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+The Project Gutenberg EBook of The North American Indian by Edward S.
+Curtis
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The North American Indian
+
+Author: Edward S. Curtis
+
+Release Date: October 3, 2006 [Ebook #19449]
+
+Language: English
+
+Character set encoding: UTF‐8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
+
+
+
+
+
+                    [Illustration: The Pool - Apache]
+
+                            The Pool - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+The North American Indian
+
+Being A Series Of Volumes Picturing And Describing
+The Indians Of The United States And Alaska
+
+
+         Written, Illustrated, And Published By Edward S. Curtis
+
+                     Edited By Frederick Webb Hodge
+
+                     Foreword By Theodore Roosevelt
+
+   Field Research Conducted Under The Patronage Of J. Pierpont Morgan
+
+ In Twenty Volumes This, The First Volume, Published In The Year Nineteen
+                            Hundred And Seven
+
+JOHNSON REPRINT CORPORATION
+111 Fifth Avenue, New York, N.Y. 10003
+
+JOHNSON REPRINT COMPANY LTD.
+Berkeley Square House, London, W1X6BA
+
+
+
+
+
+                   Copyright 1907, by Edward S. Curtis
+
+      _Landmarks in Anthropology_, a series of reprints in cultural
+                              anthropology
+                    _General Editor:_ Weston La Barre
+
+            First reprinting 1970, Johnson Reprint Corporation
+
+
+
+
+
+CONTENTS
+
+
+GENERAL INTRODUCTION
+INTRODUCTION TO VOLUME ONE
+THE APACHE
+   HISTORICAL SKETCH
+   HOMELAND AND LIFE
+   MYTHOLOGY - CREATION MYTH
+   MEDICINE AND MEDICINE-MEN
+   THE MESSIAH CRAZE
+   PUBERTY RITE
+   DANCE OF THE GODS
+THE JICARILLAS
+   HOME AND GENERAL CUSTOMS
+   MYTHOLOGY - CREATION MYTH
+   MIRACLE PERFORMERS
+   ORIGIN OF FIRE
+THE NAVAHO
+   HOME LIFE, ARTS, AND BELIEFS
+   HISTORY
+   MYTHOLOGY - CREATION MYTH
+   MIRACLE PERFORMERS
+   LEGEND OF THE HAPPINESS CHANT
+   LEGEND OF THE NIGHT CHANT
+   CEREMONIES—THE NIGHT CHANT
+   MATURITY CEREMONY
+   MARRIAGE
+APPENDIX
+   TRIBAL SUMMARY - THE APACHE
+   THE JICARILLAS
+   THE NAVAHO
+SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY
+INDEX
+
+
+
+
+
+ALPHABET USED IN RECORDING INDIAN TERMS
+
+
+[The consonants are as in English, except when otherwise noted]
+
+a    as in father
+ă    as in cat
+â    as _aw_ in awl
+ai   as in aisle
+e    as _ey_ in they
+ĕ    as in net
+i    as in machine
+ĭ    as in sit
+o    as in old
+ŏ    as in not
+ô    as _ow_in how
+oi   as in oil
+u    as in ruin
+ŭ    as in nut
+ü    as in German hütte
+ụ    as in push
+h    always aspirated
+q    as _qu_ in quick
+th   as in thaw
+w    as in wild
+y    as in year
+ch   as in church
+sh   as in shall, sash
+n    nasal, as in French dans
+zh   as _z_ in azure
+’    a pause
+
+
+
+
+
+ILLUSTRATIONS
+
+
+The Pool - Apache
+_Nayé̆nĕzganĭ_ - Navaho
+Illustration: Theodore Roosevelt
+White River - Apache
+By The Sycamore - Apache
+The Fire Drill - Apache
+A Noonday Halt - Navaho
+Apache Camp
+Typical Apache
+_Ténokai_ - Apache
+At The Ford - Apache
+The Bathing Pool - Apache
+_Alchĭsé_ - Apache
+Mescal Hills - Apache
+Primitive Apache Home
+Cutting Mescal - Apache
+Mescal - Apache
+Filling the Pit - Apache
+The Covered Pit - Apache
+Apache Still Life
+Among the Oaks - Apache
+Mescal Camp - Apache
+Sacred Buckskin - Apache
+Apache Girl
+The Ford - Apache
+Apache Medicine-man
+Maternity Belt - Apache
+Medicine Cap and Fetish - Apache
+_Das Lan_ - Apache
+Apache Village
+Sand Mosaic - Apache
+Apache _Gaŭn_
+Apache Maiden
+Lone Tree Lodge - Jicarilla
+A Jicarilla
+A Jicarilla Feast March
+Jicarillas
+Jeditoh - Navaho
+Lake Lajara - Navaho
+Into the Desert - Navaho
+Nature’s Mirror - Navaho
+Canon _Hogan_ - Navaho
+A Drink in the Desert - Navaho
+Under the Cottonwoods - Navaho
+Cornfields in Canon Del Muerto - Navaho
+The Blanket Maker - Navaho
+_Pĭké̆hodĭklad_ - Navaho
+_Hástĭn Yázhĕ_ - Navaho
+Navaho _Hogan_
+Navaho Still Life
+Navaho Medicine-man
+Through the Canon - Navaho
+Evening in the Desert - Navaho
