 while the original stalk had #ab ears4 ,two of these ears the gods gave to the younger brother of the ,tolchini when they commanded him to return to the ,navajo and instruct them how to represent the gods in sand painting and in masks4 ,the four corner figures will be recognized as the ,naashiddi 7hunchback1 or mountain sheep74 ,illustration ,during the ceremony ,hasjelti1 dressed in black velvet ornamented with silver1 and ,hostjoboard1 with her nude body painted white and with silk scarf around the loins caught on with silver belt1 left the lodge to gather the children upon the mesa for the purpose of initiating them2 but the children had already been summoned by men who rode over the mesa on horseback1 visiting every hogan to see that all the children were brought for initiation4 ,a buffalo robe was spread at the end of the avenue which extended from the medicine lodge some three hundred yards4 ,the head of the robe was to the east2 at the end of the robe blankets were spread in a kind of semicircle4 ,most of the children were accompanied by their mothers4 ,the boys were stripped of their clothing and sat upon the buffalo robe4 ,the head of the line being to the north1 they all faced east with their feet stretched out4 ,their arms hung by their sides and their heads were bent forward4 ,the girls sat in line upon the blanket in company with their mothers and the mothers of the boys4 ,it is entirely a matter of choice whether or not a mother accompanies her child or takes any part in the ceremony4 ,the girls also sat like the boys1 their heads bent forward4 ,their heads were bent down that they might not look upon the gods until they had been initiated4 ,up to this time they were supposed never to have had a close view of the masks or to have inspected anything pertaining to their religious ceremonies4 ,the children ranged from five to ten years of age4 ,at this particular ceremony nine boys and six girls were initiated4 ,when the children were all in position1 ,hasjelti1 carrying a fawn skin containing sacred meal1 and ,hostjoboard1 carrying two needles of the ,spanish bayonet1 stood in front of the children4 ,the boy at the head of the line was led out and stood facing the east4 ,hasjelti1 with the sacred meal1 formed a cross on his breast1 at the same time giving his peculiar hoot4 ,hostjoboard struck him upon the breast1 first with the needles held in her right hand and then with those held in the left4 ,hasjelti then turned the boy toward the right until he faced west and made a cross with meal upon his back1 when ,hostjoboard struck him twice on the back with the needles4 ,he was again turned to face the east1 when both arms were extended and brought together4 ,hasjelti made a cross over the arms and then over the knees4 ,each time the boy was crossed with the meal ,hostjoboard struck the spot first with the needles in the right hand and then with those in the left1 after which the boy returned to his seat4 ,the cross denotes the scalp knot4 ,most of the boys advanced quite bravely to receive the chastisement4 ,i noticed but one who seemed very nervous1 and with great difficulty he kept back the tears4 ,the boys' ceremony over1 the gods approached the girls1 beginning at the end of the line next to the boys4 ,hasjelti marked a line of meal on each side of the foot of the girl1 when ,hostjoboard1 now holding two ears of yellow corn wrapped with pinon twigs1 placed them to the soles of the girl's feet and ,hasjelti drew a line of meal on each hand2 after which ,hostjoboard placed the ears of corn to the palms of the hands1 she holding the corn in her palms and pressing it to the palms of the girl's hands4 ,hasjelti formed a cross on the breast with the meal and ,hostjoboard pressed the two ears of corn to the breast2 a cross was made on the back and the two ears of corn pressed to the back4 ,hasjelti1 with his right hand1 then drew a line on the girl's left shoulder1 and with his left hand a line on the girl's right shoulder1 the corn being pressed to the shoulders in the manner described4 ,two lines of meal were run over the forehead back to the top of the head1 and the two ears of corn pressed to the top of head4 ,the boys were nude but the girls were gayly dressed in blankets1 jewelry1 etc4 ,at the close of this ceremony the representatives of the gods removed their masks and called upon the children to raise their heads4 ,the amazement depicted upon the faces of the children when they discovered their own people and not gods afforded much amusement to the spectators4 ,the masks were laid upon a blanket and the girls and boys were commanded to look upon them4 ,hostjoboard placed her mask upon the face of each boy and girl and woman in the line1 beginning at the north end of the line1 giving a hoot each time the mask was placed upon anyone4 ,great care was taken that the mask should be so arranged upon the face that the eyes might look directly through the eyeholes1 for should any blunder occur the sight of at least one eye would be lost4 ,it is scarcely on before it is removed4 ,after the masks had been placed on all the faces it was laid beside ,hasjelti's4 ,the man personating ,hasjelti sprinkled his mask and then ,hostjoboard's with pollen1 and the man personating ,hostjoboard sprinkled ,hasjelti's mask and then his own with pollen4 ,the boy to the north end of the line was called out and from the pollen bag took a pinch of pollen and sprinkled first the mask of ,hasjelti and then ,hostioboard's4 ,this was repeated by each boy1 girl1 and woman in the line4 ,in approaching the masks they always pass back of the line around to the north side and then step in front of the masks4 ,the mask is sprinkled in this wise3 ,a line of pollen is run from the top of the head down to the mouth2 passing around to the right the line is drawn upward over the left cheek2 the hand continues to move outside of the mask to a point below the right cheek1 then up the right cheek4 ,the younger children's hands were guided by the representatives of the gods4 ,it would be a great fatality to sprinkle a drop of meal over the eye holes2 the individual committing such an error would become blind at least in one eye4 ,great care is also taken that the line is run up the cheek1 for if it was run down not only would vegetation be stunted1 but the lives of the people would become so1 as all people and things should aim upward not downward4 ,the line running down through the center of the face calls upon the gods above to send down rain upon the earth and health to all people4 ,two or three children started through ignorance to run the meal down one of the cheeks2 they were instantly stopped by ,hasjelti1 but not until the people looking on had expressed great horror4 ,all in the line having gone through this ceremony the crowd of spectators sprinkled the masks in the same manner4 ,i was requested to sprinkle them1 and at the same time was specially instructed to run the lines up the cheeks4 ,this closed the ceremony of initiation4 ,the boys were then permitted to go around at will and look at the masks and enter the lodge and view the sand painting4 ,hasjelti and ,hostjoboard returned to the lodge1 carrying their masks in their hands4 ,about an hour after the ceremony of the initiation of the children a large buffalo robe was spread on the avenue with his