by the ,bibliothque ,nationale de ,france 7,bn,f_/,gallica7 at http3_/_/gallica4bnf4fr and by ,first-,hand ,history at http3_/_/www4#ast-hand-history4org7 ,transcriber's ,note3 ,this e-text is intended for readers who cannot use the real 7unicode1 utf-#h7 version of the file4 ,characters that could not be fully displayed have been unpacked and shown in brackets3 -a -i 7a1 i with macron or long sign7 y 7e 7y with grave accent2 e with breve or short sign7 n 7small raised n7 7lower-case and upper-case c with slash7 ,the author's ,note on ,orthography has been left in its original location1 between the table of contents and list of illustrations4 ,except for ,illustration markers and the characters noted above1 all brackets are in the original text4 ,any errors are listed at the end of the e-text4 99 99 99 99 99 ,smithsonian ,institution--,bureau ,of ,ethnology4 ,,the ,,mountain ,,chant3 ,a ,,navajo ,,ceremony4 by ,dr4 ,,washington ,,matthews1 ,u4,s4,a4 99 99 99 99 99 ,,contents4 ,numbers in braces are paragraph numbers1 added to the ,table of ,contents by the transcriber4 ,page4 ,introduction #che #a ,myth of the origin of dsilydje qa l #chg #i ,ceremonies of dsilydje qa l #dah #ha ,first four days #dah #hd ,fifth day #dai #he ,sixth day #dbd #ajj ,seventh day #dbh #aaa ,eighth day #dbi #aae ,ninth day 7until sunset7 #dcj #aai ,last night #dca #abd ,first dance 7nahik 7 #dcb #abi ,second dance 7great plumed arrow7 #dcc #aca ,third dance #dce #acc ,fourth dance #dcf #acf ,fifth dance 7sun7 #dcg #ach ,sixth dance 7standing arcs7 #dcg #adj ,seventh dance #dch #ada ,eighth dance 7rising sun7 #dch #adb ,ninth dance 7,hoshk wn1 or ,yucca7 #dci #adc ,tenth dance 7bear7 #dda #adg ,eleventh dance 7fire7 #dda #adh ,other dances #ddc #aea ,the great pictures of dsilydje qa l #ddd #aed ,first picture 7home of the serpents7 #ddf #afj ,second picture 7yays and cultivated plants7 #ddg #afc ,third picture 7long bodies7 #dej #agb ,fourth picture 7great plumed arrows7 #dea #agd ,sacrifices of dsilydje qa l #dea #agf ,original texts and translations of songs1 c4 #dee #aib ,songs of sequence #dee #aic ,first ,song of the ,first ,dancers #def #aih ,first ,song of the ,mountain ,sheep #deg #bja ,sixth ,song of the ,mountain ,sheep #deg #bje ,twelfth ,song of the ,mountain ,sheep #deh #bji ,first ,song of the ,thunder #deh #bac ,twelfth ,song of the ,thunder #dei #baf ,first ,song of the ,holy ,young ,men1 or ,young ,men ,gods #dei #bai ,sixth ,song of the ,holy ,young ,men #dfj #bbc ,twelfth ,song of the ,holy ,young ,men #dfj #bbg ,eighth ,song of the ,young ,women who ,become ,bears #dfa #bca ,one of the ,awl ,songs #dfa #bcf ,first ,song of the ,exploding ,stick #dfb #bci ,last ,song of the ,exploding ,stick #dfb #bdc ,first ,daylight ,song #dfc #bdg ,last ,daylight ,song #dfc #bej ,other songs and extracts #dfd #bed ,song of the ,prophet to the ,san ,juan ,river #dfd #bed ,song of the ,building of the ,dark ,circle #dfd #beg ,prayer to ,dsilyi ,neyni #dfe #bfa ,song of the ,rising ,sun ,dance #dfe #bfe ,instructions given to the akninili #dff #bfi ,prayer of the ,prophet to his ,mask #dff #bgb ,last ,words of the ,prophet #dfg #bge ,,note ,,on ,,the ,,orthography ,,of ,,navajo ,,words4 ,the spelling of ,navajo words in this paper is in accordance with the alphabet of the ,bureau of ,ethnology3 c ch in chin2 th in this2 th in think2 j z in azure2 q ,german ch in machen2 shows that a vowel is aspirated2 the vowels have the continental sounds2 ai is the only diphthong1 and is like i in line2 l is usually aspirated2 the other letters have the ordinary ,english pronunciation4 ,,illustrations ,,plate ,x4 ,medicine lodge1 viewed from the south #dah ,,xi4 ,medicine lodge1 viewed from the east #dbj ,,xii4 ,dance of nahik #dcb ,,xiii4 ,fire dance #ddb ,,xiv4 ,the dark circle of branches at sunrise #ddd ,,xv4 ,first dry painting #ddf ,,xvi4 ,second dry painting #ddh ,,xvii4 ,third dry painting #dej ,,xviii4 ,fourth dry painting #deb ,,figure #ej4 ,qastcli1 from a dry painting of the kldji-qa l #cig #ea4 ,the obol 1 or plumed wands1 as seen from the door of the medicine lodge #dbb #eb4 ,akninili ready for the journey #dbd #ec4 ,the great wood pile #dbi #ed4 ,dancer holding up the great plumed arrow #dcd #ee4 ,dancer swallowing the great plumed arrow #dcd #ef4 ,the whizzer1 or groaning stick #dcf #eg4 ,yucca baccata #ddj #eh4 ,sacrificial sticks 7ke n7 #deb #ei4 ,the talking keth wn 7ke n-yal7 #deb 99 99 99 99 99 ,,the ,,mountain ,,chant3 ,a ,,navajo ,,ceremony4 ,by ,dr4 ,washington ,matthews1 ,u4,s4,a4 99 99 99 99 99 ,,introduction4 #a4 ,the ceremony of dsilydje qa l1 or mountain chant--literally1 chant towards 7a place7 within the mountains--is one of a large number practiced by the shamans1 or medicine men1 of the ,navajo tribe4 ,i have selected it as the first of those to be described1 because ,i have witnessed it the most frequently1 because it is the most interesting to the ,caucasian spectator1 and because it is the best known to the whites who visit and reside in and around the ,navajo country4 ,its chief interest to the stranger lies in the various public performances of the last night4 ,like other great rites of the shamans1 it has its secret ceremonies of many days' duration in the medicine lodge2 but1 unlike the others1 it ends with a varied show in the open air1 which all are invited to witness4 ,another ceremony which ,i have attended1 and which the whites usually call the ,yaybichy ,dance 7,ybitcai71 has a final public exhibition which occupies the whole night1 but it is unvaried4 ,few ,europeans can be found who have remained awake later than midnight to watch it4 ,such is not the case with the rite now to be described4 ,here the white man is rarely the first to leave at dawn4 #b4 ,the appropriateness of the name dsilydje or tsilgitce--towards 7a place7 within the mountains--will be better understood from the myth than from any brief description4 ,dsilyi may well allude to mountains in general or to the ,carrizo ,mountains in particular1 to the place in the mountains 7paragraphs #i and #ch7 where the originator of these ceremonies 7whom ,i often find it convenient to call prophet7 dwelt1 or to the name of the prophet 7par4 #da71 or to all these combined4 ,qa l signifies a sacred song or a collection of sacred songs4 ,from the many ,english synonyms for song ,i have selected the word chant to translate qa l4 ,in its usual signification hymnody may be its more exact equivalent1 but it is a less convenient term than chant4 ,the shaman1 or medicine man1 who is master of ceremonies1 is known as qa li or chanter--el cantador1 the ,mexicans call him4 ,in order to keep in mind his relationship to similar functionaries in other tribes ,i shall1 from time to time1 allude to him as the priest1 the shaman1 or the medicine man1 following the example of other authors4 ,to all ceremonies of a character similar to this the term qa l is applicable4 ,it would seem from this that the ,navajo regard the song as the chief part of the ceremony1 but since the ,americans1 as a rule1 regard all ,indian ceremonies as merely dances and call them dances1 ,i will1 out of deference to a national prejudice1 frequently refer to the ceremony as a dance4 #c4 ,sometimes the collective rites and amusements of the last night are spoken of as ilnasjngo qa l1 or chant in the dark circle of branches1 from il1 branches of a tree2 nas1 surrounding1 encircling2 jin1 dark2 and go1 in4 ,the name alludes to the great fence of pion branches1 erected after sunset on the last night1 to receive the guests and performers4 ,i shall often refer to this inclosure as the corral4 ,some white men call the rites ,i describe the corral dance1 but more usually they call them the hoshk wn dance1 from one of the minor performances of the last night1 the hack n-in1 or act of the ,yucca baccata1 a rite or drama which seems to particularly excite the ,caucasian interest4 ,to such minor acts the terms in and alli are applied2 these may be translated dance1 show1 act1 or exhibition4 #d4 ,the purposes of the ceremony are various4 ,its ostensible reason for existence is to cure disease2 but it is made the occasion for invoking the unseen powers in behalf of the people at large for various purposes1 particularly for good crops and abundant rains4 ,it would appear that it is also designed to perpetuate their religious symbolism4 ,some of the shows of the last night are undoubtedly intended to be dramatic and entertaining as well as religious1 while the merely social element of the whole affair is obvious4 ,it is an occasion when the people gather to have a jolly time4 ,the patient pays the expenses and1 probably in addition to the favor and help of the gods and the praise of the priesthood1 hopes to obtain social distinction for his liberality4 #e4 ,this1 like other great rites of the ,navajo1 is of nine days' duration4 ,some of these rites may take place in the summer2 but the great majority of them1 including this dsilydje qa l1 may be celebrated only in the winter1 in the season when the thunder is silent and the rattlesnakes are hibernating4 ,were they to tell of their chief gods or relate their myths of the ancient days at any other time1 death from lightning or snake-bite would1 they believe1 be their early fate4 #f4 ,while in ,new ,mexico ,i sometimes employed a very liberal minded ,navajo1 named ,juan1 as a guide and informant4 ,he had spent many years among ,americans1 ,mormons1 and ,mexicans1 and was1 ,i imagined1 almost perfectly emancipated from his early bias4 ,he spoke both ,english and ,spanish fairly4 ,on one occasion1 during the month of ,august1 in the height of the rainy season1 ,i had him in my study conversing with him4 ,in an unguarded moment1 on his part1 ,i led him into a discussion about the gods of his people1 and neither of us had noticed a heavy storm coming over the crest of the ,zui ,mountains1 close by4 ,we were just talking of ,estsnatlehi1 the goddess of the west1 when the house was shaken by a terrific peal of thunder4 ,he rose at once1 pale and evidently agitated1 and1 whispering hoarsely1 ,wait till ,christmas2 they are angry1 he hurried away4 ,i have seen many such evidences of the deep influence of this superstition on them4 #g4 ,when the man 7or the woman7 who gives the entertainment concludes he is sick and that he can afford to call a shaman1 it is not the latter who decides what particular rites are best suited to cure the malady4 ,it is the patient and his friends who determine this4 ,then they send for a man who is known to be skilled in performing the desired rites1 and it is his province merely to do the work required of him4 #h4 ,before beginning to describe the ceremonies it will be well to relate the myth accounting for their origin4 ,,myth ,,of ,,the ,,origin ,,of ,,dsily,,dje ,,qa,l4 #i4 ,many years ago1 in the neighborhood of ,dsilyi-qojni1 in the ,carrizo ,mountains1 dwelt a family of six3 the father1 the mother1 two sons1 and two daughters4 ,they did not live all the time in one locality1 but moved from place to place in the neighborhood4 ,the young men hunted rabbits and wood rats1 for it was on such small animals that they all subsisted4 ,the girls spent their time gathering various wild edible seeds4 #aj4 ,after a time they went to a place called ,tse-bi 7the ,wings of the ,rock or ,winged ,rock71 which lies to the east of the ,carrizo ,mountains1 on a plain4 ,when they first encamped there was no water in the vicinity and the elder brother went out to see if he could find some4 ,he observed from the camp a little sandy hillock1 covered with some vegetation1 and he determined to see what sort of plants grew there4 ,arrived there1 he noticed a spot where the ground was moist4 ,he got his digging stick and proceeded to make a hole in the ground4 ,he had not dug long when the water suddenly burst forth in great abundance and soon filled the excavation he had made4 ,he hastened back to the camp and announced his success4 ,when they left the ,carrizo ,mountains it was their intention to go to epntsa1 the ,la ,plata ,mountains1 to hunt for food1 and their halt at ,tse-bi was designed to be temporary only2 but1 now that they had found abundance of water1 the elder brother counseled them not to hasten on1 but to remain where they were for a while4 ,the spring he developed still exists and is known to the ,navajo as obin kis1 or the ,one-,eyed ,water4 #aa4 ,the spring was some distance from the camp1 and they had but one wicker water bottle2 so the woman1 to lighten her labor1 proposed that they should move their goods to the vicinity of the spring1 as it was her task to draw the water4 ,but the old man counseled that they should remain where they were1 as materials for building were close at hand and it was his duty to erect the hut4 ,they argued long about it2 but at length the woman prevailed1 and they carried all their property down close to the spring4 ,the elder son suggested that it would be well to dig into the soft sandy soil1 in order to have a good shelter2 so the old man selected a sandy hillock1 overgrown with grease-wood1 and excavated it near one edge1 digging straight down1 so as to have a wall on one side4 #ab4 ,they had a stone ax-head1 with a groove in it4 ,around this they bent a flexible twig of oak and tied it with the fibers of the yucca1 and thus they made a handle4 ,the first day after the spring was found the young men went out and chopped all day1 and in the evening brought home four poles1 and while they were gone the old man dug in the hillock4 ,the next day the young men chopped all day1 and at night returned with four more poles1 while their father continued his digging4 ,they worked thus for four days1 and the lodge was finished4 ,they made mats of hay to lie on and a mat of the same material to hang in the doorway4 ,they made mats of fine cedar bark with which to cover themselves in bed1 for in those days the ,navajo did not weave blankets such as they make now4 ,the soles of their moccasins were made of hay and the uppers of yucca fibers4 ,the young men were obliged to go hunting every day2 it was only with great labor they could keep the house supplied with meat2 for1 as has been said1 they lived mostly on small animals1 such as could be caught in fall traps4 ,these traps they set at night near the burrows1 and they slept close to the traps when the latter were set far from home4 ,they hunted thus for four days after the house was finished1 while their sisters scoured all the country round in search of seeds4 #ac4 ,with all their work they found it hard to make a living in this place4 ,the land was barren2 even rats and prairie dogs were scarce1 and the seed bearing plants were few4 ,at the end of the fourth day they held a consultation1 and the old man said they would do better to move on to the ,san ,juan ,river1 where food was more abundant1 and they could trap and gather seeds as they traveled4 ,they determined to leave1 and next morning broke camp4 ,they journeyed on till they reached the banks of the ,san ,juan4 ,here they found abundance of tciltcin 7fruit of ,rhus aromatica7 and of grass seeds1 and they encamped beside the river at night4 #ad4 ,next day they traveled up the stream to a place called ,tseq ka1 and here again they halted for the night4 ,this place is noted for its deposits of native salt4 ,the travelers cut some out from under a great rock and filled with it their bags1 made out of the skins of the squirrels and other small animals which they had captured4 ,thence they followed up the river to ,tseez 7,rock ,sticking ,up71 and thence to isy -qojni 7,beautiful ,under the ,cottonwoods71 where they remained a day and killed two rabbits4 ,these they skinned1 disemboweled1 crushed between two stones1 bones and all1 so that nothing might be lost1 put them into an earthen pot to boil1 and when they were sufficiently cooked they added some powdered seeds to make a thick soup2 of all this they made a hearty meal4 ,the ,navajo then had neither horses nor asses2 they could not carry stone metates when they traveled1 as they do now2 they ground their seeds with such stones as they could find anywhere4 ,the old man advised that they should cross the river at this point and he directed his sons to go to the river and look for a ford4 ,after a time they returned and related that they had found a place where the stream was mostly knee deep1 and where1 in the deepest part1 it did not come above their hips1 and they thought all would be able to cross there4 ,the father named the hour of bihilhigi 7when it gets warm1 i4e41 about #aj a4m471 on the morrow1 as the time they should ford the ,san ,juan2 so next morning at the appointed time they crossed4 ,they traveled up the north bank until they came to a small affluent whose source was in epntsa4 ,here they left the main river and followed the branch until night approached1 when they made camp4 #ae4 ,they moved on next day and came close to epntsa1 to a soil covered with tracks of deer and of other great animals of the chase4 ,here they encamped1 and on the following morning the young men set out by different ways in the direction of the mountain to hunt2 but at night they returned empty handed4 ,thus they hunted four days unsuccessfully4 ,every day while his sons were gone the old man busied himself cutting down saplings with his stone ax and building a house1 and the daughters gathered seeds1 which constituted the only food of the family4 ,as the saplings were abundant and close to the camp1 the old man built his house fast1 and had it finished at nightfall on the fourth day1 when his sons returned from their fruitless labors4 ,they entered the lodge and sat down4 ,they were weary and hungry and their bodies were badly torn by the thorns and thick copse of the mountains4 ,their father spoke not a word to them as they entered2 he did not even look at them2 he seemed to be lost in deep contemplation2 so the young men said nothing1 and all were silent4 ,at length the old man looked up and broke the silence1 saying1 ,aqal ni cactcini6 7,welcome1 my children47 ,again you have returned to the lodge without food4 ,what does it avail that you go out every day to hunt when you bring home nothing8 ,you kill nothing because you know nothing4 ,if you had knowledge you would be successful4 ,i pity you4 ,the young men made no reply1 but lay down and went to sleep4 #af4 ,at dawn the old man woke them and said3 ,go out1 my children1 and build a sweat-house1 and make a fire to heat stones for the bath1 and build the sweat-house only as ,i will tell you4 ,make the frame of four different kinds of wood4 ,put ka 7juniper7 in the east1 tseiszi 7mountain mahogany7 in the south1 estsn 7pion7 in the west1 and awtsal 7cliff rose7 in the north2 join them together at the top and cover them with any shrubs you choose4 ,get two small forked sticks1 the length of the forearm1 to pass the hot stones into the sweat-house1 and one long stick to poke the stones out of the fire1 and let all these sticks be such as have their bark abraded by the antlers of the deer4 ,take of all the plants on which the deer most like to browse and spread them on the floor of the sweat-house1 that we may sit on them4 ,so they built the lodge as he directed1 and lit the fire and heated the stones4 ,while they were transferring the hot stones from the fire to the lodge the old man brought out the mats which they used for bedding1 and when all the stones had been put in he hung the mats1 one on top of another1 over the doorway4 ,this done the three men went into the sudatory and sat down to sweat1 uttering not a word4 ,when they had perspired sufficiently they came out and sat down in silence until they were again ready to submit themselves to the heat4 ,in this way they sweated themselves four times1 keeping all the time a perfect silence1 until they emerged for the last time1 when the old man directed his daughters to dig some soap root and make a lather4 ,in this he bade his sons wash their hair and the entire surface of their bodies well4 ,when they were thoroughly cleansed1 he sent them out to set twelve stone fall traps1 a task which occupied all the rest of the day4 ,for each trap they buried a flat stone with its upper side on a level with the surface of the ground2 on this they sprinkled a little earth1 so that the rat would suspect nothing2 over this they placed another flat stone1 leaning at an angle and supported by a slender stick1 to which were attached berries of the aromatic sumac as a bait4 ,that night the young men sat up very late talking with their father1 and did not lie down to sleep until after midnight1 when1 as their father directed1 they lay side by side with their heads to the east4 #ag4 ,the elder brother arose early1 stirred the embers and made a fire1 and soon the younger awoke4 ,as they sat by the fire warming themselves1 the elder one said3 ,younger brother1 ,i had a dream in the night2 ,i dreamt ,i killed a buck deer4 ,and the younger replied3 ,elder brother1 ,i1 too1 had such a dream1 but that which ,i killed was a doe4 ,the old man heard their words and rose1 saying1 ,it is well1 my children2 go out and try again4 ,they went out to visit their traps4 ,the first one they came to had fallen2 they lifted the stone and found under it the body of a rat4 ,so each one in turn1 as they visited it was found to have fallen1 killing in its fall some small animal2 and they returned to the lodge with twelve little creatures for their food4 ,then the old man told them to take their bows and arrows and hunt for deer4 ,hunt1 said he1 to the east1 the west1 and the north1 if you will1 but do not pass to the south of the lodge4 ,with these instructions they set out1 each one in a different direction4 ,the elder brother had not traveled far when he saw a herd of deer and shot one of the number4 ,he skinned it1 cut it up1 took the backbone1 hide1 and tallow1 and hung the rest in a tree4 ,as he drew near the house1 he saw his younger brother approaching from a different direction with the hide and meat of a doe4 ,when they entered the hut1 the old man asked which of the two deer was shot first4 ,the elder brother answered3 ,i think mine was1 for ,i killed it early this morning1 soon after ,i left the house4 ,well1 said the father1 this skin of the first slain is mine2 go and stretch it and dry it for me with care4 ,after this they went out hunting every day for twelve days1 but fortune seemed to have deserted them2 they killed no more game2 and at the end of that time their supply of meat was exhausted4 ,then the old man said3 ,it always takes four trials before you succeed4 ,go out once more1 and if you kill a deer do not dress it1 but leave it as it is4 #ah4 ,on the following day they left the lodge together and did not take separate trails4 ,soon they killed a deer1 and the younger brother said3 ,what shall we now do with it1 since our father has told us not to skin it and not to cut it up8 ,the elder brother said3 ,i know not4 ,return to the lodge and ask our father what we must do4 ,then the younger brother returned to his father and the latter instructed him thus3 ,cut the skin around the neck2 then carefully take the skin from the head1 so as to remove the horns1 ears1 and all other parts1 without tearing the skin anywhere4 ,leave such an amount of flesh with the nose and lips that they will not shrivel and lose their shape when they dry4 ,then take the skin from the body1 which skin will again be mine4 ,one of you must take out the pluck and carry that in the hide to me2 the other will bring the skin of the head and the meat4 ,let him who bears the pluck come in advance1 and stop not till he comes directly to me1 and he must hand it to me and to no one else4 ,the younger brother went back and told all this to the elder4 ,they dressed the deer as they were bidden2 the younger put the pluck in the skin and went in advance1 and the elder followed with the venison and the skin of the head4 ,when they reached the hogn1 the father said3 ,where is the atcai8 7pluck7 and the younger said3 ,it is in the skin4 ,take it out1 said the old man1 and hang it on yonder mountain mahogany4 ,the young man did as he was bidden4 ,the father advanced with his bow and arrow and handed them to the elder brother1 who placed the arrow on the string and held the bow4 ,the old man put his hands on top of those of his son and together they drew the bow4 ,the former took careful aim at the pluck and let the arrow fly4 ,it struck the object and penetrated both heart and lungs so far that the point protruded on the opposite side4 ,then the old man told his son to seize the arrow by the point and draw it completely through1 which was done4 ,next he made his son stand close to the pluck1 looking towards it1 and while his son was in this position he blew on him in the direction of the pluck4 ,now1 said the father1 whenever you want to kill a buck1 even if there is neither track nor sign of deer in sight1 you have only to shoot into the tseiszi 7mountain mahogany1 ,cercocarpus parvifolius7 and you will find a dead deer where your arrow strikes2 while if you wish to kill a female deer you will shoot your arrow into the awtsal 7cliff rose1 ,cowania mexicana7 and you will find a doe there4 ,when all this was done they prepared the skin of the head1 under the old man's directions4 ,to keep the skin of the neck open they put into it a wooden hoop4 ,they sewed up the mouth1 left the eyeholes open1 stuffed the skin with hay1 and hung it in a tree to dry1 where it would not get smoky or dusty4 ,they cut places in the neck through which the hunter might see4 ,the skin of the doe which the younger brother had killed some time before1 and which had been tanned in the mean time1 they painted red and gray1 to make it look like the skin of an antelope4 ,they prepared two short sticks1 about the length of the forearm2 these were to enable the hunter to move with ease and hold his head at the proper height when he crept in disguise on the deer4 ,during the next four days no work was done1 except that the elder brother practiced in imitating the walk of the deer4 #ai4 ,from the camp where these things happened they moved to a place called ,tse-lak -i 7,white ,standing ,rock74 ,before they went to hunt or gather seeds1 the old man desired that they should all help to build the hogn 7hut72 so all went to work together1 men and women1 and the hogn was completed1 inside and outside1 in four days4 #bj4 ,the morning following the completion of the hogn1 the father sent the young men out again1 directing them1 as before1 not to go to the south4 ,they went off together1 and soon espied a herd of deer4 ,the elder brother put on the deer mask and began to imitate the motions of the animal1 asking his younger brother what he thought of the mimicry4 ,when the latter gave his approval1 the elder brother said1 ,steal round to the other side of the herd and when they see you they will come in my direction4 ,he waited1 and when he saw that his brother had got to the other side of the herd1 he selected a big fat buck as his special object1 and began to move towards him1 walking and pawing the ground like a deer1 and rubbing his antlers against the trees4 ,soon the buck began to approach the hunter1 but the latter kept his head constantly turned toward the deer the better to maintain his disguise4 ,presently the buck came quite close to the ,indian1 when the latter sped his arrow and brought the quarry down4 ,they carried the meat home and the old man demanded that the meat and skin should all be his in payment for his advice4 ,this was the third time he had advised them and the third time he had received a gift for his service4 ,he directed that the meat should be cut into pieces and hung in the trees to dry1 and that the skin should be stretched and dried for his bed4 #ba4 ,next day the elder brother desired the younger to stay at home1 saying that he would like to hunt alone4 ,as usual1 the old man warned him against the south1 and directed him to hunt in the country north of the hogn4 ,he set out1 accordingly1 to the north2 but he returned at night without any game4 ,again on the following morning he set out alone1 and this time went to the west1 as his father had directed4 ,he hunted all day without success1 until near sunset1 when it was time for him to return4 ,then he remembered what his father had told him of the shrubs that would always have deer for his arrow4 ,looking around he saw a cliff rose1 into which he shot his dart1 and at the same instant he observed a deer falling in the shrub4 ,he ran to the spot and found a dead doe4 ,when he had skinned and dressed it1 he could discover no high tree at hand that he might hang it on to keep it safe from the wolves1 so he laid the meat on the top of the cliff rose1 spread the skin over it1 stuck an arrow upright on the top of it1 and went home4 ,on his way he often said to himself1 ,why does my father bid me never to go to the south8 ,he pondered much on the subject1 and before he reached the hut he had determined to satisfy his curiosity and to go to the south on the first good opportunity4 ,when he got home he told where he had laid the meat1 and1 fearing that the crows or coyotes might get at it1 he begged his brother to hasten and bring it in4 ,when the meat came he asked that a piece might be broiled for his lunch on the hunt next day4 ,all that night the thought of his father's prohibition continued to haunt his mind and would not be dismissed4 #bb4 ,on the morrow1 when he went forth on his hunt1 his father gave him the usual injunctions1 saying3 ,hunt in any direction from the lodge that you will2 but go not to the south4 ,he departed as if he were going to the east2 but when he got out of sight from the hogn he turned round to the south and pursued his way in that direction4 ,he went on until he came to the ,san ,juan ,river1 and he forded it at a place a little above ,beautiful ,under the ,cottonwoods1 where they had crossed it before4 ,he went on to a place called ,tyl-saka 7,erect ,cat-,tail ,rushes7 and thence to a place called ,dsisk 7,clay ,hill74 ,here he laid his deer skin mask and his weapons on the ground and climbed the hill to observe the surrounding country for game4 ,but instead of looking south in the direction in which he was going he looked to the north1 the country in which dwelt his people4 ,before him were the beautiful peaks of epntsa1 with their forested slopes4 ,the clouds hung over the mountain1 the showers of rain fell down its sides1 and all the country looked beautiful4 ,and he said to the land1 ,aqal ni6 7greeting71 and a feeling