+_Hasché̆ltĭ_ - Navaho
+_Haschógan_ - Navaho
+Antelope Ruin - Canon del Muerto
+_Nayé̆nĕzganĭ_ - Navaho
+_Tobadzĭschí̆nĭ_ - Navaho
+_Hasché̆zhĭnĭ_ - Navaho
+_Ga__n__askĭdĭ_ - Navaho
+_Tónenĭlĭ_ - Navaho
+_Zahadolzhá_ - Navaho
+_Haschĕbaád_ - Navaho
+_Gá__n__ askĭdĭ. Zahadolzhá. Hasché̆ltĭ_ - Navaho
+_Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ_ - Navaho
+_Yébĭchai_ Sweat - Navaho
+_Pĭkéhodĭklad_ - Navaho
+_Shĭlhné’ohlĭ_ - Navaho
+_Zahadolzhá_ - Navaho
+_Yébĭchai Hogán_ - Navaho
+_Yébĭchai_ Dancers - Navaho
+Mescal Harvest - Apache
+White River Valley - Apache
+_Nalin Lage_ - Apache
+Infant Burial - Apache
+_Tobadzĭschí̆nĭ_ - Navaho
+_Ga__n__askĭdĭ_ - Navaho
+_Zahadolzhá_ - Navaho
+_Hasché̆ltĭ_, _Haschĕbaád_, _Zahadolzhá_—Navaho
+Navaho Women
+
+
+
+
+
+_Photogravures by John Andrew & Son, Boston._
+
+
+
+
+
+                 [Illustration: _Nayé̆nĕzganĭ_ - Navaho]
+
+                         _Nayé̆nĕzganĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+
+FOREWORD
+
+
+_In Mr. Curtis we have both an artist and a trained observer, whose
+pictures are pictures, not merely photographs; whose work has far more
+than mere accuracy, because it is truthful. All serious students are to be
+congratulated because he is putting his work in permanent form; for our
+generation offers the last chance for doing what Mr. Curtis has done. The
+Indian as he has hitherto been is on the point of passing away. His life
+has been lived under conditions thru which our own race past so many ages
+ago that not a vestige of their memory remains. It would be a veritable
+calamity if a vivid and truthful record of these conditions were not kept.
+No one man alone could preserve such a record in complete form. Others
+have worked in the past, and are working in the present, to preserve parts
+of the record; but Mr. Curtis, because of the singular combination of
+qualities with which he has been blest, and because of his extraordinary
+success in making and using his opportunities, has been able to do what no
+other man ever has done; what, as far as we can see, no other man could
+do. He is an artist who works out of doors and not in the closet. He is a
+close observer, whose qualities of mind and body fit him to make his
+observations out in the field, surrounded by the wild life he
+commemorates. He has lived on intimate terms with many different tribes of
+the mountains and the plains. He knows them as they hunt, as they travel,
+as they go about their various avocations on the march and in the camp. He
+knows their medicine men and sorcerers, their chiefs and warriors, their
+young men and maidens. He has not only seen their vigorous outward
+existence, but has caught glimpses, such as few white men ever catch, into
+that strange spiritual and mental life of theirs; from whose innermost
+recesses all white men are forever barred. Mr. Curtis in publishing this
+book is rendering a real and great service; a service not only to our own
+people, but to the world of scholarship everywhere._
+
+THEODORE ROOSEVELT
+
+_October 1st, 1906._
+
+                    [Illustration: Theodore Roosevelt]
+
+
+
+
+
+                   [Illustration: White River - Apache]
+
+                           White River - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+
+
+
+GENERAL INTRODUCTION
+
+
+The task of recording the descriptive material embodied in these volumes,
+and of preparing the photographs which accompany them, had its inception
+in 1898. Since that time, during each year, months of arduous labor have
+been spent in accumulating the data necessary to form a comprehensive and
+permanent record of all the important tribes of the United States and
+Alaska that still retain to a considerable degree their primitive customs
+and traditions. The value of such a work, in great measure, will lie in
+the breadth of its treatment, in its wealth of illustration, and in the
+fact that it represents the result of personal study of a people who are
+rapidly losing the traces of their aboriginal character and who are
+destined ultimately to become assimilated with the "superior race."