head to the east1 around which a circle of some hundred feet in diameter was formed by horsemen and pedestrians who gathered1 eager to witness the outdoot ceremony4 ,the theurgist and invalid were seated outside of the lodge1 south of the entrance4 ,the dieties personated in this occasion were the gods ,hasjelti and ,taadotjaii1 and the goddess ,tebahdi4 ,haskjelti wore black velvet and silver ornaments1 with red silk scarf around the waist4 ,taadotjaii was nude1 his body being painted a reddish color4 ,the limbs and body were zigzagged with white1 representing lightning and downy breast feathers of the eagle1 and in his right hand a gourd rattle devoid of ornamentation4 ,yebahdi wore the ordinary squaw's dress and moccasins1 with many silver ornaments1 and a large blanket around her shoulders touching the ground4 ,hasjelti approached dancing1 and sprinkled meal over the buffalo robe1 and the invalid stood upon the robe4 ,hasjelti1 followed by ,zaadoltjaii1 again entered the circle and sprinkled meal upon the robe4 ,the goddess ,yebahdi following1 stood within the circle some #bj feet from the robe on the east side and facing west4 ,hasjelti1 amidst hoots and anties1 sprinkled meal upon the invalid1 throwing both his hands upward4 ,immediately ,zaadoltjaii1 with arrow in the left hand and rattle int he right1 threw both hands up over the invalid amidst hoots and antics4 ,they then passed to ,yebahdi1 who holds with both hands a basket containing the two yellow ears of corn wrapped with pine twigs that were used in the children's ceremony1 and indulged in similar antics over the goddess4 ,as each representative of the gods threw up his hands she raised her basket high above and in front of her head4 ,hasjelti1 together with ,zaadoltjaii and ,yebahdi1 then passed around within the circle to the other three points of the compass4 ,at each point ,yebahdi took her position about #bj feet from the buffalo robe1 when ,hasjelti and ,zaadoltjhaii repeated their performance over the invalid and then over ,yebahdi each time she elevated the basket4 ,the invalid then entered the lodge1 followed by the representatives of the gods1 who were careful to remove their masks before going in4 ,the invalid sat on the cornstalk in the center of the sand painting1 facing east4 ,zaadoltjaii stepped upon the painting1 and taking the little medicine gourd from the hands of the rainbow goddess1 dipped the cedar twig into the medicine water and sprinkled the painting1 beginning at the south side4 ,zaadoltjaii gave the invalid a draft from the gourd1 and waving the gourd from left to right formed a circle1 amidst the wildest cries4 ,he gave three more drafts to the invalid1 each time waving the gourd around the invalid with a wave toward the east4 ,he then placed the palm of his hand over the feet of all the figures1 beginning with the figure at the south end1 west side2 running up that line he began with the figure on the north end east side1 running down that line2 he then placed his hands to the soles of the feet of the invalid1 hooting twice2 then the heart of the invalid was touched in the same manner with the palm of the right hand1 the left hand being placed to his back4 ,the body was pressed in this way four times amid loud cries4 ,this was repeated upon the invalid4 ,after touching each figure of the painting1 the right hand was placed to the forehead of the invalid and the left hand to the back of the head1 and the head pressed in this way on all sides4 ,the song-priest put live coals before the invalid and upon them sprinkled tobacco and water1 the fumes of which the invalid inhaled4 ,an attendant then threw the coals out of the fire opening1 and the song-priest gathered the twelve turkey wands from around the painting while the inmates of the lodge hastened forward to press their hands upon what remained of the figures1 then drawing a breath from their hands1 they pressed them upon their bodies that they might be cured of any infirmities1 moral or physical1 after which four men gathered at the points of the compass and swept the sand to the center of the painting1 and placing it in a blanket deposited it a short distance from the lodge4 ,,ninth ,,day4 ,,first ,,ceremony4 ,the final decoration of masks with ribbons1 plumes1 etc41 began at sunrise and consumed most of the morning4 ,about noon two sticks #a inch in diameter and #f inches long were colored2 one1 of pinon1 was painted black1 the other1 of cedar1 was colored red4 ,three medicine tubes were made1 one black1 one red1 and one blue4 ,these were placed in a basket half filled with meal2 the basket stood in the niche behind the song-priest4 ,two men personated ,naiyenesgony and ,tobaidischinni4 ,naiyenesgony's body was painted black 7from the embers of a burnt weed of which specimens were procured7 and on the outside of his legs below the knee1 on the upper arms1 breast and scapula were bows in white but without arrows4 ,tobaidischinni had his body painted with the scalp knot in white in relative positions to the bows on ,naiyenesgony4 ,a third man1 personating the turquois hermaphrodite ,ahsonnutli1 wore the usual squaw's dress with a blanket fastened over the shoulders reaching to the ground4 ,her mask was blue4 ,the three left the lodge carrying their masks in their hands4 ,passing some distance down the avenue to the east they put on their masks and returned to the lodge4 ,a buffalo robe had been spread in front of the lodge4 ,just as the maskers returned1 the invalid1 wrapped in a fine red ,navajo blanket and bearing a basket of sacred meal1 stepped upon the robe2 he had before stood in front of the lodge by the side of the song-priest4 ,the many spectators on foot and horseback clad in their rich blankets formed a brilliant surrounding for this ceremony1 which took place just at the setting of the son4 ,naiyenesgony carried in his right hand a large lava celt which was painted white4 ,tobaidischinni followed next carrying in his right hand the black wood stick which had been prepared in the morning1 and in his left hand the red stick4 ,ahsonnutli followed with bow and arrow in the left hand and an arrow in the right with a quiver thrown over the shoulder4 ,naiyenesgony drew so close to the invalid that their faces almost touched and pointed his celt toward the invalid4 ,tobaidischinni then approached and in the same manner pointed the sticks toward him1 after which he was approached by ,ahsonnutli with her bow and arrows4 ,this was repeated on the south1 west1 and north sides of the invalid2 each time the invalid partially turned his arm1 shoulder1 and back to sprinkle meal upon the gods4 ,the gods then rushed to the entrance of the medicine lodge repeating the ceremony there1 when they hurried to the south side of the lodge 7the invalid having returned to the lodge2 the buffalo robe was carried in by an attendant74 ,the gods went from the south side of the lodge to the west and then to the north performing the same ceremony4 ,as the invalid had spent many days in the lodge and the disease at each day's ceremony exuded from his body1 it was deemed necessary that these gods should go to the four points of the compass and draw the disease from the lodge4 ,when they entered the lodge the buffalo robe had been spread in front of the song-priest with its head north4 ,upon this robe each god knelt