of loneliness and homesickness came over him1 and he wept and sang this song3 ,that flowing water6 ,that flowing water6 ,my mind wanders across it4 ,that broad water6 ,that flowing water6 ,my mind wanders across it4 ,that old age water6 ,that flowing water6 ,my mind wanders across it4 #bc4 ,the gods heard his song and they were about to gratify his wishes4 ,he was destined to return to epntsa1 but not in the manner he most desired4 ,had he gazed to the south when he ascended the hill1 instead of to the north1 it might have been otherwise4 #bd4 ,he wiped away his tears and went down to the place where he had laid his mask and arms at the foot of the hill4 ,he put on his buckskin coat and was just putting on his mask1 but had not quite drawn it down over his head1 when he heard a noise to the south and1 looking around1 he saw a great crowd on horseback riding towards him4 ,to see better he drew off his mask1 and then observed that they were dividing into two lines as they advanced2 a moment later he was surrounded4 ,the horsemen were of the tribe of ,ute1 a people whose language he did not understand4 ,one young man rode up close to the ,navajo1 aimed an arrow at the breast of the latter and drew it to the head2 but just as he was about to release it an old man began to address the party in a loud voice and the young warrior lowered his arrow and relaxed his bow4 ,then the speaker dismounted1 approached the captive1 and seized him by the arm4 ,for a long time there was much loud talking and discussion among the ,ute4 ,now one would harangue the party and then another would make a speech1 but after a while the dispute ceased and the old man motioned to the ,navajo to move on4 ,they made him trot while they followed him on horseback in a semicircle1 so that they could guard him and watch his movements4 ,soon they came to ,tyl-saka2 shortly afterward they crossed the ,san ,juan4 ,that night they camped near epntsa1 where they watched him closely all night and gave him nothing to eat4 ,they bound his feet firmly together1 tied his hands behind his back1 and threw an untanned buckskin over him before they lay down to sleep4 #be4 ,they set out on their journey again early in the morning4 ,at ineski 7,scattered ,springs7 they stopped for a little while to eat1 but the only food they gave the ,navajo was the full of his palm of service berries4 ,when they arrived on the south side of tsosi 7,narrow ,water7 they halted for the night and a number went out to hunt4 ,among them they secured two deer1 one large and one small2 the feet of these they gave to their captive for his supper4 ,next morning they gave him a piece of liver1 half of which he ate and the rest he kept4 ,they moved on rapidly and rested for the night at ,dsil nahoy l1 where there was a spring4 ,they had given him nothing to eat all that day1 and at night they gave him nothing2 so it was well for him that he had secreted part of the liver4 ,this he ate after dark4 ,on the third morning he had to set out fasting and had to go on foot as usual4 ,about noon1 however1 one of the ,ute took pity on him and lent him a horse to ride1 while the owner of the horse walked all the afternoon4 ,that night they arrived at the bank of a large river1 and here they gave him to understand1 by signs1 that this was the last river they would cross until they got home4 ,beyond the river there was nothing in sight but a great plain4 #bf4 ,by the light of the morning1 however1 on the next day1 he discerned some mountains showing their points faintly above the northern horizon4 ,to these the ,ute pointed and motioned to him to go ahead4 ,they did not follow him immediately2 but saddled up at their leisure while the ,navajo went on4 ,though he was now for some time alone on the trail and out of sight of his captors1 he knew that he could not escape2 all around and before him was a desert plain where he could not discover a single hiding place2 so he trudged on1 tired and hungry and sorrowing1 and he wept all along the way4 ,at noon they gave him another handful of berries4 #bg4 ,at night they came to a plain situated between four mountains1 one on the east1 one on the south1 one on the west1 and one on the north1 and here there was a great encampment of ,ute1 whose tents were scattered around in different places on the plain4 ,there was one tent whose top was painted black and whose base was painted white and which had a forked pole set in the ground in front of it4 ,to this his master1 the old man who had saved his life and taken him by the arm on the occasion of his capture1 led him1 while the rest of the war party departed to their respective tents4 ,the old man hung his own arms and accouterments on the pole1 and the slave1 following his example1 hung his deer skin mask and robe on the forks and laid his crutches against the pole1 and he prayed to the head of the deer1 saying3 ,whenever ,i have appealed to you1 you have helped me1 my pet4 ,once you were alive1 my pet4 ,take care that ,i do not die1 my pet4 ,watch over me4 ,when he had finished his prayer an old man came and danced around him1 and when the latter had done an old woman approached with a whistle in her hand and she whistled all around him4 ,this was for joy because they had captured one of an alien tribe4 ,then his master motioned to him to go into the tent4 ,here he was given a large bowl of berries of which he ate his fill1 and he was allowed to lie down and sleep undisturbed until morning4 #bh4 ,next morning the ,ute began to enter the tent4 ,they came one by one and in small groups until after a while there was a considerable crowd present4 ,then they gave the ,navajo to understand by signs that they wished to know for what purpose he wore the mask and the buckskin4 ,he answered that he used them for no particular purpose1 but only for a whim4 ,they repeated the question three times very pointedly and searchingly1 but he continued to make evasive replies4 ,the fourth time they addressed him they charged him to tell the truth and speak quickly1 reminding him that he was a prisoner whose life was in the hands of his captors and telling him that if he did not disclose the use of his mask and robe he would be killed before sunset1 while if he revealed the secret his life would be spared4 ,he pondered but a short time over their words and determined to tell them the truth4 ,so he explained to them the use of the mask and the robe in deceiving the deer and told the wonderful power he had of getting game by shooting into certain bushes4 ,at dark they sent in two young men to be initiated into his mysteries4 ,he began by giving them a full account of all his father had done and all he had shown him2 he then taught them how to build the sweat-house1 how to make the mask1 how to shoot the pluck1 and how to walk like a deer1 and he made them practice the walk and the motions of the animal4 ,all this occupied eleven days4 #bi4 ,on the twelfth day the ,ute went out to hunt1 leaving few men in camp4 ,there was a small inclosure of brushwood close to the tent2 in it were two high poles on which skins were dressed4 ,his master left him1 that day1 two skins to prepare1 and he set to work at them and labored hard scraping and rubbing them until about noon1 when he felt hungry and went into the tent to see if he could find anything to eat4 ,he opened a bag and found it to contain dried meat2 he put some of this on the coals and sat down to wait till it was done4 ,as he watched the meat cooking he heard a noise at the deer skin door of the tent and1 looking up1 he beheld an old woman crawling in on her hands and knees4 ,she passed once around the fire and went out at the door again1 but before she disappeared she turned her head and addressed him1 saying3 ,my grandchild1 do something for yourself4 ,he paused a moment in wonder at the strange vision he had seen and the strange words he had heard1 and then he rushed out of the tent to follow his visitor and see who she might be4 ,he went around the tent four times2 he gazed in every direction2 but no one was to be seen4 ,during the rest of the day he worked but little4 ,occasionally he took up a stone and rubbed the hides2 but most of the time he walked and loitered around1 busy with his thoughts4 #cj4 ,after sunrise the hunters returned with an abundance of meat4 ,they came to the great lodge where the master of the ,navajo dwelt2 they extended its circumference by removing the pegs at the bottom2 they stored the goods of the owner away at the outer edge1 so as to leave a clear space in the center1 and made everything ready for the reception of a large number of guests4 ,after dark a great number gathered in the tent and the captive was ordered by his master to bring some water4 ,he took two wicker bottles to a neighboring spring1 filled them1 and laid them on the ground beside the spring1 while he went to gather some plants to stick into the mouths of the bottles as stopples4 ,as he went he heard a voice saying ,hist6 and looking in the direction whence it came he saw a form sitting in the water2 it wore a mask like the head of a great owl and it was smoking a pipe4 ,when he turned towards it1 it said1 ,you walk around like one without sense or knowledge4 ,why don't you do something for yourself8 ,when next you hear my voice it will be well for you if you walk towards it4 #ca4 ,the voice ceased and the form of the owl-man vanished4 ,then the ,navajo put the stopples into the vessels and carried them back4 ,when he returned he observed that two large dogs were tied to the door1 one on each side1 and that three doors had been added to the lodge during his absence1 so that now there were four doors covering the doorway4 ,when he entered he found the lodge filled with ,ute and he saw four bags of tobacco and four pipes lying near the fire1 one at each cardinal point of the compass4 ,he observed a very old man and a very old woman seated at the door1 one on each side4 ,a cord tied to the old woman passed round the edge of the lodge on one side1 behind the spectators1 to the west1 and another cord1 tied to the man1 passed round on the opposite side of the lodge4 ,his master bade him sit down in the west1 and when he was seated one of the cords was tied to his wrists and one to his ankles1 and thus he was secured to the old pair4 ,illustration3 ,,fig4 #ej4 ,qastcli1 from a dry painting of the kldji-qa l4 #cb4 ,now he feared more than ever for his safety2 he felt sure that his captors contemplated his death by torture4 ,the pipes were lit and the council began4 ,the talking in the strange tongue that he could not understand had lasted long into the night1 when he fancied that he heard the voice of the ,ybitcai 7,anglicized1 ,y y-bi-chy or ,gay-bi chy7 above the din of human voices1 saying huhuhuhu in the far distance4 ,he strained his attention and listened well1 and after a while he felt certain that he heard the voice again nearer and louder4 ,it was not long until the cry was repeated for the third time1 and soon after the captive heard it once more1 loudly and distinctly1 immediately to the west of the lodge4 ,then there was a sound as of footsteps at the door1 and the white lightning entered through the smoke-hole and circled around the lodge1 hanging over the heads of the council4 ,but the ,ute heard not the voice which the ,navajo heard and saw not the vision he beheld4 ,soon the ,y ybichy 7,qastcli7 entered the lodge and standing on the white lightning1 said3 ,what is the matter with you1 my grandchild8 ,you take no thought about anything4 ,something you must do for yourself1 or else1 in the morning you will be whipped to death--that is what the council has decided4 ,pull out four pegs from the bottom of the tent1 push it open there1 and then you can shove things through4 ,the ,navajo answered1 ,how shall ,i do it6 ,see the way ,i am tied6 ,i am poor6 ,see how ,i am wound up6 ,but ,qastcli again said3 ,when you leave1 take with you those bags filled with embroideries and take with you tobacco from the pouches near the fire4 ,scarcely had ,qastcli disappeared when the ,navajo heard a voice overhead1 and a bird named qoci flew down through the smoke-hole1 hovered four times around the lodge over the heads of the ,ute1 and departed by the way it had entered4 ,in a moment after it had disappeared a few of the ,ute began to nod and close their eyes2 soon the others showed signs of drowsiness2 some stretched themselves out on the ground overpowered with sleep2 others rose and departed from time to time1 singly and in little groups1 to seek their lodges and repose there4 ,the last to drop asleep were the old man and the old woman who sat at the door2 but at length their chins fell upon their bosoms4 ,then the ,navajo1 fearing no watchers1 went to work and loosened the cords that bound him2 he lifted1 from the inside1 some of the pegs which held the edge of the tent1 and shoved out the two bags of embroideries which ,qastcli had told him to take4 ,passing out through the door of the lodge1 where he found both the watch-dogs sound asleep1 and taking with him the cords with which he had been tied and some of the tobacco1 he went round to the back of the lodge1 where he had put the bags2 these he tied with the cords in such a manner that they would make an easily balanced double bundle4 ,he shouldered his bundle and was all ready to start4 #cc4 ,at this moment he heard1 at a little distance to the south of where he stood1 the hoot of an owl4 ,instantly recollecting the words of the owl-like form which he had encountered at the spring at nightfall1 he set off in the direction from which the call proceeded4 ,he had not walked far until he came to a precipitous bluff formed by two branching caons1 and it seemed at first impossible for him to proceed farther4 ,soon1 however1 he noticed a tall spruce tree1 which grew beside the precipice from the foot to the summit1 for the day had now begun to dawn and he could see objects more clearly4 ,at this juncture ,qastcli again appeared to him and said3 ,how is it1 my grandchild1 that you are still here8 ,get on the top of that spruce tree and go down into the caon on it4 ,the ,navajo stretched out his hand to seize the top of the tree1 but it swayed away from his grasp4 ,see1 my grandfather1 he said to ,qastcli1 it moves away from me2 ,i cannot reach it4 ,then ,qastcli flung the white lightning around the top of the tree1 as an ,indian flings his lasso around the neck of a horse1 and drew it in to the edge of the cliff4 ,descend1 he commanded the ,indian1 and when you reach the bottom take four sprays from the tree1 each from a different part4 ,you may need them in the future4 ,so the ,navajo went down1 took the four sprays as he was bidden and put them under his robe4 #cd4 ,at the base of the bluff he again met ,qastcli1 and at this moment he heard a noise1 as of a great and distant tumult1 which seemed to come from above and from beyond the edge of the cliff whence they had descended4 ,from moment to moment it grew louder and came nearer1 and soon the sounds of angry voices could be distinguished4 ,the ,ute had discovered the flight of their captive and were in hot pursuit4 ,your enemies are coming for you1 said the divine one2 but yonder small holes on the opposite side of the caon are the doors of my dwelling1 where you may hide4 ,the bottom of the caon is strewn with large rocks and fallen trees2 it would take you much time and hard labor to get over these if ,i did not help you2 but ,i will do something to make your way easy4--,as he said this he blew a strong breath1 and instantly a great white rainbow spanned the caon4 ,the ,navajo tried to step on this in order to cross1 but it was so soft that his feet went through2 he could not step on it4 ,qastcli stood beside him and laughed at his fruitless attempts to get on the rainbow4 ,after he had enjoyed this sport sufficiently the ye 7,anglicized1 gay or yay7 blew another strong breath1 when at once the rainbow became as hard as ice and they both crossed it with ease4 ,when they reached the opposite wall of the caon ,qastcli pointed to a very small hole in the cliff and said1 ,this is the door of my lodge2 enter6 ,by this time the shouts of the ,ute sounded very loud in the ears of the terrified fugitive and it seemed to him that his pursuers must have reached the edge of the opposite cliff1 where they would not be long before they would see him2 still1 hard as he tried to enter the cave1 he could not succeed2 the hole was not big enough for him to put his head in4 ,the ,y ybichy roared with laughter and slapped his hands together as he witnessed the abject fear and the fruitless efforts of the ,navajo4 ,when he had laughed enough he blew on the little hole and it spread instantly into a large orifice1 through which they both entered with ease4 ,they passed through three rooms and stopped in the fourth4 ,here ,qastcli took the bags from the back of the ,navajo1 opened them1 and drew from them some beautifully garnished clothing--a pair of moccasins1 a pair of long-fringed leggings1 and a shirt4 ,he arrayed himself in these and went out1 leaving the ,navajo in the cave4 ,as soon as his rescuer was gone the fugitive heard loud noises without and the sound of many angry voices1 which continued for a long1 long time4 ,at last they died away and were heard no more4 ,the ,ute had tracked him to the edge of the cliff where he got on the tree2 but there they lost his trail and searched all the neighborhood to see if they could regain it2 hence the noises4 ,when all was silent ,qastcli returned and said1 ,your enemies have departed2 you can leave in safety4 ,so1 taking a tanned elk skin to cover his back and a pair of new moccasins to protect his feet1 the ,navajo set out from the cave4 #ce4 ,it was nightfall when he emerged4 ,he turned his face in the direction of his home and walked rapidly all the night4 ,as day dawned he began to feel hopeful2 but1 ere the sun rose1 distant sounds1 which grew louder and louder1 reached his ear4 ,he knew them to be the voices of his pursuers and again he became sorely afraid4 ,he hurried on and came near the foot of a high isolated pinnacle of rock1 whose top appeared to be inaccessible4 ,glancing to the summit1 however1 he beheld standing there a black mountain sheep4 ,thinking that this singular vision was sent to him as a sign from the yays 7gods7 and boded well for him1 he came to the base of the rock1 when the sheep addressed him1 saying3 ,my grandson1 come around to the other side of the rock and you will find a place where you may ascend4 ,he went around as he was bidden and saw the cleft in the rock1 but it was too narrow for him to climb in it4 ,then the sheep blew into the cleft and it spread out so wide that he entered it easily and clambered to the summit4 ,here he found the sheep standing in four tracks1 marked or sunken in the rock1 one hoof in each track1 and under the center of his body was a small hole in the rock4 ,into this hole the sheep bade him enter2 but he replied that the hole was too small4 ,then the sheep blew on the hole and it spread so wide open that both the man and the sheep entered easily and descended into the heart of the rock4 ,here there were again four apartments2 two of them were blue and two were black2 rainbows extended in all directions through them4 ,in the fourth room1 which was black1 the sheep left the ,navajo to rest1 and departed4 ,soon the fugitive heard1 as on the previous day1 when he lay hidden in the cave of ,qastcli1 the voices of the angry ,ute calling and haranguing all around the rock1 and he continued to hear them for a very long time4 ,soon after the clamor ceased the sheep returned to him to notify him that his enemies had withdrawn and that he could set out on his journey again without fear4 #cf4 ,he journeyed homeward all the night1 and when daylight began to appear he found himself on the banks of the stream where the ,ute slept the night before they reached their tents1 when they bore him home a captive4 ,here again he heard in the distance the voices of his pursuers and he hastened his steps4 ,presently he met a little old man sitting on the ground and cleaning cactus fruit4 ,the old man had a sharp nose1 little bright eyes1 and a small moustache growing on each side of his upper lip4 ,at once the ,navajo recognized him as the ,bushrat 7,neotoma mexicana74 ,the latter asked the traveler where he came from4 ,oh1 ,i am just roaming around here1 was the answer4 ,but the rat1 not satisfied1 repeated his question three times1 in a manner which gave the ,navajo to understand that his answer was not credited4 ,so at last he answered truthfully that he was a ,navajo who had been captured by the ,ute1 and that he was fleeing homeward from his captors1 who were at that moment close behind him in pursuit4 ,it is well1 said the rat1 that you have told me this1 for ,i think ,i can save you4 ,on yonder hillside there is a flat rock1 and round about it are piled many little sticks and stones4 ,it is my home1 and ,i will guide you thither4 ,he led the ,indian to the rock and1 showing him a small hole under it1 bade him stoop low and place his head near the hole4 ,as the ,navajo obeyed the rat blew a strong breath on the hole1 which at once opened wide enough to let the visitor in4 ,the rat followed immediately behind him as he entered4 ,inside of the den there were an old woman1 two young men1 and two young women4 ,these constituted the family of the ,bush-rat1 who left the den as soon as the stranger was safely housed4 ,soon the voices of the pursuing ,ute were again heard around the rock and at the mouth of the den1 and the ,navajo sat a long time in silence listening to them4 ,after a while the rat woman said to him1 ,you seem to be tired and hungry4 ,will you have something to eat8 and he answered1 ,yes2 ,i am very hungry and would like some food4 ,on hearing this she went into one corner of her dwelling1 where were many chips and bones and shells of seeds and skins of fruits1 and she brought him some of these and offered them to him2 but at this moment the wind god whispered into his ear and warned him not to partake of the refuse2 so he said to the woman2 ,my mother1 ,i can not eat these things4 ,then she went to another corner of the den1 where there was another pile of debris2 but again the wind god prompted him and again he refused4 ,after this she visited in turn two other piles of trash in the corners of her lodge and tried to make him accept it as food1 but he still rejected it4 ,now1 while he had been sitting in the lodge he had not failed to look around him1 and he had observed a long row of wicker jars standing at one side4 ,at one end of the row was a black vessel and at the other end a white vessel4 ,when she at length asked him1 ,what food is it that you would have1 my son8 the wind god whispered to him1 ,ask her for that which is in the jars at the end of the row1 and he replied1 ,i will take some food from the black jar and some from the white jar4 ,she removed the stopples from the jars4 ,from the black vessel she took nuts of the pion and fruit of the yucca and from the white vessel she took cherries and cactus fruit1 all of which he received in the folded corner of his elk robe4 ,he was just about to partake of some of the nice fruit when again he heard the low voice of the wind god4 ,this time it said1 ,eat not the food of the rats in the home of the rats1 if you would not become a rat2 wait till you go out to-night4 ,much1 as he longed for the food1 after hearing this1 he tasted it not1 but held it in the fold of the elk skin4 ,late in the day they were all astonished by hearing a loud rattling noise at the mouth of the cave1 and1 looking in that direction1 saw the end of a big stick1 which was thrust viciously from time to time into the opening and poked around in different directions2 but it was not long enough to reach to the place where they sat4 ,what is that8 said the woman4 ,oh1 answered the ,navajo1 that is the ,ute1 who have trailed me to this hole and hope to kill me by poking that stick in here4 ,the old rat watched from a secret place outside all the actions of the ,ute1 and when he came home at night he asked his family if the stick had hurt any of them4 ,we saw only the end of it1 they replied4 ,he then turned to the ,navajo and said1 ,your pursuers have disappeared2 you may go out without fear4 #cg4 ,he trudged wearily on all night1 and at dawn he was beside the high volcanic rocks at tsosi1 another place where his captors had halted with him4 ,there is one place where the rocky wall is quite smooth4 ,as he was passing this place he heard a voice saying1 ,sh6 ,he looked all around him1 but saw nothing that could have made the sound4 ,he was about to pass on when he again heard the voice1 and1 looking around1 he again saw no one4 ,the fourth time that this happened1 however1 he observed in the smooth part of the rock a door standing open and a little animal called ,kleyatcini looking out at him4 ,as he stood gazing at the sharp nose and the bright eyes the distant voices of his pursuers sounded again in his ears and the little animal bade him enter and hide himself4 ,as the ,navajo entered the ,kleyatcini passed out and closed the door behind him4 ,the fugitive was not long in his place of concealment when the clamor made by the foiled pursuers was again heard1 but it ceased sooner than usual4 ,it was not yet sunset when the little animal returned to announce that the ,ute had gone from the neighborhood4 ,when the ,navajo stepped out of the hole in the rock1 ,kleyatcini pointed out to him the mountains in which his home lay and counseled him to travel directly towards them4 #ch4 ,he pursued his way in the direction indicated to him all night1 and at break of day he found himself walking between a pair of low hills of clay which stood close together1 and once more he heard behind him the voices of his enemies and the trampling of their horses4 ,but now his good friend ,qastcli appeared to him and said to him3 ,my grandchild1 are you still here8 ,have you come only thus far8 ,i am here1 cried the ,navajo1 and oh1 my grandfather1 ,i could do no better4 ,look at my limbs6 ,see how sore and swollen they are6 ,i am exhausted and feel that ,i cannot flee much farther before my enemies4 ,go1 then1 said ,qastcli1 to that hill which is the farther from us and climb to the top of it2 but1 when you are taking the very last step which will place you on the summit1 shut your eyes as you make that step4 ,the ,navajo hastened to the hill1 and1 weary as he was1 he soon ascended it4 ,as he lifted his foot to take the last step he closed his eyes1 as the yay had bidden him4 ,when he felt his foot again on the earth he opened his eyes1 and lo6 instead of having a little hill under his feet1 he stood on the summit of a great mountain peak1 seamed with deep caons1 bordered with rugged rocks1 and clothed with great forests of pine and spruce2 while far away on the plain at the foot of the mountain--so far that he could scarcely discern them--were his baffled pursuers1 and beside him stood ,qastcli4 ,the latter pointed out to him many familiar places in the distance--the valley of the ,san ,juan1 and ,dsilyi-qojni 7,beautiful in the ,mountains71 where he and his people first lived4 ,he rested securely on the mountain top all day4 #ci4 ,at sunset he went on his way again4 ,when daylight began to appear he crossed the ,san ,juan4 ,soon after1 while journeying on over an open plain1 he once more heard the ,ute on his trail4 ,he now felt very sad and hopeless1 for his limbs were so stiff and swollen that every motion gave him pain and he could hardly drag himself along4 ,but at this moment he became conscious that he was not alone1 and glancing to one side he saw ,niltci1 the wind god1 walking with him4 ,and ,niltci brought a great dark whirlwind1 which roared a moment beside them and then buried its point in the ground and dug a deep hole there2 it dug a cavern with four chambers4 ,then dark clouds gathered and rain began to fall4 ,have you anything with you that may help you8 asked the god4 ,i have nothing1 said the ,navajo1 but four sprays of spruce1 which the ,y ybichy bade me pluck from the tree on which ,i descended into the caon the night ,i left the ,ute camp4 ,they will do1 said the wind god4 ,make quickly four balls of mud and thrust through each ball a twig of the spruce1 and lay them on the ground so that the tops of the twigs will point towards your enemies4 ,the ,navajo did as he was commanded4 ,then ,niltci blew the twigs and mud balls in the direction of the pursuers and told the ,navajo to descend into the retreat which the whirlwind had formed4 ,he went down and rested secure1 while he heard overhead great peals of thunder1 the loud rushing of the tempest1 and the heavy pattering of enormous hailstones1 to bring which the mud balls had been made4 ,the noises of the storm died away1 and about midday ,niltci came into the cave and said to the man3 ,come forth2 your enemies have been dispersed4 ,many have been killed by the hail1 and the rest have gone towards their homes4 ,then the ,navajo came up out of the ground and set out in the direction of his old home at ,dsilyi-qojni4 #dj4 ,it was about sunset when he reached the top of the mountain4 ,the snow began to fall heavily and a strong wind began to blow4 ,he walked on to the western brow of the mountain1 where there was a great precipice4 ,here the storm blew with such violence that he could scarcely stand1 and yet the precipice was so steep that he did not see how he could get down4 ,but soon1 as on a former occasion of this kind1 he discovered a spruce tree which grew against the side of the precipice1 and at the same time ,qastcli appeared to him again and directed him to go down on the spruce tree4 ,he did so1 and when he reached the bottom he found the yay there awaiting him4 ,he addressed ,qastcli3 ,oh1 my grandfather1 ,i am tired and sore and sleepy4 ,i would like to lie down under this tree and sleep4 ,but the god answered1 ,go1 my grandchild1 to yonder fire and rest1 and he pointed to a distant gleam on the side of a mountain which lay beyond a very deep valley4 ,no1 my grandfather1 cried the ,navajo1 ,i am weary and my limbs are sore and weak2 ,i can not travel so far4 ,i will help you1 said the yay1 and as he spoke he spanned the valley with a flash of lightning1 over which he led the man to the distant mountain4 ,they reached it at a point close to the fire2 but the moment they stood again on the firm earth ,qastcli and the fire vanished4 ,the man was bewildered and at a loss what