+
+It has been the aim to picture all features of the Indian life and
+environment—types of the young and the old, with their habitations,
+industries, ceremonies, games, and everyday customs. Rather than being
+designed for mere embellishment, the photographs are each an illustration
+of an Indian character or of some vital phase in his existence. Yet the
+fact that the Indian and his surroundings lend themselves to artistic
+treatment has not been lost sight of, for in his country one may treat
+limitless subjects of an æsthetic character without in any way doing
+injustice to scientific accuracy or neglecting the homelier phases of
+aboriginal life. Indeed, in a work of this sort, to overlook those
+marvellous touches that Nature has given to the Indian country, and for
+the origin of which the native ever has a wonder-tale to relate, would be
+to neglect a most important chapter in the story of an environment that
+made the Indian much of what he is. Therefore, being directly from Nature,
+the accompanying pictures show what actually exists or has recently
+existed (for many of the subjects have already passed forever), not what
+the artist in his studio may presume the Indian and his surroundings to
+be.
+
+The task has not been an easy one, for although lightened at times by the
+readiness of the Indians to impart their knowledge, it more often required
+days and weeks of patient endeavor before my assistants and I succeeded in
+overcoming the deep-rooted superstition, conservatism, and secretiveness
+so characteristic of primitive people, who are ever loath to afford a
+glimpse of their inner life to those who are not of their own. Once the
+confidence of the Indians gained, the way led gradually through the
+difficulties, but long and serious study was necessary before knowledge of
+the esoteric rites and ceremonies could be gleaned.
+
+At times the undertaking was made congenial by our surroundings in
+beautiful mountain wild, in the depths of primeval forest, in the
+refreshing shade of cañon wall, or in the homes and sacred places of the
+Indians themselves; while at others the broiling desert sun, the
+sand-storm, the flood, the biting blast of winter, lent anything but
+pleasure to the task.
+
+The word-story of this primitive life, like the pictures, must be drawn
+direct from Nature. Nature tells the story, and in Nature’s simple words I
+can but place it before the reader. In great measure it must be written as
+these lines are—while I am in close touch with the Indian life.
+
+At the moment I am seated by a beautiful brook that bounds through the
+forests of Apacheland. Numberless birds are singing their songs of life
+and love. Within my reach lies a tree, felled only last night by a beaver,
+which even now darts out into the light, scans his surroundings, and
+scampers back. A covey of mourning doves fly to the water’s edge, slake
+their thirst in their dainty way, and flutter off. By the brookside path
+now and then wander prattling children; a youth and a maiden hand in hand
+wend their way along the cool stream’s brink. The words of the children
+and the lovers are unknown to me, but the story of childhood and love
+needs no interpreter.
+
+                 [Illustration: By The Sycamore - Apache]
+
+                         By The Sycamore - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+It is thus near to Nature that much of the life of the Indian still is;
+hence its story, rather than being replete with statistics of commercial
+conquests, is a record of the Indian’s relations with and his dependence
+on the phenomena of the universe—the trees and shrubs, the sun and stars,
+the lightning and rain,—for these to him are animate creatures. Even more
+than that, they are deified, therefore are revered and propitiated, since
+upon them man must depend for his well-being. To the workaday man of our
+own race the life of the Indian is just as incomprehensible as are the
+complexities of civilization to the mind of the untutored savage.
+
+While primarily a photographer, I do not see or think photographically;
+hence the story of Indian life will not be told in microscopic detail, but
+rather will be presented as a broad and luminous picture. And I hope that
+while our extended observations among these brown people have given no
+shallow insight into their life and thought, neither the pictures nor the
+descriptive matter will be found lacking in popular interest.
+
+Though the treatment accorded the Indians by those who lay claim to
+civilization and Christianity has in many cases been worse than criminal,
+a rehearsal of these wrongs does not properly find a place here. Whenever
+it may be necessary to refer to some of the unfortunate relations that
+have existed between the Indians and the white race, it will be done in
+that unbiased manner becoming the student of history. As a body politic
+recognizing no individual ownership of lands, each Indian tribe naturally
+resented encroachment by another race, and found it impossible to
+relinquish without a struggle that which belonged to their people from
+time immemorial. On the other hand, the white man whose very own may have
+been killed or captured by a party of hostiles forced to the warpath by
+the machinations of some unscrupulous Government employé, can see nothing
+that is good in the Indian. There are thus two sides to the story, and in
+these volumes such questions must be treated with impartiality.
