The Creation

INTRODUCTION
 Posthumous works are always unfair, unfair to author and unfair to editor. When writing the author always makes mental reservations about the finished product which no editor can supply. The editor realizes his deficiencies and the best he can do is to choose between two interpretations. He fears that the one he selects may not have been the author’s final choice, but has no alternative. He can rarely fill in gaps left by queries. This is particularly true of the work presented in the following pages. The Navajo texts were collected in 1923 and 1924 by Doctor Pliny Earle Goddard who died July 12, 1928. Doctor Goddard had recorded the texts at the dictation of Sandoval, a Navajo, learned in his lore, but not a medicine man. Since the untimely death of Doctor Goddard, Sandoval has also died. There is therefore no immediate means of checking over the text as it is written. It had been typed, carefully translated, and worked over several times. But, as is always the case in matters of this kind, queries were noted with the hope that on a subsequent trip the author would be able to get more accurate translations or explanations.

 Doctor Goddard had devoted practically a lifetime to the study of the Athapascan languages. He therefore omitted much in his notes which cannot now be filled in, for he kept common words and phrases in his head. Fortunately in this paper the full text had been transcribed. It is here presented with a keen appreciation of the editor’s shortcomings. I realize thoroughly its deficiencies due to lack of detailed knowledge of the Navajo language and of Doctor Goddard’s specific intentions.

 It seems expedient to print these texts which are practically the first to be published in standardized orthography. We have some texts of Matthews which, however, do not give a true picture of the language, as his purpose was to describe the chants and not primarily to study the language. There is at the present time a movement afoot, led by Doctor Edward Sapir of Yale University, to collect a large body of text and grammatical material of the Navajo. This material will differ from Doctor Goddard’s when published, in that special care is being taken to record pitch accent and length.

 From the literary standpoint it is almost impossible to have too much Navajo material. The texts here presented illustrate weIl the beauty of Navajo narrative. “He made his mind forked,” that is, “He made him think two ways so he could not concentrate on what he was doing,” is only one example of the unusual type of Navajo thought. p. 6 The texts are also abundantly illustrative of the Navajo use of direction, color, natural beauty, abstract and all-inclusive beauty, four-fold repetition, etc. It is deeply to be regretted that we may not have Doctor Goddard’s own interpretation of Navajo literary style of which he was unusually appreciative and with which he had closely identified himself.

 Besides being the first accurately recorded texts, this body of myth has also the distinction of not belonging to a definite chant. Sandoval, who lived at Shiprock, New Mexico, laid no claim to being a chanter. His power (for good) was however recognized by all in his own neighborhood and elsewhere. “No, he knows no chants, but his story is the best for it accounts for the Navajo much farther down1 than any of the others.” These were remarks frequently made of the origin tale (pp. 9-57, 127-147). Sandoval learned the stories from his maternal grandfather ba’iłinkojε2.

 Besides, this version contains much that was heretofore not known of the Navajo as, for example, the orderly account of the months, the constellations which usher them in, the “soft feathers” belonging to them, and the activities which go on in those months. There are, of course, many incidents which are recorded by Matthews3 and the Franciscan Fathers,4 but the text not only gives an entirely different impression of the thought and style, but furnishes details, the omission of which by Matthews was very annoying, especially since his references indicate that he knew details of the girls’ puberty rite, for example, and other ceremonies which are of great importance to the Navajo student, even though tedious to record.

 All of these texts were recorded in summer, at a time when the rattlesnakes were out. It is not “good” to tell them at this time and the fact accounts for the omissions. In one case, Sandoval would not tell a portion of the story which was highly significant, but the next day he announced that he had “made medicine” to make himself immune from any evil effects which might ensue, and proceeded to fill in the gaps in the narrative. In other cases it was necessary to wait for the winter months when the ground was frozen. Certain songs (p. 168 e.g.) were too sacred and precious ever to be given up.

 There are a few pages (158-160) for which there were literal translations, but for which I can find no free translation. I was consequently forced to make it myself and I apologize for any misinterpretations and p. 7 inadequacies, assuming at the same time full responsibility for them. The two stories included in pages 76-85, 158-160 are stories of witchcraft and, as such, of extreme potency. The notebook records a remark of Sandoval’s, “If people knew I knew this story they would call me a wizard.”

 Nothing could be more unfortunate for an individual.1 He is suspected, avoided, feared, but respected. The respect accorded him is not the same as that enjoyed by the learned Navajo, but rather honor induced by coercion based on fear and suspicion, respect of form for one’s own defense rather than of admiration for intellect and personal success (hojoni). Sandoval was always honored in the “good” way. He never practised witchcraft, but he stated that even his knowledge of one who had practised it would lay him open to suspicion were it known.

 The apparently innocent pages which record the stories of witchcraft are an excellent example of things which to us are trivial, but which to the native, are most highly significant.

 “The Creation of the Horse” is a tiny bit illustrative of Navajo literary charm in a nutshell. It is comparable with a similar tale of the Mescalero Apache,2 but has a very different twist, particularly at the end.

 The last tale describes the origin and scattering of the people and sheds additional light on the possession of pets by the Navajo. Such possession has been interpreted as totemism by Matthews3 and Kroeber.4 The interpretation has been refuted by the Franciscan Fathers5 and by myself.6 This tale seems to me to corroborate our interpretation. The pets, bear, panther, and snake, were protectors and saviors but were attached to indefinite groups before the scattering of the clans and there is no evidence of a specific kinship as of descent or of vision experience for them. They are more distinctly Navajo protectors than clan totems.

 I hope some day to extract the enormous mass of ethnological material contained in these texts as well as in mythological material already published in English. Before that time I expect to have the opportunity of becoming acquainted with that ethnology as it is still being lived. Until that has been done (by myself or some one else) I must be content to point out the vast possibilities for additional knowledge contained in these texts of Doctor Goddard.

p. 8

 The alphabet employed in the text is that published in Smithsonian Miscellaneous Collections, vol. 66, no. 6. It should be noted however that b, d, and g are intermediates in sonancy while g is fully sonant {sic}. The velar intermediate is represented by γ.

GLADYS A. REICHARD

p. 127

THE EMERGENCE
 It was named “water everywhere,” “black world,” “one word,” and “trees standing.” It was also called “white-shell waves moving,” “turquoise waves moving,” “white shell stands vertical,” and “turoise stands vertical.”

 Here was where the sun would rise in the future, blackness rose up and whiteness rose up. There where blackness and whiteness rose together First Man came into being. With him was a white ear of corn of white abalone shell which was kerneled completely over its end.

 Here (in the west) blueness and yellowness rose up. Where they rose up together First Woman came into being. A yellow ear of corn of abalone shell, completely covered at the end with kernels, came into being with her.

 The man started walking. When blackness rose up, he saw a fire in the distance, but when whiteness came up he couldn’t find it. When this had happened three times, he put up a stick so that it pointed to the fire. When blackness went away and whiteness came again he sighted along the stick and located smoke near a hill. He walked around the hill saying to himself, “Whose house is this that I have come to in vain? Who lives here? Why doesn’t the person come to me?” The fire was rock crystal. He went back.

 When blackness came up she discovered a fire. When whiteness came up again she started to travel. She came to a gap in a ridge and set up a stick pointing toward the fire. When she sighted along this she found the fire she had seen was by the side of a hill where there was smoke. The fire was of turquoise. “Someone is living in a house I cannot see,” she said to herself.

 “Are you walking about? Did you come here?” the man asked. “Why should it be thus? Your fire is rock crystal; mine is turquoise. Why should we be separated. Let us live here together” “All right, let it be my house,” the woman said. Then they lived together.

 Someone came there. It was “Water Coyote” who runs on the water and knows everything about the water. From this direction came Coyote wearing a coyote skin blanket. He knows everything on the land. Others came there, whose bodies were short and their legs so long. They were yellow-jackets who have stings with which they witch people.

 Four others came there, who were short bodied and wore black shirts. They were tarantulas. Four more came, black ones, black ants that had stings with which they witched people. Three others came p. 128 there, they were also black, but they had nothing with which to sting. They were named xolεdjinnε. They wanted to live there but they were not wanted. These began stinging and killing each other by witchcraft. “There is no use trying to live with them,” First Man said, and went up through the sky to the world above. The others moved up after him.

 That was the blue world which was lying there and all those living on it were blue. They were birds, blue birds, jays, small jays, chapparal jays, and blue jays. The world was small and became crowded. They did the same way again; they began to witch each other. Then First Man, First Woman, Water Coyote, and Coyote, went up again to another world which was yellow. They found it was like this. To the east stood a mountain called sisnadjinnε (Pelado Peak), to the south was tsodził (Mount Taylor), to the west was dogosłit (San Francisco Peaks) and to the north was debentsa (La Plata Mountains). In the center was dzilna’odiłε and on the east side of it tc’olį.

 There were living there yellow ant people, red and people, and black ants with red heads. On the east side of Pelado Peak Turquoise-boy lived with twelve male companions. They had large male reeds. Mirage people lived with him. Toward the west where the sun will set in the future lived White-shell Woman with twelve female companions. They had large female reeds. Female shimmering heat people lived with her. Here, at a place called brown mountain, turkey lived. He had brown corn.

 Now it was becoming crowded. First Man spoke. “Let them live as married people,” he said. They made five chiefs; large snake, bear, wolf, panther, and otter. These five held a council and established clans. “If you marry one of your own clan you will go crazy and go into the fire.” That is why they are afraid to marry into their own clans. “Now go home and let those who like each other get married. There will be hermaphrodites who will know women’s work and who will live like women. They will know the ways of both men and women,” First Man said.

 First Man planted the white corn which was created with him, and First Woman her yellow corn, and Turquoise-boy his blue corn. “Now you who live at Brown Mountain, it is your turn,” First Man said. Then Turkey danced four times back and forth saying “da da da da.” First he dropped brown corn, then watermelon seeds, musk melon seeds, and last spotted beans. Much got ripe and they harvested the corn.

 The wife of First Man was untrue to him. Mirage Man went to First Man and talked to him until blackness arose. They continued p. 129 while blackness arose four times. The people didn’t hear any one. They listened in vain for the second chief. After that blackness came up again. The next chief talked but they didn’t hear him. The next talked and they didn’t hear him. Finally, Otter spoke. “What is the matter that we do not hear? You who are the leader, tell us why you do not talk.” “Very well,” said First Man, “tell yonder hermaphrodite to come here.” When he arrived, First Man asked who made the pot for him. “I made for myself,” he replied. “Who made the little gourd cup?” “I planted it,” he said. “Who made the metate for you?” “I did,” he replied. “Who made the hairbrush?” “I made it,” he said. “Who made the stirring sticks?” “I made them,” he replied. “Who made the water-basket?” “I made it,” he said.

 First Man had not eaten or drunk for four days. “Get some water for me. I want to eat. Prepare some food. I am hungry. She scolded me badly. I am like this because she was false to me,” he said.

 “Make a raft,” he said. “We will find out who is the stronger. All of us men and boys will go across on the raft which they are making.” They made a raft so large and all the men arrived on the other side of the river on it. The women lived on one side and the men on the other, and a large stream ran between them. The men made new farms. The women went about singing, while they planted the old farms to their full exent. They raised a crop of corn. The next year the men planted more land to corn, but the women did not plant all of the farmland. The next year the men planted still more and the women again fell short of the year preceding. The fourth year, the men extended their fields still further, but the woman’s fields had all reverted and were gone. The men had plenty, but the women had no crops and famine was killing them. They were especially hungry for meat.

 “Bring the raft across,” they called, but the men did not hear. One woman called and ran into the water and drowned. Another did the same, and a third and fourth. The second chief came across with the raft. When he had returned to the men, he reported the women to be poor and starving. “What is to happen?” he asked. “There can be no increase living this way.” In the same manner the third and fourth chiefs spoke. “They have learned their lesson by now. Are they not punished enough?” asked the last chief. “All right,” replied First Man. “They are poor. Tell them never as long as they live to do such things again. Bring them across.”

 They brought them across. First Man told all the men to bathe and dry themselves with white cornmeal and then to apply pollen to their p. 130 bodies from head to foot. The women were also told to bathe and to dry themselves with the yellow cornmeal and to apply the pollen in the same manner. They were requested to refrain from intercourse for four days, after which they were allowed to come together.

 To the leadership of First Man they attributed the misfortune of the women, the deaths from famine and drowning.

 When there was blackness, Coyote came wearing his blanket. First Woman instructed and provided him with a rainbow. The two children of tohołtsodi were swimming where the water flows out in four directions. Coyote caught them with the rainbow and drew them out. Whiteness arose here and here. The weather became cold. From the east white ones flew, from the south blue ones flew, from the west yellow ones flew, and from the north black ones flew. First Man sent black hawk toward the east to investigate. When he returned he reported that it was water. He sent hummingbird toward the south. He returned, bringing the same report that it was water. This way he sent the chief of the water, egret, who can walk on it who confirmed the report. “What shall we do about it?” he asked. “My children,” said First Man, “we will go to the top of Pelado Peak.” They all moved there and everyone living on the earth joined them. The First Man took up some of the soil in turn from Pelado Peak, Mount Taylor, San Francisco Peaks, La Plata Mountain, dziłna’odiłi and tc’ol’į. The people came after him, Turquoise Boy with black bow wood and the large male reeds. After him came the twelve men who lived with him and after them the male Mirage people. Here from the west of Pelado Peak came White-shell girl and the female large reeds with mulberry bows. After her came the twelve women and the Quivering Heat people. “Why didn’t you tell me,” said Turkey who came from Brown Mountain.