on his left knee1 ,naiyenesgony on the north end of the robe1 ,ahsonnutli on the south end1 and ,tobaidischinni between them1 all facing east4 ,the song-priest1 followed by the invalid1 advanced to the front of the line carrying the basket containing the medicine tubes4 ,he sprinkled ,naiyenesgony with corn pollen1 passing it up the right arm over the head and down the left arm to the hand4 ,he placed the black tube in the palm1 of the left hand of the god1 the priest chanting all the while a prayer4 ,the red tube was given with the same ceremony to ,tobaidischinni1 and the blue tube with the same ceremony to ,ahsonnutli4 ,the quiver was removed from ,ahsonnutli before she knelt4 ,the song-priest1 kneeling in front of ,naiyenesgony1 repeated a long litany with responses by the invalid1 when the gods left the lodge led by ,naiyenesgony who deposited his tube and stick in a pinon tree1 ,tobaidischinni depositing his in a cedar tree1 and ,ahsonnutli hers in the heart of a shrub4 ,,second ,,ceremony4 ,the scene was a brilliant one4 ,long before the time for the dance a line of four immense fires burned on each side of the avenue where the dance was to take place1 and ,navajo men and women clad in their bright colored blankets and all their rare beads and silver encircled each fire4 ,logs were piled #e or #f feet high4 ,in addition to these eight fires there were many others near and far1 around which groups of gamblers gathered1 all gay and happy4 ,until this night no women but those who carried food to the lodge had been present at any of the ceremonies except at the initiation of the children4 ,to say that there were #a1bjj ,navajo would be a moderate calculation4 ,this indeed was a picture never to be forgotten4 ,many had been the objections to our sketching and writing1 but throughout the nine days the song-priest stood steadfastly by us4 ,one chief in particular denounced the theurgist for allowing the medicine to be put on paper and carried to ,washington4 ,but his words availed nothing4 ,we were treated with every consideration4 ,we were allowed to handle the masks and examine them closely1 and at times the artists working at the sand painting really inconvenienced themselves and allowed us to crowd them that we might observe closely the many minute details which otherwise could not have been perceived1 as many of their color lines in the skirt and sash decorations were like threads4 ,the accompanying sketches show every detail4 ,the green or dressing room was a circular inclosure of pine boughs at the end of the avenue4 ,it was about #aj feet high by #bj feet in diameter made of pinon branches with their butts planted in the ground1 their tops forming a brush or hedge4 ,within this inclosure the masks were arranged in a row on the west side4 ,a large fire burned in the center affording both heat and light4 ,the different sets1 when a change of dress from one set of men to another was to be made1 repaired to this green room for that purpose4 ,this inclosure was also the resort during the night for many ,indians who assisted the dancers in their toilets4 ,at #aj o'clock the ceremonies opened by the entrance upon the avenue of the song-priest who came from the green room4 ,he wore a rich red blanket and over this a mountain lion skin2 immediately after him followed ,hasjelti1 leading the four ,etsethle 7the first ones74 ,these represented first1 natan 7corn72 second1 natin 7rain72 third1 nanase 7vegetation72 fourth1 jadetin 7corn pollen74 ,their masks were blue ornamented with feathers and were similar to the masks worn by the dancers2 their bodies were painted white with many rare beads around their necks1 and they wore loin skirts with silver belts2 a gray fox skin was attached pendant to the back of the belt1 and blue stockings1 tied with red garters1 and moccasins completed their dress4 ,they carried in their right hands gourd rattles painted white4 ,the handles of these may be of any kind of wood1 but it must be selected from some tree near which lightning has struck1 but not of the wood of the tree struck by lightning4 ,corn pollen was in the palms of their left hands and in the same hand they carried also a pinon bough4 ,hasjelti wore a suit of velvet ornamented with silver buttons2 he never speaks except by signs4 ,they advanced single file with a slow regular step and when within #bj feet of the lodge the priest turned and faced ,hasjelti and repeated a short prayer1 when the ,etsethle sang4 ,,song ,,of ,,the ,,etsethle4 ,from below 7the earth7 my corn comes ,i walk with you4 ,from above water young 7comes7 ,i walk with you4 ,from above vegetation 7comes to the earth7 ,i walk with you4 ,from below the earth corn pollen comes ,i walk with you4 ,these lines are repeated four times4 ,the first line indicates that corn is the chief subsistence2 the second1 that it is necessary to pray to ,hasjelti that the earth may be watered2 the third1 that the earth must be embraced by the sun in order to have vegetation2 the fourth1 that pollen is essential in all religious ceremonies4 ,the ,etsethle signify doubling the essential things by which names they are known1 corn1 grain1 etc41 they are the mystic people who dwell in canyon sides unseen4 ,after the song the invalid with meal basket in hand passed hurriedly down the line of gods and sprinkled each one with meal1 passing it from the right hand up to the right arm1 to the head then down the left arm to the hand1 placing a pinch in the palm of the left hand4 ,the invalid then returned and stood to the north side of ,hasjelti who was to the left of the song-priest4 ,the theurgist stood facing natan 7corn7 and offered a prayer which was repeated by the invalid4 ,continency must be observed by the invalid during the nine days ceremonial and for four days thereafter4 ,,prayer ,,to ,,the ,,etsethle4 ,people1 you come to see us2 you have a house in the heart of the rocks2 you are the chief of them2 you are beautiful4 ,come inside of our houses4 ,your feet are white2 come into our house6 ,your legs are white2 come into our house6 ,your bodies are white2 come into our house6 ,your face is white2 come into our house6 ,old man1 this world is beautiful2 the people look upon you and they are happy4 ,this day let all things be beautiful4 ,this prayer is repeated many times1 merely substituting for old man old woman1 then youth1 young girl1 boy1 then all children4 ,the old man and woman spoken of are not the first old man and woman in the myth of the old man and woman of the first world4 ,after the prayer the song-priest and invalid took seats by the entrance of the lodge4 ,hasjelti took his position to the west end and to the north of the line of the ,etsethle4 ,he remained standing while the four slowly raised the right foot squarely from the ground1 then on the toe of the left foot1 which motion shook the rattle4 ,in a short time ,hasjelti passed down the line hooting4 ,he passed around the east end1 then returned up the north side to his former position1 and again hooting1 resumed the leadership of the ,etsethle1 who gave a long shake of the rattle as soon as ,hasjelti stood in front of them4 ,they then followed their leader to the dressing room4 ,,conclusion - ,,the ,,dance4 ,the song-priest having returned to the green room1 emerged therefrom1 followed by ,hasjelti1 who carried a fawn skin partially