+
+Nor is it our purpose to theorize on the origin of the Indians—a problem
+that has already resulted in the writing of a small library, and still
+with no satisfactory solution. The object of the work is to record by word
+and picture what the Indian is, not whence he came. Even with this in view
+the years of a single life are insufficient for the task of treating in
+minute detail all the intricacies of the social structure and the arts and
+beliefs of many tribes. Nevertheless, by reaching beneath the surface
+through a study of his creation myths, his legends and folklore, more than
+a fair impression of the mode of thought of the Indian can be gained. In
+each instance all such material has been gathered by the writer and his
+assistants from the Indians direct, and confirmed, so far as is possible,
+through repetition by other members of their tribe.
+
+Ever since the days of Columbus the assertion has been made repeatedly
+that the Indian has no religion and no code of ethics, chiefly for the
+reason that in his primitive state he recognizes no supreme God. Yet the
+fact remains that no people have a more elaborate religious system than
+our aborigines, and none are more devout in the performance of the duties
+connected therewith. There is scarcely an act in the Indian’s life that
+does not involve some ceremonial performance or is not in itself a
+religious act, sometimes so complicated that much time and study are
+required to grasp even a part of its real meaning, for his myriad deities
+must all be propitiated lest some dire disaster befall him.
+
+Likewise with their arts, which casual observers have sometimes denied the
+Indians; yet, to note a single example, the so-called "Digger" Indians,
+who have been characterized as in most respects the lowest type of all our
+tribes, are makers of delicately woven baskets, embellished with symbolic
+designs and so beautiful in form as to be works of art in themselves.
+
+The great changes in practically every phase of the Indian’s life that
+have taken place, especially within recent years, have been such that had
+the time for collecting much of the material, both descriptive and
+illustrative, herein recorded, been delayed, it would have been lost
+forever. The passing of every old man or woman means the passing of some
+tradition, some knowledge of sacred rites possessed by no other;
+consequently the information that is to be gathered, for the benefit of
+future generations, respecting the mode of life of one of the great races
+of mankind, must be collected at once or the opportunity will be lost for
+all time. It is this need that has inspired the present task.
+
+                 [Illustration: The Fire Drill - Apache]
+
+                         The Fire Drill - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+In treating the various tribes it has been deemed advisable that a
+geographic rather than an ethnologic grouping be presented, but without
+losing sight of tribal relationships, however remote the cognate tribes
+may be one from another. To simplify the study and to afford ready
+reference to the salient points respecting the several tribes, a summary
+of the information pertaining to each is given in the appendices.
+
+In the spelling of the native terms throughout the text, as well as in the
+brief vocabularies appended to each volume, the simplest form possible,
+consistent with approximate accuracy, has been adopted. No attempt has
+been made to differentiate sounds so much alike that the average student
+fails to discern the distinction, for the words, where recorded, are
+designed for the general reader rather than the philologist, and it has
+been the endeavor to encourage their pronunciation rather than to make
+them repellent by inverted and other arbitrary characters.
+
+I take this opportunity to express my deep appreciation to those who have
+so generously lent encouragement during these years of my labor, from the
+humblest dwellers in frontier cabins to the captains of industry in our
+great commercial centres, and from the representatives of the most modest
+institutions of learning to those whose fame is worldwide. Without this
+encouragement the work could not have been accomplished. When the last
+opportunity for study of the living tribes shall have passed with the
+Indians themselves, and the day cannot be far off, my generous friends may
+then feel that they have aided in a work the results of which, let it be
+hoped, will grow more valuable as time goes on.
+
+EDWARD S. CURTIS.
+
+
+
+
+
+                 [Illustration: A Noonday Halt - Navaho]
+
+                         A Noonday Halt - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+
+INTRODUCTION TO VOLUME ONE
+
+
+While it is the plan of this work to treat the tribes in the order of
+their geographic distribution, rather than to group them in accordance
+with their relationship one to another, we are fortunate, in the present
+volume, to have for treatment two important southwestern Indian groups—the
+Navaho and the Apache—which are not only connected linguistically but have
+been more or less in proximity ever since they have been known to history.
+
+Because of his cunning, his fearlessness, and his long resistance to
+subjection both by the missionary and by the governments under whose
+dominion he has lived, but until recent times never recognized, the
+Apache, in name at least, has become one of the best known of our tribal
+groups. But, ever the scourge of the peaceable Indians that dwelt in
+adjacent territory, and for about three hundred years a menace to the
+brave colonists that dared settle within striking distance of him, the
+Apache of Arizona and New Mexico occupied a region that long remained a
+_terra incognita_, while the inner life of its occupants was a closed
+book.