 The water had reached the middle of Pelado Peak when First Man said, “Where is my medicine? I shall have to die some time. I am going back for it.” “No, I will go back after it for you,” said Blue Heron. He flew up and then went down hard to the bottom of the water. He came out with the medicine, but his legs were long. That is the way he got his name.

 The water came to the top of Pelado Peak. He erected a large reed and blew against it so that it grew up until it reached the sky. Nodes were formed inside the reed. All of them entered the reed and started to climb up, but as Turkey was last his tail protruded into the water so that the ends of the feathers were washed white. When they reached the sky, Turkey said, “Let the water stop here.” They couldn’t break p. 131 through the sky. “Well, sir, try it,” First Man said. Then Woodpecker started pecking. The place became thin and finally gave way. The people moved up until they came to the sky hole, then tohołtsodi appeared with his horns, the ends of which are blue, and asked for his children.

 Coyote had his blanket girded around him. “Look in that,” someone suggested. Then they filled an abalone shell basket with hard jewels, water mineral powder, blue pollen, and cat-tail pollen. They put the filled basket between tohołtsodi’s horns.

 Then Coyote spoke. “No, I will give you only one of the children. With the white fabric of the other I will cause male and female rains and make the black clouds. I will cause flowers to grow on the mountain tops and vegetation to spring up. With the moisture we will be able to live.” To this tohołtsodi gave his assent. The girl was returned to him and the water stopped rising.

 Cicada made himself a headband and fastened two feathered arrows crossing each other in front and two arrows feathered with yellow tail feathers behind. Where the hole had been drilled through to the upper world water was lying they say. Cicada made a pile of mud on which to stand.

 Then a grebe came to him from the east plowing out the water, so that Cicada was splashed with it. The grebe had crossed feathered arrows in his headband in front. He stared at Cicada and then took off a pair of arrows and passed them through his alimentary canal from above and below so that they passed each other and were drawn out in opposite directions again. “Do this if you want to live here,” he said to the Cicada. “Oh, that has already been done to me,” said Cicada, who then took off a pair of his arrows and thrust them through his chest from side to side drawing them out so that they passed each other. “Do this if you want to live here,” he said to the grebe who, without speaking, went away again, plowing up the water which flowed away after him toward the east.

 Then a blue grebe came from the south, stared at Cicada, and splashed water on him. He too took yellow feathered arrows from his headband and passed them through his alimentary canal. “Do this if you wish to live here,” he said to Cicada. “It is already done, but you do this,” Cicada replied and passed two arrows through his chest. The blue grebe without a word turned and plowed through the water toward the south, taking the water with him.

 Next came a yellow grebe from the west, throwing water on the Cicada, and staring at him. “People do not live here,” he said and p. 132 proceeded to pass the arrows through his digestive tracts. “Do that,” he said, “if you would live here.” “Oh, that has already been done, but you do this,” Cicada replied, and taking a pair of arrows passed them through his chest. The yellow grebe, without speaking, turned back toward the west, plowing out the water which followed him.

 Last of all, came a black grebe from the north, plowing out the water and staring at the Cicada. He, too, took a pair of arrows from his forehead and passed them through his alimentary canal in opposite directions. “Do that and you may live here,” he said. “Well, that has already been done, but try this,” Cicada replied, and passed a pair of arrows through his chest in opposite directions. The black grebe said nothing, but went back, toward the north, plowing the water and taking it with him.

 Now all the water which had been there was gone; it had flowed together to form the ocean. Cicada returned and reported that there had been water above, but that by a hard series of contests with four grebes he had secured its removal and that now there was nothing but mud.

 Then they secured turquoise, white-shell, abalone, red shell, jet, and powdered iron ore; also powdered blue flowers, pollen, and tree pollen. These hard substances and pollen they sent by Small Wind as a fee for those living above, that they should dry up the mud. Then the winds blew for four days and four nights and the earth was dried up.

 Badger was sent up to investigate conditions. When he returned, his legs so high up were black from the mud. “It is dried up a little,” he reported. “Go up,” he told them. “Wait,” said First Man. Then they decorated panther and wolf. They adorned wolf with eagle tails and panther with variegated corn.

 The first to come up was “Water Coyote,” then First Man, and next First Woman, and finally First Warrior. After them came the people generally. They had now arrived on the white earth.

 They heard singing below and Panther with Wolf was climbing up. “Pull Panther out!” First Man told them. One side (Navajo) trotted there, but they missed him, pulling up Wolf instead of Panther. “This one will be ours,” they said. The ancient Pueblo people who built the straight walled houses pulled up Panther. The Pueblo people have houses and they like corn the same as we. From the black earth, from the blue earth, from the yellow earth, from the white earth; some of the people are from the black earth, some from the blue earth, some from the yellow earth, some from the white earth.

 “Now that all have moved up, there will be a hogan,” First Man said. On the east side he put up a male reed, and on the west, opposite p. 133 a female reed. On the south side he leaned an oak timber, and opposite, on the north, a mulberry log. “I will put cornmeal on these four timbers,” he said.

 Over there, the ancient Pueblo peoples had built straight-walled houses with clay. “We have built a round house. We are tired from our travels,” said First Man, “let us rest, my children.” “You make a sweathouse,” he told Beaver. “Bring up some stones.” He brought them up and they found Beaver had made a good round sweathouse which he had plastered with mud. He had also made a fire and had put the four stones in it where they became white hot. He made a good door and on the north side a place to crawl out. He put the four stones inside. Then he hung a white coyote blanket over the door and above that a white blanket, over that a black fabric, and over that figured calico. When the four were hung he shouted out, “Ooohwu, come into the sweathouse.” Many came in. “It is crowded,” said First Man to Beaver. “Phu, phu, phu, phu,” he said as he blew and the sweathouse became larger and the others came in. “Weh, old man,” he said and Beaver began to sing.

“Those who came on top built it.
Sticks women with he built it.
Black stones with he built it.
Earth with he built it.
Living old age in safety with he built it.”
 Those who had been tired had now sweated and were rested. The Pueblo people who have houses do not have sweathouses. Those led by First Man, who have the round hogans, are accustomed to go into sweathouses.

 First Man, First Woman, First Boy, and First Girl went into the hogan which had been made. First Man lay this way and First Woman nearer the door with First Man’s medicine between them. Lying thus (with their heads pillowed on their arms) they began to talk, speaking softly. First Boy and First Girl, lying on the other side of the fire, were unable to hear and listened in vain until morning. Dawn came without their having slept. During the following day it was the same; the talk went on so softly the children could not distinguish the words. If they approached nearer, so they might hear, they talking stopped entirely. The next night was also spent by the elders in talking so softly that the children could not hear what was said, although they stayed awake all night listening. Day dawned but the talking continued. First Boy stood listening until night. The parents lay huddled up that night also talking until morning.

p. 134

 Four nights and four days had passed without their sleeping making eight altogether. Then First Boy addressed them. “Why don’t you talk before us? We cannot sleep and we are suffering from sleepiness.” When he spoke thus language was originated.

 First Man replied that they were discussing what should be in the world. They wanted to know how to live until old age. They had also discussed the sun, the mountains, the months, the trees, and what should be upon the earth.

 He stationed guards in a circle around the hogan before he began his plans, but Coyote stepped in without being seen. “What are you doing?” he inquired. First Man covered the diagram drawn on the floor and replied that nothing was being discussed. Coyote went back.

 The next day, guards were stationed in two circles around the hogan and the work resumed. When the plan was drawn Coyote again stepped in without being seen by the guards. First Man spread something over his drawing. “What are you talking about?” Coyote inquired. “We are not discussing anything,” First Man replied. “So you are not planning anything,” Coyote said, and returned. It was morning again and he placed guards in three circles around the hogan before resuming his work. Just as he was finishing his plan Coyote appeared, having again passed the guards without being detected. First Man covered his work again. “Cousin, what are you planning?” Coyote asked. “We are not talking about anything,” First Man replied, and Coyote went away again.

 It was day for the fourth time. Guards were placed in four circles around the hogan. “Go to tsεdadin and invite the venerable Black God who resides there. We want his fire to make the sun hot.” They made the sun glowing hot with it. The moon they made just a little warm with rock crystal. That is why it does not give out heat. “It will give a little light,” he said.

 Then with a diagram on the ground he named the months.

 This month will be called nałac, “spider.” The traveling of animals will be its soft feather. In this month the mountain-sheep will run together. The heart of the month was made of shimmering heat.

 This month will be called niłtc’its’osi, “slender wind.” hastin αk’ai, “old man standing with his feet apart,” will be its soft feather. In this month antelope will mate. Its heart is made of slender heat.

 This will be named niłtc’itso, “large wind,” tsε’εtso, “first large,” will be its soft feather. Its heart is made of cold. In this month deer will run with each other.

 This will be called zasniłt’εs, “snow cooked.” Its heart will be tin, “ice.” Its soft feather will be ik’aisadai, “morningstar.”

p. 135

 This one will be called atsabiyaj, “young eagles.” The eagles will warm their nests. Its soft feather will be gaxat’ε, “rabbit track.” Its heart is made of round hail. During this month rabbits will mate.

 This will be called xoztcint, “horns lost.” Its soft feather will be dibεni, “Say’s phoebe.” Its heart is made of small hail. At the end of this month mountain-sheep will give birth to their lambs.

 Now winter has passed and summer begins.

 This will be called hit’atcil, “little vegetation.” Its soft feather is dεł, “crane.” Cranes will migrate in that month. Its heart is made of tc’il, “vegetation.”

 This one will be called at’ątso, “leaves large.” Its soft feathers are made of nalta‛, “rain” and its heart of niyol “wind.” In this month the antelope have their young.

 This month will be called ya’icdjactcillε. Its soft feathers will be djadεyac, “Young antelope.” Vegetation will begin to ripen its fruit. Its heart will be xadots’osi, “slim heat.”

 This one will be called ya’icdjatso, “seeds large.” Its soft feather is made of ndjijoc, “little strings of rain” and its heart of xado‛ “heat.” In this month deer have their fawns. The Pleiades come up in this month and they will lie on the backs of the fawns.

 This month will be called nt’ą ts’osi, “slender ripe.” Its soft feather will be niłtsą’ bikąi, “male rain.” Its heart is made of nd’ats’osi, “slender ripe.”

 This will be called nt’atso, “large ripe.” At the end of it all vegetation will be mature. That will be its heart. Its soft feather will be niłts’a ba’at, “rain female.”

 He had now placed all six (of the summer months).

 Then he asked Turquoise Boy who was to step inside (the sun) where he was from. “I am from the east side of Pelado Peak,” replied Turquoise Boy. “Step inside,” he told him. “Put the flute made of large reed with twelve holes under your shirt. Let the Mirage People step in with you. By means of them you will pass by unseen.” “All right,” he replied. “but whenever I pass by I shall be paid by a person’s death. Not only your people here, but wherever they move they must pay it. I have 102 roads and that number of people will die.”

 Then he asked White-shell Boy where he was from. “I belong on the west side of Pelado Peak. I am White-shell Boy,” he replied. “You step into the moon,” he told him. “Hereafter if something happens you two will trade places.”

 Although there were four lines of guards, Coyote came without being seen. First Man covered up the drawing from Coyote. Small Wind p. 136 warned him that Coyote was about to say something unfortunate. He had gone to see Black God where he had fire. “Why didn’t they tell us about it?” he said. Over there he had made a picture of the sun, but what kind is not known. He handed it to Black God who got angry, said “gaaa,” and tore it up. Coyote ran off because Black God was the one person he feared.

 He had made a drawing on a background, white above and yellow below. He had drawn lines across it with turquoise, abalone, jet, white shell, and rock crystal, five lines in all. He had this under his blanket fold.

 “Why did you hide this matter from me? Tell what is on this. You wouldn’t tell me because you said I would make everything crooked. It is true I did that, but not on my own initiative. With you, First Woman, as my leader, I did it. Your leadership was altogether unfortunate. You told me you wanted to win. By your direction I took the young of tohołtsodi. I did a little better than that however.” Saying this, he put the stick with which he had made the drawing down in the center.

 Then Young Wind told First Man that he must guess what the drawing meant or it would be established. He told him in detail what was intended by each mark. First Man began to explain the design. “You drew this with turquoise to represent the green vegetation. You mean that the vegetation has fallen off by the line drawn with abalone. The line of jet means that the leaves are all off and that there are black horizontal stripes on the mountains. The line drawn with white shell is for the mountain tops covered with snow. The rock crystal line is for ice to which all the water has turned. You have put down six on the other side. What will the names be? What more are you to do?”

 “We will get all mixed. You finish it,” Coyote said and went home.

 He put them in the sun. When they were making the sun, they sang this way.

His face will be blue.
His eye marks will be black.
His mouth mark will be black.
A horizontal yellow mark will be across his cheek.
His horns will be blue.
He placed it in the sky with a mirage.
 Saying this, First Man chewed a medicine called adzilł’ijtso and blowing it out of his mouth sprinkled the sun in four places. He then put the sun in the sky and it began to move. “I will go to this place called dzaxadzis, “low place,” or “reservoir” and there I will eat lunch. The blue horse that I ride will eat there also. . . .”

p. 137

 He traveled. By the time he went down, the people were nearly roasted, “You nearly burned them,” he said. The next time he passed over higher up. This made twice he had crossed over. It was very warm and the people nearly boiled. He went over the third time and it was hot. Again he raised it up and when the sun went over the fourth time the temperature was just right.