filled with meal1 and by twelve dancers and ,hostjoghon1 holding in each hand a feather wand4 ,the twelve dancers represented the old man and woman six times duplicated4 ,hasjelti led the dancers and ,hostjoghon followed in the rear4 ,when they came near the lodge the song-priest turned and faced the dancers1 and being joined by the invalid1 he led him down the line of dancers on the north side1 the invalid carrying a sacred meal basket1 and sprinkled the right side of each dancer4 ,the song-priest and invalid then returned to their seats in front of the lodge4 ,hasjelti passed down the line on the north side and joined ,hostjoghon at the east end of the line1 both then passing to the west end1 where each one endeavored to be the first to stamp twice upon the ground immediately in front of the leading dancer4 ,this double stamp is given with hoots1 and they then returned down the line to the center1 when ,hasjelti dashes back to the west end1 clasping the throat of the fawn skin with his right hand and holding the legs with his left1 with both his arms extended to the front4 ,hostjoghon extending his hands with the feather wands in them1 they point the head of the skin and tops of the wands directly in front of them as they stand facing each other1 hooting at the same time4 ,reversing sides by dashing past each other1 ,hasjelti points his fawn skin to the east while ,hostjoghon points his wands to the west4 ,they then return to their respective positions as leader and follower4 ,after the dance begins ,hasjelti passes down the north side and joins ,hostjoghon at the east end of the dancers1 ,hasjelti keeping to the north side of ,hostjoghon4 ,three of the men1 representing women1 were dressed in ,navajo squaw dresses and three of them in ,tusayan squaw dresses2 they held their arms horizontally to the elbow and the lower arm vertically1 and1 keeping their feet close together1 raised themselves simultaneously on their toes4 ,the dance was begun in single file1 the men raising only their right feet to any height and balancing on the left4 ,after a minute or two the line broke1 the women passing over to the north side and the men to the south side2 almost instantaneously1 however1 they grouped into a promiscuous crowd1 women carrying a pine twig in each hand and the men a gourd rattle in the right hand and a pine twig in the left4 ,the men's bodies were painted white and were nude1 excepting the silk scarfs and mountain lion and other skins worn around the loins4 ,just before the stamping of the feet in the beginning of the dance1 a rattle was shaken by all the male dancers1 which was the signal for a peculiar back motion of the right arm and body and one which preceded the actual dancing4 ,the six males lean their bodies to the right side extending the right hand backward1 and then bringing it forward in a circular under sweep around to the mouth with a hoot4 ,they then turn and face the east1 and bending their bodies toward the south perform the same motion as before1 when they turn to the west and repeat it in that direction4 ,at the same time the leader and follower repeat their peculiar performance with the fawn skin and wands to the east and west4 ,dancing promiscuously for a few moments to song and rattle1 the men representing women singing in feminine tones1 they form again in two lines1 the women as before on the north side4 ,the man at the west end of the male line and the woman at the same end of the female line1 meeting each other midway between the lines she passes her right arm through the arm of her partner1 his arm being bent to receive it2 they pass between the line and are met a short distance from the other end of the line by ,hasjelti and ,hostjoghon1 who dance up to meet them1 the movement resembling closely the old-fashioned ,virginia reel4 ,the couple then dance backward between the lines to their starting point1 then down again1 when they separate1 the man taking his place in the rear of the male line and the woman hers in the rear of the female line4 ,this couple starting down the second time1 the man and woman immediately next in line lock arms and pass down in the same manner1 ,hasjelti and ,hostjoghon scarcely waiting for the first couple to separate before dancing up to meet the second couple2 the remaining couples following in like order until the first couple find themselves in their former position at the head of the line4 ,now a group dance is indulged in for a minute or two when lines are again formed1 and a second figure exactly like the first is danced4 ,this figure was again repeated without variation1 after which the men and women fell into single file1 and1 led by ,hasjelti and followed by ,hostjoghon1 left the dancing ground4 ,they did not go to the green1 however1 but moved off a short distance to rest for a moment and returned4 ,upon each return the invalid passed down the line on the north side sprinkling each dancer with meal1 ,hasjelti and ,hostjoghon performing with the fawn skin and wands4 ,this dance of four figures was repeated twelve times1 each time the dancers resting but a moment4 ,after the twelve dances the dancers passed to the green room1 where they were relieved by a second set of men4 ,the second series of dances were exactly like the first4 ,there were twenty-one dances1 four figures in each dance1 and each time the dancers appeared they were sprinkled with meal by the invalid1 while ,hasjelti and ,hostjoghon performed their antics with fawn skin and wands4 ,the third series embraced all the dances exactly like the above4 ,the fourth series embraced nineteen dances4 ,the only variation in this was that the leaders were often more clownish in their performances1 and upon several occasions only four men representing women appeared4 ,in this case two men danced together4 ,some of the dancers dropped out from weariness1 which caused diminution in some of the sets4 ,the last dance closed at the first light of day4 ,the song-priest had preceded the last dancers to the green room and awaited their arrival to obtain the masks1 which were his special property4 ,,myths ,,of ,,the ,,navajo4 ,,creation ,,of ,,the ,,sun4 ,the first three worlds were neither good nor healthful4 ,they moved all the time and made the people dizzy4 ,upon ascending into this world the ,navajo found only darkness and they said ,we must have light4 ,in the ,ute ,mountain lived two women1 ,ahsonnutli1 the turquoise hermaphrodite1 and ,yolaikaiason1 the white-shell woman4 ,these two women were sent for by the ,navajo1 who told them they wished light4 ,the ,navajo had already partially separated light into its several colors4 ,next to the floor was white indicating dawn1 upon the white blue was spread for morning1 and on the blue yellow for sunset1 and next was black representing night4 ,they had prayed long and continuously over these1 but their prayers had availed nothing4 ,the two women on arriving told the people to have patience and their prayers would eventually be answered4 ,night had a familiar1 who was always at his ear4 ,this person said1 ,send for the youth at the great falls4 ,night sent as his messenger a shooting star4 ,the youth soon appeared and said1 ,ahsonnutli1 the ahstjeohltoi 7hermaphrodite71 has white beads in her right breast and turquoise in her left4 ,we will tell her to lay them on darkness