to do4 ,he walked around the mountain a short distance and then changed his mind and walked back to the place from which he started4 ,here he found ,qastcli awaiting him4 ,the yay spoke not a word1 but pointed down into the valley and led the way thither4 ,at the bottom of the valley they came to a great hole in the ground2 the yay pointed in and again led the way4 ,as they advanced into the cave the air grew warmer4 ,in a little while they discovered a bright fire on which there was no wood4 ,four pebbles lay on the ground together3 a black pebble in the east1 a blue one in the south1 a yellow one in the west1 and a white one in the north2 from these the flames issued forth4 ,around the fire lay four bears1 colored and placed to correspond with the pebbles4 ,when the strangers approached the fire the bears asked them for tobacco1 and when the former replied that they had none the bears became angry and thrice more demanded it4 ,when the ,navajo fled from the ,ute camp he had helped himself from one of the four bags which the council was using and had taken a pipe1 and these he had tied up in his skin robe2 so when the fourth demand was made he filled the pipe and lighted it at the fire4 ,he handed the pipe to the black bear1 who1 taking but one whiff1 passed it to the blue bear and immediately fell senseless4 ,the blue bear took two whiffs and passed the pipe1 when he too fell over in a state of unconsciousness4 ,the yellow bear succumbed after the third whiff1 and the white bear1 in the north1 after the fourth whiff4 ,now the ,navajo knocked the ashes and tobacco out of his pipe and rubbed the latter on the feet1 legs1 abdomen1 chest1 shoulders1 forehead1 and mouth of each of the bears in turn1 and they were at once resuscitated4 ,he replaced the pipe in the corner of his robe4 ,when the bears recovered they assigned to the ,navajo a place on the east side of the fire where he might lie all night1 and they brought out their stores of corn meal and tciltcin and other berries and offered them to him to eat2 but ,qastcli warned him not to touch the food and again disappeared4 ,so1 hungry as he was1 the ,indian lay down supperless to sleep4 ,when he woke in the morning the bears again offered food1 which he again declined1 saying he was not hungry4 ,then they showed him how to make the bear keth wns1 or sticks to be sacrificed to the bear gods1 and they drew from one corner of the cave a great sheet of cloud1 which they unrolled1 and on it were painted the forms of the yays of the cultivated plants4 ,as he departed the bears said1 ,there are others in these parts who have secrets to tell you4 ,yonder is ,tsenstci1 where many dwell4 ,so he set forth for ,tsenstci 7,circle of ,red ,stones47 #da4 ,as he passed down the valley he heard a loud rushing noise be hind him1 and looking around he beheld a tornado4 ,the air was filled with logs and uprooted trees1 borne along by the great storm4 ,it came nearer and seemed to be advancing to destroy him4 ,he was terrified and cried out to the storm3 ,ciyce1 ,dsilyi ,neyni4 ,quali8 7',tis ,i1 ,reared ,within the ,mountains4 ,who art thou87 ,the tempest recognized him and subsided1 and in its place appeared four men in the shape of the gl or weasel4 ,the four weasel men showed him how to make the gl-bikean1 or sacrificial sticks of the gl4 ,what name the ,navajo bore before this time the ancient tale does not tell us2 but from the moment he said these words he was called among the gods ,dsilyi ,neyni1 and was afterwards known by this name among his people4 #db4 ,after this adventure he continued on his way to ,tsenstci4 ,he had not journeyed far when he met the wind god1 who said to him3 ,those whom you will meet at ,tsenstci are evil ones2 therefore ,i will be with you and will walk before you4 ,when they came to ,tsenstci they found a hole in the rocks guarded by two great rattlesnakes1 one on each side1 and covered by two pion trees1 for a door4 ,when the travelers drew near1 the serpents showed signs of great anger1 and when the former approached the door the reptiles shook their rattles violently1 thrust out their tongues1 and struck at the intruders as though they would bite them2 but they did not bite4 ,niltci thrust aside the pion trees2 he and his companions entered1 and1 when they had passed within1 the pion trees1 moving of their own accord1 closed the entrance behind them4 ,within they encountered a bald headed old man who had only a little tuft of hair over each ear4 ,this was ,klicts1 the ,great ,serpent4 ,he asked ,niltci who his human companion was1 and the wind god answered that he was a ,navajo who had been captured by the ,ute1 but had escaped from them and had suffered many hardships4 ,on hearing this ,klicts showed the ,indian how to make the keth wns1 now known to the ,navajo shamans as klicts-bikean1 or sacrificial sticks of the ,great ,serpent1 and he told him how to plant these sacrifices4 #dc4 ,from the home of ,klicts they went to a place called ,tsebin yol 7,wind ,circles ,around a ,rock74 ,when they drew near the place they heard loud peals of thunder and the lightning struck close to them in four different places4 ,they were now approaching the home of the lightning gods2 this is why destruction by the thunderbolt seemed to threaten them4 ,then the ,navajo spoke to the lightning1 as he had formerly spoken to the whirlwind1 saying1 ',tis ,i1 ,reared ,within the ,mountains4 ,who art thou8 whereat the thunder and the lightning ceased1 and the travelers walked on until they entered a house of black clouds1 inside of a mountain1 which was the house of ,in1 the ,lightning4 ,he was bald1 like the ,great ,serpent1 having only a little tuft of hair over each ear4 ,at each of the four sides of the room where ,in sat was a lightning bird2 that in the east was black1 that in the south was blue1 that in the west1 yellow1 and that in the north1 white4 ,from time to time the birds flashed lightning from their claws to the center of the room where the god sat1 and the lightning was of the same color as the bird that emitted it4 ,when the travelers entered ,in said to ,niltci1 ,who is this that you have brought with you8 ,the latter answered1 ,it is a ,navajo who has been a captive with the ,ute and has escaped4 ,he has suffered much4 ,see how his knees and ankles are swollen4 ,then the ,lightning showed him two keth wns1 such as the shamans now sacrifice under the name of ,in-bikean1 or sacrificial sticks of the lightning1 and1 having instructed him how to make and to plant these1 he bade his visitors depart4 #dd4 ,the next place they reached on their journey was ,s byitszi 7,narrow ,sand ,hills74 ,they entered the hill and came to the house of ,kalgi1 the ,butterfly1 a dwelling filled with butterflies and rainbows4 ,they found ,kalgi and his wife sitting there1 and also ,atss-bebag ni 7,house of ,feathers71 who wore black leggings4 ,here ,niltci disappeared and the woman had to put her questions to the ,navajo4 ,she inquired1 as the others had done1 who he was1 and he briefly told her his story4 ,she arose1 went out1 and presently returned with a large basin made of a beautiful white shell2 this was filled with water and soap root4 ,she laid it before the ,navajo1 saying1 ,you are about to visit some fair and beautiful people1 and it is proper that you should bathe your body and wash your hair well4 ,when he had finished his bath he of the house of feathers took fine corn meal and applied it to the feet1 the knees1 the abdomen1 and the other parts of the body which are usually touched in healing ceremonies4 ,then1 under the directions of ,atss-bebag ni1 the ,navajo rubbed his whole body with meal to dry himself and painted his face white with glee 7white earth4 ,house of ,feathers next brought in small bundles of the following plants3 tcilelgsi 7,gutierrezia euthami71 oikal 7,artemesia trifida71 tsji1 and tlonassi 7,bouteloua hirsuta71 burned them to charcoal1 and directed the ,indian to blacken his legs and forearms with this substance4 ,when this was done he put spots of white on the black1 and1 in short1 painted him as the akninili1 or courier 7,fig4 #eb7 sent out to summon guests to the dance1 is painted to this day in the ceremonies of the dsilydje qa l4 ,when the painting was done ,kalgi ,esya 7,butterfly ,woman7 took hold of his hair and pulled it downward and stretched it until it grew in profusion down to his ankles4 ,then she pressed and worked his body and face all over until she molded him into a youth of the most beautiful form and feature4 ,they gave him fine white moccasins and a collar of beaver skin with a whistle attached to it2 they put the k basan1 or plumed sticks to represent wings1 on his arms1 and altogether dressed and adorned him as the akninili is dressed and adorned4 ,the woman gave him white corn meal mixed with water to eat1 and he slept all night in the house of the butterflies4 ,in the morning the woman 7or goddess1 as we might better call her7 laid two streaks of white lightning on the ground and bade him stand on them with one foot on each streak4 ,now1 she said1 the white lightning is yours2 use it how and when you will4 ,then she told him to go to the top of the hill in which their house lay4 ,when he ascended he found another house on the top1 and in it he again met ,kalgi and his wife1 who awaited him there4 ,he observed a streak of white lightning that spanned a broad valley1 stretching from the hill on which he stood to a distant wooded mountain4 ,there1 said ,kalgi ,esya1 pointing to the lightning1 is the trail you must follow4 ,it leads to yonder mountain1 which is named ,bistc gi4 #de4 ,he followed the lightning trail and soon arrived at the house of ,ests u-igni 7,holy ,woman74 ,the house was inside of a black mountain2 but the lightning ended not until it went quite into the dwelling2 so he had only to follow it to find his way in4 ,the door was of trees4 ,within1 on the east wall hung the sun and on the west wall hung the moon4 ,here he was shown the keth wn which is called ,ests n-ignibike n1 or the sacrificial stick of the holy woman1 and was told how to make it and how to bury it4 ,as he was about to depart from this place two of the wind gods and the butterfly god appeared to him1 and the whole party of four set out for ,tcckai 7,chusca ,knoll of our geographers74 #df4 ,at this place they entered a house which was inside of the mountain4 ,it was two stories high2 it had four rooms on the first story and four on the second4 ,it had four doorways1 which were covered with trees for doors2 in the east was a black spruce tree1 in the south a blue spruce tree1 in the west a yellow spruce tree1 and in the north a white shining spruce tree4 ,here dwelt four of the ,tcik-cac-ntlehi 7,maiden that ,becomes a ,bear74 ,their faces were white2 their legs and forearms were covered with shaggy hair2 their hands were like those of human beings2 but their teeth were long and pointed4 ,the first ,tcik-cac-ntlehi1 it is said1 had twelve brothers4 ,she learned the art of converting herself into a bear from the coyote4 ,she was a great warrior and invulnerable4 ,when she went to war she took out and hid her vital organs1 so that no one could kill her2 when the battle was over she put them back in their places again4 ,the maidens showed him how to make four keth wns and told him how to bury them in order to properly sacrifice them4 #dg4 ,from ,tcckai they went to ,nin -qoezg 7,valley ,surrounded on ,all ,sides by ,hills71 near epntsa1 where they found the house of the ,tsilk-igni 7,holy ,young ,men71 of whom there were four4 ,there were1 in the dwelling1 four rooms1 which had not smooth walls1 but looked like rooms in a cavern2 yet the house was made of water4 ,a number of plumed arrows 7ktso-yis n7 were hanging on the walls1 and each young man 7standing one in the east1 one in the south1 one in the west1 and one in the north7 held such an arrow in his extended right hand4 ,no keth wn was given him2 but he was bidden to observe well how the holy young warriors stood1 that he might imitate them in the rites he should establish amongst men4 #dh4 ,the next place they visited was ,tsea-iskgi 7,rock that ,bends ,back71 where they entered a house1 striped within horizontally of many colors1 and found eight more of the ,tsilk-igni 7,holy ,young ,men74 ,two stood at each cardinal point and each one grasped a sapling which he held over his upturned mouth1 as if about to swallow it4 ,one of the young men addressed him1 saying ,do thus4 ,there are eight of us here2 but when you do this in the dance that you will teach your people you need not have eight young men--six will be enough4 #di4 ,from here they went to ,tctcel-hyits 7,big ,oaks71 to visit the home of igin-yosni 7yosni is a species of squirrel74 ,it was built of black water-slime 7ral7 and the door was of red sunbeams4 ,on the east wall hung a big black log2 on the south wall1 a blue log2 on the west wall1 a yellow log2 and on the north wall1 a white log2 in which logs the squirrels dwelt4 ,although they were squirrels1 they were young men and young women1 and looked very much like one another4 ,all had red and black stripes on their backs4 ,these taught him how to make and bury the keth wns sacred to themselves4 #ej4 ,dsilninla 7,last ,mountain7 is a conical1 sharp pointed eminence1 shaped like a ,navajo hogan or lodge4 ,it is black and has white streaks running down its sides4 ,this was the next place they visited4 ,within the mountain was a house1 whose door was of darkness and was guarded by ,tcpani 7the ,bat7 and an animal called ants 7of crepuscular or nocturnal habits74 ,here dwelt many young men and young women who were skunks 7golji71 and they taught the ,navajo wanderer how to make and how to bury the keth wns which are sacred to the skunk4 #ea4 ,the next place to which they went was ,dsil-niki- gi 7,mountain ,comes ,down ,steep71 and here they found the place where ,glodsilk 7,abert's squirrel1 ,sciurus aberti7 and ,glodsiljni dwelt4 ,when the four entered1 the squirrels said to them3 ,what do you want here8 ,you are always visiting where you are not welcome4 ,the gods replied3 ,be not angry with us4 ,this is a ,navajo who was a captive among the ,ute1 but he has escaped and has suffered much4 ,in 7the ,lightning7 has bidden us to take him to the homes of all the igni 7holy ones1 supernatural beings72 therefore we have brought him here4 ,it is well1 said the squirrels2 but he is hungry and must have some food4 ,they brought him pion nuts1 pine nuts1 spruce nuts1 and service berries2 but the gods told him not to partake of the nuts or he would be changed into a squirrel1 to eat only of the service berries4 ,when he had finished his meal1 the squirrels showed him how to make two keth wns and how to bury them4 #eb4 ,now ,niltci whispered3 ,let us go to ,dsily -in 7,four ,doorways ,under a ,mountain71 where dwells as ni 7the ,porcupine74 ,his house was in a black mountain4 ,at the eastern doorway there was a black spruce tree for a door4 ,on the other sides there were no doors2 the entrances were open4 ,they found here four porcupine gods1 two male and two female4 ,they were colored according to the four cardinal hues4 ,the black one stood in the east1 the blue one in the south1 the yellow one in the west1 and the white one in the north4 ,they instructed him concerning the keth wns of the porcupines1 and they offered him food1 which consisted of the inner bark of different kinds of trees4 ,but again1 prompted by ,niltci1 he refused the food1 saying that he was not able to eat food of that kind4 ,it is well1 said the porcupines1 and now you may leave us4 #ec4 ,off in this direction1 whispered ,niltci1 pointing to the northeast1 is a place called ,qoests 7,where ,yellow ,streak ,runs ,down74 ,let us go thither4 ,here they entered a house of one room1 made of black water4 ,the door was of wind4 ,it was the home of ,tcal-ninz 7,long-,frog71 of oklc 7,water ,snake71 of ,klick 7,arrow ,snake71 and of other serpents and animals of the water4 ,it was called ,ahyqoei 7,they ,came ,together71 because here the prophet of the dsilydje qa l visited the home of the snakes and learned something of their mysteries4 ,the ceremonies sacred to these animals belong to another dance1 that of the qojni-qa l 7chant of terrestrial beauty72 but in the mysteries learned in ,ahyqoei the two ceremonies are one4 ,here he was instructed how to make and to sacrifice four keth wns4 ,to symbolize this visit of ,dsilyi ,neyni and this union of the two ceremonies1 the first sand picture is made4 7,see ,plate ,,xv47 #ed4 ,the next place they visited was ,a nkik1 where there was a house built of the white rock crystal1 with a door made of all sorts of plants4 ,it was called ,tseg iniini-behogan 7,house of ,rock ,crystal7 and was the home of ,tcik-igni 7,supernatural ,young ,woman1 or ,young ,woman ,goddess71 who was the richest of all the igni4 ,in the middle of the floor stood a large crystal in the shape of a keth wn4 ,just as they were entering1 ,qastcli1 who had disappeared from the ,navajo's sight at the house of the bears1 here rejoined him1 and the party now numbered five4 ,the apartment1 when they came into it1 was very small1 but ,qastcli blew on the walls1 which extended thereat until the room was one of great size4 ,the goddess showed the ,navajo how to make two keth wns and directed him how to dispose of them4 #ee4 ,thence they journeyed to ,tsits-intyli 7,broad ,cherry ,trees71 where1 in a house of cherries with a door of lightning1 there lived four gods named ,dsilyi ,neyni 7,reared ,within the ,mountains74 ,the ,navajo was surprised to find that not only had they the same name as he had1 but that they looked just like him and had clothes exactly the same as his1 ,his companions said to him3 ,these are the gods in whose beautiful form the ,butterfly goddess has molded you4 ,these are the gods whose name you bear4 ,the hosts bade their visitors be seated1 and they ranged themselves around the fire1 one at each of the cardinal points4 ,each held an arrow made of the cliff rose 7,cowania mexicana7 in his extended right hand4 ,the head of the arrow was of stone1 the fletching of eagle feathers1 and the breath feather of the downy plume of the ,tsenhale 7the ,harpy of ,navajo mythology74 ,as they held the arrows they ejaculated1 ai1 ai1 ai1 ai1 as they who dance the ktso-yis u do in the ceremonies to this day1 and after the fourth ai each one swallowed his arrow1 head foremost1 until the fletching touched his lips4 ,then he withdrew the arrow and they said3 ,thus do we wish the ,navajo to do in the dance which you will teach them2 but they must take good care not to break off the arrowheads when they swallow and withdraw them4 ,such is the origin of the dance of the ktso-yis n1 or great plumed arrow4 ,as they bade him good-bye1 one of them said to the ,navajo3 ,we look for you1 i4e41 ,we expect you to return to us1 an intimation to him that when he left the earth he should return to the gods1 to dwell among them forever4 #ef4 ,from this place they journeyed on until they reached ,a dsil 7,leaf ,mountain71 and found the house that was made of dew-drops 7a-behogan7 and that had a door made of plants of many different kinds4 ,this was the home of the ,bitss-ninz 7,long ,bodies71 who were goddesses4 ,when they rose1 as the strangers entered1 the plumes on their heads seemed to touch the heavens1 they were so very tall4 ,the goddesses said to ,dsilyi ,neyni1 ,we give you no keth wn1 but look at us well and remember how we appear1 for in your ceremonies you must draw our picture2 yet draw us not1 as we now stand1 in the east1 the south1 the west1 and the north2 but draw us as if we all stood in the east4 ,this is the origin of the second picture that is painted on the sand4 7,plate ,,xvi47 #eg4 ,leaving the ,house of ,dew they proceeded to onak 7,white ,water ,running ,across74 ,this was a stream which ran down the side of a hill and had its source in a great spring4 ,immediately above this spring was the home of ,qastcli4 ,the latter1 as they approached his home1 stopped at the foot of the hill and four times ordered his companions to go in advance2 but four times they refused4 ,after the last refusal ,qastcli clapped his hands1 uttered his cry of huhuhuhu6 and led the way4 ,the house was of corn pollen2 the door was of daylight2 the ceiling was supported by four white spruce trees2 rainbows ran in every direction and made the house shine within with their bright and beautiful colors4 ,neither keth wn nor ceremony was shown the ,navajo here2 but he was allowed to tarry four nights and was fed with an abundance of white corn meal and corn pollen4 #eh4 ,now ,qastcli took him to a place called ,lejphio 7,brown ,earth ,water7 and led him to the top of a high hill1 from which they could see in the far distance ,gngio1 where the prophet's family dwelt2 for they had moved away from the valley in epntsa1 where he left them4 ,then the yay showed him the shortest road to take and bade him return to his people4 #ei4 ,when he got within sight of his house his people made him stop and told him not to approach nearer until they had summoned a ,navajo shaman4 ,when the latter1 whose name was ,red ,queue1 came1 ceremonies were performed over the returned wanderer1 and he was washed from head to foot and dried with corn meal2 for thus do the ,navajo treat all who return to their homes from captivity with another tribe1 in order that all alien substances and influences may be removed from them4 ,when he had been thus purified he entered the house and his people embraced him and wept over him4 ,but to him the odors of the lodge were now intolerable and he soon left the house and sat outside4 ,seeing this1 the shaman gave it as his opinion that the purification already made was not sufficient1 and that it would be well to have a great dance over him4 ,in those days the ,navajo had a healing dance in the dark corral2 but it was imperfect1 with few songs and no keth wns or sacrificial sticks4 ,it was not until ,dsilyi ,neyni recounted his revelations that it became the great dance it now is among the ,navajo4 #fj4 ,it was agreed that before the dance began ,dsilyi ,neyni should be allowed four days and four nights in which to tell his story and that the medicine man should send out a number of young men to collect the plants that were necessary for the coming ceremony4 ,for four nights and for four days he was busy in relating his adventures and instructing his hearers in all the mysteries he had learned in the homes of the igni4 ,then they built the medicine lodge and got all things ready for the new rites and for the purification of the one who had returned4 ,the shaman selected from among the plants brought him by the young men such as he thought would best cleanse his patient of all the strange food he had taken among the alien ,indians and in the houses of the supernatural ones whom he had visited4 ,on the first day he gave him pine and spruce2 on the second day1 big and little willows2 on the third day1 a plant called litci and the aromatic sumac2 on the fourth day1 cedar and pion4 ,of these the prophet drank cold and hot infusions in the morning by the fire4 #fa4 ,during these four days the ceremonies which ,dsilyi ,neyni had introduced were in progress4 ,on the fifth day it was proposed they should send out the akninili 7meal sprinkler7 or courier to invite their neighbors to the great dance4 ,there were two couriers to be sent3 one was to go to the north1 to a place called gojil 7,much ,grease ,wood71 to invite some friendly bands of ,ute1 some distant bands of ,navajo1 and some ,jicarilla who dwelt there2 the other was to go to the south1 to ,tselak -i-sil 7,where ,two ,white ,rocks ,lie71 to ask the ,southern ,apache1 the ,white ,mountain ,apache1 the ,cohonino1 and a tribe called ildjhe1 to attend4 ,to the camp in the north it was a journey of two days and two nights1 and it would take the fleetest runner the same time to return4 ,to the home of their neighbors in the south it was as far4 ,as these long journeys must be made on foot and running1 they could not find a single young man in the camp who would volunteer for the task4 ,the men counseled about the difficulty all day and tried much persuasion on the youths1 but none were found willing to make either journey4 #fb4 ,as night approached an old woman entered the medicine lodge and said3 ,i will send my grandson as an akninili4 ,this old woman's lodge was not far from where the medicine lodge was built and all present knew her grandson well4 ,whenever they visited her lodge he was always lying on the ground asleep2 they never saw him go abroad to hunt1 and they all supposed him to be lazy and worthless2 so when she made her offer they only looked at one another and laughed4 ,she waited awhile1 and getting no response she again offered the services of her grandson1 only to provoke again laughter and significant looks4 ,a third and a fourth time she made her proposal1 and then she said3 ,why do you not at least answer me8 ,i have said that ,i will let my grandson take your messages to one of these camps and you laugh at me and thank me not4 ,why is this8 ,hearing her words1 the chief medicine man1 who came from a distant camp and did not know her1 asked the men who were present who the woman was and what sort of a young man her grandson was2 but again the men laughed and did not answer him either4 ,he turned to the old woman and said3 ,bring hither your grandson1 that ,i may see him4 ,the woman answered3 ,it is already late2 the night is falling and the way is long4 ,it is of no use for you to see him to-night2 let us wait until the morning4 ,very well1 said the shaman2 bring him at dawn to-morrow4 ,she left the lodge promising to do as she was bidden2 and the moment she was gone the long suppressed merriment of the men broke forth4 ,they all laughed inordinately1 made many jokes about the lazy grandson1 and told the medicine man that there was no use in sending such a person with the message when the best runners among them did not dare to undertake the journey4 ,he is too weak and lazy to hunt1 said they2 he lives on seeds and never tastes flesh4 #fc4 ,as soon as there was light enough in the morning to discern objects1 a man who was looking out of the door of the medicine lodge cried out1 ,he comes1 and those inside laughed and waited4 ,presently ,tl esni 7such was the name of the old woman's grandson7 entered and sat down near the fire4 ,all looked at him in astonishment4 ,when last they saw him his hair was short and matted1 as if it had not been combed or washed for three years1 and his form was lean and bent4 ,now he appeared with thick glossy locks that fell below his knee2 his limbs were large and firm looking2 he held his head erect and walked like a youth of courage2 and many said to one another1 ,this cannot be the same man4 ,in a little while another young man named ,indsisk 7,radiating ,white ,streaks71 as fair and robust as the first1 entered and sat down by the fire on the side opposite to where ,tl esni sat4 ,the white earth and the charcoal for painting the akninili were already prepared2 so some of the young men in the lodge1 when they beheld this pair of fine couriers1 arose without a word of debate and began to paint the latter and to adorn their persons for the journey4 ,when the toilet was done1 the medicine man sent the couriers forth with many messages and injunctions and told them to blow on their whistles four times before they got out of hearing of the lodge4 ,tl esni went to the north and ,indsisk to the south1 and they walked so slowly that all the spectators again laughed and made merry1 and many said3 ,they will never reach the camps whither we have sent them4 ,they passed out of sight just before the sun rose4 ,those who remained in camp prepared to amuse themselves4 ,they cleared the ground for the game of nnjoj1 and brought out their sticks and hoops4 ,some said3 ,we will have plenty of time for play before the couriers return4 ,others said3 ,at yonder tree we saw ,tl esni last4 ,i suppose if we went there now we would find him asleep under it4 #fd4 ,about the middle of the afternoon1 while they were playing their games1 one looked to the north1 and1 at a distance1 he saw one of the messengers approaching them1 and he cried out1 ,here comes ,tl esni2 he has wakened from his sleep and is coming back for something to eat4 ,a moment later ,indsisk was announced as approaching from the south4 ,they both reached the door of the medicine lodge at the same time2 but ,tl esni entered first1 handed his bag to the medicine man1 and sat down in the same place where he sat when he entered in the morning4 ,indsisk followed and1 handing his bag to the shaman1 sat down opposite his companion4 ,now1 many who were without thronged into the lodge to enjoy the sport1 and they laughed and whispered among themselves2 but the couriers were grave and silent1 and1 while the medicine man opened the bags1 they took off their ornaments and washed the paint from their bodies4 ,in the bag of ,tl esni were found four ears of ljyip7ej 7corn baked in the husk underground74 ,they were still hot from the fire1 and the shaman broke them into fragments and passed the pieces around4 ,from the bag of ,indsisk two pieces of no 7the hard sugar of the maguey71 such as the ,apache make1 were taken4 ,when the young men had finished cleaning themselves1 they passed out in silence1 without a glance for any one4 #fe4 ,at nightfall they returned to the lodge1 and entering1 sat down in the west1 one on each side of the medicine man1 and ,tl esni addressed him1 saying3 ,when we came to the lodge this afternoon1 we did not give you an account of our journeys because the people who are with you are fools1 who laughed when we came home from the long journey which they feared to undertake2 but now we have come to tell you our adventures4 ,i1 continued ,tl esni1 went to the north4 ,on my way ,i met another messenger who was traveling from a distant camp to this one to call you all to a dance in a circle of branches of a different kind from ours4 ,when he learned my errand he tried to prevail on me to return hither and put off our dance till another day1 so that we might attend their ceremony and that they in turn might attend ours2 but ,i refused1 saying our people were in haste to complete their dance4 ,then we exchanged bows and quivers as a sign to our people that we had met and that what we would tell on our return was the truth4 ,you observe that the bow and quiver ,i have now are not those with which ,i left this morning4 ,we parted1 