 Then they made a model of the world, so large. Pelado Peak was adorned with White-shell, Mount Taylor was decorated with turquoise, San Francisco Peaks with abalone, La Plata Mountain with jet, dziłnaxodiłε with mirage. They made the heart of the earth, named tc’ol’i, of jewels. It was made round. “This will be called yoditdzil (Rule Mountain) and this niłtsadzil (Rain Mountains). Then he made a mountain ridge and placed it north and south. noxoziłi was its skull. They covered it with bεc, “iron” or “obsidian” and stuck arrowheads up around it. They became the black peaks that stand up. Way over on the west side they made its breast. Water flows out of the ground there. “Here it will be called prairie,” he said. Here where water will flow are the pericardis and diaphragm. The stream at its base will be called ałnasdlį “flowing across each other.”

 “Let those having seed plant them on Pelado Peak,” he said. Gray Pine Squirrel planted pines and Black Squirrel, spruce, Blue-jays planted Piñons, and Small Squirrel, cedar. After that, all the people each planted the seed of the vegetation on which he lives. They still grow on the earth.

 First Man then took the soil he brought from the third world and put down Pelado Peak, Mount Taylor, San Francisco Peaks, La Plata Mountains, four of them, He put ground-up mirage stone on dziłnaodiłε and precious hard stones on tc’ol’i. “Who brought up the stone?” he asked, “I did,” replied Cañon Wren. He took that stone, pounded it up, and sowed the pieces back and forth. They became the rocks which stand in a line.

 Then the four people who stand under the earth began to sing, and, moving away from each other they stretched out the earth. The mountains grew large.

 They say they have them in Mesa Verde. Now it was complete.

 He put the Pleiades in place, and then atsεts’oz, hastin sαkk’ai, atsεtso yikaisdat, gaxat’e, naxokǫs biką, naxokos bi’adε, and here put bεkon,1 He placed Coyote’s star also. Then Coyote said, “These will p. 138 be my stars,” as he pulled out hairs from his head and blew them up.

 They appeared as red stars. Then Coyote gathered up all the other stars and, blowing four times, sent them to the sky in unplanned clusters. First Man was going to arrange them all, but Coyote did this. “They look nice that way,” he said, and went back home.

 Over here they made a representation of the sun on a rock, and it is there to this day. (By means of it they know the days [?])

 It was day again. A person died. When she had been dead four days they talked about it. “Where has she gone?” they asked. Two persons went east and returned without results. Two went south. Two went west. Then two went north. “She isn’t in any of these places,” they reported. Then the two who carry the corpse, one in front and one behind, put on masks and went to the place where the people had come up from the lower world. When they looked down, they saw the woman who had died sitting below combing her hair. The two men became nervous and that is why those who see a ghost become nervous. When they returned, they reported that the dead person was sitting below. First Man said, “They will not die for all time. Women will not have menstrual periods. They will not give birth to babies.” He took up a stick over which skins are draped for dressing. It was painted black. Throwing this into the water which stood there he said, “If this floats up people will not finally die.” Coyote picked up an ax and throwing it in the water said, “If this floats up people will not die.” The ax sank, but the stick floated. Because it floated, a person’s soul comes to life again. Because the ax sank people die.

 A sapsucker came there. “Menses have become,” she said. “A person’s hair will not turn gray. It will remain black,” he said. Soon a western robin came there. “Children,” she said, “my head has become completely gray.”

 “The men shall work hard. They shall plant and bring the wood. The women too shall work. They shall prepare the food. The women may marry. The men may marry,” he said. Coyote came there and said, “Cousin, I am married.” That is why men marry.

 First Woman thought about it and resolved to be the leader in these matters. She concluded that she would not be the only one to commit adultery, but that women in general would do that. She planned that it would be hard for men and women, once attached, to separate again. She decided that both men and women should have medicine to attract each other. Then she made a penis of turquoise. She rubbed loose cuticle from the man’s breast. This she mixed with yucca fruit. She p. 139 made a clitoris of red shell and put it inside the vagina. She rubbed loose cuticle from a woman’s breast and mixed it with yucca fruit. She put that inside the turquoise penis. She combined herbs with waters of various kinds which should be for producing pregnancy. She placed the vagina on the ground and beside it the penis. Then she blew medicine from her mouth on them. That is why when people marry nowadays the woman sits on the left side.

 “Now you think,” she said to the penis. It did so and its mind extended across Mesa Verde. When the woman’s organ thought its mind went nearly half way across and returned to her hips. That is why her longing does not extend to a great distance.

 “Let them shout,” she said. The penis shouted very loud, but the vagina had a weak voice. “Let them have intercourse and try shouting again,” she said. When they tried again penis could not shout loud, but vagina had a good voice. The penis had lost its voice. As the organs were being put in place between the legs Coyote came. He pulled some of his beard out, blew on it, and placed it between the legs of both the man and woman. “It looks nice that way,” he said.

 While First Woman was doing this Great Snake, second chief, had been biting the people and killing them. Bear, who was the next chief in rank, had torn people. For these reasons both Great Snake and Bear were discharged from being chiefs. Panther and Otter didn’t do anything and because of that their skins have value. To this day, if a chief does something bad he is discharged from office. “There will be chiefs,” they said. “Now go wherever you like,” he said. “I am studying about something else. There will be people.”

 It happened they were traveling in Mesa Verde with a gourd dipper. They were traveling with a cat. They were bewitching the people who died as a consequence. Many people died.

 There was a well behaved girl who had her hair covered with images of coyote, bluebird, and other birds made of turquoise. She had, besides, a disc of turquoise so large that a man standing could (just) put his hands on top of it. There were twelve white tails (eagles) and twelve red tails (hawk) fastened to its border.

 The tribe moved away with her, going to dziłnadjinnε (Ute Mountain) and then to kittsilbito˙, “Kittsil its spring.” They were doing the same thing at both places. The people were dying and they were suspicious of each other. They moved away from the others and settled at xats’abitoγi (Dolores). At that place there was witching again. The people would not listen to advice and they moved to a place below dzilicdlai. p. 140 Then the chief said they would go to xadjinai. They all consented to this. Finally, they came back and settled at kintεł (the Aztec Ruin). Then fighting began, for the holy people wanted to kill the girl to get her treasures. Some of the people remained at Aztec and others moved to kindoł’ijε (House Blue). They came there to fight also and they moved again to Mesa Verde. After that some of them went to explore Chaco Canon. They found a good place for farms, much wild fruit, and plentiful game including deer, antelope, and mountain sheep. They decided to move there.

 Then the sun had intercourse in a magical way with a woman named naxoditdai, “She picks up little things.” This woman found herself pregnant and in nine days gave birth to a boy. Because of that the normal gestation period is nine months. Fifteen days after this boy was born he was grown up. For that reason a man matures in fifteen years. He ran a footrace around Mount Taylor. He had a bow and arrows and began killing pack-rats.

 Large-fly came to him and said “Grandson, what are you doing? You should go to your father. Sun is your father. If you wish to go to him step on this,” indicating a rainbow. He stepped on the rainbow and was carried to the summit of Mount Taylor and then to Pelado Peak and the sand dunes and was finally landed in front of Sun’s door at a place called i’a’itsε’na’, “Magpie’s tail.”

 “No one goes around here with us. What do you come for?” the sun asked. Being instructed by small wind he replied, “I have a hard time and come to you for help.”

 (Omission of tests.)

 “You are certainly my son,” the sun assured him. When four days had passed, they two came to the middle of the sky. The sun put his hand in his blanket fold and drew forth a golden plate. He put water in this and mixed in some pollen and made mush. “Eat it with your five fingers,” he bade his son. He tried, in vain, to eat all of the mush. When he couldn’t do this he returned the plate with the remnants which the sun disposed of with four motions, dried the plate, and returned it to his blanket fold. The sun then gave his child a small wind which should ride on his ear and tell him what he should know. He gave him also turquoise earrings which would prevent him from losing when he gambled.

 When he had returned, the people began to talk about the very valuable earrings which naxodidai’s son was wearing. They inquired in vain where he could have gotten them, saying that there were none like them in their pueblo. They tried to trade for them, but without success. They p. 141 offered him paper bread and finally the chief offered him a girl to be his wife. He refused to trade, but agreed to stake them in play. The other side wagered paper bread which filled a basket two feet high. The gambling was to be with seven wooden staves thrown as dice. It was agreed that the bet should be decided by one throw of the dice. The chief claimed the first throw, but the young man insisted that since the dice were his he should throw first. They came down white and he won the bread which he put away. Continuing to bet the turquoise he won all their goods and then their houses. He then offered to bet all his winnings against a woman. Then he won all the people.

 When the gambling was done, he made slaves of the people and set them to work, feeding them with the bread which he had won. He had them build him a house, the round one that stands there, and then had them make a race track around it. The people came from the east and the west. Some of them (those from the west) lined up with him and the others were opposed.

 He instituted the contest of pushing over a post set in the ground. He also made a najǫci pole. On this he put eagle claws and panther claws, the claws of all those which scratch. Those who knew how, put ten of these on the border of the pole. Its name was lightning or measuring worm. He made a ball, too, which should be thrown through a hole in the walls of one of the houses. If the ball went through, the other side would win the young man, but if they missed the hole they would lose.

 The people of kintel (Aztec Ruin), kindołij, and tsεdεs’a were all talking about the gambler and what he was doing. They found he had guards watching for him in four places. When they had come, they bet their wives and the gambler won them. Then he bet the two women, all the assembled people and himself. He won a second time. Next he bet himself and his slaves against the land of the others. He won again. The visitors had only the large turquoise left. The gambler offered to bet all his winnings and himself against the turquoise. The contest was to be a footrace on the track which had been made and the contestants were required at the finish of the race to push over the posts which had been set in the ground. He had put one of the posts deep into the ground, but the one he was to push over was put down only a little way.

 When they started on the race around the house the gambler let his opponent run in the lead. He then began bewitching him by shooting magical objects into his body. He shot him first in the muscles of the lower legs, then in the thighs, between the shoulders, and at the base of his head. The bewitched man staggered as he ran and the gambler passed p. 142 him. Wailing went up from the partisans of the defeated man and shouts from the followers of the gambler.

 The gambler pushed his post over with ease, but the other ran in slowly and worked at his post in vain. The sun came there saying he was after turquoise so large that one standing by it could just reach the top with his hands. His son replied, “Gamble me for it,” and began to sing, “Come down all white.” The sun, disappointed and angry, turned back, saying to himself, “I thought it was mine.” nohwiłbin, the gambler, secured the girl for his wife.

 The sun had intercourse in a magical way with εstsąditcijε. She discovered she was pregnant and in nine days she gave birth to a boy. Because of that, gestation now lasts nine months. In fifteen days the child was grown up. “Where does the man live who is father of εstsąditcijε’s son?” they were asking. Various men claimed him, saying, “He is my son.”

 Large-fly came to the boy, calling him grandson, and telling him his father wanted him. The boy did not know who was his father. “The sun is your father,” the fly told him. White stripes appeared upon which the boy was asked to step. They were sunbeams which transported him to ts’εt’a. An old corrugated man lived there who was caterpiliar or tobacco worm. “Your father is dangerous. He kills people with tobacco.” The old man vomited and gave the boy what he had thrown up. He then was transported to the door of Sun’s house.

 “It is hard for nohwiłbin has won everything from us. That is why I have come to you. He picked out a turquoise pipe and filled it and smoked it all. He cleaned the pipe and refilled it. The boy smoked it all, but began to feel dizzy. The sun cleaned and refilled it. The boy put in his mouth some of the vomited matter his grandfather had given him. He then smoked the pipe. Again, it was cleaned and filled and he smoked it again. Nothing happened to him.

 “You are truly my son, “the sun said and called to his daughter who came and washed him first in a turquoise basket, then in a white-shell one, in an abalone one, and finally in a jet one. Then the sun stretched his hair until it was like nohwiłbin’s. He put a black medicine in the water and stroked his hair with it and then his leg muscles. “The turquoise which you win in the last bet will be mine,” he said.

 The son agreed to that. They two went to the center of the sky where the sun prepared a smoke and blew smoke downwards four times. “Go to hactc’εoγan and you will get the things you will use in betting with nohwiłbin. He brushed around in a circle, saying he was looking p. 143 for his pay which would be (?) abalone shell. He gave his son a small wind which would sit on his ear and keep him informed. He called him “son” and they two arrived on the earth at the top of tsεsgit. hactc’εoγan already knew about it and small wind went as a messenger and summoned an the holy ones to a council. They met at the hogan called “yellow shining.” There they made wooden staves to be used as dice. One side was left white and the other was blackened. They gave bat a small yellow skin as his pay and told him to go up into the roof of the house in which the gambling would take place. He was told to take these dice with him and when the other dice were thrown up in the play to make substitutions and throw them down so the young man might win. They arranged with large snake that he should go into the loop used in najonci. Red-shell which he was told to wear on his forehead was given him for pay. Woodpecker was asked to go into a mudball and white-shell was given him for pay. Rat was hired to go into another ball and abalone shell was given him as his pay. Measuring Worm was asked to go into the stick which when thrown would stand up as a wicket in another game and hard substances were his pay. Whirlwind was directed to screw one of the trees deep into the ground and hard substances were his pay. Wood Worm was hired to gnaw off the roots of the other tree and he was paid with jet.

 In the morning they dressed the young man up and were starting off when hactc’εoγan inquired about his fee and was promised (?). “Do not go today, my grandchildren,” he said. “Stay another day, there are many on watch. What are you going to do to confuse nohwiłbin’s mind?” It was morning. In the middle of the day they made his fee. He put hard substances in an abalone basket, circling around with a brush (?).