+
+There is little wonder, then, that we have known practically nothing of
+the Apache and their customs beyond the meagre record of what has been
+given us by a few army officers; consequently their study was entered into
+with especial interest. Although much time was expended and much patience
+consumed before the confidence of their elders was gained, the work was
+finally successful, as will be seen particularly by the creation legend
+and the accompanying mythologic picture-writing on deerskin, which give an
+insight into the mode of thought of this people and a comprehensive idea
+of the belief respecting their genesis. Not satisfied with the story as
+first related by the medicine-men lest error perchance should have crept
+in, it was repeated and verified by others until no doubt of its entire
+accuracy remained. It is especially fortunate that the chief
+investigations were made in the summer of 1906, when the new "messiah
+craze" was at its height, thus affording exceptional opportunity for
+observing an interesting wave of religious ecstasy sweep over this
+primitive folk.
+
+The Navaho tribe, second only to the Sioux in numbers, have been the least
+affected by civilizing influences. The Navaho is the American Bedouin, the
+chief human touch in the great plateau-desert region of our Southwest,
+acknowledging no superior, paying allegiance to no king in name of chief,
+a keeper of flocks and herds who asks nothing of the Government but to be
+unmolested in his pastoral life and in the religion of his forebears.
+Although the mythology and ceremonials of this virile people would alone
+furnish material for many volumes, it is believed that even with the
+present comparatively brief treatment a comprehensive view of their
+character and activities will be gained.
+
+It is with pleasure that I acknowledge the able assistance rendered by Mr.
+W. W. Phillips and Mr. W. E. Myers during the last two years of field work
+in collecting and arranging the material for this volume, and the aid of
+Mr. A. F. Muhr in connection with the photographic work in the laboratory.
+
+                                                          EDWARD S. CURTIS
+
+
+
+
+
+
+                       [Illustration: Apache Camp]
+
+                               Apache Camp
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+                      [Illustration: Typical Apache]
+
+                              Typical Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+THE APACHE
+
+
+
+
+HISTORICAL SKETCH
+
+
+The Indian and his history present innumerable problems to the student.
+Facts seemingly contradict facts, well-founded theories contradict other
+theories as well founded. Linguistically the Apache belong to the great
+Athapascan family, which, according to the consensus of opinion, had its
+origin in the far North, where many tribes of the family still live. Based
+on the creation legends of the Navaho and on known historical events, the
+advent of the southern branch of this linguistic group—the Navaho and the
+Apache tribes—has been fixed in the general region in which they now have
+their home, at about the time of the discovery of America. Contrary to
+this conclusion, however, the legend of their genesis gives no hint of an
+origin in other than their historical habitat. The history and the
+legendary lore of the Indian are passed down from generation to
+generation, so that it would seem hardly credible that all trace of this
+migration from a distant region should have become lost within a period of
+somewhat more than four hundred years.
+
+Again, judging by the similarity in language, the Apache and the Navaho in
+prehistoric times were as nearly a single group as the present bands of
+Apache are; and, likewise, there is sufficient similarity in the
+underlying principles of their mythology to argue a common tribal origin.
+The names as well as the functions of several of the mythic characters are
+identical in both tribes, as, for example, the war gods Nayé̆nĕzganĭ and
+Tobadzĭschí̆nĭ. These miracle-performing twins in each case are the sons
+of a woman (who occupies an almost identical position in both Navaho and
+Apache mythology) and the sun and water respectively. Pollen also is
+deified by each—as Hádĭntĭn Boy among the Apache and Tádĭtĭn Boy among the
+Navaho. If, therefore, we may concede that the Navaho and the Apache were
+originally one tribe, as their language certainly indicates, we have many
+arguments in favor of the theory of long residence in the South-west of
+this branch of the Athapascan family, for the striking differences in the
+details of their myths would seem to indicate that the tribal separation
+was not a recent one, and that the mythology of the two tribes became
+changed in the course of its natural development along different lines or
+through accretion of other peoples since the original segregation. The
+Apache story of their creation portrays human beings in their present
+form, while in the Navaho genesis myth occurs the remarkable story,
+unquestionably aboriginal, of the evolution of the lower animals through
+successive underworlds until the present world is reached, then as spirit
+people miraculously creating human life.
+
+The beautiful genesis myth of the Apache is complete; it does not reflect
+an incipient primitive culture, but one developed by age. The mythology
+and ceremonial of the Navaho exhibit unquestioned signs of being composite
+in origin. Their ceremonials are perhaps the most elaborate of any Indians
+except the Pueblos; indeed the very life of this people so teems with
+ceremony as almost to pass comprehension. The Navaho ritual probably
+reached its highest phase about the beginning of the nineteenth century.
+It would seem impossible for a religion so highly developed as this to
+have attained such a stage within a comparatively short time.
+
+Before the early years of the seventeenth century the Spanish chroniclers
+give us nothing definite regarding the Apache of what is now Arizona and
+New Mexico, but there are numerous accounts of their aggressiveness from
+this time onward.