and ,i kept on my way towards the north4 ,it was yet early in the day when ,i reached gojil1 where the ,jicarilla and friendly ,ute were encamped4 ,there ,i sprinkled meal on the medicine man and gave him my message4 ,when ,i arrived they were just opening a pit in which they had roasted corn1 and they gave me the ears which ,i have brought home4 ,they promised to be here in our camp at the end of the third day1 which will be the night of our dance4 #ff4 ,when ,tl esni had done speaking1 ,indsisk gave the following account of himself3 ,it was but a little while after sunrise when ,i reached ,tselak -sil and entered the camps of the four tribes4 ,in one they were just taking some no out of a pit1 and they gave me those pieces which ,i brought home4 ,i entered the lodge of a medicine man in each tribe1 scattered on him the sacred meal1 and announced to him when our dance would take place4 ,they all promised to be here with their people on the end of the third day1 which will be on the night we hold our ceremony4 #fg4 ,when the akninilis came to tell their adventures to the medicine man1 they were beautifully attired4 ,they wore earrings and necklaces of turquoise1 coral1 and rare shells4 ,they had on embroidered blankets of a kind we see no longer1 but the gods wore them in the ancient days4 ,they rustled like dry leaves4 ,the blanket of one was black and that of the other was white4 ,when they came out of the medicine lodge they went around among the huts and inclosures of those who were assembled1 visiting the wives and the sweethearts of the silly men who had laughed at them in the morning2 and everywhere the women smiled on the beautiful and well dressed youths4 ,the next morning the men laughed and sneered at them no more1 nor whispered in their presence1 but glanced at them with sulky or shamefaced looks4 ,during the day the akninilis took part in the game of nnjoj with those who once jeered at them1 and won many articles of great value4 #fh4 ,on the afternoon of the third day following the one on which the akninilis made their journeys1 a great cloud of dust was observed on the northern horizon and a similar cloud was seen in the south4 ,they grew greater and came nearer1 and then the invited ,indians began to arrive from both directions4 ,they continued to come in groups until nightfall1 when a great multitude had assembled to witness the dance4 ,after the guests began to arrive the young men set to work to cut trees for the corral1 and when the sun had set the building of the dark circle of branches began4 ,while the young men were making the circle the old men were making speeches to the multitude1 for the old men always love to talk when the young men are hard at work4 ,it was the greatest corral that has ever been built in the ,navajo country4 ,it was as broad as from ,caon ,bonito to the ,haystacks 7a distance of about six miles71 yet the visiting tribes were so numerous that they filled the circle full4 ,in the mean time the sounds of singing and of the drum were heard all around1 for many different parties of dancers1 who were to take part in the night's entertainment1 were rehearsing4 #fi4 ,there was some delay after the inclosure was finished before the first dancers made their appearance4 ,a man entered the corral and made a speech begging the atsle1 or first dancers1 to hasten1 as there were so many parties from a distance who wished to perform during the night4 ,soon after he had spoken1 the two atsle who led in the dance of the great plumed arrow entered1 and after them came six more1 and performed this healing dance over ,dsilyi ,neyni as it is performed to this day4 7,see paragraph #aca47 ,when this was concluded various groups from among the strangers entered1 one after another1 and conducted their different allis1 or shows1 which the ,navajo then learned and have since practiced when they sing their songs in the dark circle of branches4 #gj4 ,when the dance began in the evening there was one of the invited tribes which1 it was noticed1 had not arrived4 ,this was the ,beqai1 or ,jicarilla4 ,the ,navajo asked the ,ute where the missing ones were1 and the ,ute answered that they had passed the ,jicarilla on the way2 that the latter were coming1 but had stopped to play a game of roulette1 or nnjoj1 and were thus delayed4 ,shortly before dawn the ,jicarilla came and entered the corral to exhibit their alli or show4 ,it was a dance of the nnjoj1 for the wands and implements of the dance were the sticks and wheels used in playing that game4 #ga4 ,during the night a chief of the ,navajo1 while walking through the crowd1 observed the grandmother of ,tl esni sitting on the ground4 ,he approached her and said3 ,your grandson and his friend have done a great deed for us2 they have made a long journey4 ,many doubted whether they had really made it until we saw the multitude gathering in our camp from the north and from the south in obedience to their summons4 ,now we know that they have spoken the truth4 ,tell me1 ,i beg you1 how they did this wonderful thing4 ,she answered3 ,they are igini4 ,my grandson for many years has risen early every morning and run all around ,tstsil 7,mount ,taylor1 or ,san ,mateo7 over and over again before sunrise4 ,this is why the people have never seen him abroad during the day1 but have seen him asleep in his hogn4 ,around the base of ,tstsil are many tsendjihi 7heaps of sacrificial stones74 ,these were all made by my grandson2 he drops a stone on one of these piles every time he goes round the mountain4 #gb4 ,when day began to dawn there were yet several parties who came prepared to give exhibitions1 but had not had a chance2 still1 at the approach of day the ceremonies had to cease4 ,at this time1 before the visitors began to leave the corral1 the ,navajo chief who had spoken with the grandmother arose and addressed the assembly4 ,he told them all he knew about the swift couriers and all the grandmother had told him4 ,he remarked that there were yet many who could not believe that the young men had made the journey2 so1 to satisfy all1 he proposed that within twelve days they should have a race between the two fleet akninili around the base of ,tstsil1 if all would agree to reassemble to witness it1 and he begged them to invite their neighbors of the ,pueblo and other tribes to come with them4 ,then other chiefs arose to speak4 ,in the end the proposition of the ,navajo chief was agreed to4 ,all promised to return within eleven days and decided that the race should take place on the morning following4 ,then they dispersed to their homes4 #gc4 ,on the afternoon of the eleventh day1 when they had reassembled according to their promises1 the ,navajo chief arose and addressed them4 ,he invited the chiefs of the other tribes to come forward and complete the arrangements for the race4 ,so the headmen all came together at the place where the ,navajo was speaking1 and1 after some consultation1 they agreed that the race should be around the peak of ,tstsil1 but not around the entire range of mountains4 ,the ,navajo separated themselves into one party and the alien tribes into another1 the two parties standing at a little distance from one another4 ,the aliens were given the first choice1 and they chose ,indsisk 2 therefore ,tl esni fell to the ,navajo4 ,then the betting began4 ,the stakes consisted of strings of coral1 turquoise1 and shell beads1 of vessels of shells as large as the earthen basins of the ,zui1 of beautifully tanned buckskins1 of dresses embroidered with colored porcupine quills1 and of suits of armor made of several layers of buckskin4 ,the warriors in those days wore such armor1 but they wear it no longer4 ,the beads and shells were laid in one pile2 the buckskins1 the embroidered dresses1 and the armor in another2 and the piles were of vast size4 #gd4 ,the homes of these young men were at ,ka-sak tsqa 7,lone ,juniper ,standing ,between ,cliffs71 now ,cobero ,caon4 ,there is seen to day a rock shaped like a ,navajo hogn4 ,it stands near the wagon road and not far from the town of the ,mexicans 7,cobero74 ,this rock was once the hut where ,tl esni dwelt4 ,not far from it is another rock of similar appearance1 which once was the home of ,indsisk 4 ,for this reason the runners were started at the ,lone ,juniper4 ,they ran towards the west and five of the fleetest runners among the assembled ,indians set out at the same time to see how long they could keep up with them4 ,by the time these five men had reached the spur of the mountain opposite sao 7,hot ,spring1 ,ojo de los ,gallinos1 ,san ,rafael71 the two champions were out of sight4 ,then the five turned back2 but before they could return to the ,lone ,juniper the runners had got in and the race was decided4 ,tl esni had won by about twice the length of his own body1 and all the wagered wealth of the other nations passed into the hands of the ,navajo4 #ge4 ,when all was done the strangers were dissatisfied2 they mourned over their losses and talked about the whole affair among themselves for a long time4 ,finally they decided to give the ,navajo another challenge if the latter would agree to a longer racecourse1 which should include all the foothills of the ,san ,mateo range4 ,the ,navajo accepted the challenge and agreed to have the race at the end of another twelve days4 ,early on the eleventh day the strangers began to assemble from all quarters2 they continued to arrive all day1 and when night fell they were all in4 ,then the headmen addressed them1 explaining all the conditions of the challenge and describing carefully the racecourse decided on4 ,the betting did not run as high this time as before4 ,the ,navajo bet only about one-half of what they won on the former race4 ,again they started the two runners1 and in such time as you could just mark that the sun had moved1 they were back at the goal2 but this time ,indsisk 1 the champion of the alien races1 won by about the same distance as he had lost on the previous occasion4 #gf4 ,then the strangers were satisfied and said1 ,we will try no more4 ,many of our goods are still with the ,navajo2 but we have done well to rescue what we have4 ,one of the wise men among them said1 ,yes1 you have done well1 for had you lost the second race you would have lost with it the rain and the sunshine and all that makes life glad4 ,it is because the ,navajo won so much wealth on this occasion that they have been richer than the neighboring races ever since4 #gg4 ,the ceremony cured ,dsilyi ,neyni of all his strange feelings and notions4 ,the lodge of his people no longer smelled unpleasant to him4 ,but often he would say1 ,i know ,i cannot be with you always1 for the yays visit me nightly in my sleep4 ,in my dreams ,i am once more among them1 and they beg me to return to them4 #gh4 ,from ,lejphio the family moved to ,dsildjoltcni 7,mountain of ,hatred74 ,thence they went to ,tsinbilhi 7,woods on ,one ,side71 and from there to ,tseyuhia 7,standing ,rock ,above74 ,in this place they encamped but one night1 and next day they moved to ep-aa 7,sheep ,promontory71 and went on to ep-asii 7,one ,sheep ,lying ,down74 ,here again they camped for the night4 ,next day they traveled by ,tseatc lali 7,rock ,cracked in ,two7 to ,tcoy jnask 7,hill ,surrounded ,with ,young ,spruce ,trees71 to ,nig qoka 7,white ,ground71 and to ,tseyistci 7,dipping ,rocks1 i4e41 dipping strata71 where they stopped to rest for the night4 ,on the following day they journeyed to osakzi 7,cold ,water71 in which place they encamped again4 #gi4 ,when the morning came1 ,dsilyi ,neyni said to his younger brother1 ,let us go out and try to shoot some deer1 so that we may make bea 7deer masks71 such as we wore in epntsa1 where we killed so many deer4 ,the brothers departed on the hunt and came to a place called ,dsil-ljin 7,black ,mountains71 and they sat down on the side of the mountains looking towards ,tstsil4 ,as they sat there ,dsilyi ,neyni said1 ,younger brother1 behold the igni6 7holy ones72 but the younger brother could see no one4 ,then he spoke again1 ,farewell1 younger brother6 ,from the holy places the gods come for me4 ,you will never see me again2 but when the showers pass and the thunder peals1 ',there1' you will say1 'is the voice of my elder brother1' and when the harvest comes1 of the beautiful birds and grasshoppers you will say ',there is the ordering of my elder brother4' #hj4 ,as he said these words he vanished4 ,the younger brother looked all around1 and seeing no one he started for his home4 ,when he returned to his people he told them of the departure of ,dsilyi ,neyni1 and they mourned as for one dead4 ,,the ,,ceremonies ,,of ,,dsily,,dje ,,qa,l4 #ha4 ,it has been my lot to see portions of these ceremonies at various times4 ,the most complete view ,i had of them was during a visit made to a place called ,niqotlizi 7,hard ,earth71 some twenty miles northwest from ,fort ,wingate1 ,new ,mexico1 and just within the southern boundary of the ,navajo ,reservation4 ,this was the only occasion when ,i obtained full access to the medicine lodge on the later days of the ceremonies and had an opportunity of observing the wonderful pictures on sand which are illustrated in color in the accompanying plates4 #hb4 ,on ,october #ba1 #ahha1 when ,i arrived at this place1 the patient for whose benefit the rites were celebrated and a few of her immediate relations were the only people encamped here4 ,they occupied a single temporary shelter of brushwood1 within a few paces of which ,i had a rude shelter erected for my own accommodation4 ,the patient was a middleaged woman1 who apparently suffered from no ailment whatever2 she was stout1 ruddy1 cheerful1 and did her full share of the household work every day2 yet she was about to give away for these ceremonies sheep1 horses1 and other goods to the value of perhaps two hundred dollars4 ,no ceremonies whatever were in progress when ,i came4 ,everything1 so the ,indians said1 was waiting for the qa li4 7,paragraph #b47 ,some men were engaged in building a corral for the sheep that were to be slaughtered for the guests1 and some old women were grinding corn to feast the men who were to work in the medicine lodge1 which had been completed six days before4 #hc4 ,this lodge was a simple conical structure of large1 partly hewed pion logs1 set on end and inclined at an angle of about forty-five degrees1 so as to join one another on top1 where they formed the apex of the lodge4 ,the circle of logs was incomplete in the east1 where the openings for the door and the smoke hole were4 ,a passage1 or entry1 about five feet high and three feet wide1 led from the body of the lodge to the outer doorway1 where some blankets hung as portires4 ,the frame of logs was covered with sods and loose earth to keep out wind and rain4 ,internally1 the lodge was eight feet in height under the apex of the cone and on an average twenty-five feet in diameter at the base4 ,the diameter was increased at the east 7to allow for the entry7 and at the north4 ,the irregularity in the circumference in the north was at first conjectured to be a mere accident2 but in the ceremonies of the first night its use became apparent as affording a hiding place for the man dressed in evergreens4 7,paragraph #if47 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,x ,,medicine ,,lodge1 ,,viewed ,,from ,,the ,,south4 #hd4 ,,the ,,first ,,four ,,days' ceremonies in this case had been performed during the previous year4 ,such a division of the work is sometimes made1 if more convenient for the patient and his friends1 but usually all is done in nine consecutive days4 ,these first days have less of interest than the others4 ,early each morning1 before eating1 all who desire1 men and women1 enter the medicine lodge1 where1 in a stifling atmosphere1 seated around a fire of dry wood of four different kinds--cedar1 big willow1 little willow1 and spruce--they take the hot emetic infusion of fifteen different kinds of plants mixed together4 ,a little sand is placed in front of each to receive the ejected material4 ,after the emetic has acted the fire is removed1 deposited some paces to the north of the lodge1 and allowed to die out4 ,each devotee's pile of sand is then removed 7beginning with that of the man who sat in the east and going round the circle7 and deposited1 one after another1 in a line north of the sacred fire4 ,each succeeding day's deposits are placed farther and farther north in a continuous line4 ,next all return to the lodge1 which has been allowed to cool2 the shaman spits on each some medicine which has been mixed with hoar-frost and is supposed to cool4 ,when all have left the lodge1 a new fire of ordinary wood is kindled1 and the keth wns1 or sacrificial sticks1 appropriate to the day are made4 #he4 ,,fifth ,,day4 ,the chanter did not arrive until the afternoon of ,october #bc4 ,his ceremonies in the medicine lodge began on the morning of the #bdth4 ,the forenoon was devoted to the preparation and sacrifice of certain keth wns 7ke n7--the sacrificial sticks1 to the origin of which so much of the foregoing myth is devoted--and of sacrificial cigarettes4 ,about eight o'clock the sick woman entered the medicine lodge1 followed by the chanter4 ,while she sat on the ground1 with her limbs extended1 he applied some powdered substance from his medicine bag to the soles of her feet1 to her knees1 breasts1 shoulders1 cheeks1 and head1 in the order named1 and then threw some of it towards the heavens through the smoke hole4 ,before applying it to the head he placed some of it in her mouth to be swallowed4 ,then1 kneeling on a sheep skin1 with her face to the east1 and holding the bag of medicine in her hand1 she recited a prayer1 bit by bit1 after the chanter4 ,the prayer being finished1 she arose1 put some of the medicine into her mouth1 some on her head1 and took her seat in the south1 while the shaman went on with the preparation of the sacrifices4 #hf4 ,an assistant daubed a nice straight branch of cherry with some moistened herbaceous powder1 after which he divided the branch into four pieces with a flint knife4 ,two of the pieces were each about two inches long and two each about four inches long4 ,in each of the shorter ones he made one slight gash and in each of the longer ones two gashes4 ,the sticks were then painted1 a shred of yucca leaf being used for the brush1 with rings of black1 red1 and white1 disposed in a different order on each stick4 ,the two cigarettes were made by filling sections of some hollow stem with a mixture of some pulverized plants4 ,such cigarettes are intended1 as the prayers indicate1 to be smoked by the gods4 7,paragraph #hh47 #hg4 ,while the assistants were painting the sticks and making the cigarettes the old chanter placed on a sheep skin1 spread on the floor woolly side down1 other things pertaining to the sacrifice3 five bundles of assorted feathers1 five small pieces of cotton sheeting to wrap the sacrifices in1 and two round flat stones1 each about four inches in diameter4 ,the upper surfaces of these he painted1 one blue and one black1 and he bordered each with a stripe of red4 ,when the keth wns and cigarettes were ready1 the qa li distributed them along with the bunches of plumes1 on the five pieces of cotton cloth1 which were then rolled up around their contents1 making five bundles of sacrifices4 ,on the completion of this work there was prayer1 song1 and rattling2 the medicinal powder was applied to the body of the patient as before 7paragraph #he72 two of the little sacrificial bundles were placed in her right hand1 and while she held them she again repeated a prayer1 following again phrase by phrase1 or sentence by sentence1 the words of the priest4 ,the latter1 when the prayer was ended1 took the sacrifices from her hand and pressed them to different parts of her body in the order previously observed1 beginning with the soles of the feet and going upwards to the head1 but on this occasion touching also the back1 and touching it last4 ,each time after pressing the sacrifices to her body he held them up to the smoke hole and blew on them in that direction a quick puff1 as if blowing away some evil influence which the sacrifices were supposed to draw from her body4 ,then the three remaining bundles were put in her hands and the rites observed with the former bundles were repeated in every respect1 including the prayer1 which was followed by singing and rattling4 ,when the song had ceased some of the assistants took the bundles of sacrifices out of the lodge1 no doubt to bury them according to the method proper for those particular keth wns4 ,the round painted stones were also carried out4 #hh4 ,the prayers which the woman repeated varied but little4 ,they all sounded nearly alike4 ,the night the shaman arrived he rehearsed some of these prayers with the woman1 at her own hogn1 to make her familiar with them before she repeated them1 in the medicine lodge4 ,the prayer addressed to ,dsilyi ,neyni1 when she held in her hand the offering sacred to him1 was as follows3 ,reared ,within the ,mountains6 ,lord of the ,mountains6 ,young ,man6 ,chieftain6 ,i have made your sacrifice4 ,i have prepared a smoke for you4 ,my feet restore thou for me4 ,my legs restore thou for me4 ,my body restore thou for me4 ,my mind restore thou for me4 ,my voice restore thou for me4 ,restore all for me in beauty4 ,make beautiful all that is before me4 ,make beautiful all that is behind me4 ,make beautiful my words4 ,it is done in beauty4 ,it is done in beauty4 ,it is done in beauty4 ,it is done in beauty4 7,paragraphs #bfa-d47 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xi ,,medicine ,,lodge1 ,,viewed ,,from ,,the ,,east4 #hi4 ,the next part of the ceremonies 7or1 shall ,i say1 the treatment87 was a fumigation4 ,the medicine man took from the fire a large glowing coal1 placed it beside the woman1 and scattered on it some powdered substance which instantly gave forth a dense smoke and a strong fragrance that filled the lodge4 ,the woman held her face over the coal and inhaled the fumes with deep inspirations4 ,when the smoke no longer rose the coal was quenched with water and carried out of the lodge by the chief1 ,manuelito1 probably to be disposed of in some established manner4 ,then the woman left the lodge and singing and rattling were resumed4 #ij4 ,while the rites just described were in progress some assistants were busy with other matters4 ,one made1 from the spotted skin of a fawn1 two bags in which the akninilis or couriers were to carry their meal on the morrow's journey4 ,another brought in and hung over the doorway a bundle of dry1 withered plants which he had just gathered4 ,glancing up at them ,i recognized the ,gutierrezia and the ,bouteloua4 ,the bundle may have contained the other plants mentioned in the myth 7paragraph #dd74 ,they were hung up there till the next day1 to be then used in a manner which will be described 7paragraph #aja74 #ia4 ,the sheepskin on which the sacrifices had been placed was taken away and a blanket was spread on the ground to receive some more sacred articles from the bag of the chanter4 ,these were five long notched wands1 some tail feathers of the wild turkey1 some small downy feathers of the eagle1 and some native mineral pigments--yellow ocher1 a ferruginous black1 and a native blue4 ,with the pigments the assistants painted the notched wands2 with the plumes the chanter trimmed them4 7,see ,fig4 #ea and ,plate ,,xi47 ,then they were called obol 1 a word of obscure etymology1 or inia1 which signifies sticking up or standing erect4 ,they are called in this paper plumed wands4 #ib4 ,while some were making the obol others busied themselves grinding1 between stones1 large quantities of pigments1 coarser than those referred to above1 to be used in making the sand pictures or dry paintings of the ceremony4 ,they made five colors3 black1 of charcoal2 white1 of white sandstone2 red1 of red sandstone2 yellow1 of yellow sandstone2 and blue1 of the black and white1 mixed in proper proportions2 of course this was a gray1 but it was their only cheap substitute for the cerulean tint1 and1 combined with the other colors on the sanded floor1 in the dim light of the lodge1 it could not easily be distinguished from a true blue4 ,it may be remarked in passing that the ,navajo apply to many things which are gray the term they use for blue 7olj72 thus the gray fox is called m -olj 7blue coyote7 and a gray sheep is called a blue sheep4 ,yet that they make a distinction between these colors is1 ,i think1 fairly evident from the fact that in painting small articles1 such as keth wns and masks1 they use the more costly articles of turquoise1 malachite1 and indigo4 ,these coarse pigments for the dry paintings were put for convenience on curved pieces of pion bark4 ,from time to time1 during this and the following days1 as the heaps of colored powder diminished under the hands of the artists1 more stones and charcoal were pulverized to replenish them4 #ic4 ,about noon they cleared off that portion of the floor of the lodge which lay west of the fire1 and brought1 in blankets1 a quantity of dry sand1 which they spread out over the cleared portion of the floor in a layer of the nearly constant depth of three inches4 ,they smoothed the surface with the broad oaken battens used in weaving4 ,now for a time all operations were suspended in the lodge while the chanter went out to plant the obol 1 or plumed wands1 in front of the medicine lodge1 and to lay beside them the collars of beaver skins and the symbols for wings which the couriers were to wear next day4 7,fig4 #ea47 ,these articles1 it was said1 were placed outside as a sign to the gods that the holy pictures were being drawn2 but it is not improbable that they were intended also as a sign to uninitiated mortals4 ,however that may be1 they were taken in as soon as the picture was finished4 ,the great painting was begun about #a o'clock p4m41 was finished about #c1 and was allowed to remain until the ceremonies at night were concluded4 ,it will be described later4 7,paragraphs #afj et seq47 ,illustration3 ,,fig4 #ea4 ,the obol 1 or plumed wands1 as seen from the door of the medicine lodge4 #id4 ,when the picture was completed food was brought in1 and there was a good deal of eating and sleeping and smoking done4 ,being informed that nothing more would be done until after nightfall1 ,i went to my own shelter1 to elaborate some of my more hasty sketches while matters were still fresh in my mind4 ,at #g o'clock a messenger came to tell me that ceremonies were about to be resumed4 ,during my absence the principal character in the night's performance--a man arrayed in evergreens--had been dressed4 #ie4 ,i found1 on returning to the lodge1 a number of spectators seated around close to the edge of the apartment4 ,the fire burned in the center4 ,the sick woman1 with some companions1 sat in the south4 ,the qa li1 with a few assistants who joined him in singing and shaking rattles1 was seated at the north1 at the place where the circumference of the lodge was enlarged4 7,paragraph #hc47 ,there was a space about two feet wide and six feet long between them and the wall1 or roof if you choose so to call it1 of the lodge4 ,i was assigned a place in the west4 ,the sick woman was directed to move from the position she occupied in the south1 and sit1 with her face to the east1 at the junction of the two white serpents that cross one another on the picture4 7,plate ,,xv47 #if4 ,when she was seated the qa li began a song1 accompanied by the usual rattling and drumming4 ,at a certain part of the song the chanter was seen to make a slight signal with his drumstick1 a rapid stroke to the rear1 when instantly a mass of animate evergreens--a moving tree1 it seemed--sprang out from the space behind the singers and rushed towards the patient4 ,a terrifying yell from the spectators greeted the apparition1 when the man in green1 acting as if frightened by the noise1 retreated as quickly as he came1 and in a moment nothing could be seen in the space behind the singers but the shifting shadows cast by the fire4 ,he was so thoroughly covered with spruce twigs that nothing of his form save his toes could be distinguished when he rushed out in the full glare of the fire4 ,this scene was repeated three times1 at due intervals4 #ig4 ,some time after the third repetition1 the chanter arose1 without interrupting his song1 and proceeded to erase the picture with his rattle4 ,he began with the mountain in the west 7paragraph #afb71 which he completely leveled2 next in order he erased the track of the bear2 next1 the hole in the center2 and then1 one by one1 the various other figures1 ending with the serpents on the outside4 ,in erasing the serpents1 he began with the figures in the east and followed the apparent course of the sun1 ending with the figures in the north4 ,when the picture was completely obliterated1 the sand on which it had been drawn was collected1 put in a blanket1 and carried out of doors1 to be thrown away4 #ih4 ,then the sick woman was lifted by two other women and laid on her side where the picture had been1 with her face to the east4 ,while she lay there1 the medicine man1 amid much singing1 walked around her1 inscribed on the earth at her feet a straight line with his finger and erased it with his foot1 inscribed at her head a cross and rubbed it out in the same manner1 traced radiating lines in all directions from her body and obliterated them1 gave her a light massage1 whistled over her from head to foot and all around her1 and whistled towards the smoke hole1 as if whistling something away4 ,these acts were performed in the order in which they are recorded4 ,his last operation on her was a severe massage1 in which he kneaded every part of her body forcibly and pulled her joints hard1 whereat she groaned and made demonstrations of suffering4 ,this concluded1 she rose4 ,a blanket was spread on the ground on the north of the fire1 near where the man in evergreens was concealed4 ,at the last appearance of the man in evergreens the woman fell back apparently paralyzed and suffering from difficulty of breathing1 all of which was probably feigned1 but was supposed to be a sign that the right remedy or ceremony for her ailment had been found and that none other need be tried4 ,the medicine man now proceeded to restore her to consciousness by drawing zigzag lines from her body east and west and straight lines north and south1 like their symbols for the chain and sheet lightnings1 by stepping over her in different directions1 and by rattling4 ,when she had apparently recovered1 he pressed