 When it was dark the songs started and they continued until morning. With these songs nohwiłbin’s mind was made forked so that it would be divided. The young man then went where nohwiłbin’s wife was getting water. He asked her for a drink and what was left in the cup he put on his head. He then went over where she was and played with her. When he had finished, he returned to his party and reported that he had played with his opponent’s wife.

 The woman returned and was greeted by her husband with the remark, “Are you back so soon? You played with someone who resembled me.” “Oh, I have been false to my husband,” she said to herself; and to her husband she replied that it was someone who, walking in the distance, looked like him. “Well, we shall find out during the day,” he p. 144 replied. When it was fully light, white-shell, abalone shell, jet, and hard substances, five altogether, were given whirlwind that he should raise a sandstorm, making it dark and blowing dust in the eyes of the guards. He asked the small wind on his ear to make nohwiłbin’s mind dwell on the fact that his wife had been tampered with. When he approached, the woman who sat with her face turned nearly away, laughed and turned around. “That one was my husband,” she thought the wind told him.

 “Well, my friend, I have come for something,” he said. “Gamble with me,” he said and took up the dice and began to swing them back and forth, singing a gambling song. “We will bet our wives. Just as many on each side and wager them on one throw of the dice.” He consented to this, but told his opponent if he hoped to win he must not look up and must throw the dice against the roof beams. nohwiłbin began making motions and singing, “White, white, white, white.” He threw the dice and put the basket on the ground. Bat, sitting on the timbers, caught the dice with his wings and threw down the others in place of them. nohwiłbin jumped toward the basket saying, “You lost.” “No,” said the young man, “you lost, it is my play.” nohwiłbin swore, for he was still thinking about what had happened to his wife. “Now I will skin you,” the young man said and threw the dice. Bat caught them and substituted those of nohwiłbin which he had caught in the play before. “I win from you,” the young man said to nohwiłbin who jumped toward the dice and threw them to one side, swearing.

 “Well, outside this time. You bet all those you won and your own wife. I will bet as many and my wife,” nohwiłbin proposed. They went outside to play najonc. “I will roll my hoop,” nohwiłbin said. “No, I have my own hoop, I won.” Large snake made himself into a hoop saying, “Throw your pole and when it falls near me I will get up and lie on it. When he throws his pole he will slam it down hard on me and bust my belly.” He rolled his hoop and threw his pole with it. It had “claws” tied under it. It fell close to the hoop which rolled to it and fell over on it. nohwiłbin ran to it and pulled the “claws” to one side. “What are you doing to my hoop? I win from you.”

 “Well, inside next. We will play measuring worm. If this arched stick falls curved you win from me. You bet all you have won against an equal number.” The young man consented to this. When nohwiłbin was picking up an arched stick the young man objected, saying he had one of his own. “Now I will beat you. You will cry. The young man threw it and it stood up nicely arched. It was a real measuring worm. nohwiłbin tried to throw it down, but the young man stopped him, saying he had won.

p. 145

 “Well,” he said, “You have won all you bet. We will play football outside. If it drops this side I will win these from you, but if it falls on the other side you win from me.” “All right,” he said. They began kicking. He kicked it about so far (two feet) and Woodpecker flew beside it so that it fell on the other side. “I win,” the young man said. “Yes,” nohwiłbin said, “we will bet ? at one time.” The young man consented. They were to guess what was in a row of water baskets. Small wind assisted him. “What is that?” he was asked. “A water basket with a black cloud inside.” “What is the one beside the white one?” was the next question. “A water basket containing female rain,” was the reply. “What is that which stands by the image of a boy?” he was asked next. “It is an image of a girl and beside it a bird comes up singing.” He had poison and was witching people. “I have won from you,” the young man said. “All right,” nohwiłbin replied.

 “Now you bet all you have won and your wife too on one play.” He agreed to this and they went outside where stood the house with a hole through the wall. “You kick four times and if you miss putting the ball through you lose, but if it goes through you win.” There was a rat inside the ball. He pretended to hit it and the rat ran with the ball. They ran after the ball which went through the hole. “I won from you,” the young man said. “Well, I will bet you male rain, female rain, all the houses and farms and myself, too. If you win you may kill me,” nohwiłbin proposed. The young man consented. “We will run a footrace around this track.” They started running side by side, but the young man, taunting nohwiłbin, ran ahead of him. After they had passed each other several times and the young man was in the lead, Wind told him that nohwiłbin was about to shoot him with witchcraft in his leg muscle and that he must dodge the shot by jumping up. When nohwiłbin shot him the young man jumped up and caught up the missile. Next, he was warned the shot would be at his hip and that he must throw himself to one side. He did this and again caught the missile. The warning the next time was that he would be shot between the shoulders and that he should dodge downward. This he did and again caught the missile. The last time the shot was at the base of his neck, which he escaped in the same way, again securing the missile.

 Then nohwiłbin ran along beside him taunting him. “I will skin you. Poor fellow take your time.” When nohwiłbin was ahead of him, the young man, using the missiles he had picked up, shot him in the leg muscles, in the thigh, between his shoulders, and at the base of his head. Then he overtook him. “Let him run a long distance behind you,” p. 146 Wind advised the young man. Then as the young man ran by, he said, “Now I will run away from you, nohwiłbin. Poor man. Take it easy.” The young man ran on nohwiłbin’s side of the trail and the onlookers were deceived. nohwiłbin’s partisans were shouting with joy and the young man’s friends were crying. Then when he came over the hill the matter was reversed. The friends of the young man began to shout and nohwiłbin’s friends cried.

 When the young man came to his tree he grabbed it and ran along with it. nohwiłbin came in slowly and tried in vain to pull his tree out. He trod the ground down as he fought with it. The young man came up to him, said, “you take too long at it,” and pulled the tree up. Then nohwiłbin said he was out of breath and, passing him an ax, asked to be killed with it. Wind warned the young man, however, that with this ax, the one who wielded it killed himself. “No,” the young man said, “shut your eyes.” He was going to strike him with his own ax when the sun came and said, “Wait, my son, he is not boss of anything. Let him be boss of something. You shoot him up with your black bow.” They two went there and the young man said, “Step on this,” indicating his bow. He shot him up into the sky. He stopped halfway up. “For a long time my thoughts have been at the earth’s heart,” he said. Again he stopped. “Always my thoughts will come back to the center of the earth,” he said again. He stopped the third time and said, “My thought will come back to the center of the world, it may be for good, it may be for evil.” When he stopped the fourth time he said, “Adios.”

 When this had happened those who had been with nohwiłbin began to cry. “Why do you cry, slaves of nohwiłbin, I shall not treat you that way. Go wherever you please and take back your houses and farms,” the young man told them. “Thanks,” they all said and embraced each other. That is the way it is told. The people went off in various directions. “It will be so always, my son,” the sun said. He breathed out four times. “The one who stays inside will be mine you are thinking,” he said.

 The people scattered out, some staying there at Pueblo Bonito and others investigated about Jemez where they found wide fields. “This will be our country,” they said. “All right,” the others replied.

 Some of the people returned to tsεdεs’a and from there to Salt Cañon. I do not know how many years they lived there. Then they moved to tsεdεgonεnεgε’ where they lived five years.

 Then First Man and First Woman went to the top of dziłnaodiłε where the Navajo people were to be made. There they studied about it p. 147 and decided that Navajo would be made where the round heart of the earth is at tc’oli’. They made an image of a man of the ear of white shell corn, rounded at the end, with which First Man came into existence. Then they made an image of a woman of the yellow ear of corn made of abalone shell, rounded at the end, with which First Woman came into existence. Then there, Turquoise Boy, and on this he made more so that they would have beads which covered them up and he who lives in Pelado Peak stepped over them. He who was made in Mount Taylor arrived and stepped over them. He who was made in San Francisco Peaks arrived there and stepped over them. He who was made in La Plata Mountains arrived there and stepped over them. Then he began to sing and in the morning they began to move and breathe. The newly created pair couldn’t get up, however. They invited the holy ones in vain. Finally, they sent messengers to the sky with hard substances as a fee. Then smoke came out and blowing through the new pair, passed each other and came out. This made the body hairs and air came out (the pores of the skin). Six women and six men, twelve all together stood up. Thus Navajo were made.

ORIGIN OF SOME NAVAJO CUSTOMS
 Times were hard in the world. Everywhere there were beings who were eating people. One day a dark rain cloud was seen resting on the top of tc’ol’i.2 The next day the rain was seen to be falling nearly to the middle of the mountain. The third day it reached well beyond the middle and the fourth day the rain enveloped the entire mountain and was falling at its base.

 First Man, observing this from the top of dzıłna’odıłi, addressing First Woman said, “Old woman, four days ago there was a dark rain cloud on the top of tc’ol’i and now the entire mountain is covered with rain. Something unusual has happened. I am going to see what it is.” “There are things to be feared there. The devouring ones are many. Why do you go?” First Woman replied. “Nothing untoward will happen,” First Man said and started away on a run. When he had run some distance he began to sing:—

“I am approaching, close I am approaching.
I being associated with the dawn, First Man I am.
Now the mountain Tc’ol’i I am approaching.
Where it is black with rain clouds I am approaching.
Where the zigzag lightning lies above I am approaching.
Where the rainbow lies above I am approaching.
Where it is murky with the rebounding water I am approaching.
Possessed of long life and good fortune I am approaching.
With good fortune before me,
With good fortune behind me,
With good fortune under me I come to it.
With good fortune above me I come to it.
With good fortune all around me I come to it.
With good fortune proceeding from my mouth I come to it.
Having arrived at the base of the mountain with this song he climbed the mountain with a similar one, but with the refrain, “I am climbing.” When he was ready to return the song had for a refrain, “I start home.” On the way back he sang a similar song saying, “I am traveling home.” This was followed by one with the refrain, “I have returned.” The final song has for a refrain, “I sit down again.”3

 When First Man came to the top of the mountain he heard a baby crying. The lightning striking all about and murk caused by the hard rain p. 149 made it difficult to see anything. He discovered the baby lying there with its head toward the west and its feet toward the east. Its cradle consisted of two short rainbows which lay longitudinally under it. Crosswise, at its chest and feet, lay red rays of the rising sun. Arched over its face was a rainbow. The baby was wrapped in four blankets; dark cloud, blue cloud, yellow cloud, and white cloud. Along either side was a row of loops made of lightning and through these a sunbeam was laced back and forth.

 First Man, not knowing how to undo the fastenings, took up the baby, cradle and all, and started home with the songs mentioned above. When he arrived he called out. “Old woman, it is a baby, I found it there where it is black night with rain clouds.”1 “Ee,” First Woman exclaimed. They heard immediately xawu‛, xawu‛, xawu‛, the call of Mirage xactc’εxti. This was followed by xuuuxu Xuuuxu Xuuuxu wuwuoo, the cry of his companion Mirage xactc’εoγan. The two gods came in with xactc’εxti in the lead who clapped his hand over his mouth and then struck them together, crying, “Something great has happened, my grandchildren. This is the one we have been talking about. Hereafter her mind will be the ruling power.” He put the baby on the ground back of the fire, pulled the string and the lacing came free in both directions.

 “The cradle shall be like this. Thin pieces of wood shall be placed underneath. There will be a row of loops on either side made of string. The bark of the cliff rose, shredded and rubbed fine will be used under the child for a bed.”2 It was a girl.

 “Ee,” said First Woman, “citc’ε (my daughter, woman speaking) she shall be.” First Man said, “She will be sitsi’ ” (my daughter, man speaking).

 A day was the same as a year. The second day the baby sat up and when two days had passed she looked around. She was then dressed.

Well, White Shell woman gazed about.
With moccasins of white shell, their borders embroidered with black she gazed about.
Her shoe laces of white shell she gazed about.
Her leggings of white shell she gazed about.
Her legging pendants of white shell she gazed about.
Her skirt of white shell she gazed about.
Her belt of white shell she gazed about.
Her shirt of white shell she gazed about.
p. 150 Her face of white shell she gazed about.
Her mind of white shell she gazed about.
Her soft feather1 of white shell she gazed about.
Having on the crown of her head a bluebird with a white stripe across its mouth and a nice voice.
Having long life and good fortune she gazed about.
Good fortune ahead of her.
Good fortune behind her she gazed about.
Good fortune below her she gazed about.
Good fortune all around her she gazed about.
Good fortune proceeding from her mouth she gazed about.
 When she was two days old she walked and when three days had passed she danced. Four days after she was found she ran some distance. When the fifth and sixth days had passed First Woman walked with her, calling her daughter. The seventh, eighth, and ninth days passed and on the tenth at dawn she was named yołkai esdzą, “White Shell Woman.” Eleven days passed and on the thirteenth day, when the sun reached the exact place in the sky where it was when the girl was found, she was discovered to be menstruating.

 “Mother, something is passing from me,” she said. “That, my daughter, is called tsidεsdla.2 A girl will reach puberty at thirteen years of age.” When all had passed she washed in a white shell basket, in a turquoise basket, in an abalone shell basket, and finally in a jet basket.