and see what she can do with her prayers4 ,this she did47#f7 ,the youth from the great falls said to ,ahsonnutli1 ,you have carried the white-shell beads and turquoise a long time2 you should know what to say4 ,then with a crystal dipped in pollen she marked eyes and mouth on the turquoise and on the white-shell beads1 and forming a circle around these with the crystal she produced a slight light from the white-shell bead and a greater light from the turquoise1 but the light was insufficient4 ,twelve men lived at each of the cardinal points4 ,the forty-eight men were sent for4 ,after their arrival ,ahsonnutli sang a song1 the men sitting opposite to her2 yet even with their presence the song failed to secure the needed light4 ,two eagle plumes were placed upon each cheek of the turquoise and two on the cheeks of the white-shell beads and one at each of the cardinal points4 ,the twelve men of the east placed twelve turquoises at the east of the faces4 ,the twelve men of the south placed twelve white-shell beads at the south4 ,the twelve men of the west placed twelve turquoises at the west4 ,those of the north placed twelve white-shell beads at that point4 ,then with the crystal dipped in corn pollen they made a circle embracing the whole4 ,the wish still remained unrealized4 ,then ,ahsonnutli held the crystal over the turquoise face1 whereupon it lighted into a blaze4 ,the people retreated far back on account of the great heat1 which continued increasing4 ,the men from the four points found the heat so intense that they arose1 but they could hardly stand1 as the heavens were so close to them4 ,they looked up and saw two rainbows1 one across the other from east to west1 and from north to south4 ,the heads and feet of the rainbows almost touched the men's heads4 ,the men tried to raise the great light1 but each time they failed4 ,finally a man and woman appeared1 whence they knew not4 ,the man's name was ,atseatsine and the woman's name was ,atseatsan4 ,they were asked ,how can this sun be got up4 ,they replied1 ,we know2 we heard the people down here trying to raise it1 and this is why we came4 ,chanteen 7sun's rays71 exclaimed the man1 ,i have the chanteen2 ,i have a crystal from which ,i can light the chanteen1 and ,i have the rainbow2 with these three ,i can raise the sun4 ,the people said1 ,go ahead and raise it4 ,when he had elevated the sun a short distance it tipped a little and burned vegetation and scorched the people1 for it was still too near4 ,then the people said to ,atseatsine and ,atseatsan1 ,raise the sun higher1 and they continued to elevate it1 and yet it continued to burn everything4 ,they were then called upon to lift it higher still1 as high as possible1 but after at certain height was reached their power failed2 it would go no farther4 ,the couple then made four poles1 two of turquoise and two of white-shell beads1 and each was put under the sun1 and with these poles the twelve men at each of the cardinal points raised it4 ,they could not get it high enough to prevent the people and grass from burning4 ,the people then said1 ,let us stretch the world2 so the twelve men at each point expanded the world4 ,the sun continued to rise as the world expanded1 and began to shine with less heat1 but when it reached the meridian the heat became great and the people suffered much4 ,they crawled everywhere to find shade4 ,then the voice of ,darkness went four times around the world telling the men at the cardinal points to go on expanding the world4 ,i want all this trouble stopped1 said ,darkness2 the people are suffering and all is burning2 you must continue stretching4 ,and the men blew and stretched1 and after a time they saw the sun rise beautifully1 and when the sun again reached the meridian it was only tropical4 ,it was then just right1 and as far as the eye could reach the earth was encircled first with the white dawn of day1 then with the blue of early morning1 and all things were perfect4 ,and ,ahsonnutli commanded the twelve men to go to the east1 south1 west1 and north1 to hold up the heavens 7,yiyanitsinni1 the holders up of the heavens71 which office they are supposed to perform to this day4 ,,hasjelti ,,and ,,hostjoghon4 ,hasjelti and ,hostjoghon were the children of ,ahsonnutli1 the turquoise1 and ,yolaikaiason 7white-shell woman1 wife of the sun74 ,ahsonnutli placed an ear of white corn and ,yolaikaiason an ear of yellow corn on the mountain where the fogs meet4 ,the corn conceived1 the white corn giving birth to ,hasjelti and the yellow corn to ,hostjoghon4 ,these two became the great song-makers of the world4 ,they gave to the mountain of their nativity 7,henry ,mountain in ,utah7 two songs and two prayers2 they then went to ,sierra ,blanca 7,colorado7 and made two songs and prayers and dressed the mountain in clothing of white shell with two eagle plumes placed upright upon the head4 ,from here they visited ,san ,mateo ,mountain 7,new ,mexico7 and gave to it two songs and prayers1 and dressed it in turquoise1 even to the leggings and moccasins1 and placed two eagle plumes on the head4 ,hence they went to ,san ,francisco ,mountain 7,arizona7 and made two songs and prayers and dressed that mountain in abalone shells with two eagle plumes upon the head4 ,they then visited ,ute ,mountain and gave to it two songs and prayers and dressed it in black beads4 ,this mountain also had two eagle plumes on its head4 ,they then returned to the mountain of their nativity to meditate1 ,we two have made all these songs4 ,upon inquiring of their mothers how they came into existence1 and being informed1 they said1 ,well1 let our number be increased2 we can not get along with only two of us4 ,the woman placed more yellow and white corn on the mountain and children were conceived as before4 ,a sufficient number were born so that two brothers were placed on each of the four mountains1 and to these genii of the mountains the clouds come first4 ,all the brothers consulted together as to what they should live upon and they concluded to make game1 and so all game was created4 ,navajo prayers for rain and snow are addressed to ,hasjelti and ,hostjoghon4 ,these gods stand upon the mountain tops and call the clouds to gather around them4 ,hasjelti is the mediator between the ,navajo and the sun4 ,he prays to the sun1 ,father1 give me the light of your mind1 that my mind may be strong2 give me some of your strength1 that my arm may be strong1 and give me your rays that corn and other vegetation may grow4 ,it is to this deity that the most important prayers of the ,navajo are addressed4 ,the lesser deities have shorter prayers and less valuable offerings made to them4 ,hasjelti communicates with the ,navajo through the feathered kingdom1 and for this reason the choicest feathers and plumes are placed in the cigarettes and attached to the prayer sticks offered to him4 ,,the ,,floating ,,logs4 ,a man sat thinking1 ,let me see2 my songs are too short2 ,i want more songs2 where shall ,i go to find them8 ,hasjelti appeared and1 perceiving his thoughts1 said1 ,i know where you can go to get more songs4 ,well1 ,i much want to get more1 and ,i will follow you4 ,when they reached a certain point in a box canyon in the ,big ,colorado ,river they found four gods 7the ,hostjobokon7 at work hewing logs of cottonwood4 ,hasjelti said1 ,this will not do2 