+
+                    [Illustration: _Ténokai_ - Apache]
+
+                            _Ténokai_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Father Francisco Garcés, who in 1775-76 journeyed from his mission of San
+Xavier del Bac, in southern Arizona, to San Gabriel, California, thence to
+the Hopi country, and back to his mission by way of the Colorado and the
+Gila rivers, had sufficient knowledge of the Apache to keep well out of
+their country, for they had ever been enemies of Garcés’ peaceful
+neophytes, the Papago and the Pima. To the warlike, marauding Apache
+Garcés gave much thought, drawing up a plan for holding them in subjection
+by the establishment of a cordon of presidios. To read his simple plan and
+compare the ineffectual efforts of the Americans, who had the Apache
+country virtually surrounded by military posts for many years, will
+convince one that while Garcés held the Apache in justifiable fear, he
+little knew the true character of those with whom he was reckoning.
+
+So far as diligent field research reveals, there was but one tribe or band
+of Indians living within proximity of the Apache Indians of Arizona in
+early times who ever affiliated with them, or associated with them in any
+way save on terms of enmity. This tribe was the Apache-Mohave, of Yuman
+stock, whose domain extended along the Rio Verde in central Arizona,
+immediately adjacent to the territory over which the Apache proper held
+undisputed sway. With these, affiliation practically became fusion, for in
+outward semblance, characteristics, mode of living, and handicraft they
+are typically Apache; but their mother tongue, though impaired, and
+remnants of their native mythology are still adhered to. Through the
+Apache-Mohave, allied with the Apache since early times, and resembling
+them so closely as to have almost escaped segregation until recent years,
+did the tribe now so widely known as Apache undoubtedly receive its name.
+
+The Apache-Mohave call themselves _Apátĭĕh_, which means, simply,
+"people." The Walapai, another Yuman tribe farther north, whose dialect
+resembles that of the Apache-Mohave more closely than do the dialects of
+the Mohave and the Yuma, also call themselves _Apátĭĕh_. Although the
+pronunciation of this word is indicated more nearly correctly by this
+spelling than by "Apache," only a trained ear can distinguish the
+difference in sound when the average Yuman Indian utters it.
+Etymologically it comes from _apá_, "man," and the plural suffix -_tĭĕh_.
+
+The mountain fastness of the Apache in Arizona permitted easiest approach
+from the south and the west for all who wished to seek peace or revenge.
+The Apache-Mohave, living as Apache in close affiliation, were on the
+western border of this stronghold, whence they made raids upon several
+other Yuman groups, north, west, and south, in company with the Apache.
+They were also the first to be attacked by enemies waging offensive
+warfare, hence any name by which they designated themselves might readily
+have been transmitted to the whole Apache group. Early Spanish
+missionaries alluded to the Apache-Mohave as true Apache.
+Contradistinguished from the Apache proper, the Apache-Mohave are called
+Yavapai and Yavapĕh by their congeners of the Colorado river, a term that
+has been employed by early writers, misled through the close association
+of the Apache-Mohave with the Apache, to designate also the latter people.
+It is further evident that the term Apache came to be applied to this
+great division of the Athapascan family indirectly, as its component
+tribes are not known by that name in any of the Indian languages of the
+Southwest, and there is no evidence of its being of other than Indian
+origin.
+
+                   [Illustration: At The Ford - Apache]
+
+                           At The Ford - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Since known to history, the many bands of Apache have occupied the
+mountains and plains of southern Arizona and New Mexico, northern Sonora
+and Chihuahua, and western Texas—an area greater than that of the states
+of New York, Pennsylvania, New Jersey, Connecticut, Massachusetts,
+Vermont, Maine, Ohio, North Carolina, South Carolina, and West Virginia.
+They were always known as "wild" Indians, and indeed their early warfare
+with all neighboring tribes, as well as their recent persistent hostility
+toward our Government, which precipitated a "war of extermination," bear
+out the appropriateness of the designation. An admission of fear of
+anything is hard to elicit from the weakest of Indian tribes, but all who
+lived within raiding distance of the Apache, save the Navaho, their
+Athapascan cousins, freely admit that for generations before their
+subjugation the Apache were constantly held in mortal terror.
+
+Through the constant depredations carried on against the Mexican
+settlements in northern Sonora and Chihuahua, under the leadership of Juan
+José, an Apache chief educated among the Mexicans, those two states were
+led, in 1837, to offer a bounty for Apache scalps. The horror of this
+policy lay in the fact that the scalp of a friendly Indian brought the
+same reward as that of the fiercest warrior, and worse still, no exception
+was made of women or children. Nothing could have been more effective than
+this scalp bounty in arousing all the savagery in these untamed denizens
+of the mountains, and both Mexico and the United States paid dearly in
+lives for every Apache scalp taken under this barbarous system. Predatory
+warfare continued unabated during the next forty years in spite of all the
+Mexican government could do. With the consummation of the treaty of
+Guadalupe Hidalgo, in 1848, the Apache problem became one to be solved by
+the United States as well.