Then he dressed his child.
Now First Man dressed white shell girl.
Back from the center of his house I dress her.
Her moccasins being of white shell he dressed her.
Her white shell moccasins having a black border he dressed her.
Their strings being of white shell he dressed her.
Her leggings being of white shell he dressed her.
Their pendants being of white shell he dressed her.
Her skirt being of white shell he dressed her.
Her belt being of white shell he dressed her.
Her shirt being of white shell he dressed her.
Her face being of white shell he dressed her.
Her mind being of white shell he dressed her.
Her soft feather being of white shell he dressed her.
All kinds of clothing going to her I dress them.
All kinds of quadrupeds going to her I dress them.
All kinds of plants going to her I dress them.
Male ram going to her I dress him
Female ram going to her I dress her.
Bluebirds calling in front of her I dress them
p. 151 Being a girl of long life and good fortune I dress her.
Good fortune being in front of her I dress her.
Good fortune being behind her I dress her.
Good fortune being below her I dress her.
Good fortune above her I dress her.
Good fortune being all around her I dress her.
Her speech being fortunate I dress her.
 She was dressed and then a bed was spread for her with a white buckskin at the bottom, and on it a blanket of white cotton, third, an embroidered black one, and fourth, a white coyote skin blanket. The girl lay face down on this bed stretched out.1

 “From here one runs in a sunwise circuit and then one should jump over to the place behind the fire. There you have finished running. With soft goods you finish running, my daughter. With white shell you finish running, my daughter.” First Woman said. “When three days have passed.” “Let all the holy ones come where we are living,” said First Man. “You are appointed the leaders, Mirage xactc’εłti and Mirage xactc’εoγan.”

 He drew twelve lines one after the other on dziłna’odiłi. “There,” he said, “will be house spread out, house iridescent.” When the sun set they come together at the house called spread out and iridescent. First, came the Mirage xactc’εłti who formed a line at the back and then Mirage xactc’εoγan made the second line. Third were xactc’εłti people and fourth xactc’εoγan; fifth were the holy people who live in mountains; sixth were the hunchback people, seventh were xactc’εłti people, eighth grasshopper people.

 “Now it will be,” he said. Then it happened; the curtain was raised and someone said, “Why were we not notified?” “Your fee will be provided,” he replied. “They will make a long line,” he said. White shells came in, one after the other, in pairs. Turquoise came in one after the other, in pairs. Rings of haliotis came in one after the other, in pairs. Woven beads came in one after the other, in pairs. Then red shells were, and braided beads, white coyote blankets, black fabrics, figured fabric. These formed twelve lines one behind the other.

 “Now we will begin xojondji,” he said and drew out a sack of pollen. “Paint the house with it,” he directed. Then in a sunwise circuit four timbers, one after the other, were made yellow with pollen. He called, “wεxε,” to Mirage xactc’εłti, being in the last row. Then their leader began to sing. He intoned as follows:—

p. 152

Here hogans stand, good hogans. At the east good hogans, the hogans of xactc’εłti stand.
Dawn their hogans made of stand,
White corn made of their hogans stand.
Soft goods of all kinds made of their hogans stand.
Water from all sources made of their hogans stand.
Good hogans.
At the west their hogans stand.
Good hogans.
The hogans of xactc’εoγan stand.
Good hogans.
Hogans made of yellow horizontal light stand.
Good hogans.
Hogans made of yellow corn.
Good hogans.
Hogans made of hard materials of all kinds stand.
Hogans made of water’s child stand.
Good hogans.
 When these two songs had been sung the one over whom they were singing said: “Why do you sing thus. Two men are lacking.” The men in the twelve lines said they did not know who were lacking. “There is something you do not know about. With what shall I live forever? With what shall I have good fortune?”

 “Very well,” he replied. They added these two, long life and good fortune to the others. Then they began to sing. They sang twelve and then put two songs on top, making fourteen. By that time, day was breaking and grasshoppers began to sing. A woman’s song was heard and when it was finished someone put a head in and said, “Why didn’t you invite us?” “Your fee will provided,” First Man replied. They found it was Dawn who had done this. Then they began to sing.

They are in line.
xactc’εłti they are in line.
All dressed in white moccasins they are in line.
All dressed in white leggings they are in line.
All dressed in white buckskins they are in line.
All dressed in white eagle feathers they are in line.
All dressed in bluebirds they are in line.
Singing with their mouth with pleasing voices they are in line.
Possessed of long life and good fortune they are in line.
With good fortune in front of them they are in line.
With good fortune behind them they are in line.
 There were six songs all alike which are called dawn songs.

 When four days had passed the girl said to her mother, “Something is flowing from me again, mother.” “That is called kindzisda’ ” her p. 153 mother replied. They did the same way again. The holy people came from both sides. “We shall never be seen after this,” xactc’εłti said. They departed in all directions. xactc’εγan spoke: “If anyone says ‘I saw xactc’εγałti I say he shall be killed.’ ” Sun spoke. “They shall not see me, because it would be bad luck if they saw me.” On account of this the assemblage was dismissed. When one day had passed she said, “Something flows from me again.” “That is called tcedji’na’. It ceases after four days have passed. Because of that the flowing of a menstruating woman will cease in four days. She, menstruating, was lustful. She went to the top of a hill called tondiłkons1 and spread her thighs toward the rising sun so that the rays might enter her. Later in the day when the Sun reached the center of the sky where he feeds his horse at noon, she went where the dripping water falls and again spread her thighs to let the water drop into her crotch. She did this repeatedly. Afterward she and her mother went down the mountain toward the south to a place where a grass (Sporobolus cryptandrus) was growing. Before they had finished preparing the seed they started back, leaving some still in a heap. It was early noon when they hastily returned.

 “I will run back for that remaining in the pile,” the girl said. “No, do not do that, my daughter.” First Woman replied. “I will run and be back quickly,” the girl said. “There are dangers there, many of those who eat people run about,” her mother warned her. “No, mother, I will come back quickly with the threshed seeds. I also am not entirely ignorant.2 I will be wary,” the girl said. “All right then, go on, daughter,” her mother replied.

 The girl went for the seed and when she had threshed it all and was hanging her load she was surprised to find a white horse standing there. The bridle of the horse was white. The moccasins of the rider and all his clothing were white. The horse was standing on the air some two feet above the ground. The rider addressed her saying, “You will not accomplish it. Over there, when I rise spread out your thighs toward me. When I come up to the summit of the sky and arrive at (?) spread your legs at tondilkons that the water may drop into your crotch. You will accomplish nothing by those means. Let your father make a brush house toward the east and see what will happen.” She was surprised to find it was Sun who had done this. While her head was turned he vanished.

p. 154

 She walked back and when she had returned she said, “Mother, I saw something. He was entirely white and his horse was all white. ‘You will accomplish nothing that way. You have been spreading your thighs toward me there where I rise. When I have reached the middle of the sky where I lunch you spread your legs under the dripping water,’ he said to me,” she said. “Have you really been doing that?” First Woman asked. “I really did that,” she replied.

 First Man came home. “It seems your daughter saw someone,” First Woman said to him. “The one she saw was dressed entirely in white, sitting a horse standing right up here, not on the ground, so your daughter said. ‘You will accomplish nothing the way you are doing. You have been spreading your thighs toward me here where I come up. When I come to the middle of the sky you spread your thighs under the dripping water,’ he said to her. ‘I really do that,’ your daughter says. ‘Let your father build a brush shelter to the east before the door of the hogan. Let him rake up the ground. Let him put the chips in a pile. Put some boiled rush grass seeds in a vessel.’ This is what your daughter says.” “The holy ones have all gone away. They said no one would see them again,” he replied. “Oh you are saying that for some reason,” she retorted. “Build a brush shelter there, Old Man.”

 He built a brush shelter and swept the ground in front of the hogan door. He also made a pile of the bits of wood which were lying about. The sun set and it grew dark. He spread down a white blanket and put down a vessel of boiled food on one side of it. The girl sat on the right side and First Man on the left. The cooked food stood there in a vessel. When it was quite dark1 First Man went away, but yołgaiałεd passed the night there. When it was daylight footprints were seen from the doorway on the right side. One (vessel) of the cooked food was gone. First Man returned saying, “How is it, my daughter?” “Father, there is one footprint on the right side in the doorway. The one vessel of the cooked food is gone too.” When it was getting dark toward the east they two sat there again until it was quite dark. First Man came back saying, “How is it, my daughter? Nobody came. I said you were lying.” “Just as it was light I perceived someone touched me. There are two footprints by the doorway and one dish of the cooked food is gone.”

 It was dark the second time and the two of them sat there again. When it was daylight First Man came back again. “How is it, my daughter?” he said. “I told you no one would come. I said you were lying. Why should the holy ones come when we live so poorly.” “Oh, p. 155 do not say that,” she said. “Now let us look,” First Woman said. The food was gone from a dish on the east side. There were footprints. “Go look, father,” she said. “I felt him go away on this side at daybreak.”

 When it was night again they two sat there. At midnight First Man went away, He came back in the morning. The food was gone from the north side and there were four footprints. “At dawn someone left me, I didn’t see him but I woke up my crotch being wet.”

 On account of this the Navajo do not touch a woman for four nights after they are married. On the fourth night they have intercourse.

 Four days passed. “Mother, at dawn something here was pulsating,” she said. “Oh, daughter, you are pregnant. It is the moving of a baby you mean. That is the result of your having intercourse,” her mother said to her. It was at dawn on the fourth day that the baby moved. The days were equivalent to months and because of that the baby moves after four months. Nine days after they had had intercourse the children (twins) were born. Just one day after their birth they two sat up. For other children it will be a year. After two days the two walked about. It will be two years for ordinary children. Ten days after they were born First Man made arrows for them and they hunted birds. Fifteen days after they were born they went to the summit of dzıłna’odıłi. When they were strolling about Large-fly came to them and said, “My son’s sons, why are you walking here? You were not born for anything connected with this place.” He knows everything about this wide world of ours and he told them about it. “You two should go to your father. That one, the sun who moves there, is your father. Ask your mother four times who your father is and then tell her you are going to see your father. Speak to her once.”

 They ran back and asked, “Who is our father?” “Oh you are everybody’s kin,” she replied. After a while they said again, “Who is our father?” “Barrel-cactus was your father.1 That is why your heads are bushy.” When some time had again passed they asked the same question again. “Sitting-cactus was your father.” When some time had passed again they said, “What were you saying? You are everybody’s kin. You had no father. Barrel-cactus was your father. He had no father. Sitting-cactus was your father. He had no father. Now we will start away to visit our father. Sun is our father. Mother, grandmother, grandfather, we will come back to you in four days.” They started away. When they were a short distance in front of the door they discovered a p. 156 white rainbow. They stepped on that and traveled with it. When they arrived their bodies were moulded, their faces made white. “Now they will be given names,” he said. They invited Mirage xactc’εłti, Mirage xactc’εoγan, xactc’εłti, xactc’’εoγan, and, from the place called black hole in the rock, they invited xactc’εcjinnε. Sun came down. The two who were to be named stood in front. The elder he addressed as naiyε’nezγani and the younger as tobadj’ictcini. “Now make names for them,” he said to them.

 “Now you give a name,” he said to xactc’εcjinnε. “What you do he doesn’t know (?),” he said. “He killed all the monsters. The elder will be named naiyε’nezγani, the second because of what his mother did will be named tobadj’ictcini. Where will you two go?” he asked them. With a coal of the dark sky he made him black. With white clay he drew signs of a bow on him. This will ward off danger. He made tobadj’ictcini red with red earth and put on wide hair frame signs with white clay. By means of these they will be protected. “They will go where the rivers join,” Sun said. “They will live at the center of the earth where there is a meadow. First Man and First Woman will live here where I rise, beyond where it is called ‘narrow water’. yołgaiesdzan will go over here where I sit. She will live there.” Sun said this and added, “She will take everything with her and be accompanied by all the people. She will give her attention to her children and to providing their food. It will be that way. Everywhere I go over the earth she will have charge of female rain. I myself will control the male rain. She will be in control of vegetation everywhere for the benefit of the people of the earth.”

 Water Coyote ran about over there on the other side. He stepped out first. After him came First Man and then First Woman. After came First Warrior.1 They started toward the east and First Woman began to speak, saying bad things. “When I think of anything, something bad will happen. There will be coughs when I think of something. I will cause different things by thinking badly. Coyote will know about it.” She always was saying bad things.

 “First Woman, you shall not talk. You shall not live. We have decided upon that,” said Mirage xactc’εłti and Mirage xactc’εoγan. “You must not talk for we will know about it,” xactc’εłti said.

 “Now get ready yołgaiesdzan.” They decorated her and she started away, accompanied by her twelve attendants. In front, went the males and behind them the females. Ahead of her was male rain and p. 157 behind her female rain; in front dark cloud and behind dark mist; before her yellow cloud and behind her yellow mist; before her white cloud and behind her white mist.

 She was decorated with all kinds of herbage and flowers wherever they grow. She went away with a white shell basket, a turquoise basket, an abalone basket, and jet basket. She rose up with everything. She went with them to the place called black water and is living there now.

 When she had arrived she thought horses should exist for people.

 I am yołgaiesdzan. I am thinking of clothing spread out on there. A white shell horse lies in a white shell basket. I am thinking about. They lie in the pollen of flowers. Those who come to me will increase. Those that will not die lie in it.

POT WOMAN TEACHES WITCHCRAFT
 They went to a place called Mountain of Mud. They made clay pots in which banatinłe hid beads. He hid also a white shell cane, a turquoise cane, an abalone and a jet cane. A large woman of ki’ya’ani clan had a hogan there on a rock. At that place they killed a deer. At first the woman said nothing. Then with her hand on her side she spoke. Then the ki’ya’ani from ki’ya’a moved back, taking the snake which was their pet. It was at the place where the streams unite at the south where the cañons come up near where the Ute live.

 The Ute made war on the Navajo. “In some days we will come back to fight,” they said. At the place where the rock stands high on top they placed stones in a circle and killed them. One was called tsεkε. The Mexican captives became the clan now called Mexican (nakaidinε).