the plumed wands and the symbols for wings to different parts of her body1 in the order and with the ceremonies described when referring to previous application made to her body4 #ii4 ,there were no more ceremonies that night4 ,i remained in the medicine lodge until it was quite late4 ,the men occupied their time in singing1 rattling1 gambling1 and smoking4 ,after a while some grew weary and lay down to sleep4 ,being repeatedly assured that nothing more would happen until the whistle sounded in the morning1 ,i left the lodge to roll myself in my blankets4 ,yet frequently during the night1 fearing ,i might have been deceived1 ,i stealthily arose and visited the medicine lodge1 only to find all slumbering soundly4 #ajj4 ,,sixth ,,day4 ,at five in the morning 7,saturday1 ,october #be7 the whistle sounded and ,i hastened to the medicine lodge4 ,there was much to be done2 the couriers were to be dressed and sent on their way1 and a large picture was to be painted2 so the work had to begin early4 ,illustration3 ,,fig4 #eb4 ,akninili ready for the journey4 #aja4 ,the first thing done was to burn to charcoal the bundle of plants which had been gathered on the previous morning and hung over the door of the lodge inside4 7,paragraph #ij47 ,the charcoal was used in painting the limbs of the akninilis or couriers4 ,a basin of water containing soap root or amol 7the root of ,yucca baccata1 and other species of yucca7 was brought in1 and after the medicine man had dabbed them with a little of the suds the akninilis-elect washed themselves with it from head to foot1 cleaning their hair well4 ,when the bath was done1 they were dabbed by the qa li with some other mixture contained in a waterproof wicker basin and were made to inhale the fragrant fumes of some vegetable powder scattered on a live coal1 which1 as usual1 was put out1 in a double sense1 when the fumigation was over4 ,then the young men were dressed and adorned to look like ,dsilyi ,neyni after his toilet in the house of the butterflies4 7,paragraph #dd47 ,their legs and forearms were painted black1 to represent the storm cloud4 ,the outer aspects of these members were decorated with white zigzag streaks1 to indicate the white lightning4 ,their faces were painted partly white and small white spots were scattered over their bodies4 ,downy eagle feathers were fastened to their hair2 necklaces of shell and coral were hung around their necks1 and over these were laid collars of beaver skin1 with whistles attached1 which had lain in front of the lodge the day before1 near the plumed wands4 7,paragraph #ic1 ,fig4 #ea47 ,small objects to represent wings were tied to their arms4 ,each was given one of the fawn skin bags 7paragraph #ij7 with corn meal in it4 ,in the hand of the akninili who was to go to the south was placed one of the obol 1 or plumed wands1 whose stem was painted black1 the color of the north1 as a sign to all he might meet that he was a duly authorized messenger from a medicine lodge in the north4 ,in the hand of the other akninili was placed a blue shafted wand1 to show that he came from the south4 ,thus equipped they were all ready for the journey4 7,fig4 #eb47 #ajb4 ,the chanter gave them his messages1 telling them where to go1 what places they were to visit1 what other chanters they were to see1 what dancers they were to invite1 and what gifts they were authorized to offer to the visiting performers for their trouble4 ,having given these special instructions1 he closed with the general instructions1 which are always given to the akninili1 as follows3 ,these pointing to the eagle feathers on the head will make for you a means of rising as you progress4 ,these pointing to the wing symbols on the arm will bear you onward4 ,this pointing to the collar of beaver skin will be a means of recognition for you4 ,for this reason it hangs around your neck4 ,sprinkle meal across a little valley1 across a big arroyo4 ,across the roots of a tree sprinkle meal and then you may step over4 ,sprinkle meal across a flat rock4 ,then the plumed wand4 ,for this purpose you carry it1 that they will recognize you as coming from a holy place4 #ajc4 ,the akninili on his journey scatters meal before him as directed in these charges4 ,he also scatters it on the medicine men whom he visits1 and for this reason he is called akninili1 which signifies meal sprinkler4 #ajd4 ,when the last word of the instructions was uttered1 the couriers departed1 one to the north and one to the south4 ,it was not later than #g o'clock when they left4 ,as soon as they were gone1 the work of painting the picture appropriate to the day was begun4 ,it was much more elaborate than the painting of the previous day4 ,although a dozen men worked on it1 it was not finished until two o'clock4 ,about the time it was done1 the akninili from the south returned4 ,he was carefully divested of all his ornaments4 ,the white paint was scraped carefully from his body and preserved in the medicine bags of those who scraped it off4 ,then he was led out of the lodge4 #aje4 ,when the picture was finished1 the shaman1 having applied pollen in three places to each god1 stuck around it in the ground1 at regular intervals1 the three plumed wands which had stood before the door of the lodge all day and the wand which the akninili from the south had just brought back with him4 ,this wand he placed at the south of the picture1 and laid beside it the collar1 wings1 and plumes which the akninili had worn4 ,the fifth1 or north1 wand was still absent with the courier who went to the north4 #ajf4 ,all was ready now for the treatment of the sick woman4 ,she was sent for1 and a crier went to the door of the lodge to announce that song and ceremony were to begin4 ,accompanied by another woman1 she entered1 carrying a basket with corn meal in it4 ,this she sprinkled lightly over the picture and then handed it to some of the assistants1 who finished the work she had begun by strewing the meal plentifully on the figures4 ,she sat on the form of the god in the east1 facing the door1 with her feet extended1 and her companion sat on the figure of the cornstalk in the southeast4 7,plate ,,xvi47 ,in the mean time the medicine man had made a cold infusion in an earthen bowl and placed it on the hands of the rainbow figure 7paragraph #afi71 laying over it a brush or sprinkler made of feathers1 with a handle of colored yarn4 ,when the women were seated1 the chanter dipped his brush in the solution2 sprinkled the picture plentifully2 touched each divine figure with the moistened brush in three places-brow1 mouth1 and chest2 administered the infusion to the women1 in two alternate draughts to each2 drained the bowl himself2 and handed it to the bystanders1 that they might finish the dregs and let none of the precious stuff go to waste4 ,next came the fumigation4 ,the woman whom we have designated as the companion rose from her seat on the picture and sat on the ground beside the door4 ,the principal patient retained her seat on the eastern god4 ,near each a live coal was laid on the ground4 ,on the coal a strong scented but rather fragrant mixture was thrown1 and as the fumes arose the women waved them towards their faces and breathed them in as before4 ,the coal was extinguished and carefully removed1 as on previous occasions4 ,the application of the sacred dust to the body of the patient followed4 ,the shaman moistened his hands with saliva and pressed them to the feet of all the gods4 ,some of the powder1 of course1 stuck to his palms4 ,this he applied to the feet of the patient4 ,thus he took dust from the knees1 abdomens1 chests1 shoulders1 and heads of the figures and applied it to corresponding parts of the patient's form1 making a strong massage with each application4 #ajg4 ,when the patient had departed many of the spectators advanced to the picture and gathered the corn pollen 7paragraphs #aje and #aab71 now rendered doubly sacred1 and put it in their medicine bags4 ,some took portions of the remaining dust from the figures1 after the manner of the shaman1 and applied it to ailing portions of their persons4 ,if the devotee had disease in his legs1 he took dust from the legs of the figures2 if in his head1 the dust was taken from the heads of the figures1 and so on4 #ajh4 ,by the time they were all done the picture was badly marred2 yet its general form and some of the details were quite distinguishable4 ,then it became the province of the chanter to completely obliterate it4 ,he began with the white god in the east and took in turn the figures in the southeast 7corn71 south1 southwest1 west1 center1 northwest1 north1 and northeast4 ,next1 the figure of the rainbow was erased from foot to head1 and1 on his way1 the chanter knocked down1 with rather vicious blows1 the plumed wands which stood up around the picture4 ,when he came to the round figure in the center he dug up a cup which had been buried there4 ,he erased the picture with a long slender wand and sang in the meantime1 to the accompaniment of the rattling of his assistants1 a plaintive chant in a minor key1 which was perhaps the most melodious ,indian song ,i ever heard4 ,all was over at half past #b in the afternoon4 #aji4 ,later in the day it was announced that the other akninili was approaching from the north4 ,he could then be observed about a mile away in an open plain4 ,as he advanced the sound of his whistle was heard4 ,at exactly half past #d he entered the medicine lodge1 where the chanter motioned him to a seat in the south4 ,singing and rattling were at once begun and the akninili was divested of his trappings in the following order3 head plumes1 beaver collar1 necklace1 right wing1 left wing1 belt1 sash1 moccasins4 ,the white paint was removed and preserved as on the former occasion4 ,he was led out of the lodge1 where he was well washed from head to foot in a hot decoction of the detergent amol and dried with corn meal4 ,two large blood blisters were to be seen on the inner aspects of his thighs1 brought on by the friction of his breechcloth in running4 ,he said that he had run constantly when not in sight from our camp1 had traveled a long way since morning1 and was very tired4 ,it seems to be the custom with the akninilis to walk slowly when near camp and to run when out of sight1 probably to follow the mythic examples of ,tl esni and ,indsisk 4 7,paragraph #fc47 #aaj4 ,with the toilet of the akninili the ceremonies of the day ended4 ,he returned to the lodge to relate his adventures and get some food4 ,during the day visitors arrived occasionally from distant camps4 ,in the afternoon there were several young men present1 who busied themselves in grubbing and clearing the ground where the corral was to be built and the great dance of the last night was to be held4 ,i remained in the lodge until it was quite late1 and ,i frequently rose during the night to see if anything was going on2 but the night passed without event1 like the previous one4 #aaa4 ,,seventh ,,day4 ,the painting of the picture and the treatment of the sick woman were the only works performed on this day 7,sunday1 ,october #bf74 ,the whistle sounded from the lodge at #f a4m41 but already the plumed wands and the beaver collars had been placed before the door of the medicine lodge and the sand for the groundwork of the picture had been brought in4 ,as the picture 7,plate ,,xvii7 was to be larger than those which preceded it1 the fire was moved quite near to the door2 the heated earth which lay under the fire in its former position was dug up and replaced with cold earth1 probably for the comfort of the artists4 #aab4 ,the work of the painters was begun soon after #f a4m4 and was not completed until about #b p4m4 ,about a dozen men were engaged on it1 and it occupied them1 as we have seen1 about eight hours4 ,as usual1 the qa li did very little of the manual labor2 but he constantly watched the work and frequently criticised and corrected it4 ,when the painting was done1 it became his duty to apply the sacred corn pollen to the brow1 mouth1 and chest of each of the gods and to set up the bounding obol or plumed wands4 ,after this he placed a bowl of water on the left hand of the white god--the form second from the north--threw into it some powdered substance to make a cold decoction1 and laid the sprinkler on top of it4 7,paragraph #ajf47 #aac4 ,the whistle was blown4 ,the herald announced that all was ready4 ,the sick woman and her companion entered1 and one after the other cast meal upon the floor4 ,the former took off her moccasins and sat on the ground near the door while a song was sung4 ,then she sat on the form of the white god1 her companion sat on the form of the blue god1 and the singing and rattling were resumed4 ,without interrupting his song the chanter sprinkled the picture with the infusion1 applied the moistened sprinkler to the breast1 head1 and brow of each of the gods in the following order3 white1 blue1 yellow1 black1 and sat down to finish his chant4 ,he administered the decoctions to his patient in two draughts1 to her companion in two draughts1 to himself 7honest physician67 in the same manner1 and gave as before 7paragraph #ajf7 the dregs to the bystanders4 ,he applied the dust from different parts of the divine figures to the sick woman1 in much the same manner as on the previous day1 and while doing this he obliterated the pictures of the little animals over the head of the white god4 ,the fumigation of both women was repeated with exactly the same rites as on the second day1 and the fumes had precisely the same odor on this occasion as on that4 ,when the coals were extinguished and taken out1 the chanter said to the women1 ka 7now71 whereat they arose and left the lodge4 #aad4 ,as soon as they were gone the work of obliteration began4 ,the figures of the gods were rubbed out in the usual order 7white1 blue1 yellow1 black1 rainbow71 the erasure in each case proceeding from foot to head4 ,the plumed wands fell as before1 simultaneously with the destruction of the rainbow4 ,the sand was carried out at half past #b o'clock and no further rites were performed during the day4 #aae4 ,,eighth ,,day4 ,the picture painted on ,monday 7,october #bg7 was of a simple character1 and hence did not occupy much time4 ,the work was begun at #g a4m4 and was finished at #aj a4m4 ,of the four shorter or interior arrows 7,plate ,,xviii71 that which stands second from the north was regarded as the arrow of the east and was begun first4 ,on this arrow the sick woman was placed1 sitting with her face to the east1 when she came to be treated and fumigated4 ,the bowl of infusion was laid on the point of the arrow immediately to her left1 regarded as the arrow of the north4 ,the medicine man put the pollen on the base1 on the red cross lines near the center1 and on the white tips4 ,all the ceremonies which took place between the completion and the obliteration of the picture 7the planting of the five plumed wands1 the sprinkling of the picture with meal1 the sprinkling and administration of the infusion1 the application of the colored dust to the person of the patient1 the fumigation of the two women1 the whistling1 the singing1 and rattling7 were essentially the same as those observed on the previous day4 ,in taking the dust from the picture1 however1 the shaman applied his hands only to the bases of the arrows4 ,the ceremony of obliteration was also a repetition of the rites of the previous day4 ,illustration3 ,,fig4 #ec4 ,the great wood pile4 #aaf4 ,the building of the great stack of wood 7,fig4 #ec7 which was to furnish the fire in the center of the corral on the last night went on simultaneously with the painting of the picture4 ,both tasks were begun and ended about the same time4 ,the wood in the big pile was dead1 long seasoned juniper and cedar1 fuel of the most inflammable character4 ,the pile was about twelve feet high and sixty paces in circumference4 ,large quantities of this dry wood were also brought and placed outside the space allotted to the corral1 to replenish the fires when needed4 #aag4 ,in the afternoon there were no ceremonies in the medicine lodge4 ,the qa li and his assistants took a half holiday1 and not without deserving it1 for they had wrought well for three days and they had a long day's work and a long night's work still before them4 ,a large number of people had by this time assembled1 and from time to time more arrived4 ,throughout the sparse grove which surrounded us1 little temporary corrals and huts of boughs were going up in every direction4 ,in more secret spots in the rugged walls of a caon1 about half a mile from the medicine lodge1 other shelters were erected1 where visiting performers were to prepare themselves on the last night4 ,many young men were busy in the afternoon cutting down the trees and lopping off the branches which were to form the great corral 7the ilnsjin1 the dark circle of branches7 on the next day4 ,some of the visiting women were busy grinding meal and attending to different household duties2 others played cards or engaged in the more aboriginal pastime of zilil1 a game played with three sticks and forty stones1 the latter for counters4 #aah4 ,the friends of the sick woman prepared the alk n1 a great corn cake baked in the earth1 the manufacture of which gave evidence of the antiquity of the process4 ,the batter was mixed in one large hole in the ground lined with fresh sheepskin4 ,it was baked in another hole in which a fire had been burning for many hours1 until the surrounding earth was well heated4 ,the fire was removed2 the hole lined with corn husks2 the batter ladled in and covered with more cornhusks2 hot earth and hot coals were spread overall4 ,the cake was not dug up until the following day1 and was designed chiefly for the special entertainment of those who were at work in the medicine lodge4 #aai4 ,,ninth ,,day 7,,until ,,sunset74 ,on ,tuesday 7,october #bh7 the work in the lodge consisted in preparing certain properties to be used in the ceremonies of the night4 ,these were the wands to be used in the first dance1 the ktso-yis n or great plumed arrows1 and the trees which the dancers pretended to swallow4 #abj4 ,the wand of the nahik was made by paring down a straight slender stick of aromatic sumac1 about three feet long1 to the general thickness of less than half an inch1 but leaving a head or button at one end4 ,a ring was fashioned from a transverse slice of some hollow or pithy plant1 so that it would slide freely up and down the slender wand1 but would nob pass over the head4 ,eagle down was secured to the wooden head and also to the ring4 ,in the dance 7paragraph #abi7 the eagle down on the stick is burned off in the fire while the ring is held in the palm of the hand4 ,when the time comes for the wand to grow white again1 as the name nahik expresses it1 the ring is allowed to leave the palm and slide to the other end of the stick4 #aba4 ,the great plumed arrows were deceptions somewhat similar in character to the wands4 ,one-half of the arrow was made of a slender hard twig of cliff rose2 the other half was formed of some pithy suffruticose herb which ,i could not determine satisfactorily1 as ,i saw only the cut sections and was not permitted to handle these4 ,the pith was removed so as to allow the wooden part to move into the herby part with a telescopic mechanism4 ,the herbaceous portion was so covered with feathers that nothing could be seen of its surface4 ,a large stone arrowhead was attached to the wooden shaft4 ,when the actor pretended to swallow this he merely held the stone point firmly between his teeth and forced the upper or plumed shaft down on the lower or wooden shaft4 ,it was an excellent deception1 and presented to the ordinary observer all the appearance of genuine arrow swallowing4 #abb4 ,the pion saplings1 which the dancers also pretended to swallow1 had no deceptive arrangement4 ,they were slender little trees trimmed at the butt into a broad1 thin1 wedge shaped point1 which was carefully smoothed by rubbing it with sandstone1 so that no offensive splinters should present themselves to the lips of the dancers4 ,the smooth end was painted red1 probably to make the spectators1 at night1 by the uncertain firelight1 suppose that the dissemblers had torn their throats in their great efforts4 ,sometimes the saplings have all their branches removed1 and are then trimmed with cross pieces and circles of evergreen sprays4 ,in most cases1 however1 ,i have seen the sapling used in its natural condition4 #abc4 ,as each set of implements was completed there was a ceremony with singing and rattling1 the men who were to use them at night partook of powdered medicines on their extended tongues1 from the hands of the chanter1 and then practiced themselves in the use of the implements4 ,although they well knew the deceptive nature of these articles and fully understood the frauds they were preparing to perpetrate on the public1 these young men seemed to view the whole work with high reverence and treat it with the greatest seriousness4 ,for instance1 when1 in the secrecy of the lodge1 they went through the motions of swallowing the trees they showed indubitable signs of fear3 all looked anxious1 some trembled quite perceptibly1 and one looked as pale as a live ,indian can look4 ,they probably dreaded the displeasure of the gods if all were not done well4 #abd4 ,,last ,,night4 ,just after sunset the old chanter posted himself some paces to the east of the great woodpile1 on the spot where the gate of the corral was to be1 and began a song4 ,simultaneous with the beginning of the song was the commencement of the building of the dark circle4 ,all the young and middleaged men in camp assisted4 ,they dragged the branches from where they had been cut down in the neighboring woods and put them in position in the circle with great celerity4 ,the work was all done in less than an hour1 during which time the chanter ceased not for an instant his song and rattle4 ,when the fence was finished to his satisfaction he stopped his song and the labors of the workmen ceased with the sound4 ,when finished the corral averaged about forty paces in diameter1 and the fence was about eight feet high1 with an opening left in the east about ten feet wide4 #abe4 ,the moment the dark circle of branches was finished it inclosed sacred ground4 ,any dog who dared to enter was chased out with shouts and missiles4 ,the man or woman who came must1 on the first occasion1 pass around to the left1 i4e41 to the south of the great woodpile4 ,no one was allowed to peep through the fence or look over the edge of if to witness the ceremonies4 ,that part of the auditorium was reserved for the spirits of the bears and other ancestral animal gods4 ,no horse might be led into the inclosure until after sunrise next morning1 when the fence was razed and all became common soil once more4 #abf4 ,when the night began to fall many of the visitors moved all their goods into the corral and lighted there a number of small fires close to the fence1 temporarily abandoning their huts and shelters outside4 ,those who did not move in left watchers to protect their property2 for there are thieves among the ,navajo4 ,the woods around the corral were lighted up in various directions by the fires of those who had not taken their property into the great inclosure and of parties who were practicing dances and shows of an exoteric character4 #abg4 ,the nocturnal performances of this evening 7,tuesday1 ,october #bh1 #ahhd7 were as meager as any ,i have seen within the dark circle of branches4 ,the best show ,i ever witnessed in the circle was one which took place at ,keam's ,caon1 ,arizona1 on the #eth of ,november1 #ahhb4 ,for this reason ,i will make the notes taken on the latter occasion the basis of my description of the corral dance1 adding as ,i proceed such comments as may be justified by subsequent observation and information4 #abh4 ,at #h o'clock a band of musicians which ,i will call the orchestra entered1 sat down beside one of the small fires in the west1 and began to make various vocal and instrumental noises of a musical character1 which continued with scarcely any interruption until the close of the dance in the morning4 ,at the moment the music began the great central fire was lighted1 and the conflagration spread so rapidly through the entire pile that in a few moments it was enveloped in great flames4 ,a storm of sparks flew upward to the height of a hundred feet or more1 and the descending ashes fell in the corral like a light shower of snow4 ,the heat was soon so intense that in the remotest parts of the inclosure it was necessary for one to screen his face when he looked towards the fire4 ,and now all was ready to test the endurance of the dancers who must expose1 or seem to expose 7paragraph #adi71 their naked breasts to the torrid glow4 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xii ,,dance ,,of ,,nahik4 #abi4 ,first dance 7,plate ,,xii74 ,when the fire gave out its most intense heat1 a warning whistle was heard in the outer darkness1 and a dozen forms1 lithe and lean1 dressed only in the narrow white breechcloth and moccasins1 and daubed with white earth until they seemed a group of living marbles1 came bounding through the entrance1 yelping like wolves and slowly moving around the fire4 ,as they advanced in single file they threw their bodies into divers attitudes--some graceful1 some strained and difficult1 some menacing4 ,now they faced the east1 now the south1 the west1 the north1 bearing aloft their slender wands tipped with eagle down1 holding and waving them with surprising effects4 ,their course around the fire was to the left1 i4e41 from the east to the west1 by way of the south1 and back again to the east by way of the north1 a course taken by all the dancers of the night1 the order never being reversed4 ,when they had encircled the fire twice they began to thrust their wands toward it1 and it soon became evident that their object was to burn off the tips of eagle down2 but owing to the intensity of the heat it was difficult to accomplish this1 or at least they acted well the part of striving against such difficulty4 ,one would dash wildly towards the fire and retreat2 another would lie as close to the ground as a frightened lizard and endeavor to wriggle himself up to the fire2 others sought to catch on their wands the sparks flying in the air4 ,one approached the flaming mass1 suddenly threw himself on his back with his head to the fire1 and swiftly thrust his wand into the flames4 ,many were the unsuccessful attempts2 but1 at length1 one by one1 they all succeeded in burning the downy balls from the ends of their wands4 ,as each accomplished this feat it became his next duty to restore the ball of down4 ,the mechanism of this trick has been described 7paragraph #abj71 but the dancer feigned to produce the wonderful result by merely waving his wand up and down as he continued to run around the fire4 ,when he succeeded he held his wand up in triumph1 yelped1 and rushed out of the corral4 ,the last man pretended to have great difficulty in restoring the down4 ,when at last he gave his triumphant yell and departed it was ten minutes to #i4 ,the dance had lasted twenty minutes4 #acj4 ,in other repetitions of this ceremony the writer has witnessed more of burlesque than on this occasion4 ,sometimes the performers have worn immense false mustaches1 exaggerated imitations of spectacles and of other belongings of their white neighbors4 ,sometimes the dance has assumed a character which will not be described in this place 7paragraph #adf74 ,it is called nahik -alil4 ,the former word signifies it becomes white again and refers to the reappearance of the eagle down4 ,the show is said to have been introduced among the ,navajo at the great corral dance mentioned in the myth 7paragraphs #fi-gb7 by a tribe from the south named ildjhe4 ,it is no essential part of the rites of the dark circle1 yet ,i have never known it to be omitted1 probably because it is a most suitable dance for the time when the fire is the hottest4 ,illustration3 ,,fig4 #ed4 ,dancer holding up the great plumed arrow4 ,illustration3 ,,fig4 #ee4 ,dancer swallowing the great plumed arrow4 #aca4 ,second dance4 ,after an interval of three-quarters of an hour1 the dance of the ktso-yis n1 the great plumed arrow1 the potent healing ceremony of the night1 began4 ,there were but two performers4 ,they were dressed and arrayed much like the akninili1 but they bore no meal bags1 wore no beaver collars1 and the parts of their bodies that were not painted black--legs and forearms--were daubed with white earth4 ,instead of the wand of the akninili1 each bore in his hand one of the great plumed arrows4 ,while they were making the usual circuits around the fire1 the patient 7a man on this occasion7 was placed sitting on a buffalo robe in front of the orchestra4 ,they halted before the patient2 each dancer seized his arrow between his thumb and forefinger about eight inches from the tip1 held the arrow up to view1 giving a coyote-like yelp1 as if to say1 ,so far will ,i swallow it 7,fig4 #ed71 and then appeared to thrust the arrow1 slowly and painfully1 down his throat 7,fig4 #ee7 as far as indicated4 ,while the arrows seemed still to be stuck in their throats1 they danced a chass1 right and left1 with short1 shuffling steps4 ,then they withdrew the arrows1 and held them up to view as before1 with triumphant yelps1 as if to say1 ,so far have ,i swallowed it4 ,sympathizers in the audience yelped in response4 ,the next thing to be done was to apply the arrows4 ,one of the dancers advanced to the patient1 and to the soles of the feet of the latter he pressed the magic weapon with its point to the right1 and again with its point to the left4 ,in a similar manner he treated the knees1 hands1 abdomen1 back1 shoulders1 crown1 and mouth in the order named1 giving three coyote-like yelps after each application4 ,when the first dancer had completed the work1 the other took his place and went through exactly the same performance4 ,this finished1 the sick man and the buffalo robe were removed4 ,the bearers of the arrows danced once more around the fire and departed4 #acb4 ,the plumed arrow is frequently referred to in the songs of this rite4 ,it seems to be the most revered implement and the act in which it appears the most revered alili of the night4 ,all the other shows may be omitted at will1 but the dance of the ktso-yis n1 it is said1 must never be neglected4 ,i have witnessed other performances where the arrow swallowers reappeared with their numbers increased