+
+In 1864, under General James H. Carleton, the "war of extermination" was
+begun in a most systematic manner. On April 20 this officer communicated a
+proposal of co-operation to Don Ignacio Pesqueira, Governor of Sonora,
+saying: "If your excellency will put a few hundred men into the field on
+the first day of next June, and keep them in hot pursuit of the Apaches of
+Sonora, say for sixty or ninety days, we will either exterminate the
+Indians or so diminish their numbers that they will cease their murdering
+and robbing propensities and live at peace."
+
+This request was met. The settlers in Arizona, under agreement, placed a
+force in the field provisioned with army supplies. Several hundred Pima,
+Papago, and Maricopa Indians also were supplied with guns, ammunition, and
+clothing, and pressed into service; but a year’s effort netted the
+combined forces little gain. Although two hundred Apache were killed and
+many head of stolen stock recovered, practically no advance toward the
+termination of hostilities was accomplished.
+
+In April, 1865, Inspector-General Davis arranged a conference at the
+Copper Mines in New Mexico with Victorio, Nané, Acosta, and other chiefs,
+among whom were Pasquin, Cassari, and Salvador, sons of Mangas Coloradas,
+through which he learned of the existence of dire destitution among the
+Apache and a desire for peace on condition that they be permitted to
+occupy their native haunts. But the Government had adopted a policy of
+removal by which the Arizona Apache desiring peace should join the
+Mescaleros at the Bosque Redondo in New Mexico. To this they flatly
+refused to agree, and the warfare continued.
+
+                [Illustration: The Bathing Pool - Apache]
+
+                        The Bathing Pool - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Practically all the Apache were assembled in Arizona in 1865, and waged
+hostilities with renewed energy for the next five years, being joined by
+the Walapai in 1868. The close of this period found the situation quite as
+unsettled as ever.
+
+On June 4, 1871, General George Crook was placed in command. Crook was not
+an exterminator. In the fall of the same year he said:
+
+"I think that the Apache is painted in darker colors than he deserves, and
+that his villainies arise more from a misconception of facts than from his
+being worse than other Indians. Living in a country the natural products
+of which will not support him, he has either to cultivate the soil or
+steal, and as our vacillating policy satisfies him we are afraid of him,
+he chooses the latter, also as requiring less labor and being more
+congenial to his natural instincts. I am satisfied that a sharp, active
+campaign against him would not only make him one of the best Indians in
+the country, but it would also save millions of dollars to the Treasury,
+and the lives of many innocent whites and Indians."
+
+Crook’s policy was one of peace, but he made it plain to the Indians that
+if they did not agree to peace when liberal terms were offered, they could
+expect a campaign against them hitherto unequalled in vigor. It was thus
+that by 1873 the Tontos, Coyoteros, and Apache-Mohave were subdued and the
+backbone of Apache resistance broken.
+
+The Apache-Mohave and the Tontos were placed on a reservation on the Rio
+Verde; the Coyoteros were taken to the White Mountain district near Fort
+Apache; the Pinaleños and parts of other bands surrendered and were
+established at San Carlos; in all, approximately three thousand Apache had
+been brought under control. About one thousand hostiles yet remained in
+the mountains, but by 1874 they had become so nearly subjugated as to make
+it seem advisable to transfer the Arizona reservations from the War
+Department to the Office of Indian Affairs, which was done. The policy of
+the Indian Office from the beginning had been to concentrate the various
+bands upon one reservation at San Carlos. Disaffection arose between
+different bands until this became a despicable place to nearly all, while
+continued adherence to the removal policy drove the Chiricahua from their
+southern Arizona reservation to seek refuge with the Ojo Caliente Apache
+in southwestern New Mexico, in 1876, although they had been living in
+comparative peace for four years. In 1877 these Chiricahua and the Ojo
+Caliente band were forcibly removed to San Carlos, but while en route
+Victorio and a party of forty warriors made their escape. In September of
+the same year three hundred more fled from San Carlos and settler after
+settler was murdered. In February, 1878, Victorio and his notorious band
+surrendered at Ojo Caliente, but gave notice that they would die fighting
+before submitting to removal to San Carlos. The major portion of the three
+hundred Chiricahua who had left San Carlos surrendered at Fort Wingate,
+New Mexico, shortly before. All these were taken to the Mescalero
+reservation in New Mexico.