 There were twelve men who were offended because their enemies had seduced their wives. The four offenders who were Mexican were killed by the Ute. Again they came to fight. Each time Mexicans were killed. Eleven were killed. Only one was left. He was called latc’obai. He had only one sister. She became ill. In vain he made medicine for her. She died. Her husband married again very soon. Then latc’obai came to gamble with his brother-in-law. He had his bow in his hand and as he walked toward the sun he made motions as if shooting as he pronounced magic words. He shot him between the shoulders. Then the people ran after him. As he ran with his bow he shot all his arrows. He had four arrows in his quiver which was hanging from his belt and he shot all of them. Just as they overtook him, he took down another quiver containing four arrows and shot them. This he did four times. When they were all gone he sang, “Now I shall die,” as he ran toward the big peaks.

 After four years he was seen again. “Come back to us and be our chief. What is the use of running away?” they said to him. He went toward them, but not very close. He heard there was a sing. He came up to an old woman pot who was living alone. “Why did they kill all my people, grandmother?” he said. The woman said, “Something will happen, grandson; witchcraft this way, witchcraft that way. That man knows how to turn a bear track into a coyote who knows how to talk. They killed his brother’s wife.” “What is its medicine?” “I have medicine for it. Let a girl cut open the gall bladder of a live blue lizard and take out the gall. When the lizard dies the girl will die also. Let a man cut the belly of a long lizard and take out its gall. Let him too die quickly. Then take the gall of a hawk and that of a quadruped, break p. 159 with them the flower of the mistletoe and when it is frozen ask the two to let you help them plant corn. Let all bring cooking vessels. They will have a hard time.” “All right, grandmother, I will do as you say.”

 He ground corn for her and fed her. She ate. He took off her beads and put earrings in her ears. “Now you will be dressed the way I am dressed when you go. Now I will hit you.” “All right, my grandson.”

 Then he hit her behind the head and started away. The singers came home. He tried to kill them. They chased him. He ran, they knew not where. Then, for many years, he prepared what the old woman had taught him. He captured a Pueblo girl and a Pueblo boy. He caught a blue lizard and instructed the girl to cut its belly. He caught a long lizard for the boy and it died. He did all old Pot Woman had told him. He dressed himself. A man spoke. “Why do you do all those things. We are sorry for you. Come back to us. Be our chief.” “All right, I will. I ask something great of you. Carry all your little pot children along with you.”

 Then they did that. The pots were placed in a line. He took up a six-foot stick. He put it into the vessels as he went about dancing. Then he made a speech to the people. “You said I should be your chief. Now you eat.”

 They ate. Then soon they began to itch. One fell backward. Then they ran back to their homes. They were bad warlike people. He killed them all. Again they lost him. They tracked him to the junction of the Las Animas and San Juan rivers. Then they walked to where Mancos Creek flows into the San Juan and tracked him again. It had rained on the tracks some days before. Then they slept. While they were watching the sun rose. Just at midday he climbed down beyond where a rock stands up. He went down Mancos Creek. They ran so far and lay down and watched. He came up. On the hill he turned around. They did not recognize him. His hair was cut on top. They could not tell where his face was. He had painted his face red and the back of his head looked the same. He started back. They thought he had gone in and they lay down to watch again. He came back again. Then he went downstream, digging for beaver. The soles of his feet were brown. They seized him by his feet. Two others held him at the head. “xa xaa,” he said, “Today I must die. I will come up by myself.” “Then let him do it. Never mind him,” they said.

So they tied half of him with a rope. Four of them held him on side by the arms. Six held him. They cut him in two by splitting. They cut off his head. His head fell off. Tears ran down his face. Then he fell over. Then they started off having left pounded soapweed where he had climbed.

WIZARD STORY
 Yellow was thinking about something. White was with him. He killed people there. There was a hard time. At hojoñ he shot arrows in four directions. When he shot the first time there was white corn, the second time, blue corn, the third, yellow, and the fourth, brown spotted corn of all kinds. They came to a place for a garden. They planted. They planted the blue corn that had been shot. It grew. Yellow had not put the yellow corn there, so there was no yellow corn. Yellow was sad about it. They planted the brown corn there. Silently Yellow walked around, thinking sadly, “They say very bad things of me. They even say I am dead. I am grieving to death. Who will possess my property after I am gone?”

 He thought, “I will say, ‘I will divide all my property among you. Let all the people who live here come together. Maybe I will give you my things. What do you say?’ ” “Yes, yes,” they said. He led them off and lined them up. He selected some of the people. He walked a little way and took a curved oak stick. He pried deep under a rock. He took out a yucca rope and tied it on the rock. He laid hoops of oak on the rock and drew a line with the yucca about five inches long in the center. “Now go over there,” he ordered. The stones lay in a circle. Then he threw the rope which had been fastened to the ledge rock down to a very great depth. When it reached the ground he said a prayer. He turned back. He stepped in the circles and arrived at the bottom of the curved rock where the stones lay in a circle. Then the people heard him pray. He put on a large mask of Talking God. He took an ear of perfectly kerneled white corn and one of yellow. “You think I am going to give you these goods,” he said to them. He told them he would do something wonderful.

 He had put on the mask so as to do something terrible. His companion, who was called “White” lined up the people so that Yellow stood in the middle. He held ears of corn up toward him. The people stood there. “Once more look. There will be eight. I guess it is twelve,” he said as he ran down from above wearing the mask.1 Every time he said eight he meant eight years and when he said twelve he meant twelve years. The people planted, but just before the corn was ripe, it froze. A second time the crop was burned. A third time it did not sprout. They planted four times in vain. There was no rain, no vegetation, no food. Eight years from that time they stole children from each other and ate them. But in twelve years it became a little better. Then it rained again and vegetation and corn grew. Thus the man named Yellow had revenged himself.

GAME STORY
 There was a man who, while playing the hoop game and the game of seven wooden dice, lost all his property, including a very good house. He also lost the beads that belonged to his niece. Because of this his others resolved to kill him. A necklace of mixed beads was hanging in the center of the house. The niece told her uncle he might wager that also. “All right, niece,” he replied, and took the white shell, the turquoise, the abalone, the coral, the jet; he took five of them off one by one. He also provided himself with specular iron ore, pollen of larkspur and of cat-tails. With these he walked away to the corn pits which were full. From these he took one ear each of the five colors. He patted these together until they were small. “Well, little mother,” he said to his niece, “they speak of killing me. It may be you and I will see each other again. Goodbye.”

 Then he put a tree into the water with himself (inside of it). He floated in the tree down where the stream enters the Colorado River. He got out of the tree there and walked along the shore. He felt lonesome there. He planted the corn he had brought with him in the form of a cross, putting the seed in one by one. Each stalk had two ears projecting opposite each other. There were twelve stalks with two ears each.

 I hear there were twelve stalks with ears opposite each other. I hear on Black Mountain there were ears projecting on either side. I hear the male deer I kill will like me.

 He stayed there four years and then started to return to his home. After many days he got back, arriving early in the morning at his home which was called te’inεisk’it. He went to the corn storage pits, but they were entirely empty. He put four ears in them and blew on them four times. After that he went where his niece was sitting. They were having a famine. “Prepare food for me, my little mother,” he said to her. “There is none,” she replied. “Four days after you left the corn was all gone. I do not know how it happened.” She sat there crying. “I cannot cook food for you, my uncle.” “Go and get something,” he said again. “Do not say that, uncle, there is none, none.” When they had spoken to each other four times she went to the pits.

 When she got there the pits were full. “Thanks, uncle,” she called as she ran back with the corn. The girl then ran to the men and told them her uncle had come and that the corn pits were full again.

 “Welcome,” they said, when they came in and they they embraced him. “You are the only one, younger brother. In the future we will not p. 162 speak evil of you. Something has happened to the game animals. We hunt in vain.”

 Wondering what had happened the returned brother hunted for days in vain. One day when he was hunting he went to the top of te’inεsgit. Below a cliff he saw a deer standing. He ran around and crept up where the deer had been, but it had vanished. He examined the ground, but the soil had not been disturbed. The next day he climbed the mountain again and there the deer stood again. This time he walked directly toward it trying to keep it in sight; but where it had been standing there was nothing but some deer dung. A little distance from where he stood there had been a spruce tree, but when he turned his head away and then looked in that direction again xactc’eyałti stood there. “What is it, grandchild?” he asked. “A deer which was standing right there has vanished,” he replied. “Have you white shell, grandson?” “I have them all, grandfather.” “My grandson has everything. We will do it,” xactc’eyałti said.

 He found the door fronts were darkness, daylight, the moon, and the sun. Inside xactc’eyałti and xactc’ejinne were sitting on either side, facing each other “Well, go on, my grandson,” xactc’eyałti said. He took steps on the right side of the house four times, blowing as he did so, and four footprints appeared. He discovered that xactc’eyałti had pets which he kept far in the interior. He heard from inside someone say, “Ho, I smell earth people. The polite master has brought in a human being.” “Do not say that; he has everything,” xactc’eyałti said. Back of the fire a male deer was lying. On him lay a feathered arrow with a red shaft. It had just been pulled out.

 The man took a seat in the center. He put down one each of white shell, turquoise, coral, abalone, jet, specular iron ore, blue pollen, cat-tail pollen, and then covered them with a blanket. He stepped over these four times and they became a great heap.

 xactc’eyałti was sorrowful and said, “I do not think we can give you a fair equivalent.” He found out afterward that he stayed there in the house of the game animals four days. xactc’eyałti and xactc’ejinne distributed the precious objects. They gave each of those present fifteen pieces, then thirteen, then nine, then seven, then five, then three, and all had been given out.

 This is the way deer should be skinned. Break the legs here at the wrist joint, but let them hang by the tendons. Leave the skin on the nose and lips. Draw the skin carefully from under the eyes. Do not cut through the bladder. Turn the hide back to the hips. If you do this p. 163 way you will always kill game. “Put the head toward the center, but do not let the eyes burn or the teeth. You must not cook it by burying it in the ashes. Game animals must not be thrown away. Sickness will result if you do not observe these things. If the teeth are burned the hunter’s teeth will hurt. You earth people will have a cure for it, grandson,” he told him.

 He had everything prepared. “What did you come for, grandson?” Small whirlwind told him that on that side were images of the game animals standing side by side. On the east side was the paunch of an animal in which were deer songs. The man pointed to these, xactc’eyałti looked down and said, “All right, grandson. It was for these you came.”

Being xactc’eyałti I came up,
To the abode of the deer I came up.
To the door post of darkness I came up.
To the door post of daylight I came up.
To the door post of moon I came up.
To the door post of sun I came up.
To the place where xactc’eyałti with xactc’ejin sat facing each other, I came up.
To where the black bow and the feathered arrows with red shaft lie across each other, I came up.
Over there they lie across each other, red with the mouth blood of a male deer.
Over there the deer I killed likes me.
 He sang only one deer song.

 They were here when I was hunting them in vain he thought to himself. “Shoot them in the brush,” he told him. This is where they are.

I being xactc’eyałti.
On the trail to the top of Black Mountain,
On the trail among the flowers,
Male deer are there,
The pollen of herbs I will put in its mouth,
The male deer steps along in the dew of the vegetation.
I kill him but he likes me.
 One was there. He shot into the brush and a deer rolled over with the arrow in him. He shot into another kind of brush and a fawn rolled over with the arrow in him. He shot into another kind of brush and a yearling rolled over with the arrow.

 “I have done something important,” he thought to himself as he ran back. They found he had killed them all. That is why when they get away we track them.

 There are very many game songs. If one does not know them he does not hunt. We are afraid about these things because they are pets of xactc’eyałti.

THE CREATION OF THE HORSE
 Something was spread over it. It moved and became alive. It whimpered. Woman-who-changes began to sing:—

Changing Woman I am, I hear.
In the center of my house behind the fire, I hear.
Sitting on jewels spread wide, I hear.
In a jet basket, in a jet house, there now it lies.
Vegetation with its dew in it, it lies.
Over there,
It increases, not hurting the house now with it it lies, inside it lies.
 Its feet were made of mirage. They say that because a horse’s feet have stripes. Its gait was a rainbow, its bridle of sun strings. Its heart was made of red stone. Its intestines were made of water of all kinds, its tail of black rain. Its mane was a cloud with a little rain. Distant lightning composed its ears. A big spreading twinkling star formed its eye and striped its face. Its lower legs were white. At night it gives light in front because its face was made of vegetation. Large beads formed its lips; white shell, its teeth, so they would not wear out quickly. A black flute was put into its mouth for a trumpet. Its belly was made of dawn, one side white, one side black. That is why it is called “half white.”

A white-shell basket stood there. In it was the water of a mare’s afterbirth. A turquoise basket stood there. It contained the water of the afterbirth. An abalone basket full of the eggs of various birds stood there. A jet basket with eggs stood there. The baskets stand for quadrupeds, the eggs for birds. Now as Changing-woman began to sing the animals came up to taste. The horse tasted twice; hence mares sometimes give birth to twins. One ran back without tasting. Four times, he ran up and back again. The last time he said, “Sh!” and did not taste. “She will not give birth. Long-ears (Mule) she will be called,” said Changing-Woman. The others tasted the eggs from the different places. Hence there are many feathered people. Because they tasted the eggs in the abalone and jet baskets many are black.