cottonwood becomes water-soaked2 you must use pine instead of cottonwood4 ,the ,hostjobokon then began boring the pine with flint1 when ,hasjelti said1 ,that is slow work1 and he commanded the whirlwind to hollow the log4 ,a ,jerusalem cross was formed with one solid log and a hollow one4 ,the song-hunter entered the hollow log and ,hasjelti closed the end with a cloud1 that the water of the river might not enter when the logs were launched upon the great waters4 ,the ,hostjobokon1 accompanied by their wives1 rode upon the logs1 a couple sitting on the end of each cross arm4 ,these were accompanied by ,hasjelti1 ,hostjoghon1 and two ,naaskiddi1 who walked on the banks to ward the logs off from the shore4 ,hasjelti carried a squirrel skin filled with tobacco from which to supply the gods on their journey4 ,hostjoghon carried a staff ornamented with eagle and turkey plumes and a gaming ring with two humming birds tied to it with white cotton cord4 ,the two ,naaskiddi carried staffs of lightning47#g7 ,after floating a long distance down the river they came to waters that had a shore on one side only1 and they landed4 ,here they found people like themselves4 ,these people1 on learning of the song-hunter's wish1 gave to him many songs and they painted pictures on a cotton blanket and said1 ,these pictures must go with the songs4 ,if we give this blanket to you you will lose it4 ,we will give you white earth and black coals which you will grind together to make black paint1 and we will give you white sand1 yellow sand1 and red sand1 and for the blue paint you will take white sand and black coals with a very little red and yellow sand4 ,these together will give you blue47#h7 ,the song-hunter remained with these people until the corn was ripe4 ,there he learned to eat corn and he carried some back with him to the ,navajo1 who had not seen corn before1 and he taught them how to raise it and how to eat it4 ,as the logs would not float upstream the song-hunter was conveyed by four sunbeams1 one attached to each end of the cross-logs1 to the box canyon whence he emerged4 ,upon his return he separated the logs1 placing an end of the solid log into the hollow end of the other and planted this great pole in the river1 whereto this day it is to be seen by those so venturesome as to visit this point4 ,the old song priest who related this myth to me regretted that so few of his people now visited the sacred spot4 ,when ,i was young1 he said1 many went there to pray and make offerings4 ,,naiyenesgony ,,and ,,tobaidischinni4 ,this world was destroyed five times4 ,the first time by a whirlwind2 the second1 by immense hail stones2 the third1 by smallpox1 when each pustule covered a whole cheek2 the fourth1 all was destroyed by coughing2 the fifth time ,naiyenesgony and ,tobaidischinni went over the earth slaying all enemies4 ,these two boys were born at ,tohatkle 7where the waters are mated71 near ,ute ,mountain1 in ,utah2 they were the children of ,ahsonnutli4 ,ahsonnutli and ,yolaikaiason 7the white-shell woman7 were the creators of shells4 ,ahsonnutli had a beard under her right arm and ,yolaikaiason had a small ball of flesh under her left arm from which they made all shells4 ,the eyes of ,naiyenesgony and ,tobaidischinni were shells placed on their faces by ,ahsonnutli2 the shells immediately becoming brilliant the boys could look upon all things and see any distance without their eyes becoming weary4 ,a stick colored black was placed to the forehead of ,naiyenesgony and one colored blue to that of ,tobaidischinni4 ,when ,naiyenesgony shook his head the stick remained firm on the forehead1 but he felt something in the palm of his hand1 which proved to be three kinds of seeds1 and he said1 ,we must go by this4 ,when ,tobaidischinni shook his head the stick dropped off the forehead and they thought a long time and said1 ,we must go by this4 ,this is why the deer sheds his horns4 ,in ceremonials the breath is drawn from sticks which are made to represent the originals2 the sticks are also held to wounds as a curative4 ,these two boys grew from infancy to manhood in four days and on the fourth day they made bows and arrows2 on the fifth day they began using them4 ,although they were the children of ,ahsonnutli they did not know her as their mother1 but supposed her to be their aunt4 ,frequently they inquired of her where they could find their father4 ,she always told them to stop their inquiries1 for they had no father4 ,finally they said to her1 ,we know we have a father and we intend to go and look for him4 ,she again denied that they had a father1 but they were determined and they journeyed far to the east and came to the house of the sun4 ,the house was of white shell1 and the wife of the sun 7,yolaikaiason7 was also of white shell4 ,the wife inquired of the youths where they were from1 and1 said she1 ,what do you want here8 ,they replied1 ,we came to hunt our father4 ,when the sun returned to his home in the evening he discovered the youths as soon as he entered his house and he asked1 ,where are those two boys from8 ,the wife replied1 ,you say you never do anything wrong when you travel2 these two boys call you father and ,i know they are your children4 ,the wife was very angry4 ,the sun sent the boys off a distance and threw a great roll of black clouds at them intending to kill them1 but they were not injured1 and they returned to the house4 ,he then pushed them against a sharp stone knife1 but they slipped by uninjured4 ,four times they were thrust against the knife1 but without injury4 ,the sun finding his attempts unsuccessful said1 ,it is so1 you are my sons4 ,the sun then ordered ,hasjelti and ,toneennili 7these two were special attendants upon the sun7 to build a sweat house and put the boys in1 that they might die from the heat4 ,toneennili made an excavation inside of the sweat house1 put the boys into the hole1 and placed a rock over the hole and built a fire over the rock4 ,when the rock became very hot the sun ordered ,toneennili to sprinkle it four times with water1 being careful to keep the entrance to the sweat house closely covered4 ,after a time he uncovered the entrance and removing the rock the sun commanded the boys to come out4 ,he did not expect to be obeyed1 as he thought and hoped the boys were dead1 but they came out unharmed4 ,the sun then said1 ,you are indeed my own children2 ,i have tried in vain to destroy you4 ,the boys wished to return to the woman whom they supposed to be their aunt4 ,before departing the sun asked them what they wished2 they said1 ,we want bows and arrows1 knives1 and good leggings4 ,there are people around the world eating our people 7the ,navajo74 ,some of these people are great giants and some are as small as flies2 we wish to kill them with lightning4 ,the sun gave the youths clothing that was invulnerable1 and he gave them lightning with which to destroy all enemies1 and a great stone knife4 ,they then went over the world4 ,naiyenesgony killed with the lightning arrows and ,tobaidischinni scalped with his knife4 ,after all enemies had been destroyed ,naiyenesgony and ,tobaidischinni said to the ,navajo1 ,now we will leave you and return to our home in the ,ute ,mountains1 where the waters are mated1 but before leaving you we will give to you the ten songs and prayers that will bring health and