to six or eight4 ,the additional dancers all pretended to swallow arrows1 but they did not apply them to the patient4 ,the origin of this alili is well accounted for in the myth 7paragraphs #dg1 #ee1 and #fi71 and the peculiar significance of the injunction not to break the arrow is easily understood when we know how the arrow is made4 #acc4 ,third dance4 ,at #aj o'clock the sound of the whistle again called the spectators to attention and a line of twenty-three dancers came in sight4 ,the one who led the procession bore in his hand a whizzer 7,fig4 #ef7 such as schoolboys use1 a stick tied to the end of a string2 this he constantly whirled1 producing a sound like that of a rain storm4 ,after him came one who represented a character1 the ,ybaka 7anglicized1 ,yaybaka71 from the great nine days' ceremony of the kldji-qa l1 or night chant1 and lie wore a blue buckskin mask that belongs to the character referred to4 ,from time to time he gave the peculiar hoot or call of the ,y ybichy1 huhuhuhu 7paragraph #cb74 ,after him followed eight wand bearers4 ,they were dressed like the bearers of the great plumed arrows2 but instead of an arrow each bore a wand made of grass1 cactus1 and eagle plumes4 ,the rest of the band were choristers in ordinary dress4 ,as they were all proceeding round the fire for the fourth time they halted in the west1 the choristers safe and the standing wand bearers formed a double row of four4 ,then the ,yaybaka began to hoot1 the orchestra to play1 the choristers to sing1 the whizzer to make his mimic storm1 and the wand bearers to dance4 ,the latter1 keeping perfect time with the orchestra1 went through a series of figures not unlike those of a modern quadrille4 ,in our terpsichorean nomenclature the calls might have thus been given3 ,forward and back4 ,chassez twice4 ,face partners4 ,forward and back4 ,forward and bow4 ,forward and embrace4 ,forward and wave wands at partners1 c4 ,when several of these evolutions had been performed in a graceful and orderly manner1 the choristers rose1 and all went singing out at the east4 #acd4 ,three times more the same band returned4 ,in the third and fourth acts the wands were exchanged for great pion poles 7eight to ten feet long71 portions of which they pretended to swallow1 as their predecessors had done with the arrows4 7,paragraph #dh47 ,that the simple and devoted ,pueblo ,indian does actually1 in dances of this character1 thrust a stick far down his gullet1 to the great danger of health and even of life1 there is little reason to doubt2 but the wily ,navajo attempts no such prodigies of deglutition4 ,a careful observation of their movements on the first occasion convinced me that the stick never passed below the fauces1 and subsequent experience in the medicine lodge only strengthened the conviction 7paragraph #aba74 ,illustration3 ,,fig4 #ef4 ,the whizzer4 #ace4 ,the instrument designated above as the whizzer is a thin1 flat1 pointed piece of wood1 painted black and sparkling with the specular iron ore which is sprinkled on the surface2 three small pieces of turquoise are inlaid in the wood to represent eyes and mouth4 ,one whizzer which ,i examined was nine inches long1 one and three-fourths inches broad1 and about a quarter of an inch thick in the thickest part4 7,fig4 #ef47 ,to it was attached a string about two feet long1 by means of which the centrifugal motion was imparted to it4 ,it is called by the ,navajo tsn-en1 or groaning stick4 ,it is used among many tribes of the southwest in their ceremonies4 ,the ,navajo chanters say that the sacred groaning stick may only be made of the wood of a pine tree which has been struck by lightning4 #acf4 ,in the ,fourth dance there were about thirty choristers1 in ordinary dress1 bearing pion wands2 there was a man who shook a rattle1 another who whirled the groaning stick1 and there were three principal dancers1 wearing fancy masks and representing characters from the rites of the kldji qa l or dance of the ,y ybichy4 ,these three danced a lively and graceful jig1 in perfect time to the music1 with many bows1 waving of wands1 simultaneous evolutions1 and other pretty motions which might have graced the spectacular drama of a metropolitan theater4 ,three times they left the corral for a moment1 and returning varied the dance1 and always varied to improve4 ,the wands they bore were large light frames of reeds adorned with large eagle plumes4 #acg4 ,after this there was an interval of nearly an hour1 which passed slowly with those in the corral4 ,some smoked and gossiped2 some listened to the never ceasing din of the orchestra or joined in the chant2 some brought in wood and replenished the waning fires2 some1 wrapped in their serapea1 stretched themselves on the ground to catch short naps4 #ach4 ,fifth dance4 ,it was after midnight when the blowing of a hoarse buffalo horn announced the approach of those who were to perform the fifth dance1 the tchanoai alili or sun show4 ,there were twenty-four choristers and a rattler4 ,there were two character dancers1 who were arrayed1 like so many others1 in little clothing and much paint4 ,their heads and arms were adorned with plumes of the war eagle1 their necks with rich necklaces of genuine coral1 their waists with valuable silver studded belts1 and their loins with bright sashes of crimson silk4 ,one bore on his back a round disk1 nine inches in diameter1 decorated with radiating eagle plumes to represent the sun4 ,the other carried a disk1 six and a half inches in diameter1 similarly ornamented1 to symbolize the moon4 ,each bore a skeleton wand of reeds that reminded one of the frame of a great kite2 it was ornamented with pendant eagle plumes that swayed with every motion of the dancer4 ,while the whole party was passing round the fire in the usual manner wands were waved and heads bowed towards the flames4 ,when it stopped in the west the choristers sat and sang and the rattler stood and rattled1 while the bearers of the sun and the moon danced at a lively rate for just three minutes4 ,then the choristers rose and all sang and danced themselves out of sight4 ,a second performance of this dance came between the first and second repetitions of the next show4 #aci4 ,i have recorded one story 7but have heard of another7 accounting for the origin of this dance2 it is as follows3 ,when ,dsilyi ,neyni visited the mountain of ,bistc gi1 the home of ,ests n igni1 these divine beings had for ornaments on their walls the sun and the moon4 ,when the great mythic dance was given they were among the guests4 ,they brought their wall decorations1 and when the time for their alili came1 they wore the sun and the moon on their backs when they danced4 #adj4 ,the ,sixth dance1 that of the standing arcs1 was both picturesque and ingenious4 ,the principal performers were eight in number1 as usual with scanty clothing4 ,their hair fell loose and long over back and shoulders and each bore in front of him1 held by both hands1 a wooden arc1 ornamented with eagle plumes4 ,the ends of the arc 7which was a full semicircle7 showed tufts of pion twigs1 and they were evidently joined together by a slender string1 which was invisible to the audience4 ,besides the eight principal actors1 there was a rattler1 a bearer of the groaning stick1 and a chorus4 ,while all were making the fourth circuit of the fire1 frequent shouts of he6 he6 7,englished1 ,thhay--,stand6 stand6 or ,stay6 stay67 were heard1 the significance of which soon became apparent4 ,when they stopped in the west1 the eight character dancers first went through various quadrille-like figures1 such as were witnessed in the third dance1 and then knelt in two rows that faced one another4 ,at a word from the rattler the man who was nearest to him 7whom ,i will call ,no4 #a7 arose1 advanced to the man who knelt opposite to him 7,no4 #b7 with rapid1 shuffling steps1 and amid a chorus of ,thhay6 ,thhay6 placed his arc with caution upon the head of the latter4 ,although it was held in position by the friction of the pion tufts at each ear and by the pressure of the ends of the arc1 now drawn closer by the subtending string1 it had the appearance of standing on the head without material support1 and it is probable that many of the uninitiated believed that only the magic influence of the oft-repeated word ,thhay kept it in position4 ,when the arc was secured in its place1 ,no4 #a retreated with shuffling steps to his former position and fell on his knees again4 ,immediately ,no4 #b advanced and placed the arc which he held in his hand on the head of ,no4 #a4 ,thus each in turn placed his arc on the head of the one who knelt opposite to him until all wore their beautiful halo-like headdresses4 ,then1 holding their heads rigidly erect1 lest their arcs should fall1 the eight kneeling figures began a splendid1 well timed chant1 which was accentuated by the clapping of hands and joined in by the chorus4 ,when the chant was done the rattler addressed the arc bearers1 warning them to be careful2 so they cautiously arose from their knees and shuffled with stiffened spines out of the corral1 preceded by the choristers4 ,this dance was repeated after the second performance of the fifth dance4 #ada4 ,seventh dance4 ,the arc bearers had scarcely disappeared when another troupe entered the circle1 the buffalo horn announcing their coming4 ,a man with a whizzer led the procession4 ,the choristers1 in ordinary dress1 were thirteen in number4 ,the principal dancers were but two2 they wore the usual sash and belt2 the uncovered skin was painted white2 they had on long blue woolen stockings of ,navajo make and moccasins4 ,each bore a slender wand of two triangles of reeds adorned at the corners with pendant plumes4 ,they saluted the fire as they danced around it4 ,they halted in the west1 where the choristers sat down1 and the two wand bearers danced for three minutes in a lively and graceful manner1 to the music of the whizzer1 the rattle1 the choristers1 and the drum of the orchestra4 ,these returned twice more1 making some variation in their performance each time4 ,in the second act the rattler brought in under his arm a basket containing yucca leaves1 and a prayer was said to the sun4 ,it is possible that this dance was but a preliminary part of the eighth dance1 but it must be described as a separate alili4 #adb4 ,eighth dance4 ,in this there were sixteen performers1 in ordinary ,navajo dress4 ,one of these bore the whizzer and led the procession2 another1 who came in the center of the line1 carried a hewn plank1 or puncheon1 about #ab feet long and #d inches broad1 painted with spots and decorated with tufts of pion branchlets and with eagle plumes2 immediately behind the bearer of the plank walked a man who had in a basket an effigy of the sun1 formed of a small round mirror and a number of radiating scarlet plumes4 ,having walked around the fire as usual1 the whole party gathered in the west in a close circle1 which completely excluded from the sight of the audience the operations of the actors4 ,singing1 rattling1 and cries of ,thhay6 were heard4 ,in a few minutes the circle opened and the hewn plank1 standing upright on a small ,navajo blanket1 without any apparent prop or support1 was disclosed to view4 ,at the base of the plank was the basket holding the figure of the sun4 ,singing was continued and so were the uproarious cries of ,thhay--cries anxious1 cries appealing1 cries commanding--while the bearer of the rattle stood facing the pole and rattling vigorously at it4 ,at length1 seemingly in obedience to all this clamor1 the solar image left the basket and slowly1 falteringly1 totteringly1 ascended the plank to within a few inches of the top4 ,here it stopped a moment and then descended in the same manner in which it rose4 ,once more was it made to rise and set1 when the circle of dancers again closed1 the plank1 sun1 and basket were taken in custody1 and the dancers departed4 ,taking into consideration the limited knowledge and rude implements of the originators 7for this alili is not of modern origin71 this was a well performed trick4 ,the means used for supporting the pole and pulling up the sun could not be detected4 ,the dancers formed a semicircle nearly ten feet distant from the pole and the light of the central fire shone brightly upon all4 #adc4 ,ninth dance4 ,it was after #a o'clock in the morning when the dance of the hoshk wn 7,yucca baccata7 began4 7,fig4 #eg4 ,see paragraph #c47 ,the ceremony was conducted in the first part by twenty-two persons in ordinary dress4 ,one bore1 exposed to view1 a natural root of yucca1 crowned with its cluster of root leaves1 which remain green all winter4 ,the rest bore in their hands wands of pion4 ,what other properties they may have had concealed under their blankets the reader will soon be able to conjecture4 ,on their third journey around the fire they halted in the west and formed a close circle for the purpose of concealing their operations1 such as was made in the eighth dance4 ,after a minute spent in singing and many repetitions of ,thhay1 the circle opened1 disclosing to our view the yucca root planted in the sand4 ,again the circle closed2 again the song1 the rattle1 and the chorus of ,thhay were heard1 and when the circle was opened the second time an excellent counterfeit of the small budding flower stalk was seen amid the fascicle of leaves4 ,a third time the dancers formed their ring of occultation2 after the song and din had continued for a few seconds the circle parted for the third time1 when1 all out of season1 the great panicle of creamy yucca flowers gleamed in the firelight4 ,the previous transformations of the yucca had been greeted with approving shouts and laughter2 the blossoms were hailed with storms of applause4 ,for the fourth and last time the circle closed1 and when again it opened the blossoms had disappeared and the great1 dark green fruit hung in abundance from the pedicels4 ,when the last transformation was completed the dancers went once more around the fire and departed1 leaving the fruitful yucca behind them4 ,illustration3 ,,fig4 #eg4 ,yucca baccata4 #add4 ,in a moment after they had disappeared the form of one personating an aged1 stupid1 short sighted1 decrepit man was seen to emerge slowly from among the crowd of spectators in the east4 ,he was dressed in an old and woefully ragged suit and wore a high1 pointed hat4 ,his face was whitened and he bore a short1 crooked1 wooden bow and a few crooked1 ill made arrows4 ,his mere appearance provoked the stoic audience to screams of laughter1 and his subsequent low comedy business1 which excelled much that ,i have seen on the civilized stage1 failed not to meet with uproarious demonstrations of approval4 ,slowly advancing as he enacted his part1 he in time reached the place where the yucca stood1 and1 in his imbecile totterings1 he at length stumbled on the plant and pretended to have his flesh lacerated by the sharp leaves4 ,he gave a tremulous cry of pain1 rubbed saliva on the part supposed to be wounded1 and muttered his complaints in a weak and shaking voice4 ,he pretended then to seek for the plant1 and was three times wounded in his efforts to find it4 ,at length1 kneeling on the ground1 with his face buried in the leaves1 he feigned to discover it1 and rejoiced with querulous extravagance over his success4 ,when he had marked the spot and the way back to it with an exaggerated burlesque of the ,indian methods of doing these things1 he went off to find his old woman and bring her to pick the fruit4 ,soon he returned with a tall1 stalwart man1 dressed to represent a hideous1 absurd-looking old granny4 ,the latter acted his part throughout the rest of the drama with a skill fully equal to that of his comrade4 #ade4 ,there were scenes in this drama which may not be told in this connection4 ,it will suffice to say here that when the yucca fruit was picked and put in the basket the old man helped the woman to shoulder her load and the pair left the corral4 ,the hack n-in does not invariably appear in the corral dance4 ,i have attended one ceremony where it was omitted4 ,i have heard two descriptions of the dance which differed very much from the one given above4 #adf4 ,many facts concerning not only the hack n in1 but other parts of the mountain chant1 have not been allowed to appear in this essay4 ,recognized scientists may learn of them by addressing the author through the ,director of the ,bureau of ,ethnology4 #adg4 ,tenth dance4 ,at twenty minutes past three an uninteresting performance called the bear dance began4 ,a man entered on all fours2 his face was painted white2 he wore around his loins and over his shoulders pieces of some dark pelt which may have been bear skin1 but looked more like the skin of a black sheep4 ,the fire had now burned low and the light was dim4 ,he was accompanied by two attendants1 one of whom carried a rattle4 ,he went twice around the ring1 imitating the lumbering gait of the bear4 ,he occasionally made a clumsy lunge sidewise at some of the spectators1 as though he would attack them2 but on these occasions the man with the rattle headed him off and rattling in his face directed him back to the usual course around the fire4 ,this show lasted five minutes4 #adh4 ,the ,eleventh dance1 was the fire dance1 or fire play1 which was the most picturesque and startling of all4 ,some time before the actors entered1 we heard1 mingled with the blowing of the buffalo horn1 strange sounds1 much like the call of the sand-hill crane2 they will1 for convenience1 be called trumpeting4 ,these sounds continued to grow louder and come nearer until they were heard at the opening in the east1 and in a second after1 ten men1 having no more clothing on than the performers in the first dance1 entered4 ,every man except the leader bore a long thick bundle of shredded cedar bark in each hand and one had two extra bundles on his shoulders for the later use of the leader4 ,the latter carried four small fagots of the same material in his hands4 ,four times they all danced around the fire1 waving their bundles of bark towards it4 ,they halted in the east2 the leader advanced towards the central fire1 lighted one of his fagots1 and trumpeting loudly threw it to the east over the fence of the corral4 ,he performed a similar act at the south1 at the west1 and at the north2 but before the northern brand was thrown he lighted with it the bark bundles of his comrades4 ,as each brand disappeared over the fence some of the spectators blew into their hands and made a motion as if tossing some substance after the departing flame4 ,when the fascicles were all lighted the whole band began a wild race around the fire4 ,at first they kept close together and spat upon one another some substance of supposed medicinal virtue4 ,soon they scattered and ran apparently without concert1 the rapid racing causing the brands to throw out long brilliant streamers of flame over the hands and arms of the dancers4 ,then they proceeded to apply the brands to their own nude bodies and to the bodies of their comrades in front of them1 no man ever once turning round2 at times the dancer struck his victim vigorous blows with his flaming wand2 again he seized the flame as if it were a sponge and1 keeping close to the one pursued1 rubbed the back of the latter for several moments1 as if he were bathing him4 ,in the mean time the sufferer would perhaps catch up with some one in front of him and in turn bathe him in flame4 ,at times when a dancer found no one in front of him he proceeded to sponge his own back1 and might keep this up while making two or three circuits around the fire or until he caught up with some one else4 ,at each application of the blaze the loud trumpeting was heard1 and it often seemed as if a great flock of cranes was winging its way overhead southward through the darkness4 ,if a brand became extinguished it was lighted again in the central fire2 but when it was so far consumed as to be no longer held conveniently in the hand1 the dancer dropped it and rushed1 trumpeting1 out of the corral4 ,thus1 one by one1 they all departed4 ,when they were gone many of the spectators came forward1 picked up some of the fallen fragments of cedar bark1 lighted them1 and bathed their hands in the flames as a charm against the evil effects of fire4 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xiii ,,fire ,,dance4 #adi4 ,did these dancers1 next day1 hide sore and blistered backs under their serapes8 ,i think not1 for ,i have seen and conversed with some of the performers immediately after the fire show1 and they seemed happy and had nothing to complain of4 ,did the medicine they spat on one another save them8 ,certainly not1 although the ,indians claim it is a true prophylactic against burns and call it az-sakzi or cold medicine4 ,but it is probable that the cedar bark ignites at a low temperature1 and more than probable that the coating of white earth with which their bodies were covered is an excellent non-conductor4 ,however1 the thought that their bodies might have been thus ingeniously protected lessened little1 if any1 the effect produced on the spectator4 ,i have seen many fire scenes on the stage1 many acts of fire eating and fire handling by civilized jugglers1 and many fire dances by other ,indian tribes1 but nothing quite comparable to this in all its scenic effects4 #aej4 ,the closing ceremonies ,i did not witness on this occasion1 but ,i saw them at subsequent dances4 ,shortly before sunrise an assistant passed around the fire four times and sprinkled a little water on the mass of smoldering embers1 while the medicine man chanted the appropriate song4 ,later1 three gaps were torn in the circle of branches--one in the south1 one in the west1 and one in the north--making1 with the original gate in the east1 four entrances to the corral4 7,see ,plate ,,xiv47 ,just after sunrise the entire circle of branches was razed1 but the branches were not carried away4 ,the traveler through the ,navajo country often encounters withered remains of these circles4 ,in the ceremony of ,october1 #ahhd1 the chanter1 having another engagement which was pressing1 packed up his sacred utensils and left soon after sunrise4 ,the patient1 it was said1 was not permitted to sleep until after sunset4 #aea4 ,other dances4 ,in subsequent dances ,i saw exhibitions which did not occur in the ceremony of ,november #e1 #ahhb1 just described1 and ,i have learned of other shows produced on the last night1 which ,i have never had an opportunity to witness4 ,all the alilis may be modified4 ,i have rarely seen two performances of the same dance which were just alike4 #aeb4 ,on two occasions ,i have witnessed a very pretty dance1 in which an eagle plume was stuck upright in a basket and by means of some well hidden mechanism caused to dance in good time to the song1 the beat of the drum1 and the motions of the single ,indian who danced at the same time2 not only this1 but the feather followed the motions of the ,indian3 if he danced toward the north1 the feather leaned to the north while making its rhythmical motions2 if he moved to the south1 it bent its white head in the same direction1 and so on4 ,on one occasion it was a little boy1 five years old1 son of the chief ,manuelito1 who danced with the eagle plume4 ,he was dressed and painted much like the akninili1 or the arrow swallowers 7,figs4 #ed1 #ee71 on a diminutive scale4 ,the sash of scarlet velvet around his hips was beautifully trimmed with feathers4 ,they said he had been several weeks in training for the dance1 and he certainly went through his varied motions with great skill4 ,i have rarely seen a terpsichorean spectacle that struck my fancy more than that of the little ,indian child and his partner1 the eagle plume4 #aec4 ,it might be thought that the word thhay1 so often used to make inanimate objects pay attention1 was one of very sacred import4 ,so it is1 no doubt2 yet ,i have seen it broadly burlesqued4 ,it was on the occasion of the last chant which ,i attended4 ,a number of boys1 from twelve to fifteen years of age they seemed1 led by a pleasant looking old man with a skeptical twinkle in his eye1 came into the dark circle4 ,one of the party carried a deep ,indian basket1 from the top of which a number of spruce twigs protruded4 ,they formed what has been designated as the ring of occultation1 and while doing so they shouted and screamed and puffed the talismanic thhay in a way that left no doubt of their intention to ridicule4 ,their extravagant motions added to the significance of their intonation4 ,when the ring opened the boys sat on the ground and began to sing and beat a drum4 ,the old man sat at a distance of about three paces west of the basket4 ,presently the nose of a little weasel 7the image being probably a stuffed skin7 appeared among the spruce boughs4 ,all the timid1 inquiring motions of the little animal were well mimicked3 the nose was thrust forward and pulled back1 the whole head would emerge and retreat1 and at rare times the shoulders would be seen for a moment1 to be quickly drawn in among the screening spruce twigs4 ,all these motions were made in perfect time to the singing and drumming4 ,the old man who pulled the actuating strings made no secret of his manipulations4 ,the play was intended for a farce1 and as such the spectators enjoyed it4 ,,the ,,great ,,pictures ,,of ,,dsily,,dje ,,qa,l4 #aed4 ,a description of the four great pictures drawn in these ceremonies has been deferred until all might be described together4 ,their relations to one another rendered this the most desirable course to pursue4 ,the preparation of the ground and of the colors1 the application of the sacred pollen1 and some other matters have been already considered4 #aee4 ,the men who do the greater part of the actual work of painting1 under the guidance of the chanter1 have been initiated1 but need not be skilled medicine men or even aspirants to the craft of the shaman4 ,a certain ceremony of initiation has been performed on them four times1 each time during the course of a different dance1 before they are admitted into the lodge during the progress of the work or allowed to assist in it4 ,the medicine man receives a good present in horses for his work2 the assistants get nothing but their food4 ,this1 however1 is abundant4 ,three times a day the person for whose benefit the dance is performed sends in enough mush1 corn cake1 soup1 and roasted mutton to satisfy to the utmost the appetites of all in the lodge4 ,there are some young men who live well all winter by going around the country from dance to dance and assisting in the work of the lodge4 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xiv ,,the ,,dark ,,circle ,,of ,,branches ,,at ,,sunrise4 #aef4 ,the pictures are drawn according to an exact system4 ,the shaman is frequently seen correcting the workmen and making them erase and revise their work4 ,in certain well defined instances the artist is allowed to indulge his individual fancy4 ,this is the case with the gaudy embroidered pouches which the gods carry at the waist4 ,within reasonable bounds the artist may give his god just as handsome a pouch as he wishes4 ,some parts of the figures1 on the other hand1 are measured by palms and spans1 and not a line of the sacred design can be varied4 ,straight and parallel lines are drawn by aid of a tightened cord4 ,the mode of applying the colored powder is peculiar4 ,the artist has his bark trays laid on the sand where they are convenient of access4 ,he takes a small quantity of the powder in his closed palm and allows it to pass out between his thumb and forefinger1 while the former is moved across the latter4 ,when he makes a mistake he does not brush away the pigment4 ,he obliterates it by pouring sand on it1 and then draws the corrected design on the new surface4 ,the forms of the gods do not appear as ,i have represented them in the first coat of color4 ,the naked figures of these mythical beings are first completely and accurately drawn and then the clothing is put on4 ,even in the pictures of the ,long-bodies 7,plate ,,xvii71 which are drawn #i feet in length1 the naked body is first made in its appropriate color--white for the east1 blue for the south1 yellow for the west1 and black for the north--and then the four red shirts are painted on from thigh to axilla1 as shown in the picture4 #aeg4 ,the drawings are1 as a rule1 begun as much towards the center as the nature of the figure will permit1 due regard being paid to the order of precedence of the points of the compass1 the figure in the east being begun first1 that in the south next1 that in the west third in order1 and that in the north fourth4 ,the periphery is finished last of all4 ,the reason for thus working from within outwards is that the men employed on the picture disturb the smooth surface of the sand with their feet4 ,if they proceed in the order described they can smooth the sand as they advance and need not cross the finished portions of the picture4 #aeh4 ,i have learned of seventeen great healing dances of the ,navajo in which pictures of this character are drawn4 ,there are said to be1 with few exceptions--only one exception that ,i am positively aware of--four pictures appropriate to each dance4 ,some of the dances are practiced somewhat differently by different schools or orders among the medicine men1 and in these divers forms the pictures1 although agreeing in general design1 vary somewhat in detail4 ,thus there are1 on an average1 probably more than four designs1 belonging to each of the seventeen ceremonies1 whose names ,i have obtained4 ,if there were but four to each1 this would give us sixty-eight such paintings known to the medicine men of the tribe1 and thus we may form some conception of the great number of these sacred pictures which they possess4 ,but ,i have reason to believe1 from many things ,i have heard1 that besides these seventeen great nine days' ceremonies to which ,i refer1 there are many minor ceremonies1 with their appropriate pictures2 so that the number is probably greater than that which ,i give4 #aei4 ,these pictures1 the medicine men aver1 are transmitted from teacher to pupil in each order and for each ceremony unaltered from year to year and from generation to generation4 ,that such is strictly the case ,i cannot believe4 ,there are no standard pictures on hand anywhere4 ,no permanent design for reference is ever in existence1 and there is1 so far as ,i can learn1 no final authority in the tribe to settle any disputes that may arise4 ,few of these great ceremonies can