WANDERINGS OF THE NAVAJO
 yołgaiesdzan asked Mirage xactc’εłti and Mirage xactc’εoγan to go back toward the east and investigate. They started back and came in turn to White Shell Mountain, Turquoise Mountain, Abalone Mountain and to Jet Mountain. When they came to the top xactc’εłti began sing. As they came to the top of White Shell Mountain they called greetings to the distant mountains.

sisnadjinne sticks up.
White Shell Mountain sticks up.
Mountain peak sticks up.
Long life sticks up.
Good fortune sticks up.
Greetings far away stick up.
Mount Taylor sticks up.
Turquoise Mountain sticks up.
Mountain peak sticks up.
Long life sticks up.
Good fortune sticks up,
Greetings far away stick up.
San Francisco Peaks stick up.
Abalone Mountain sticks up.
Mountain peak sticks up.
Long life mountain sticks up.
Good fortune sticks up.
Greetings far away stick up.
La Plata Mountain sticks up.
Jet Mountain sticks up.
Mountain peak sticks up.
Long life sticks up.
Good fortune sticks up.
Greetings far away stick up.
Huerfano Mountain sticks up.
Soft goods Mountain sticks up.
Mountain peak sticks up.
Long life mountain sticks up.
Good fortune mountain sticks up.
Greetings far away stick up.
Tc’ol’i sticks up.
Now round mountain sticks up.
Mountain of jewels sticks up.
Mountain peak sticks up.
Long life sticks up.
Good fortune sticks up.
Greetings far away stick up.
Before him good fortune sticks up.
Behind him good fortune sticks up.
p. 166 Under him good fortune sticks up.
Above him good fortune sticks up.
All around me good fortune sticks up.
Greetings far away sticks up.
 They came with a rainbow to the summit of one mountain which was lying there. Next they came to the summit of Turquoise Mountain. A beautiful mountain stood there, it projected beautifully. Now it stood up beautifully. They came to Abalone Mountain. Now its head could be seen. Behold, it is that one. Very holy it sticks up. Now being holy with you it stands up.

 Here they come. Jet mountain on its top they arrived. Look we are going to that one. That is the one.

I being xactc’εłti I am going to it.
I am going to sisnadjinne.
I am going to White Shell Mountain.
I am going to mountain peak.
I am going to long life and good fortune,
I am going to it.
I being xactc’εłti am going to it.
I am going to Mount Taylor.
I am going to mountain peak.
I am going to long life and good fortune.
I am going to it.
I being xactc’εłti I am going to it.
I am going to San Francisco Peaks.
I am going to Abalone Mountain
I am going to mountain peak.
I am going to long life and good fortune.
I am going to it.
I being xactc’εłti I am going to it.
I am going toward La Plata Mountain.
I am going toward Jet Mountain.
I am going toward mountain peak.
I am going toward long life and good fortune.
I am going toward it.
I being xactc’εłti I am going toward it.
I go toward Huerfano Mountain.
I go toward soft goods mountain.
I go toward mountain peak.
I go toward long life and good fortune.
I go toward it.
I being xactc’εłti I am going toward it.
I am going toward tc’ol’i.
I am going to the mountain of jewels.
I am going to the mountain peak.
I am going to long life and good fortune.
p. 167 I am going toward it.
Good fortune before me.
Good fortune behind me.
Good fortune below me.
Good fortune above me.
Good fortune all around me.
I go toward it with good fortune.
My speech being fortunate I go toward it
 They passed around the bases of these four mountains and as they passed under it (he sang):—

The mountain, I who came to it, sisnadjin.
I arrive at its summit.
The mountain, I who came to it, Mount Taylor
I arrive at its summit.
It is well with me.
It is well with me.
I arrive at the summit of San Francisco Peaks.
Now, I who start back, I arrive.
At the summit La Plata Mountain.
Now I start back,
Now I start back,
I arrive at the summit of Huerfano.
I arrive at the summit of tc’ol’i.
I, the one returning, I arrive
Now I am the one who sits down on the shores of White Shell Woman.
 “How is it over there?” “It is beautiful.” “Now, it is beautiful, my children,” yołgaiesdzan said. “Flowers are spread everywhere. Strong springs of water flow up out of the earth. My children shall live by use of them.”

 Here where the mountain lies, soft goods mountain, rain mountain, jewels mountain, pollen mountain, the one that is so named will lie. There will be many Navajo living on either side of it.

 Now, this white shell mountain lies. Inside of it is spotted wind. In young eagle’s mouth thunder will first sound. Vegetation will come to life. Spotted wind will move it with itself. The vegetation will be spotted toward it. Blue wind will make it move inside of Turquoise Mountain. Blue vegetation will appear.

 Black wind is inside of Abalone Mountain. The vegetation will came to life. Black vegetation will appear.

 Yellow wind is in the mountain of jet. It will stir with life. The flowers will wake up. Some of them will be red, some white, some blue. Flowers of all kinds will be seen. It will thunder there four times. First it will thunder as our bear will wake up. He travels with the aid of his p. 168 belly. He will stretch himself. He will bring back the news that tc’act’εzε is springing up. “Now they are all coming,” he will say. Then those that fly, blue bird, Say’s phoebe, buzzard, dove, crane, all will come. She ground up white shell mixed with corn of all colors. She rubbed her breast in this manner. A piece so large (match stick) fell down. She rolled this up in a black cloud. She stepped over it four times (singing).1

 The two got up looking just like persons. “Go toward the south, grandchildren,” she said. “I have some grandchildren living there.” She was referring to the twelve persons. There, by the shore of the ocean was a hogan. Children who played on the seashore came to her there. They played with the shells which the waves left. yołgaiesdzan sent word to the twelve persons and when they came she told them that she did not like to have the children play with these shells for they were her food. When the twelve returned they said: “Your grandmother sends word to you that she likes the white shells, that they are her food. She says you are not to pick them up. You will live over yonder by Black Mountain.”

 There they moved to a mountain named darkness. There according to their grandmother’s plan they picked up a bear so large. It became their pet. At a mountain which will be named yellow mountain they found a panther. By the will of their grandmother the bear and panther grew up by magic. Both were males. They grew in four days, which became four years.

 She summoned the twelve persons and told them that she had not made her grandchildren to live in that place. The messengers came back and said, “Your grandmother asks that the men named ba’ni’, baiłnikǫsε, banatinł and gicdo should come to her.” They went and then she said to them, “I did not make my grandchildren to live in this country. Go to the Navajo country. The Navajo country is where rain mountain lies. You go beyond where the mountain named White Shell Mountain lies, beyond where the mountain called Turquoise Mountain lies, beyond where the mountain called Abalone Mountain lies, beyond where the mountain called Jet Mountain lies. It will take you four days to go there. Then there will be a mountain sticking up in the distance. It is called White Face Mountain. You go on past that toward the north. When you have climbed one mountain just a little can be seen of a mountain there which is called crescent. Right under it you will cross a stream. Right across that lies a mountain which is called Black. At one end of this mountain is a flat and on it stands a mountain called balok’ai. p. 169 You go across that. On the other side, in this direction, a mountain stands, below which you should go. Over this way will be a mountain called Brushy Mountain. You will pass on the south side of that. There some Navajo are living. You will live there by Rain Mountain.” When she had said this she went back and picked up a string with four shells which she had lying in water. Then she went this way (south) into a room and came back in the same way with a string. Then she went west and brought back a string on which were four (beads). Next she went north and the same way brought back a string. She went again into a room at the east and came back with a cane of white shells. She went into a room to the south and brought out a turquoise cane. She went into the west room and brought a cane of abalone shell. She went next to the north room and came back with a cane of jet.

 “When you are about to die of thirst set one of these in the ground and rotate it sunwise and water will flow out.” She repeated these directions for each of the four canes, using the same words. Then she gave them the four bags in each of which was a string. “You are not to open these until after four days when you will have passed beyond the four mountains and then you may untie them,” she said. (You shall not hear the songs with which they were to be opened.)

 They started out and spent the night just beyond the mountain of white shell. Beyond the mountain of turquoise they slept the second night. The bags they were carrying became heavy, but they went on. They slept the third night beyond the mountain of abalone. Those beads became very heavy. They went on beyond the mountain of jet. The bags which they were carrying on their backs were very heavy. They camped there. The chief named ba’ni’ said, “Now, you may open the bags.” They opened them and the beads had increased and there were very many of them. He distributed them among the people and then the load each carried was very light.

 When it was day, they did not know which way to go. They sat down on a hill and discussed the matter. “That mountain sticking up there may be White Face Mountain. We should go that way.” They started away toward the north. They saw where someone had walked along. “My pet, it seems someone has been walking here,” the chief said to the bear. The bear looked at the place and stretched himself. “We will see who it is, my pet,” he said and they stopped where there was a cliff. The sun was setting. “What shall we drink?” baiłnikǫsε asked. ba’ni’ replied, “ ‘You shall use this when thirst overcomes you,’ p. 170 she told us.” He took up the white shell cane and turned it sunwise. Water sprang up, they drank, and spent the night there.

 ba’ni’ the chief said, “We may see someone today. There are tracks here.” As they were going down they saw there was much corn growing in the cañon bottom. The corn was in tassel. They camped there. One of the men looked about. There was no one to be seen, but a hogan stood there. Two persons went inside and then stood in the doorway. Behind them two others came, one was a man and one was a woman. The hogan was full. They discovered that Arrow People lived there and they greeted them as relatives. “Where are you from?” they asked the travelers. “We are from our grandmother’s shore. We are going to the Navajo country,” they replied. “Stay here and we will get acquainted with each other,” the Arrow People said. “You may eat the food which has ripened here.” Two of the messengers came back. “Camp here,” they said to us, “and eat what has ripened.” “All right,” he replied. Some of them went among them and came back with corn. It grew dark and the single men and single women found partners and lay with them. The people of that place gave corn and the travelers gave beads as marriage gifts.

 They remained there exchanging hospitality. They joined in rabbit hunts by surrounding them. They also hunted mountain sheep. They removed the hair from the skins which they softened and made into sacks. Others made shirts for themselves.

 Their pet panther lay on the piled up loads eating like a cat. The bear sat in a low place where he was fed. “We shall soon. move on, my pet,” ba’ni’ said to the bear. When it was dark ba’ni’ made a speech, “Tomorrow you will get ready to go on. Grind the corn they have given you and prepare provisions for the journey.”

 The Arrow people built a fire in their sweathouse. “Come to the sweathouse, come to the sweathouse, come to the sweathouse,” they called. The four chiefs, ba’ni’, baiłnikǫsε, banatinł, and gicdo went there and went into the sweathouse. The curtain was lowered. “Yes,” said ba’ni’, “My sons-in-law and my daughters-in-law seem to like each other. We are starting off. We are going where Rain Mountain lies, as we were told to do by our grandmother. We shall go in two days. Tomorrow we shall spend preparing the corn you gave us.” The Arrow People said nothing. They said to each other, “Our sons-in-law, our daughters-in-law did not become friends for just one day.” The Arrow People went out of the sweathouse, put dust on themselves, dressed and went home. The others too went home. Nothing was heard from the p. 171 hogan for two days. Afterwards they found out the Arrow People had said, “They are traveling with good women and many beads. We will kill all the men and the women will be ours.” Then the travelers started on leaving behind the men who had married their women and also the women who had married their men. They camped and passed the night. When it was dark the second night the bear went toward the south, pulled up young spruce trees and put them across each other. He sat down on top of them. ba’ni’ said, “n n n sos sos sos. I guess my pet is giving us a message about things which are happening behind us that we do not know about.” After a little while the bear began singing bear songs.

My hogan,
I being a whirlwind,
My hogan,
I being a gray bear,
Lightning strikes from my hogan,
There is danger from my hogan,
All are afraid of my hogan.
I am of long life of whom they are afraid.
hihinyi hi’
I blow my breath out.
 Singing thus, his songs were made. He sang ten songs there. Just as it was becoming light a little they again heard some songs:—

They are afraid of my black face.
I am a whirlwind.
They are afraid of me.
I am a gray bear.
They are afraid of my black face.
It lightens from my black face.
They are afraid of the danger issuing from my black face.
I am long life, they are afraid.
 When he had sung two songs like this he got up, putting up his hand, he threw himself over backward and ran away.

 They found Arrow People had circled around them in order to kill them. The bear had run around them four times and had chased them to a hill which stood there. ba’ni’ spoke, saying, “My pet, come here.” One of the Arrow People spoke, saying, “We were sorry and were coming after you.” “No, no,” ba’ni’ replied. “You would have killed us if my pet had not run around you four times. If you were sorry for us why did you come at night. Why didn’t you come in the daytime? You had better go back before you get torn up.” “Well, some time I will come after you,” the Arrowmen said. “Well, come in the daytime so we will recognize you,” ba’ni’ said. It was for this reason they had taken the bear.

p. 172

 They started off and traveled, I do not know how many days.

 After a short day’s travel they camped for the night. The provisions they had been carrying were all gone. Hunger was killing them. They built a brush shelter and piled up the loads they had carried. Panther was lying on top of them. “Do something for us, my pet. There is nothing here for us to eat.” Panther stepped down, stretched, gaped, curled up his tongue, and started away. He went away and soon came back and lay down again on the loads. He kicked his feet and then his lips were red. “My pet has killed something,” he said. They followed his tracks back and found a young antelope lying dead. He had been gashed open along his side. He brought this meat back. They ate it and were saved. They then started on. Then panther went off by himself. He soon came back and his front paw was bloody. Two men followed his tracks back and found he had killed two antelopes. They prepared food for themselves and traveled on. They camped again and the panther got up by himself. He soon returned and his jaw was bloody. A party of men followed his tracks back and found he had killed three antelope. They prepared a meal and went on again. When the sun was about here (nearly down), they stopped for the day and made camp. The panther went off and soon came back. When they followed back on his tracks they found four large antelope lying dead. The panther had eaten the intestines of each. The men came back bringing much meat. Ba’ni’ directed them to roast the meat and make it into pemmican, so that it would not be so heavy. It was for this reason they had taken the panther. They were carrying out the intention of Yołgaiesdzan. When they had made the pemmican, they started off carrying it. They came to Navajo Mountain. “This is the mountain she told us not to climb, but to cross the ford at its base.” When they came there they found a bank or hill and water beyond flowing here and there. “That is the place,” they said and they crossed the ford.