good fortune to your people4 ,tobaidischinni is the parent of all waters4 ,,the ,,brothers4 ,the ,tolchini 7a ,navajo clan7 lived at ,wind ,mountain4 ,one of the brothers became crazy and he went off a long way1 and on his return brought with him a pine bough2 a second time he returned with corn1 and from each trip he brought something new and had a story to tell about it4 ,his brothers would not believe him1 and said1 ,he is crazy2 he does not know what he is talking about4 ,the brothers1 however1 became very jealous of him1 and constantly taunted him with being a crazy liar4 ,the ,tolchini left the ,wind ,mountain and went to a rocky foothill east of ,san ,mateo ,mountain4 ,they had nothing to eat but a kind of seed grass4 ,the eldest brother said1 ,let us go hunt1 and told the crazy brother not to leave the camp4 ,but after five days and nights and no word coming from the brothers he determined to follow them and help them1 bring home the game2 he thought they had killed more deer than they could carry4 ,after a day's travel he camped near a canyon1 selecting a cavelike place in which to sleep1 for he was tired and thirsty4 ,there was much snow1 but no water1 so he made a fire and heated a rock and made a hole in the ground1 and placing the rock in the cavity put in some snow1 which melted and furnished him a draft to quench his thirst4 ,just then he heard a tumult over his head like people passing and he went out to see who made the noise1 and he discovered many crows crossing back and forth over the canyon4 ,this was the home of the crow4 ,there were other feathered people also 7the chaparral cock was among them74 ,he saw also many fires which had been made by the crows on either side of the canyon4 ,two other crows arrived and stood near him and he listened hard to hear all that was being said4 ,these two crows cried out1 ,somebody says1 somebody says4 ,the youth did not know what to make of this4 ,then1 a crow from the opposite side of the canyon called1 ,what is the matter2 tell us1 tell us2 what is wrong8 ,the two first criers then said1 ,two of us got killed2 we met two men who told us4 ,they said the two men1 who were all the time traveling around 7referring to the two brothers of the crazy youth71 killed twelve deer and a party of our people went to the deer after they were killed4 ,two of us who went after the blood of the deer were shot4 ,the crows on the other side of the canyon1 called1 ,which men got killed8 ,the first crier replied1 ,the chaparral cock1 who sat on the horn of the deer1 and the crow1 who sat on its backbone4 ,the other called out1 ,we are not surprised that they were killed2 that is what we tell you all the time4 ,if you will go after the dead deer you must expect to be killed4 ,we will not think of them longer2 they are dead and gone4 ,we are talking of things of long ago4 ,the younger brother sat quietly below and listened to everything that was being said4 ,after a time the crows on the other side of the canyon made a great noise and began to dance4 ,they had many songs at that time4 ,the youth could not see what they were doing1 but he listened all the time4 ,after the dance began a great fire was made1 and then he could see black objects moving1 but he could not distinguish any people4 ,he recognized the voice of ,hasjelti4 ,though the youth was crazy1 he remembered everything in his heart4 ,he even remembered the words of the songs that continued all the night2 he remembered every word of every song4 ,he said to himself1 ,i will listen until daylight4 ,these people did not remain on one side of the canyon where the first fires were built1 but they crossed and recrossed in their dance and had fires on both sides of the canyon4 ,they danced back and forth until daylight 7on the ninth night of the ,hasjelti ,dailjis was a repetition of this dance71 when all the crows and the other birds flew away to the west4 ,all that he saw after they left was the fires and smoke4 ,the crazy youth then started off in a run to his brothers' camp to tell what he had seen and heard4 ,his brothers were up early and saw the boy approaching4 ,they said1 ,i bet he will have lots of stories to tell4 ,he will say he saw something no one ever saw1 or somebody jumped on him4 ,and the brother-in-law who was with them said1 ,let him alone2 when he comes into camp he will tell us all1 and ,i believe these things do happen1 for he could not make up these things all the time4 ,the camp was surrounded by pinon brush and a large fire burned in the center of the inclosure2 there was much meat roasting over the fire4 ,as soon as the youth reached the camp he raked over the coals and said1 ,i feel cold4 ,the brother-in-law replied1 ,it is cold4 ,when people camp together they tell stories to one another in the mornings2 we have told ours and we must now hear yours4 ,the youth related his experiences of the past night4 ,he said1 ,where ,i stopped last night was the worst camp ,i ever had4 ,the brothers kept their backs to the youth and pretended not to pay any attention1 but the brother-in-law listened and questioned him4 ,he continued1 ,i never heard such a noise4 ,the brothers then remarked1 ,i thought he would say something like that 7they were jealous of this crazy brother1 he saw so much they could not see74 ,the brother-in-law was inclined to believe the youth's story and asked what kind of people made the noise4 ,i do not know4 ,they were strange people to me1 but ,i do know they danced all night back and forth across the canyon1 and ,i know my brothers killed twelve deer1 and afterwards killed two of their people who went for the blood of the deer4 ,i heard them say1 ',that is what must be expected if you will go to such places you must expect to be killed4' ,the elder brother began thinking and without turning toward the youth asked1 ,how many deer did you say were killed8 and he answered twelve4 ,then the older brother said1 ,well1 sir1 you have told me many stories and ,i never believed you1 but this story ,i do believe4 ,what is the matter with you that you know all these things8 ,how do you know these things and find out these things8 ,the youth replied1 ,i do not know how1 but all these things come to my mind and my eyes4 ,the elder brother said1 ,i will now give more thought to you and study how you find out all about these things4 ,we have a lot of meat and we did not know how to get it home2 now that you have come let us return2 you shall carry the meat4 ,when halfway home they were about to descend a mesa1 and when on the edge they sat down to rest2 then they saw far down the mesa four mountain sheep1 and the brothers commanded the youth to kill one for them4 ,they said1 ,our meat is dry2 your legs are fresh1 so you will kill the sheep4 ,the youth succeeded in heading off the sheep by hiding in a bush 7,bigelovia ,douglasii7#i77 sometimes called sage brush but it is not the true sage brush4 ,the sheep came directly toward him2 he aimed his arrow at them1 but before he could pull the bow his arm stiffened and became dead and the sheep passed by4 ,all the sheep passed him1 but he again headed them off by hiding in the stalks of a large yucca47#aj7 ,the sheep passed within five steps of him1 and again when the time to pull the bow came his arm stiffened4 ,the crow people were watching him all the time4 ,he again followed