be performed in the summer months4 ,most of the figures are therefore carried over from winter to winter in the memories of fallible men4 ,but this much ,i do credit1 that any innovations which may creep into their work are unintentional and that if changes occur they are wrought very slowly4 ,the shamans and their faithful followers believe1 or profess to believe1 that the direst vengeance of the gods would visit them if these rites were varied in the least in picture1 prayer1 song1 or ceremonial4 ,the mere fact that there are different schools among the medicine men may be regarded as an evidence that changes have occurred4 #afj4 ,,first ,,picture4 ,the picture of the first day 7,plate ,,xv7 is said to represent the visit of ,dsilyi ,neyni to the home of the snakes at ,qoests4 7,paragraph #ec47 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xv ,,first ,,dry-,,painting #afa4 ,in the center of the picture was a circular concavity1 about six inches in diameter1 intended to represent water1 presumably the house of water mentioned in the myth4 ,in all the other pictures where water was represented a small bowl was actually sunk in the ground and filled with water1 which water was afterwards sprinkled with powdered charcoal to give the impression of a flat1 dry surface4 ,why the bowl of water was omitted in this picture ,i do not know1 but a medicine man of a different fraternity from that of the one who drew the picture informed me that with men of his school the bowl filled with water was used in the snake picture as well as in the others4 ,closely surrounding this central depression are four parallelograms about four inches by ten inches in the original pictures4 ,the half nearer the center is red2 the outer half is blue2 they are bordered with narrow lines of white4 ,the same figures are repeated in other paintings4 ,they appear in this drawing1 and frequently in others1 as something on which the gods seem to stand4 ,they are the cabitll1 or rafts of sunbeam1 the favorite vessels on which the divine ones navigate the upper deep4 ,in the ,navajo myths1 when a god has a particularly long and speedy journey to make1 he takes two sunbeams and1 placing them side by side1 is borne off in a twinkling whither he wills4 ,red is the color proper to sunlight in their symbolism1 but the red and blue together represent sunbeams in the morning and evening skies when they show an alternation of blue and red4 ,it will be seen later that the sunbeam shafts1 the halo1 and the rainbow are represented by the same colors4 ,in form1 however1 the halo is circular1 and the rainbow is distinguished by its curvature1 and it is usually anthropomorphic1 while the sunbeam and the halo are not4 ,external to these sunbeam rafts1 and represented as standing on them1 are the figures of eight serpents1 two white ones in the east1 two blue ones in the south1 two yellow ones in the west1 and two black ones in the north4 ,these snakes cross one another 7in pairs7 so as to form four figures like the letter ,x4 ,in drawing these ,x's the snake which appears to be beneath is made first complete in every respect1 and then the other snake is drawn over it in conformity with their realistic laws of art before referred to4 ,the neck1 in all cases1 is blue1 crossed with four bands of red4 ,the necks of the gods in all the pictures1 it will be observed1 are made thus1 but the bars in the manlike figures run transversely1 while those in the snake-like run diagonally4 ,three rows of ,v-shaped figures1 four in each row1 are seen on the backs of the snakes2 these are simply to represent mottlings4 ,outside of these eight snakes are four more of much greater length2 they form a frame or boundary to the picture1 except in the west1 where the mountain of ,dsily -in lies beyond them4 ,there is a white snake in the east1 lying from north to south and bounding the picture in the east2 a blue snake1 of similar size and shape1 in the south2 a yellow one in the west1 and a black one in the north4 ,they seem as if following one another around the picture in the direction of the sun's apparent course1 the head of the east snake approximating the tail of the south snake1 and so on4 #afb4 ,in the northeast is seen the yay1 ,niltci1 who accompanied the ,navajo prophet to the home of the snakes4 ,in the extreme west is a black circular figure representing the mountain of ,dsily -in4 ,in the original picture the mountain was in relief--which ,i have not attempted to represent--a little mound of about ten or twelve inches high4 ,the description of the mountain given in the myth is duly symbolized in the picture1 the halo added4 ,the green spot in the center is designed to represent a twig of spruce which was stuck in the mound of sand to indicate the spruce tree door4 ,from the summit of the mountain to the middle of the central waters is drawn a wide line in corn meal1 with four footprints1 depicted at intervals1 in the same material4 ,this represents the track of a bear4 ,immediately south of this track is the figure of an animal drawn in gray pigment4 ,this is the grizzly himself1 which here1 ,i have reason to believe1 is used as a symbol of the ,navajo prophet4 ,the bear1 in the sacred language of the shamans1 is appropriately called ,dsilyi ,neyni1 since he is truly reared within the mountains4 ,his track1 being represented by a streak of meal1 has reference to the same thing as the name akninili and the practice of the couriers 7paragraph #ajb71 who are dressed to represent the prophet1 throwing corn meal in front of them when they travel4 #afc4 ,the ,,second ,,picture is said to be a representation of the painting1 which the prophet saw in the home of the bears in the ,carrizo ,mountains 7paragraph #dj74 ,in the center of this figure is the bowl of water covered with black powder1 to which ,i referred before4 ,the edge of the bowl is adorned with sunbeams1 and external to it are the four cabitlol1 or sunbeam rafts1 on which seem to stand four gods1 or yays4 #afd4 ,the divine forms are shaped alike but colored differently4 ,they lie with heads extended outward1 one to each of the four cardinal points of the compass1 the faces looking forward1 the arms half extended on either side1 with the hands raised to a level with the shoulders4 ,they wear around their loins skirts of red sunlight1 adorned with sunbeams4 ,they have ear pendants1 bracelets1 and armlets1 blue and red 7of turquoise and coral71 the prehistoric and emblematic jewels of the ,navajo4 ,their forearms and legs are black1 showing in each a zigzag mark to represent lightning on the surface of the black rain clouds4 ,in the north god these colors are1 for artistic reasons1 reversed4 ,each bears1 attached to his right hand with a string1 a rattle1 a charm1 and a basket4 ,the rattle is of the shape of those used by the medicine men in this particular dance1 made of raw hide and painted to symbolize the rain cloud and lightning4 ,the left hand is empty2 but beside each one is a highly conventionalized picture of a plant4 ,the left hand remains empty1 as it were1 to grasp this plant1 to indicate that the plant at the left hand belongs to the god whose corresponding hand is unoccupied and extended towards it4 ,the proprietorship of each god in his own particular plant is further indicated by making the plant the same color as the god4 ,the body of the eastern god is white2 so is the stalk of corn at his left1 in the southeast4 ,the body of the southern god is blue2 so is the beanstalk beside him1 in the southwest4 ,the body of the western god is yellow2 so is his pumpkin vine1 in the northwest4 ,the body of the north god is black2 so is the tobacco plant1 which is under his special protection1 in the northeast4 #afe4 ,each of the four sacred plants is represented as growing from five white roots in the central waters and spreading outwards to the periphery of the picture4 ,the gods form one cross whose limbs are directed to the four cardinal points2 the plants form another cross having a common center with the first named cross1 but whose limbs extend to the intermediate points of the compass4 #aff4 ,on the head of each yay is an eagle plume lying horizontally and pointing to the right4 ,a similar arrangement of four plumes1 all pointing in one direction 7contrary to the sun's apparent course71 may be observed on the baskets carried by the gods4 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xvi ,,second ,,dry ,,painting #afg4 ,the gods are represented with beautiful embroidered pouches1 each of a different pattern4 ,in old days the most beautiful things in art the ,navajo knew of were the porcupine quill embroideries of the northern races4 ,the art of garnishing with quills1 and later with beads1 seems never to have been practiced to any extent by the ,navajo women4 ,they obtained embroideries of the ,ute and other northern tribes1 and their ancient legends abound in allusions to the great esteem in which they held them4 7,see1 for instance1 paragraphs #cb1 #cd47 ,hence1 to represent the grandeur and potency of their gods1 they adorn them with these beautiful and much coveted articles4 #afh4 ,surrounding the picture on about three-fourths of its circumference is the anthropomorphic rainbow or rainbow deity4 ,it consists of two long stripes1 each about two inches wide in the original picture1 one of blue1 one of red1 bordered and separated by narrow lines of white4 ,at the southeastern end of the bow is a representation of the body below the waist1 such as the other gods have1 consisting of pouch1 skirt1 legs1 and feet4 ,at the northeastern end we have head1 neck1 and arms4 ,the head of the rainbow is rectangular1 while the heads of the other forms in this picture are round4 ,in the pictures of the ,y ybichy dance we frequently observe the same difference in the heads4 ,some are rectangular1 some are round2 the former are females1 the latter males2 and whenever any of these gods are represented1 by characters1 in a dance1 those who enact the females wear square stiff masks1 like our dominoes1 while those who enact the males wear roundish1 baglike masks1 of soft skin1 that completely envelop the head4 ,the rainbow god in all these pictures wears the rectangular mask4 ,iris1 therefore1 is with the ,navajo as well as with the ,greeks a goddess4 #afi4 ,all the other gods bear something in their hands1 while the hands of the rainbow are empty4 ,this is not without intention4 ,when the person for whose benefit the rites are performed is brought in to be prayed and sung over1 the sacred potion is brewed in a bowl1 which is placed on the outstretched hands of the rainbow while the ceremony is in progress and only taken from these hands when the draught is to be administered4 ,therefore the hands are disengaged1 that they may hold the gourd and its contents when the time comes 7paragraph #ajf74 #agj4 ,in the east1 where the picture is not inclosed by the rainbow1 we see the forms of two birds standing with wings outstretched1 facing one another1 their beaks close together4 ,these represent certain birds of blue plumage called by the ,navajo li 7,sialia arctica74 ,this bluebird is of the color of the south and of the upper regions4 ,he is the herald of the morning4 ,his call of li li is the first that is heard when the gray dawn approaches4 ,therefore is he sacred1 and his feathers form a component part of nearly all the plume sticks used in the worship of this people4 ,two bluebirds1 it is said1 stand guard at the door of the house wherein these gods dwell2 hence they are represented in the east of the picture4 #aga4 ,here is an appropriate occasion to speak of a part of ,navajo symbolism in color to which reference has already several times been made4 ,in the majority of cases the east is represented by white1 the south by blue1 the west by yellow1 the north by black2 the upper world by blue and the lower by a mixture of white and black in spots4 ,the colors of the south and west seem to be permanent3 the south is always blue and the west is always yellow1 as far as ,i can learn2 but the colors of the east and north are interchangeable4 ,the cases are rare where white is assigned to the north and black to the east2 but such cases occur1 and perhaps in each instance merit special study4 ,again1 black represents the male and blue the female4 #agb4 ,the ,,third ,,picture commemorates the visit of ,dsilyi ,neyni to a-behogan1 or ,lodge of ,dew 7paragraph #ef74 ,to indicate the great height of the ,bitss-ninz the figures are twice the length of any in the other pictures1 except the rainbows1 and each is clothed in four garments1 one above the other1 for no one garment1 they say1 can be made long enough to cover such giant forms4 ,their heads all point to the east1 instead of pointing in different directions1 as in the other pictures4 ,the ,navajo relate1 as already told 7paragraph #ef71 that this is in obedience to a divine mandate2 but probably there is a more practical reason1 which is this3 if they had the cruciform arrangement there would not be room on1 the floor of the lodge for the figures and at the same time for the shaman1 assistants1 and spectators4 ,economy of space is essential2 but1 although drawn nearly parallel to one another1 the proper order of the cardinal points is not lost sight of4 ,the form immediately north of the center of the picture is done first1 in white1 and represents the east4 ,that immediately next to it on the south comes second in order1 is painted in blue1 and represents the south4 ,the one next below that is in yellow1 and depicts the goddess who stood in the west of the ,house of ,dew-,drops4 ,the figure in the extreme north is drawn last of all1 in black1 and belongs to the north4 ,as ,i have stated before1 these bodies are first made naked and afterwards clothed4 ,the exposed chests1 arms1 and thighs display the colors of which the entire bodies were originally composed4 ,the gl 7weasel1 ,putorius7 is sacred to these goddesses4 ,two of these creatures are shown in the east1 guarding the entrance to the lodge4 ,the appendages at the sides of the heads of the goddesses represent the gl-bitc 1 or headdresses of gl skins of different colors which these mythic personages are said to wear4 ,each one bears attached to her right hand a rattle and a charm1 or plume stick1 such as the gods in the second picture carry2 but1 instead of the basket shown before1 we see a conventionalized representation of a branch of choke cherry in blossom2 this consists of five diverging stems in blue1 five roots1 and five cruciform blossoms in white4 ,the choke cherry is a sacred tree1 a mountain plant2 its wood is used in making certain sacrificial plume sticks and certain implements of the dance2 it is often mentioned in the songs of this particular rite4 ,some other adjuncts of this picture--the red robes embroidered with sunbeams1 the arms and legs clothed with clouds and lightning1 the pendants from the arms1 the blue and red armlets1 bracelets1 and garters--have already been described when speaking of the second picture4 ,the object in the left hand is a wand of spruce4 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xvii ,,third ,,dry-,,painting #agc4 ,the rainbow which incloses the picture on three sides is not the anthropomorphic rainbow4 ,it has no head1 neck1 arms1 or lower extremities4 ,five white eagle plumes adorn its southeastern extremity4 ,five tail plumes of some blue bird decorate the bend in the southwest4 ,the plumes of the red shafted flicker 7,colaptes auratus var4 mexicanus7 are near the bend in the northwest and the tail of the magpie terminates the northeastern extremity4 ,throughout the myth1 it will be remembered1 not only is the ,house of ,dew-,drops spoken of as adorned with hangings and festoons of rainbows1 but many of the holy dwellings are thus embellished4 #agd4 ,the ,,fourth ,,picture represents the ktso-yis n1 or great plumed arrows4 ,these arrows are the especial great mystery1 the potent healing charm of this dance4 ,the picture is supposed to be a fac simile of a representation of these weapons1 shown to the prophet when he visited the abode of the ,tsilk-igini1 or young men gods1 where he first saw the arrows 7paragraph #dg74 ,there are eight arrows4 ,four are in the center1 lying parallel to one another--two pointing east and two others1 alternate1 pointing west4 ,the picture is bordered by the other four1 which have the same relative positions and directions as the bounding serpents in the first picture4 ,the shafts are all of the same white tint1 no attention being paid to the colors of the cardinal points2 yet in drawing and erasing the picture the cardinal points are duly honored4 ,among the central arrows1 the second from the top1 or north margin of the design1 is that of the east2 it is drawn and erased first4 ,the next below it is the arrow of the south2 the third is that of the west4 ,the one on top belongs to the north2 it is drawn and erased last4 ,the heads are painted red to represent the red stone points used2 the fringed margins show the irregularities of their edges4 ,the plumes at the butt are indicated1 as are also the strings by which the plumes are tied on and the notches to receive the bowstring4 #age4 ,the ground of this picture is crossed with nebulous black streaks4 ,these were originally present in all the pictures4 ,i have omitted them in all but this1 lest they might obscure the details of the reduced copies4 ,it has been explained to me 7although in the myth it is expressly stated only in one case1 paragraph #dj7 that all these pictures were drawn by the gods upon the clouds and thus were shown to the ,navajo prophet4 ,men cannot paint on the clouds1 but according to the divine mandate they do the best they can on sand1 and then sprinkle the sand with charcoal1 in the manner indicated1 to represent the cloudy scrolls whereon the primal designs of the celestial artists were painted4 ,,sacrifices ,,of ,,dsily,,dje ,,qac,l4 #agf4 ,the sacrifices made to the gods during these ceremonies consist of nothing more than a few sticks and feathers1 with the occasional addition of strings and beads--a form of sacrificial offering common among various tribes of the ,southwest1 including the sedentary ,indians1 of the pueblos4 ,during the six days' work in the medicine lodge and the corral1 ,i saw but one lot of these sticks prepared 7paragraphs #hf1 #hg72 but ,i think this lot represented two sets1 i4e41 sacrifices to two different mythical beings4 ,it is1 however1 indicated in the myth that a considerable number of these sacrifices1 called by the ,navajo ke n 7,englished1 keth wn71 belong to the mountain chant and may properly be offered during its celebration4 ,i have seen among the ,navajo a few varieties of these devotional offerings and ,i have obtained descriptions of many4 ,although ,i cannot rely on the minute accuracy of these descriptions1 ,i will present them for such value as they may possess in illustrating the general character of this system of worship1 a system which might profitably occupy for years the best labors of an earnest student to elucidate4 #agg4 ,fig4 #eh represents a keth wn belonging1 not to the mountain chant1 but to the kldji-qa l1 or chant of the night4 ,it is sacred to the ,youth and the ,maiden of the ,rock ,crystal1 divine beings who dwell in ,tsisn tcini1 a great mountain north of the ,pueblo of ,jemez4 ,the original is in the ,national ,museum at ,washington4 ,it consists of two sticks coated with white earth and joined by a cotton string a yard long1 which is tied to each stick by a clove hitch4 ,a black bead is on the center of the string2 a turkey feather and an eagle feather are secured with the clove hitch to one of the sticks4 ,illustration3 ,,fig4 #eh4 ,sacrificial sticks 7ke n74 ,illustration3 ,,fig4 #ei4 ,the talking keth wn 7kean-yalc74 #agh4 ,fig4 #ei depicts a keth wn pertaining also to the kldji-qa l4 ,it is called ke n-yali1 or talking keth wn4 ,the sticks are willow4 ,the one to the left is painted black1 to represent a male character 7,qastcbaka7 in the myth and ceremony of kldji-qa l4 ,the other stick is painted blue1 to denote a female character 7,qastcbad7 in the same rites4 ,the blue stick has a diagonal facet at the top to indicate the square topped female mask 7paragraph #afh74 ,the naturally round end of the black stick sufficiently indicates the round male mask4 ,the cord wrapped around the two sticks is similar to that described in the paragraph immediately preceding4 ,about the middle of the cord is a long white shell bead1 shown in the cut4 ,the breast feathers of the turkey and the downy feathers of the eagle are attached to the sticks4 ,this keth wn ,i saw once in the possession of a ,navajo qa li4 ,i was permitted to sketch it1 but could not purchase it4 ,the interpretation given of its symbolism is that of the qa li who owned it4 ,in the myth of kldji-qa l it is said that the beneficent god ,qastcli used this keth wn when he removed from the prophet ,co the evil spell which had been cast on the latter by the wind god4 ,illustration3 ,bureau of ,ethnology ,fifth ,annual ,report ,pl4 ,,xviii ,,fourth ,,dry-,,painting #agi4 ,in ,schoolcraft's ,archives of ,aboriginal ,knowledge1 ,philadelphia1 #ahfj1 ,vol4 ,,iii1 page #cjf1 is a cut illustrating an article undoubtedly of a similar nature to that shown in ,fig4 #ei4 ,it is a sacrificial plume stick of the ,moki4 ,the ,moki interpreter explained to ,mr4 ,schoolcraft that it contained a message from the ,indians to the ,president and the particulars of this message are fully set forth in his text4 ,at first ,i doubted if the object could have any other purpose than a sacrificial one and was inclined to discredit the statement of the ,moki interpreter4 ,but on learning that the ,navajo had a similar arrangement of sticks and feathers1 which was called by the significant name of ke nyali1 or talking keth wn1 ,i was more inclined to believe that some of these keth wns may answer a double purpose and be used to convey messages1 or at least serve as mnemonic aids to envoys4 #ahj4 ,the cac-bike n 7bear keth wn7 spoken of in the myth consisted of two sticks1 each a span long1 one painted black 7male71 the other painted blue 7female74 ,each had red and blue bands at the ends and in the middle4 ,there were no feathers or beads4 7,paragraph #dj47 #aha4 ,the gl-bike n1 or sacrifices to the weasels1 were four in number1 two yellow and two white4 ,in preparing the sticks one end was always to be held to the north1 the other towards the south4 ,at each end a narrow circle of red and a narrow circle of blue were painted2 the red being to the north1 i4e41 outside of the blue at one end and inside of it at the other4 ,the weasel men directed that the sticks should be buried in the ground in the same direction in which they were held when being made1 lying from north to south with the outer red ring at the north4 7,paragraph #da47 #ahb4 ,four sticks pertained to the klicts-bike n3 one was black1 with four white deer tracks painted on it2 another was blue1 with four yellow deer tracks2 a third was white1 with four black deer tracks2 the fourth was yellow1 with four blue deer tracks4 ,the ,great ,serpent said to the ,navajo prophet3 ,there are certain moles who1 when they dig in the ground1 scatter the earth in a long winding heap like the form of a crawling snake4 ,in such a heap of earth will you bury these keth wns4 7,paragraph #db47 #ahc4 ,there are two sticks belonging to the keth wn of the lightning god 7in-bike n74 ,one is black1 with a white zigzag stripe from end to end2 the other blue1 with a yellow zigzag stripe from end to end4 7,paragraph #dc47 #ahd4 ,the ,ests n-igni1 or ,holy ,women1 showed the prophet but one keth wn stick4 ,it was painted white and decorated with three pairs of circular bands1 red and blue1 the blue in each case being next to the body of the painter while he holds the stick in decorating it4 ,this keth wn must be buried at the base of a young spruce tree1 with the first blue circle next to the tree4 7,paragraph #de47 #ahe4 ,pour sticks were shown by the ,tcik-cac-ntlehi4 ,they were black1 sprinkled with specular iron ore to make them shine2 decorated with three pairs of bands1 red and blue1 applied as in the keth wns of the ,ests n-igni2 and buried under a young pion1 with the first blue band or circle next to the tree4 7,paragraph #df47 #ahf4 ,the two keth wns seen by ,dsilyi ,neyni at ,big ,oaks1 the home of the igin-yosni1 were both banded at the ends with blue and red and had marks to symbolize the givers4 ,one was white1 with two pairs of stripes1 red and blue1 running lengthwise4 ,the other was yellow1 with many stripes of black and yellow running lengthwise4 7,paragraph #di47 #ahg4 ,at ,last ,mountain1 the home of the skunks1 two keth wns1 evidently intended to symbolize these animals1 were shown to the prophet and his divine companions4 ,both the sticks were black3 one had three white longitudinal stripes on one side2 the other had three longitudinal rows of white spots1 three spots in each row1 on one side4 7,paragraph #ej47 #ahh4 ,the two sticks shown by the squirrels1 ,glodsilk and ,glodsiljni1 were painted blue1 sprinkled with specular iron ore1 and surrounded at the ends with red and blue bands4 ,one was to be planted at the base of a pine tree and one at the base of a spruce tree4 #ahi4 ,at ,dsily -in the porcupines exhibited two keth wns4 ,they were very short1 being equal in length to the middle joint of the little finger4 ,one was black and one was blue4 ,each had red and blue terminal bands and each had a number of white dots on one side to represent porcupine quills4 ,bury them1 said as ni1 under a pion tree4 7,paragraph #eb47 #aij4 ,at ,qoest four keth wns1 rather elaborately decorated1 were shown4 ,two were half white and half black1 the black part having white spots and the white part having black spots on it4 ,the other two were half blue and half yellow1 the yellow being spotted with blue and the blue with yellow4 ,there were red and blue rings at the ends4 7,paragraph #ec47 #aia4 ,the ,tik-igni showed their visitors two keth wns1 one black and one blue4 ,each was a span long and was surrounded with three pairs of bands1 blue and red1 put on in the manner observed in making the keth wns of the ,ests n-igni4 7,paragraph #ahd47 ,to the center of the black keth wn five blue feathers were tied4 ,to the center of the blue keth wn five yellow feathers were fastened4 ,five black beads were interred with the black stick--one tied to the center1 one stuck in the end1 and three laid loose in the ground4 ,five blue turquoise beads were similarly buried with the blue stick4 ,such keth wns must be buried at the foot of a spruce tree1 with the heads towards the mountains of epntsa4 ,by head is meant the end held the farther from the body of the painter when the paint is applied1 the end having the red band at its extremity4 7,paragraph #ed47 ,,original ,,texts ,,and ,,translations ,,of ,,songs1 ,c4 #aib4 ,the songs of the dsilydje qa l are very numerous and their recitation is governed by many rules1 a few of which only have been discovered by the writer4 #aic4 ,a list has been recorded of thirteen sets of songs which may properly be sung at night in the medicine lodge1 when the ceremonies of the day are done1 and in the corral on the last night1 when there is no special song in progress pertaining to a particular alili or dance4 ,the list which follows exhibits the order in which these songs may be sung on any particular night4 ,for example1 if the singers begin with a song from set ,,iii1 they cannot follow immediately with a song from sets ,i or ,,ii1 but mast select from some of the following sets1 as set ,,iv or ,v4 ,again1 in each set the songs have a certain order of sequence which must not be reversed4 ,for convenience these will be called ,,songs ,,of ,,sequence4 ---------------------------------------- ---------------------------- ,order4 ,indian name ,english name of set4 ,number in of set4 each set4 ---------------------------------------- ---------------------------- ,i4 ,atstle ,bigin ,songs of the ,first ,dancers #af ,,ii4 ,tsints ,bigin ,songs of the ,great ,stick1 #ab or ,plumed ,wand ,,iii4 ep ,bigin ,songs of the ,mountain ,sheep #ab ,,iv4 ,in ,bigin ,songs of the ,lightning #ab ,v4 ,tsilk-igni ,songs of the ,holy ,young ,men #ab ,bigin ,,vi4 ,tcik-cac-ntlehi ,songs of ,young #af ,bigin ,women ,who ,become ,bears ,,vii4 ,dsilyi ,neyni ,songs of ,reared ,within #h ,bigin the ,mountains ,,viii4 ,tshagin ,awl songs #h ,,ix4 ,nahik-gin ,whitening songs #h ,x4 as ni ,bigin ,songs of the ,porcupines #g ,,xi4 ,nanis ,bigin ,songs of the ,plants #h ,,xii4 ,tsinil ,bigin ,songs of the ,exploding ,stick #bf ,,xiii4 ,yik -gin ,daylight songs #af ----------- ,total #afa ---------------------------------------- ----------------------------- #aid4 ,besides those referred to in the above list1 there are more which are appropriate to different acts in the ceremony1 such as the songs sung at the obliteration of the pictures1 at the building of the corral1 at the departure of the akninili1 c4 #aie4 ,in some cases a number of songs in the same set are nearly alike2 the addition or substitution of one verse1 or even of one word1 may be the only difference4 ,such songs usually follow one another in immediate succession2 often1 on the other hand1 we find a great variety in subject and in style4 #aif4 ,some songs are self-explanatory or readily understood1 but the greater number cannot be comprehended without a full knowledge of the mythology and of the symbolism to which they refer2 they merely hint at mythic conceptions4 ,many contain archaic expressions1 for which the shaman can assign a meaning1 but whose etymology cannot now be learned2 and some embody obsolete words whose meaning is lost even to the priesthood4 ,there are many vocables known to be meaningless and recited merely to fill out the rhythm or to give a dignified length to the song4 ,for the same reasons a meaningless syllable is often added or a significant syllable duplicated4 #aig4 ,other poetical licenses are taken1 such as the omission of a syllable1 the change of accent1 the substitution of one vowel for another4 ,the most familiar words are often distorted beyond recognition4 ,for these various reasons the task of noting and translating these songs is one of considerable difficulty4 #aih4 ,,first ,,song ,,of ,,the ,,first ,,dancers4 ,qani qa ya1 qani qa ya ,qani i oay oay4 #a4 ,qadjina qa ya1 #b4 ,ka dsil ilhyli qa ya1 #c4 altso ts qa ya1 #d4 ,cija ciglgo qa ya4 ,nhi ni hi oay1 nhi ini hi oh4 #e4 ,niqoyastc dje qa ya1 #f4 ,ka dsil olji qa ya1 #g4 ,kini bits qa ya1 #h4 ,cija ciglgo qa ya4 ,nhi ni1 etc4 #i4 ,qadjina qa ya1 #aj4 ,ka dsil lits qa ya1 #aa4 ,bitselits qa ya1 #ab4 ,cija ciglgo qa ya4 ,nhi ni1 etc4 #ac4 ,niqoyastc dje qa ya1 #ad4 ,ka dsil lak ie qa ya1 #ae4 ,aai tse qa ya1 #af4 ,cija ciglgo qa ya4 ,nhi ni1 etc4 #aii4 ,translation4--#a1 #i4 ,qadjin 1 ,place-where-they-came-up1 a locality in the ,san ,juan ,mountains where1 according to their mythology1 the ,navajo emerged from the lower world to this4 #e1 #ac4 ,niqoyastc dje1 another name for ,qadjin 4 #b1 #f1 #aj1 #ad4 ,ka1 now2 dsil1 mountain2 ilhyli1 black2 olji1 blue2 lits1 yellow2 lak ie1 white4 ,these verses refer to four mountains surrounding ,qadjin 1 which are designated by colors only to indicate their topographical positions4 #c1 #g1 #aa1 #ae4 altso aa lits1 yellow wing1 a large bird of prey2 kini1 hen hawk2 bitselits1 yellow tail1 a bird of undetermined species2 aai1 magpie2 tse1 a tail2 bitse1 its tail4 #d1 #h1 #ab1 #af4 ,cija1 my treasure2 cigl1 my desideratum1 my ultimatum1 the only thing ,i will accept4 ,when supposed to be said by a god1 as in this song1 it means the particular sacrifice which is appropriate to him4 ,in this case probably the feathers spoken of are cigl and the mountains cija4 ,the refrain qa ya is a poetic modification of qaa1 it looms up1 or sticks up1 said of some lofty object visible in the distance1 whose base cannot be seen4 #bjj4 ,free translation4 ,place-whence-they-came-up looms up1 ,now the black mountain looms up1 ,the tail of the yellow wing looms up1 ,my treasure1 my sacrifice1 loom up4 ,land-where-they-moved-out looms up1 ,now the blue mountain looms up1 ,the tail of the hen-hawk looms up1 ,my treasure1 my sacrifice1 loom up4 ,place-whence-they-came-up looms up1 ,now the yellow mountain looms up1 ,the tail that is yellow looms up1 ,my treasure1 my sacrifice1 loom up4 ,land-where-they-moved-out looms up1 ,now the white mountain looms up1 ,the tail of the magpie looms up1 ,my treasure1 my sacrifice1 loom up4 #bja4 ,,first ,,song ,,of ,,the ,,mountain ,,sheep4 #a4 ,yki asizni1 #b4 ,ka ,tsilk-igni1 #c4 ,ka ktso-yis ni1 #d4 ,tsa balli1 #e4 ,bja-yeigngo4 #f4 ,ka ,tcik igni1 #g4 ,ktsoye yis ni1 #h4 ,yki asizni1 #i4 ,tsa balli1 #aj4 ,bja-yeigngo4 #bjb4 ,translation4--#a1 #h4 ,yki1 upon it2 asizin1 he stands on high4 #b1 #f4 ,ka1 now2 tsilk1 young man2 tcik1 young woman2 igni1 holy4 #c4 ,ktso-yis n1 the great plumed arrow2 ktsoye yis n1 with the great plumed arrow4 #d1 #i4 ,tsa1 truly1 verily2 balli1 an alili1 a show1 a rite1 or implement used in a dance for him4 #e1 #aj4 ,bja1 his treasure1 his special property1 his peculiar belonging2 ye1 with1 a prefix forming nouns which denote the means2 igngo1 positively holy or supernatural4 ,bja-yeigngo might be translated charm or talisman4 #bjc4 ,free translation4 ,he stands high upon it2 ,now the ,holy ,young ,man ,young ,woman1 in second stanza1 ,with the great plumed arrow1 ,verily his own sacred implement1 ,his treasure1 by virtue of which he is truly holy4 #bjd4 ,a reference to the myth1 and the description of the ceremonies will probably be sufficient to give the reader an understanding of this song4 ,this set of songs1 it is said1 was first sung by the black sheep which stood on the rock as a sign to the ,navajo fugitive2 hence the name4 7,see paragraphs #ce1 #dg1 #dh1 #ed47 #bje4 ,,sixth ,,song ,,of ,,the ,,mountain ,,sheep4 ,binaole four times oyhe oh4 #a4 ,ka ,tsilk-igni1 #b4 ,cabitlli y1 #c4 ,tsa bialli1 #d4 ,bja yeigngo1 #e4 ,binaole oyhe oh4 #f4 ,ka ,tcik-igni1 #g4 ,natsili y1 #h4 ,tsa bialli1 #i4 ,bja yeigngo1 #aj4 ,binaole oyhe oh4 #bjf4 ,translation4--#a1 #f4 ,ka1 now2 tsilk1 young man2 tcik1 young woman2 igni holy one1 god or goddess4 #b4 ,cabitll1 sunbeam1 sunbeams2 ye1 with4 #c1 #h4 ,tsia1 verily2 bialli 7paragraph #c71 his dance or sacred implement4 #d1 #i4 ,bja1 his special property1 his treasure2 yeigngo1 that by means of which he is ign1 i4e41 holy or supernatural4 #e1 #aj4 ,binala1 it is encircled4 #g4 ,natsili1 the rainbow4 #bjg4 ,free translation4 ,now the ,holy ,young ,man1 ,with the sunbeam1 ,verily his own sacred implement1 ,his treasure which makes him holy1 ,is encircled4 ,now the ,holy ,young ,woman1 ,with the rainbow1 ,verily her own sacred implement1 ,her treasure which makes her holy1 ,is encircled4 #bjh4 ,which is to say that the great plumed arrows which they bear are adorned with sunbeams and rainbows4 ,they shine in glory4 7,see references in paragraph #bjd7 #bji4 ,,twelfth ,,song ,,of ,,the ,,mountain ,,sheep4 #a4 ,nayunni tcnia1 #b4 ,ka biltsos tcnia1 #c4 ,biqolgo1 tcnia4 #d4 ,nayunni tcnia1 #e4 ,ka binackji tcnia1 #f4 ,biqolgo1 tcnia4 #baj4 ,translation4--#a1 #d4 ,nayunni1 again on the other side1 i4e41 across two valleys4 #b4 ,bi1 his horns2 iltsos1 slender2 biltsos1 slender horns1 i4e41 the deer1 by metonomy4 #c1 #f4 ,biqolgo1 it is becoming to him4 #e4 ,bi1 his horns2 nackj1 turgid1 filled out1 stuffed2 binackji1 turgid horns--metonymically1 the mountain sheep1 ,ovis montana4 ,the refrain1 tcnia1 he appears1 he comes in sight4 #baa4 ,free translation4 ,far beyond he appears2 ,now ,slender ,horn appears4 ,his antlers are becoming4 ,he appears4 ,far beyond he appears2 ,now ,turgid ,horn appears4 ,his horns are becoming4 ,he appears4 #bab4 ,this song1 it is said1 refers to the time when the prophet saw the vision of the black sheep on the rock4 7,paragraph #ce47 ,the reason for introducing the deer into the song is not obvious4 #bac4 ,,first ,,song ,,of ,,the ,,thunder4 #a4 na6 na6 ,a-a-iyhe oh repeat1 #b4 ,yako ani2 #c4 ,inidji ani2 #d4 ,kos ilhyl biydje1 #e4 ,nabiz qolgo1 #f4 na6 na6 ,a-a-iyhe oh #g4 na6 na6 ,a-a-iyhe oh repeat1 #h4 ,yyako ani2 #i4 ,anil ni ani2 #aj4 ,nnise bicq ko1 #aa4 ,nabiza qolgo1 #ab4 na6 na6 ,a-a-iyhe oh4 #bad4 ,translation4--#a1 #f1 #g1 #ab4 na1 an imitation of the thunder1 not a word4 #b1 #h4 ,yako1 above2 yyako1 below2 ani1 any sound1 the sound of the voice4 #c4 ,inidji pertaining to the thunder4 #d4 ,kos1 cloud2 ilhyl1 black1 dark2 biydje1 within1 or toward within it4 #e1 #aa4 ,nabiza qolgo1 again and again sounds his moving voice4 #i4 ,anil ni1 a general name for large meadow grasshoppers4 #aj4 ,nnise1 plants in general2 biq ko1 in among them4 #bae4 ,free translation4 ,thonah6 ,thonah6 ,there is a voice above1 ,the voice of the thunder4 ,within the dark cloud1 ,again and again it sounds1 ,thonah6 ,thonah6 ,thonah6 ,thonah6 ,there is a voice below1 ,the voice of the grasshopper4 ,among the plants1 ,again and again it sounds1 ,thonah6 ,thonah6 #baf4 ,,twelfth ,,song ,,of ,,the ,,thunder4 ,aena4 ,beqojnigo anii four times oh4 #a4 ,yako anii2 #b4 ,inidji anii2 #c4 ,kos ilhyl biydje1 #d4 ,n biza qolgo1 #e4 ,beqojnigo anii1 oh4 #f4 ,yyako anii2 #g4 ,anil ni anii2 #h4 ,nnise biq ko1 #i4 ,n biza qolgo1 #aj4 ,beqojnigo anii1 oh4 #bag4 ,translation4--,aena1 a meaningless beginning to many songs1 which may be omitted4 #a4 ,yako1 above4 #b4 ,inidji1 pertaining to the thunder4 #c4 ,kos1 cloud2 ilhyl1 dark2 biydje1 within it4 #d1 #i4 ,n biza1 his voice again1 his voice repeated2 qolgo1 sounds along1 sounds moving4 #e1 #aj4 7,be1 a prefix forming nouns of the cause or instrument2 qojni1 local or terrestrial beauty2 go1 a suffix to qualifying words72 beqojnigo1 productive of terrestrial beauty2 ani1 a voice1 a sound4 #f4 ,yyako1 below4 #g4 ,anilani1 grasshopper4 #h4 ,nnise1 plants2 biq ko1 in among them4 #bah4 ,free translation4 ,the voice that beautifies the land6 ,the voice above1 ,the voice of the thunder ,within the dark cloud ,again and again it sounds1 ,the voice that beautifies the land4 ,the voice that beautifies the land6 ,the voice below2 ,the voice of the grasshopper ,among the plants ,again and again it sounds1 ,the voice that beautifies the land4 #bai4 ,,first ,,song ,,of ,,the ,,holy ,,young ,,men1 ,,or ,,young ,,men ,,gods4 #a4 ,oc qa nag-a-i1 #b4 ,ka ,tsilk-igni1 #c4 ,dsil ilhyl biy gi1 #d4 ,biy ji nal4 #e4 ,aie qa nag-a-i1 #f4 ,ka ,tcik-igini1 #g4 ,dsil olj biy gi1 #h4 ,biy ji nal4 #bbj4 ,translation4--#a1 #e4 qa biqa1 amid or among them2 nagai1 that1 there4 #b4 ,ka1 now2 ,tsilk-igni1 ,holy ,young ,man2 ,tcik-igni1 ,holy ,young ,woman4 #c1 #g4 ,dsil1 mountain2 ilhyl1 black2 olj1 blue2 biy gi1 at the foot of1 at the base of4 #d1 #h4 ,biy ji1 his child2 nal1 he lays down1 he leaves4 #bba4 ,free translation4 ,there amid the mountains1 ,now the ,holy ,young ,man1 ,at the foot of the black mountain1 ,lays down his child4 ,there amid the mountains1 ,now the ,holy ,young ,woman1 ,at the foot of the blue mountain1 ,lays down her child4 #bbb4 ,the characters of ,tsilk-igni and ,tcik-igni are in the myth4 ,the black mountain1 pertains to the male1 the blue to the female4 ,although not told with the rest of the myth1 it was subsequently related to the writer that ,tsilk-igni said to the prophet1 ,whoever learns our songs will thenceforth be our child4 ,the above song1 it is said1 has some reference to this promise2 but a fuller explanation1 no doubt1 remains to be discovered4 #bbc4 ,,sixth ,,song ,,of ,,the ,,holy ,,young ,,men4 ,aena4 ,alts ci igni oh4 #a4 ,alts ci igni1 alts ci igni1 alts ci igni oh4 #b4 ,ka ,tsilk-igni1 bak gi igni1 #c4 ,dsil ilhyli e1 bak gi igni1 #d4 ,tsintso ilhyli e bak gi igni1 #e4 ,tsa bialli1 bja yeigngo1 bak gi igni1 oh4 ,alts ci igni oh4 #f4 ,alts ci igni1 alts ci igni1 alts ci igni oh4 #g4 ,ka ,tcik-igni1 bak gi igni1 #h4 ,dsil olji c1 bak gi igni1 #i4 ,tsintso olji1 bak gi igni1 #aj4 ,tsa bialli1 bja yeigngo1 bak gi igni1 oh4 #bbd4 ,translation4-- #a1 #f4 ,alts ci1 on each side2 igni1 a holy one1 a god4 #b1 #g4 ,ka1 now2 tsilk1 young man2 tcik1 young woman2 bak gi1 on the summit1 on top of it4 #c1 #h4 ,dsil1 mountain2 ilhyl1 dark1 black2 olji1 blue4 #d1 #i4 ,tsintso1 great stick1 a notched stick used as a musical instrument in the dance4 #e1 #aj4 ,tsa bialli1 truly his dance implement2 bja yeigngo1 his holy treasure1 his talisman1 his charm1 his magic wand4 #bbe4 ,free translation4 ,there's a god on each side4 ,now the ,holy ,young ,man ,is the god on top of the black mountain1 ,with his black notched stick1 ,the implement of his dance1 his magic wand4 ,there's a god on each side4 ,now the ,holy ,young ,woman ,is the god on top of the blue mountain1 ,with her blue notched stick1 ,the implement of her dance1 her magic wand4 #bbf4 ,this song is said to refer to that part of the myth where it is related that the prophet1 flying from the ,ute1 climbed a hill which was transformed into a mountain4 7,paragraph #ch47 ,each mountain was supposed to have a holy one on it1 who could1 by means of his notched stick1 produce the metamorphosis4 ,the mountains were not necessarily colored black and blue1 but are thus described to indicate that they lay north and south of the prophet's path4 7,paragraph #aga47 #bbg4 ,,twelfth ,,song ,,of ,,the ,,holy ,,young ,,men4 ,e-a-ia q la la yainhe1 oh4 ,e-a-ia q la la yainoo yaa yoo three times1 ,e-a-ia q la la yain 1 q la la qain he oh4 #a4 ,dsil ilhyli inloo yaa yoo1 #b4 ,tsintso ilhyli inloo yaa yee4 #c4 ,ci ciglgo yain 1 ,qala la qain he oh4 #d4 ,dsil olji inloo yaa yoo1 #e4 ,tsintso ilhyli inloo yaa yee1 #f4 ,ci ciglgo yain 1 ,qala la qain he oh4 #bbh4 ,translation4--#a1 #d4 ,dsil1 mountain2 ilhyl1 black2 olj1 blue4 #b1 #e4 ,tsints1 a notched stick used in ceremonies to make music2 inlo 7inla71 they lie there 7two long hard things lie74 #c1 #f4 ,cigl1 my ultimatum1 my desideratum 7said of the peculiar sacrifice which belongs to each god71 something ,i 7the god7 will have and accept nothing in place of it1 my special sacrifice4 #bbi4 ,free translation4 ,there lie the black mountains2 ,there lie the black sticks2 ,there lie my sacrifices4 ,there lie the blue mountains2 ,there lie the blue sticks2 ,there lie my sacrifices4 #bcj4 ,this is supposed to be a part of the instructions which the ,holy ,young ,men and ,holy ,young ,women gave to the prophet4 ,the tsintso is made of cherry1 which grows only on high mountains in the ,navajo country4 ,the sticks are painted black and blue4 7,see paragraph #aga47 ,the song alludes to all these facts4 #bca4 ,,eighth ,,song ,,of ,,the ,,young ,,women ,,who ,,become ,,bears4 oignia oy he1 oh1 oignia oy oy ooy ya ,h-a-iy ya h-a-iy ya h-a-iy he1 oh4 #a4 ,ka ,tsilk-igni oigna h-a-iy he1 oh1 #b4 ,bitsintsi i oigna h-a-iy he ohe1 #c4 ,tsa bialli bja-yeigni1 oy oy 1 oy ya1 ,h-a-iy ya h-a-iy ya h-a-iy he1 oh4 oignia oy he1 oh1 oignia oy oy ooy ya1 ,h-a-iy ya h-a-iy ya h-a-iy he1 oh4 #d4 ,ka ,tcik-igni oigna h-a-iy he1 oh1 #e4 ,bitsintsi i oigina h-a-iy he oh1 #f4 ,tsa bialli bja-yeigni1 oy oy 1 oy ya1 ,h-a-iy ya h-a-iy ya h-a-iy he1 oh4 #bcb4 ,translation4-- oignia1 oignia1 he is not a god2 it is not holy2 it is not divine4 #a1 #d4 ,ka1 now2 tsilk1 young man2 tcik1 young woman2 igni1 holy1 supernatural4 #b1 #d4 ,bitsintsi1 his great notched stick4 #c1 #f4 ,tsa1 verily2 bialli1 his implement of the dance or rite2 bja-yeigni1 his treasure which makes holy2 his magic wand4 #bcc4 ,free translation4 ,the ,holy ,young ,man is not divine2 ,his great notched stick is not holy2 ,his magic wand is not holy4 ,the ,holy ,young ,woman is not divine2 ,her great notched stick is not holy2 ,her magic wand is not holy4 #bcd4 ,this is supposed to refer to an altercation between these two gods1 in which they tried to belittle each other4 #bce4 ,i have another song of this series1 in which the idea is conveyed that their powers depend on their magic wands or notched sticks4 #bcf4 ,,one ,,of ,,the ,,awl ,,songs4 we we we y ni y ow n na a repeat three times1 we we ni he oh4 #a4 ,ke-cac-natlhi natcag hi1 #b4 ,ka dsil ilhyli bak gi natcag hi1 #c4 ,ka ni inz in oholna na1 #d4 ,ka ni inz in onia na4 #e4 ,tcik-igni natcag hi1 #f4 ,dsil olji bak gi natcag hi1 #g4 ,ka ni inz in1 oholna na1 #h4 ,ka ni inz in1 onia na4 #bcg4 ,translation4--#a4 ,ke1 an abbreviation of tcik2 ,tcik-cac-natlhi1 maiden who becomes a bear2 natcag 1 she travels far1 she walks or wanders far around4 #b4 ,ka1 now2 dsil ilhyl1 black mountain2 bak gi1 on top of4 #c1 #d1 #g1 #h4 ,ni1 earth1 land2 inz 1 distant2 in1 it lies1 it stretches2 oholna1 seems not to be2 onia1 not obscure or dim like a faint distance4 #f4 ,dsil olji bak gi1 on top of the blue mountains4 #bch4 ,free translation4 ,the ,maid ,who ,becomes a ,bear walks far around ,on the black mountains1 she walks far around4 ,far spreads the land4 ,it seems not far to her4 ,far spreads the land4 ,it seems not dim to her4 ,the ,holy ,young ,woman walks far around ,on the blue mountains1 she walks far around4 ,far spreads the land4 ,it seems not far to her4 ,far spreads the land4 ,it seems not dim to her4 #bci4 ,,first ,,song ,,of ,,the ,,exploding ,,stick4 ,aena4 ,aey -a-ia aeya i e iee three times i lan4 #a4 ,ke-cac-ntlhi dsilyi ilkon i nan1 #b4 ,dsilyi olklkon2 dsil bekonne i nan1 ,i nan yah h-a-i i nan a4 #c4 abasni oyi ilkon i nan1 #d4 oyi olklkon2 obekonne i nan1 ,i nan yah h-a-i i nan a4 #bdj4 ,translation4--#a1 #c4 ,ke-cac-natlhi ,tcik-cac-ntlehi1 ,young ,woman ,who ,becomes a ,bear2 abasin1 the ,otter2 ilkon1 he or she set on fire in many places4 #b1 #d4 ,dsil1 mountains2 dsilyi1 in the mountains2 o1 water1 waters2 oyi1 in the waters2 olkolkon1 he set on fire as he went along2 bekonne1 its fires in a line1 its string of fires4 #bda4 ,free translation4 ,young ,woman ,who ,becomes a ,bear set fire in the mountains ,in many places2 as she journeyed on ,there was a line of burning mountains4 ,the ,otter set fire in the waters ,in many places2 as he journeyed on ,there was a line of burning waters4 #bdb4 ,it is related that in the ancient days1 during a year of great drought1 these holy ones1 on their way to a council of the gods1 set fire to the mountains and the waters4 ,the smoke arose in great clouds1 from which rain descended on the parched land4 ,the song alludes to this legend4 #bdc4 ,,last ,,song ,,of ,,the ,,exploding ,,stick4 ,hi iee na-a-i -a-i i a ai an an twice ie4 #a4 ,tcik-cac-ntlehi igni qayik lgo2 b niya -a-i4 #b4 ,dsil aga az gi igni qayik lgo2 b niya -a-i4 #c4 ,tsa ci cigliye igni qayik lgo2 b niya -a-i4 #d4 ,y ne ol nego isitsa ye4 ,hi iee na-a-i 1 etc4 #e4 ,ka ,tcik-igni igni qayik lgo2 b niya -a-i4 #f4 ,kos aga az gi igni qayik lgo2 b niya -a-i4 #g4 ,tsa ci cigliye igni qayik lgo2 b niya -a-i4 #h4 ,y ne ol nego isitsa ye4 ,hi iee na-a-i 1 etc4 #bdd4 ,translation4--#a1 #e4 ,tcik-cac-ntlehi1 ,young ,woman ,who ,becomes a ,bear2 ,tcik- igni1 ,holy ,young ,woman1 or young woman goddess2 igni qayik l1 she journeyed seeking the gods2 b niya1 she found them1 she met them4 #b1 #f4 ,dsil1 mountains2 kos1 clouds2 aga1 peak1 summit2 az 1 many pointing upwards2 7dsil aga az gi1 on many mountain peaks74 #c1 #g4 ,tsa1 truly or true2 cigl1 my desideratum1 my special sacrifice4 #d1 #h4 ol ne ol a1 some one does not believe it2 isits 1 ,i have heard2 y ne and other vocables are meaningless4 #bde4 ,free translation4 ,maid ,who ,becomes a ,bear sought the gods and found them2 ,on the high mountain peaks she sought the gods and found them2 ,truly with my sacrifice she sought the gods and found them4 ,somebody doubts it1 so ,i have heard4 ,holy ,young ,woman sought the gods and found them2 ,on the summits of the clouds she sought the gods and found them2 ,truly with my sacrifice she sought the gods and found them4 ,somebody doubts it1 so ,i have heard4 #bdf4 ,these songs are accompanied1 in beating the drum1 with a peculiar sharp strike like a sudden outburst or explosion4 ,hence1 they say1 the name1 ,tsinil ,bigin4 #bdg4 ,,first ,,daylight ,,song4 ahizle1 ahizle1 ya ah-a-i lan four times4 #a4 ,ka ,yik-a-i-acik ahizle1 ya ah-a-i lan1 #b4 ,qayolkale ahizle1 ya ah-a-i lan1 #c4 ,bitsdje yolk lgo ahizle1 ya ah-a-i lan1 #d4 ,bikce yolk lgo ahizle1 ya ah-a-i lan4 #e4 ,bitsdje qojgo ahizle1 ya ah-a-i lan1 #f4 ,bikce qojgo ahizle1 ya ah-a-i lan1 #g4 ,biz e qojgo ahizle1 ya ah-a-i lan1 ahizle1 ahizle1 etc4 #h4 ,ka yik-a-i-a1 ahizle1 ya ah-a-i lan1 #i4 ,naqotse ahizile1 ya ah-a-i lan4 ,verses #c to #g are here repeated4 ahizile1 ahizile1 etc4 #bdh4 ,translation4--ahizile ahizel1 it hangs as a curtain or festoon2 it hangs supported at both ends1 i4e41 the white curtain of dawn so hangs4 #a4 ,yik-a-i-acik1 the ,daylight ,boy1 the ,navajo dawn god4 #b4 ,qayolk le1 from the place of dawn4 #c4 ,bitsdje1 before him2 yolk lgo1 as it dawns1 as the night passes away4 #d4 ,bikce1 from behind him4 ,qojgo1 in a beautiful 7earthly7 manner4 #g4 ,biz e1 from his voice4 #h4 ,yik-a-i-a1 the ,daylight ,girl--the dawn goddess4 #i4 ,naqotse1 from the land of yellow light 7horizontal terrestrial yellow74 #bdi4 ,free translation4 ,the curtain of daybreak is hanging ,the ,daylight ,boy 7it is hanging71 ,from the land of the day it is hanging2 ,before him1 as it dawns1 it is hanging2 ,behind him1 as it dawns1 it is hanging4 ,before him1 in beauty1 it is hanging2 ,behind him1 in beauty1 it is hanging2 ,from his voice1 in beauty1 it is hanging4 ,the ,daylight ,girl 7it is hanging71 ,from the land of yellow light1 it is hanging1 c4 7substituting her for him and his74 #bej4 ,,last ,,daylight ,,song4 ,loleye1 ,loleye4 ,loleye1 ,loleye4 ,loleye1 ,loleye4 ,yah-aie qana-a-i4 #a4 ,qayolk go1 ,loleye4 #b4 ,ka ,yik-a-i-acike4 ,loleye4 ,loleye1 ,loleye4 ,yah-a-iee1 qana-a-i4 #c4 ,ka aa yisk go4 ,loleye4 #d4 ,ka ,yik-a-i-ae4 ,loleye4 ,loleye1 ,loleye4 ,yah-a-iee1 qana-a-i4 #bea4 ,translation4--#a4 ,qayolk go1 in the place of dawn4 #b1 #d4 ,yik-a-i-acik and ,yik-a-i-a1 ,daylight ,boy and ,daylight ,girl 7see paragraph #bdh74 #c4 ,aa yisk go1 it is day all around4 ,refrain1 loley1 lullaby1 a meaningless expression to indicate sleepiness4 #beb4 ,free translation4 ,lullaby1 lullaby4 ,it is daybreak4 ,lullaby4 ,now comes the ,daylight ,boy4 ,lullaby4 ,now it is day4 ,lullaby4 ,now comes the ,daylight ,girl4 ,lullaby4 #bec4 ,as the daylight songs are sung just at dawn1 in the corral1 before the dance ceases1 their significance is apparent4 ,,other ,,songs ,,and ,,extracts4 #bed4 ,,song ,,of ,,the ,,prophet ,,to ,,the ,,san ,,juan ,,river4 ,aena4 #a4 ,nag-a-i onilni1 nag-a-i onilni1 #b4 ,bihysgo cin ey ,haniya1 haniya1 -a-ie ni hane-y he1 oh4 #c4 ,nag-a-i ointyli1 nag-a-i onilni1 #d4 ,bihysgo cin ey ,haniya1 etc4 #e4 ,nag-a-i san bii1 nag-a-i onilni1 #f4 ,bihysgo cin ey ,haniya1 etc4 #bee4 ,translation4--#a4 ,nag-a-i that2 onilni1 flowing water1 a river4 #b1 #d1 #f4 ,bihysgo1 across it2 cin1 my mind2 ey 1 it goes1 or1 it comes1 it wanders to or from4 #c4 ointyli1 broad water4 #e4 ,san bio1 water of old age4 #bef4 ,for origin and free translation of this song1 see paragraph #bb4 #beg4 ,,song ,,of ,,the ,,building ,,of ,,the ,,dark ,,circle4 ,oe oe 1 e e 1 he he2 ,oe oe 1 e ee 1 he he1 ee nan a4 #a4 ,dsilyi ,neyni1 cayolli cayolli2 #b4 ,tcoyaj ilhyli1 cayolli cayolli2 #c4 ,tsca alli1 cayolli cayolli2 #d4 ,bija igngo1 cayolli cayolli4 #e4 ,tcik-igni1 cayolli cayolli2 #f4 ,tcoyaj olji1 cayolli cayolli2 #g4 ,tsa alli1 cayolli cayolli2 #h4 ,bja igngo1 cayolli cayolli4 #beh4 ,translation4--#a4 ,dsilyi ,neyni1 ,reared ,within the ,mountains1 the prophet who instituted these ceremonies2 cayolli1 he carries something long and flexible1 as a branch or sapling for me4 #b1 #f4 ,tcoyaj1 a spruce sapling1 diminutive of tco1 spruce2 ilhyl1 black2 olj1 blue4 #c1 #g4 ,tsa alli 7usually tsa bialli71 truly a dance implement4 #d1 #h4 ,bja igngo 7usually bja-yeigngo71 a holy treasure1 a magic wand4 #bei4 ,free translation4 ,reared ,within the ,mountains carries for me2 ,a black spruce sapling1 he carries for me2 ,an implement of the rites1 he carries for me2 ,a holy treasure1 he carries for me4 ,the ,holy ,young ,woman carries for me2 ,a blue spruce sapling1 she carries for me2 ,an implement of the rites1 she carries for me2 ,a holy treasure1 she carries for me4 #bfj4 ,the evergreen poles used in the dance and in making the dark circles1 to both of which this song probably refers1 were1 in all cases where ,i have observed them1 made of pion and not of spruce2 but all dances ,i have witnessed were at altitudes of about six thousand feet1 where pion was abundant and spruce rare4 ,in those portions of the ,navajo country with which ,i am familiar the spruce 7,pseudotsuga douglassii7 grows plentifully at the height of eight thousand feet1 sparsely below that4 ,there is good reason for believing that the spruce is the true sacred tree of these rites and that the pion is only a convenient substitute4 ,the song is called ,ilnsjin ,beni 1 that with which the dark circle is built4 ,it is sung by the shaman at the eastern gate1 while the young men are building the corral4 7,paragraph #abd47 ,i have other slightly different versions of it1 probably suitable for different occasions4 ,the form given above is recited1 under ordinary circumstances1 when the patient is a woman4 #bfa4 ,,prayer ,,to ,,dsilyi ,,ney,,ni4 #a4 ,dsilyi ,neyni6 #b4 ,dsil bana 6 #c4 ,tsilk6 #d4 ,na ni6 #e4 ,nigl icla4 #f4 ,na hila4 #g4 ,cik cailil4 #h4 ,citc eailil4 #i4 ,citss eailil4 #aj4 ,cin eailil1 #aa4 ,cin eailil4 #ab4 ,qojgo qa le aciilil4 #ac4 ,citsdje qojolel4 #ad4 ,cike qojolel4 #ae4 ,ciz qaqojolel4 #af4 ,qojni qasl1 #ag4 ,qojni qasl1 #ah4 ,qojni qasl1 #ai4 ,qojni qasl4 #bfb4 ,translation4--#a4 ,the name of the prophet4 #b4 ,dsil1 mountains1 bana 1 chief 7or master7 for them4 #c4 ,tsilk1 young man4 #d4 ,na ni1 chieftain4 #e4 ,nigl1 your peculiar sacrifice1 i4e41 the ke n2 icla1 ,i have made4 #f4 ,na1 a smoke1 i4e41 the cigarettes 7paragraph #hg71 for you2 hila1 is made4 #g1 #h1 #i1 #aj1 #aa4 ,cik1 my feet2 citc 1 my lower extremities2 citss1 my body2 cin1 my mind2 cin1 my voice2 eailil1 for me restore 7as it was before7 thou wilt4 #ab4 ,qojgo1 in a beautiful manner2 qa le1 repaired1 mended2 aciilil1 restore me thou wilt4 #ac1 #ad4 ,citsdje1 in the direction before me2 cike1 from behind me2 qojolel1 wilt thou terrestrially beautify4 #ae4 ,ciz 1 my words2 qaqojolel1 wilt thou personally beautify4 #af1 #ag1 #ah1 #ai4 ,qojni1 in earthly beauty2 qasl1 it is made1 it is done4 #bfc4 ,in other prayers1 closely resembling this in form1 the shaman adds3 ,beautify all that is above me4 ,beautify all that is below me4 ,beautify all things around me4 #bfd4 ,the division into verses is that of the chanter4 ,he pronounces the name in the first line2 the patient repeats it after him4 ,then he gives out the words in the second line1 and so on4 ,for free translation1 see paragraph #hh4 #bfe4 ,,song ,,of ,,the ,,rising ,,sun ,,dance4 ,oniy ye1 oniy ye oniy he yhe yhe heyiyo twice4 #a4 ,qanace #b4 ,tsilk-igni #c4 ,ktso-yis ni #d4 ,yyolnake #e4 ,qano qaksko4 #f4 ,tcihano-a-ie #g4 ,akos nisnle4 ,yhe1 yhe ea -a-i4 ,oniy ye1 etc4 #h4 ,inace #i4 ,tcik-igni #aj4 ,awtsal-yis ni #aa4 ,yyolnake #ab4 ,qana qoksko4 #ac4 ,klehano-a-ie #ad4 ,akos nisnle4 ,yhe1 yhe ea -a-i4 #bff4 ,translation4--#a4 ,qanace1 from where it 7the sun7 rises4 #b4 ,tsilk-igni1 ,holy ,young ,man4 #c4 ,ktso-yis ni1 the great plumed arrow4 #d1 #aa4 ,yiyolna1 he swallowed slowly or continuously4 #e1 #ab4 ,qano qaksko1 it comes out by degrees4 #f4 ,tcihano-a-i1 the sun4 #g1 #ad4 ,akos nisn1 he is satisfied4 #h4 ,inace1 from where it sets4 #i4 ,tcik-igni1 ,holy ,young ,woman4 #aj4 ,awtsal-yis ni1 prepared or plumed cliff rose1 i4e41 cliff rose arrow4 #ac4 ,klehano-a-ie1 the moon4 #bfg4 ,free translation4 ,where the sun rises1 ,the ,holy ,young ,man ,the great plumed arrow ,has swallowed ,and withdrawn it4 ,the sun ,is satisfied4 ,where the sun sets1 ,the ,holy ,young ,woman ,the cliff rose arrow ,has swallowed ,and withdrawn it4 ,the moon ,is satisfied4 #bfh4 ,this song is sung during the dance or alil described in paragraph #adb4 ,the conception of the poet seems to be that1 the dance of the great plumed arrow having been properly performed1 the sun should be satisfied and willing to do the bidding of the dancers1 i4e41 rise when desired1 on the pole4 #bfi4 ,,instructions ,,given ,,to ,,the ,,ak,,ninili4 #a4 i betcna nilnlel4 #b4 i ananiltylo4 #c4 i beniqolsinlel4 ,abingi niz ela4 #d4 ayiltssgo1 abokgo tsena ak n hyisinle4 #e4 ,tsin etlol ak n b hyis hyisinle2 ako b hyis hyisille4 #f4 ,tse elk gi ak n hyisinle4 #g4 ,ako ktso-yis n2 abinigi djoile1 qoiigne behoqoiilsin4 #bgj4 ,translation4--#a4 i1 this2 betcna1 a thing to rise with 7as you progress72 nilnlel1 will make for you4 #b4 i1 this2 ananiltylo1 will carry you along anywhere4 #c4 ,beniqolsinlel1 by means of it people will know you2 abingi1 for this reason1 or purpose2 niz1 your neck2 ela1 it hangs 7once7 around4 #d4 ayiltssgo1 at any little valley 7yiltsis1 a little valley72 abokgo1 at any gully or arroyo 7boko1 arroyo72 tsena1 across2 ak n1 meal2 hyisinle1 he sprinkles always across4 #e4 ,tsin etlol1 the root of a tree2 ak n1 meal2 b hyis1 across it2 hyisinle1 he sprinkles across2 ako1 then2 hyisille1 he steps across4 #f4 ,tse elk gi1 on flat rocks2 ak n1 meal2 hyisinle1 he sprinkles across4 #g4 ,ako1 then1 next2 ktso-yis n1 the great prepared arrow--so says the chanter1 but he really refers to the inia1 or obol 1 the plumed wand which akninili carries2 abinigi1 for this purpose2 djoile1 he carries it 7in the hand72 qoiigne1 from a holy place 7igin1 holy72 behoqoiilsin1 by means of it people know him4 #bga4 ,for free translation1 see paragraph #ajb4 #bgb4 ,,prayer ,,of ,,the ,,prophet ,,to ,,his ,,mask4 #a4 aandje qahasdsgo anlini1 ciln4 #b4 ,hyinin leni1 ciln4 #c4 ,ay nan ocisyigoolla1 ciln4 #d4 ,cainill4 #bgc4 ,translation4--#a4 aandje1 at any time to you2 qahasdsgo1 when ,i spoke2 anlini1 always you made or did it1 i4e41 granted my request or assisted me2 ciln1 my domestic animal1 my pet4 #b4 ,hyinin leni1 you were alive 7once72 ciln1 my pet4 #c4 ,ay nan1 be sure1 take care2 oa1 negative2 cisyigo1 that ,i die2 oll1 ,i desire1 ,i beg 7the divided negative makes one word of the sentence74 #d4 ,cainill1 watch thou for me1 or over me4 #bgd4 ,for free translation1 see paragraph #bg4 #bge4 ,,last ,,words ,,of ,,the ,,prophet4 #a4 ,aqal ni1 citsli4 #b4 ,cakale ye qoigne4 #c4 aonasiilsla4 #d4 ahoelgo aeltclgo1 nag-a-iga cin anla dsinisnle1 #e4 anolgo ay c inial go1 anil ni inial go nag-a-iga cin binibikgola dsinisnle4 #bgf4 ,translation4--#a4 ,aqal ni1 greeting 7farewell1 in this case72 citsli1 my younger brother4 #b4 ,cakale1 for me they have come2 ye1 the yays1 the gods2 qoigne1 from a holy or supernatural place4 #c4 7a1 any1 on any occasion1 etc42 oa1 negative2 na1 again2 siilsl1 you will see me72 aonasiilsla1 you will never see me again4 #d4 ahoelgo1 on any occasion as the rain passes1 i4e41 whenever it rains2 aeltclgo1 whenever it thunders2 nag-a-iga1 in that2 cin 1 my elder brother2 anla1 is his voice2 dsinisnle1 you will think so4 #e4 anolgo1 whenever they 7crops7 are ripening1 i4e41 in harvest time2 ay c1 small birds2 inial go1 of all kinds2 anil ni1 grasshoppers2 nag-a-iga1 in that1 in those2 cin 1 my elder brother2 binibikgola1 is his ordering1 his design 7the trail of his mind72 dsinisnle1 so you will think4 #bgg4 ,for free translation1 see paragraph #gi4 ,,index ,transcriber's ,note3 ,as in the ,table of ,contents1 paragraph numbers for each ,index entry have been added in braces4 ,akninili1 the supernatural couriers #daa-dad #fa-fh1 #dae #gb1 #dag #aja1 #dbd #aja1 #dbf #ajd1 #dff #bfi ,chanter1 ,navajo #che-chg #a-h ,dsilydje qa l1 origin of myth of #chg-dag #i-hj ceremonies of #dah-ddd #ha-aec the great pictures of #ddd-dea #aed-age sacrifices of #dea-dee #agf-aia ,dsilyi ,neyni1 story of #chg-dag #i-hj origin of the name #djd #da introduction of ceremonials by #dji-daa #ec-fj return of1 to the gods #dag #gi prayer to #dbj #hh1 #dba #beg1 #dfe #bfa visit of1 to home of the snakes #ddf #afj1 #ddg #afb home of the bears seen by #ddg-ddi #afb-agj visit to ,lodge of ,dew by #dej #agb1 #dea #agc ,hoshk wn1 dance of the4 7,see ,yucca baccata47 ,keam's ,caon1 ,navajo dance at #dcb #abg1 #ddb #adh ,navajo rites1 seasons for #chf #e ,qa li1 or ,navajo chanter #che #b1 #chg #g ,qastcli4 ,see ,yaybichy1 dance of the4 ,sand pictures1 ceremonial #dbb #ic1 #dbc #ig1 #dbg #ajg1 #dbh #aaa1 #dbi #aae ,schoolcraft1 ,h4 ,r41 on sacrificial sticks #dec #agi ,shaman1 ,navajo #che #b1 #chg #g ,sun dance1 song of the rising #dfe #bfe ,yaybichy1 dance of the #dce #acc1 #dcf #acf ,yucca baccata dance #chf #c1 #dci #adc1 #dda #add 99 99 99 99 99 99 99 99 99 99 99 99 99 99 ,errors and ,inconsistencies 7noted by transcriber7 ,the utterance huhuhuhu was printed both with and without final 4 ,table of ,contents3 ,the great pictures of dsilydje qa l #ddd text reads #dd ,sacrifices of dsilydje qa l indentation changed to agree with body text fac simile printed as two words ,index3 ,akninili text reads ,aknilini ,akninili 444 #dag error for #dba8 ,dsilyi ,neyni 444 prayer to 444 #dba error for #dfd8