 “We will stop here and eat, my children,” ba’ni’ said. They built a fire there. They saw something black over there where they had come down. “Those married men have come after us,” ba’ni’ said. One man went down to the river bank and told them the way to cross. “We were sorry and came after you,” they were saying as they embraced each other. (At that time we didn’t shake hands.) Those who came they found were not the husbands who had remained behind.

 “Well, if you are sorry about being separated from us we will be kinsmen from henceforth.” Just as they were starting to eat there was something black over there. One man went back and shouted to them p. 173 telling them where to cross. They found they had come right from the shore of yołgaiesdzan. “She told us to follow your tracks.” They were carrying a large snake on their backs. They had it to kill animals for them. They carried pollen for its food. “Your pets are the bear and panther. Ours the snake. We will be all one clan.” “All right,” the others said. “Now being all one clan we will travel in front.” They came to a place called Much Wool where they stayed for a year. During the year they stayed there they lived on mountain sheep. They piled up the wool from these sheep about the hogan and in that way the place took its name.

 “When it is spring and the ground is yellow she told us to go up on this mountain called Black Mountain.” The bear began to work again. He went ahead of the people and dug out tc’act’εzε with his paws. He also dug out wild onions. These served the people as their food when they arrived. They camped there and wondered where they could get water. “You have a cane, baiłnikǫsε,” they said. He stuck the turquoise cane into the ground and twisted it twice. The water flowed out and they ate their food with it. They slept there that night and when it was light, they went on, arriving at a place called Skunk Bush Spring. They went toward a place called Where-two-stars-lie, close by where they got lost, and came to the edge of Cañon de Chelly. They arrived here the rocks join and the water flows. There was much wide grass there and trees covered the top. They were following each other by this place. When someone called out “Wait,” they stopped and said, “This woman has given out we will remain here. Go on.” The kiya’ani, went on. The others remained at the place called tsinł’oik’a. A strange man came there. They found he was a tatcini. The others slept at tsεniidji‛dε and early in the morning started on again. “Wait, a woman has given out.” They found she had a husband. “Go on,” ba’ni’ said. “Take care of my son-in-law and my daughter-in-law.”

 The pair went to the place called totso and the clan totsoni are descended from them. There are now many of the totsoni clan. The others went on. At a place called tsεbasozołłεigε he stuck the abalone cane into the ground and twisted it. Abundant salt water sprang up. They drank the water and ate their meal. “Yes that mountain to which we have come is the one called Brushy Mountain. We do not go toward the South,” ba’ni’ said. “No, this place does not look like the right place. The one we went by has a mountain projecting horizontally as she told us,” ba’ni’ said. He put the white shell cane and the turquoise cane into the ground and water flowed up at both places. “ ‘Springs-opposite-each-other’ p. 174 this place will be called,” he said. They ate a meal there and then started back toward the south. They went up over hard ground. There was the place they had set out from. They unloaded on the other side where there was a sharp point. Those points came to be called kinniobiji. The one they had come up was called basła.

 There is a place called large “Cottonwood-tree-stands” beneath which water flows much spread out. The Navajo stopped here and planted corn. Red silk appeared on the corn and they recalled the directions they had received from yołgaiesdzan before they left her. She had told them to gather the ears low down on the stalks, husk them, and when they put them in the water to say, “Let there be frequent rains.” “Put them in a small pot to cook. Do not fail to do this,” their grandmother had told them.

 Growing children went for the ears of corn and when they put them in the pot they said, “Let there be showers here.” The next day four children, two boys and two girls, went for more corn. They did not come back at once. At midday just two of the children came back, saying they had been playing hide-and-seek, in pairs, in the corn. They failed to find the other pair and when they followed the footprints to a place where there was sand the tracks ceased. A boy and girl were missing. Some of the people went there to investigate and came back saying that what the children had reported was true. They wondered what had happened to the vanished pair and thought it possible they had gone to their grandmother’s place in the west.

 Four days later he (the chief) sent two children to get some young ears telling them to come back quickly. They came back very soon, saying the lost children had returned and were sitting in the field. “They told us to come back and tell you they had been to our grandmother’s place. They told us to get some mountain mahogany from the east, some Mormon tea from the south, some cedar from the west, some piñon from the north, and put them up in this manner. Then, they said, you were to get some sand from the garden and spread it down and stand up some brush on it in four concentric circles. When this is arranged, they said their grandmother had told them to bathe on it. That is what the two sitting there told us. They arranged this according to the directions and then the two came there and washed. The boy dried himself with white cornmeal and the girl with yellow cornmeal. After this they told their story.

 “While we were hiding from each other two persons were standing there. They were xactc’εłti and xactc’εoγan. ‘Come’ our grandmother p. 175 yołgaiesdzan said to us. Something white came to be spread near us. We felt nothing, but it alighted with us on the summit of tc’ocgai and then the top of the mountain called tsįbεl’ąi. There they washed us the way you have just done. Next we were taken to the summit of the jet mountain and then were conveyed to our grandmother’s doorway. When we went in, our grandmother lay curled up, nearly killed by old age. She got up and walked with a cane of white shell to a room to the east. She came out again somewhat stronger. She then went into the south room, walking with a cane of turquoise. She came back walking by herself unaided.

 “She went next without a cane into the room at the west. She came out a young woman. She went into the north room and came out a girl, so handsome, we were abashed. ‘You came here within my view, my grandchildren,’ she said to us. ‘You went away without songs.’ She began to sing and taught us the songs.” When they had learned the songs they sang them. (I do not know those songs. I know the horse songs.) They found they had been there four days.

 “ ‘Some of the songs I will not teach you. My grandchildren who live over there will teach you those. Do not forget those I have taught you. The day you forget them will be the last, there will be no other days.’ This is what our grandmother told us. Then two of the twelve people who live there came and began to sing the horse songs. We learned them. We were brought back to the summit of the mountain of jet, to the top of tsįbεl’ąi, to the summit of tc’ocgai, and then to the garden. We did not sleep last night. This grass on which we washed will be good. It will cause the people to increase, our grandmother told us.”

 Fall came and the Navajo camped across from kiya’a and lived there. During that time someone came up to the camp and reported the people on Red Mountain were being constantly defeated by their enemies. He said he was sent as a messenger to ask the loan of the bear which the people who came from their grandmother had for a pet. They wanted to have the bear to fight with. ba’ni’, who was the caretaker of the bear, said, “All right, in five days we will come.” When the fifth day came they started to war. When it was dark the party stopped. ba’ni’ addressing his bear spoke as follows: “My pet, the people who live at Red Mountain are being beaten all the time by their enemies. We are going there to war.” The bear went toward the south, pulled up some young spruce trees, and put them across each other. He sat on these and when it was very dark they heard songs:—

p. 176

Consider me.
I am naiyε’nezγani.
Consider me, my moccasins being of black obsidian.
Consider me, my leggings being of black obsidian.
Consider me, black obsidian hangs down from my sides at four places.
Lightning strokes shoot out from me four times.
Where they go very bad talk kills you.
Over there, the heads are bound in death.
Long life, I am the one they are afraid of.
Consider me.
 When it was light, the war party attacked. The scouts helped them to go across the prairie. Song:—

I have become the heat mirage.
Toward the east I have become the black mirage with points projecting upward.
(Eight songs similar to the above.)
 They crossed the prairie without being seen, due to the darkness caused by heat mirage. They camped at sundown and when it was good and dark the bear sat as before. He put young spruces across each other and songs were heard again. The bear was singing:—

Big black bear.
My moccasins are black obsidian.
My leggings are black obsidian.
My shirt is black obsidian.
I am girded with a gray arrowsnake.
Black snakes project from my head.
With zigzag lightning projecting from the ends of my feet I step.
With zigzag lightning streaming out from my knees I step.
With zigzag lightning streaming out from the tips of my fingers I work my hands.
With zigzag lightning streaming out from the tip of my tongue I speak.
Now a disc of pollen rests on the crown of my head.
Gray arrow snakes and rattlesnakes eat it.
Black obsidian and zigzag lightning streams out from me in four ways.
Where they strike the earth, bad things bad talk does not like it.
It causes the missiles to spread out.
Long life, something frightful I am.
Now I am.
 It was light and they got up. So far the bear had walked and then he began to sing:—

Now we are getting ready to fight,
I, where I walk is danger.
I am naiyε’nezγani.
Where I walk is dangerous.
Where I walk with moccasins of black obsidian it is dangerous.
Where I walk with leggings of black obsidian it is dangerous.
Where I walk with a headdress of black obsidian it is dangerous.
p. 177 Black obsidian with zigzag lightning spreads out from me in four directions.
Where it strikes the earth bad things and bad talk.
Long life being one that causes fear I walk.
Where I walk is dangerous.
 Then there were two songs, not long ones, and he ran up the mountain and ran around them four times and took their hearts out of them. All bloody, they lay side by side. They took the scalps. The bear himself had killed them all. They started back home and passed a hill that stands there.

 The bear stood up like a man, in his right hand he held a piece of dziłdilgεsi and tc’εji with a red male arrowhead. In his left hand he held ł’onastasi, toikał, and a red female arrowhead. Then he moved his hands across each other in four places. He made a curve four times. Speaking if he were naiyε’nezγani, he made four curves. Speaking like tobadjictini, he made four straight lines.

 Speaking as if he were naiyε’nezγani, he made four curved lines. Speaking like tobadjictcini he made four straight lines. Then he moved his hands across each other in four places. He then stuck into the ground the branches of plants and the arrowhead he had in his hand. He did the same way with what he had in his left hand. He then moved over these things and began to sing.

I make a mark they won’t cross it.
naiyε’nezγani I am, they won’t cross it
Black obsidian my moccasins they won’t cross it.
Black obsidian my leggings they won’t cross it
Black obsidian my shirt they won’t cross it
Black obsidian four times my sides hang down
Black obsidian my headdress.
Black obsidian zigzag lightning darts four times from me stream out
Where it goes dangerous missiles will be scattered
I make a mark they won’t cross
I come back with lightning streaming out from me in four places.
I come back, dangerous things and missiles being scattered.
 There were six songs here. Then they came to a hill that stood there where he did exactly the same way. He made the lines again, sang six songs, and the party passed over the line again. When they had nearly returned he sang as follows:—

 (?) they stand
naiyε’nezγani
With moccasins of black obsidian.
With leggings of black obsidian.
With shirt of black obsidian.
With staffs of black obsidian hanging in four places.
p. 178 With headdress of black obsidian.
Black obsidian and lightning.
Shooting out from me in four directions.
Bad talk.
Missiles fly away from me.
Long life and one to be feared.
Now I am.
 He sang six songs and the party all passed ahead of him. Again they heard songs.

There is danger where I move my feet.
I am whirlwind. There is danger when I move my feet.
I am a gray bear.
When I walk, where I step lightning flies from me.
Where I walk, one to be feared.
Where I walk long life.
One to be feared I am.
There is danger where I walk.
 He did that because the wind told him to. There were eight songs. (There will be one more. I am tired.) When they came to the hogan from which they had seen (?) he began to sing.

It moved with me, the male rainbow
It moved with me, old age.
It moved with me, I am the one inspiring fear.
 There were two songs with the refrain, “With me we two start back?” Then there were two alike with the words, “With me they two get home,” then two, “With me they two sit.” The party then were home again. Hereafter when there is cough and fever ? ? That is why he sang that. When they returned with the bear he got angry and started to run off. ba’ni’ caught him with a rope saying, “My pet, you were going to do something bad.” He spread an unwounded buckskin and told his pet to sit on it. He put a string with five perforated white shell beads around his right wrist, and the same on his left wrist. He put similar strings of beads on each ankle and a string across his breast. Then between his ears he dusted specular iron ore, powdered turquoise, pollen from trees, and pollen from cat-tail rushes. He took turquoise from the bear’s (?) mouth with his spit on it and pulled out his hair where it was twisted. The bear shook himself and the pollen fell off. “This will be called what was put in a bear’s mouth. Hereafter when I live there will be danger from me. They will wish bad things to stay away.” “My pet, I found you where it is the way of darkness. On this side is a mountain called black. Your relatives will be there. You will walk there.” p. 179 He put some of the pollen which had been in his mouth on his head and led some of it before and behind him, He began to sing.

Now big bear black mountain ? he walks.
Black spruce being his door posts he walks.
Pollen on his tail he walks.
Pollen on the images of his foot he walks.
Pollen on the image of where he sat he walks.
Good fortune before him he walks.
Good fortune behind him he walks.
Good fortune below him he walks.
Good fortune above him he walks.
Good fortune all around him he walks.
Good fortune his speech he walks.

It ends here. The bear went away to the mountain called Black Mountain. It is because of that bears are mean there. My maternal grandfather, baiłnikǫsε told me so. They decorated panther in the same way. “I found you at the place called yellow mountain, my pet. You will walk where it is called yellow stone. Because of that panthers are numerous there.”