the sheep and got ahead of them and hid behind a birch tree in bloom2 he had his bow ready1 but as the sheep approached him they became gods4 ,the first one was ,hasjelti1 the second was ,hostjoghon1 the third was ,naaskiddi1 the fourth one was ,hadatchishi4 ,at this strange metamorphosis the youth was greatly alarmed1 he dropped his bow and fell to the ground senseless4 ,hasjelti stood at the east side of the youth1 ,hostjoghon to the south1 ,naaskiddi to the west1 and ,hadatchishi to the north of him4 ,each had a rattle1 which was used to accompany the songs for the recovery of the youth4 ,they also traced with their rattle in the sand this emblem1 meaning a figure of a man1 and drew parallel lines at the head and feet with the rattle4 ,when this was done the youth recovered and the gods had again assumed the form of sheep4 ,they asked the youth why he had tried to shoot them4 ,you see you are one of us1 they said4 ,the youth had become transformed into a sheep4 ,there is to be a dance far off to the north beyond ,ute ,mountain2 we want you to go with us to the dance4 ,we will dress you like ourselves and teach you to dance2 we will then go over the world4 ,the brothers who watched from the mesa top wondered what the trouble could be4 ,they could not see the gods4 ,they saw the youth lying on the ground and said1 ,we must go and see what is the matter4 ,on reaching the place they found that their young brother had gone4 ,they saw where he had lain and where the people had worked over him4 ,they began crying and said1 ,for a long time we would not believe him1 and now he has gone off with the sheep4 ,they made many efforts to head off the sheep1 but without success1 and they cried all the more1 saying1 as they returned to the mesa1 ,our brother told us the truth and we would not believe him2 had we believed him he would not have gone off with the sheep2 perhaps some day we will see him4 ,illustration3 ,emblem ,at the dance the sheep found seven others like themselves4 ,this made their number twelve4 ,the seven joined the others in their journey around the world4 ,all people let them see their dances and learn their songs4 ,then all the number excepting the youth talked together and they said1 ,there is no use keeping him with us longer 7referring to the youth72 he has learned everything2 he may as well go now and tell his people and have them do as we do4 ,the youth was instructed to have twelve in the dance1 six gods and six goddesses1 with ,hasjelti to lead them4 ,he was told to have his people make masks to represent them4 ,it would not do to have twelve ,naaskiddi represented among the ,navajo1 for they would not believe it and there would be trouble4 ,they could not learn all of their songs4 ,the youth returned to his brothers1 carrying with him all songs1 all medicine1 and clothing4 ,,the ,,old ,,man ,,and ,,woman ,,of ,,the ,,first ,,world4 ,in the lower world four gods were created by ,etseastin and ,etseasun4 ,these gods were so annoyed by ants that they said1 ,let us go to the four points of the world4 ,a spring was found at each of the cardinal points1 and each god took possession of a spring1 which he jealously guarded4 ,etseastin and ,etseasun were jealous because they had no water and they needed some to produce nourishment4 ,the old man finally obtained a little water from each of the gods and planted it1 and from it he raised a spring such as the gods had4 ,from this spring came corn and other vegetation4 ,etseastin and ,etseasun sat on opposite sides of the spring facing each other1 and sang and prayed and talked to somebody about themselves1 and thus they originated worship4 ,one day the old man saw some kind of fruit in the middle of the spring4 ,he tried to reach it but he could not1 and asked the spider woman 7a member of his family7 to get it for him4 ,she spun a web across the water and by its use procured the fruit1 which proved to be a large white shell1 quite as large as a ,tusayan basket4 ,the following day ,etseastin discovered another kind of fruit in the spring which the spider woman also brought him2 this fruit was the turquoise4 ,the third day still another kind of fruit was discovered by him and obtained by the spider woman2 this was the abalone shell4 ,the fourth day produced the black stone bead1 which was also procured4 ,after ascending into the upper world ,etseastin visited the four corners to see what he could find4 7,they had brought a bit of everything from the lower world with them74 ,from the east he brought eagle feathers2 from the south feathers from the bluejay2 in the west he found hawk feathers1 and in the north speckled night bird 7whippoorwill7 feathers4 ,etseastin and ,etseasun carried these to a spring1 placing them toward the cardinal points4 ,the eagle plumes were laid to the east and near by them white corn and white shell2 the blue feathers were laid to the south with blue corn and turquoise2 the hawk feathers were laid to the west with yellow corn and abalone shell2 and to the north were laid the whippoorwill feathers with black beads and corn of all the several colors4 ,the old man and woman sang and prayed as they had done at the spring in the lower world4 ,they prayed to the east1 and the white wolf was created2 to the south1 and the otter appeared2 to the west1 and the mountain lion came2 and to the north1 the beaver4 ,etseastin made these animals rulers over the several points from which they came4 ,when the white of daylight met the yellow of sunset in mid-heavens they embraced1 and white gave birth to the coyote2 yellow to the yellow fox4 ,blue of the south and black of the north similarly met1 giving birth1 blue to blue fox and north to badger4 ,blue and yellow foxes were given to the ,pueblos2 coyote and badger remain with the ,navajo2 but ,great ,wolf is ruler over them all4 ,great ,wolf was the chief who counseled separation of the sexes4 ,,footnotes #a ,in the decoration of the bodies several men assisted1 but the personators of the gods did much of the work on their own persons1 and they seemed quite fastidious4 ,the fingers were dipped into the paint and rubbed on the body4 #b ,continency must be observed by the personators of the gods until all paint is removed from their bodies4 #c ,the suds were crossed and encircled with the pollen to give them additional power to restore the invalid to health4 #d ,i noticed that the priest of the sweat house on no occasion sat with the song-priest and his attendants4 #e ,this food is dried and made into a powder1 and used as a medicine by the theurgist4 #f ,the old priest relating this myth now produced a pouch containing corn pollen and a crystal1 which he dipped in the pollen and said1 ,now we must all eat of this pollen and place some on our heads1 for we are to talk about it4 #g ,the ,naaskiddi are hunchbacks2 they have clouds upon their backs1 in which seeds of all vegetation are held4 #h ,the ,navajo will not use real blue coloring in their sand painting1 but adhere strictly to the instructions of the gods4 ,they do1 however1 use a bit of vermilion1 when it can be obtained1 to heighten the red coloring in the pouches4 #i ,the ,bigelovia ,douglasii is made into rings and used in the ceremonial ,hasjelti ,dailjis with direct reference to this occurrence4 #aj ,ceremonial rings are also made of the ,spanish bayonet 7yucca74