+
+Haunted by the dread of removal to San Carlos, the appearance of a party
+of Grant County officials at the Mescalero agency on a hunting tour a few
+months later caused Victorio and his band to flee with a number of
+Chiricahua and Mescaleros to the mountains of southern New Mexico.
+
+For two years, until he met his death at the hands of Mexican troops in
+the fall of 1880, Victorio spread carnage throughout the southern portions
+of Texas, New Mexico, and Arizona, and the northern states of Mexico,
+enlisting the aid of every willing renegade or refugee of whatever band or
+tribe in that section. After him Nané, Chato, Juh, Geronimo, and other
+doughty hostiles carried the fighting and raiding along until June, 1883,
+when Crook, reassigned to the Arizona district, followed the Chiricahua
+band under Geronimo into the Sierra Madre in Chihuahua, whence he brought
+them back whipped and ready to accept offers of peace. The captives were
+placed upon the San Carlos and White Mountain reservations, where, with
+the various other Apache bands under military surveillance, and with Crook
+in control, they took up agriculture with alacrity. But in 1885 Crook’s
+authority was curtailed, and through some cause, never quite clear,
+Geronimo with many Chiricahua followers again took the warpath. Crook
+being relieved at his own request, Gen. Nelson A. Miles was assigned the
+task of finally subduing the Apache, which was consummated by the
+recapture of Geronimo and his band in the Sierra Madre in September, 1886.
+These hostiles were taken as prisoners to Florida, later to Alabama, and
+thence to Fort Sill, Oklahoma, where, numbering 298, they still are,
+living as farmers in peace and quiet, but still under the control of the
+military authorities.
+
+                    [Illustration: _Alchĭsé_ - Apache]
+
+                            _Alchĭsé_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+One of the last hostile movements of note was the so-called Cibicu fight
+in 1882. In the spring of that year an old medicine-man, Nabakéltĭ,
+Attacking The Enemy, better known as Doklínĭ, started a "medicine" craze
+in the valley of the Cibicu on the White Mountain reservation. He had
+already a considerable following, and now claimed divine revelation and
+dictated forms of procedure in bringing the dead to life. As medicine
+paraphernalia he made sixty large wheels of wood, painted symbolically,
+and twelve sacred sticks, one of which, in the form of a cross, he
+designated "chief of sticks." Then with sixty men he commenced his dance.
+
+One morning at dawn Nabakéltĭ went to the grave of a man who had been
+prominent in the tribe and who had recently died. He and his adherents
+danced about the grave and then dug up the bones, around which they danced
+four times in a circle. The dancing occupied the entire morning, and early
+in the afternoon they went to another grave, where the performance was
+repeated. In each instance the bones were left exposed; but later four
+men, specially delegated, went to the graves and erected a brush hut over
+the remains.
+
+Nabakéltĭ told the people that they must pray each morning for four days,
+at the end of which time the bleached bones would be found clothed with
+flesh and alive again. By the end of the second day the Apache band on the
+Cibicu became excited almost to the degree of frenzy. They watched the
+little grave-houses constantly and gathered in groups about other graves.
+
+Some of the Apache employed as scouts with the detachment stationed at
+Fort Apache heard of the craze and obtained leave of absence to
+investigate. They returned and informed the commanding officer, then
+acting as agent, that their people were going mad, whereupon a number of
+scouts and troopers were sent to learn the cause of the trouble and to ask
+Nabakéltĭ to come to the fort for an interview. Though angered by the
+message, the old man agreed to come in two days. Meanwhile he had the
+little brush houses over the bones tightly sealed to keep out preying
+animals and curious Indians. He then explained to his people that, owing
+to the interruption by the whites, it was probable that the bones would
+not come to life at the end of four days, as predicted, but that he would
+make a new dance later and prove the efficacy of his creed.
+
+Then he started for the fort with his entire band of dancers, sixty-two in
+number, each with his "sacred medicine"—wheels, sticks, and drums. They
+journeyed afoot, stopping occasionally to dance, and reached the grounds
+of the fort late in the afternoon of the second day. On they passed,
+dancing in a spectacular manner, and camped that night on the flat a
+little above the fort, where they waited for someone to come over to
+interview them. The agent did not send for Nabakéltĭ that night, so at
+daybreak he started up White river with his band, passing by the present
+agency site, and crossing into Bear Springs valley. Thence they took the
+trail toward the Cibicu again, reaching the Carrizo in the evening, where
+they camped for the night and performed another dance. The following
+morning they took the trail for their home, which they reached rather
+early in the day.
+
+As soon as the band had reached its destination, another summons was
+delivered to Nabakéltĭ to appear before the agent at the fort. This time
+the old man sent back word that he would not come: he had gone once, and
+if any had wished to see him, they had had their chance.
+
+On receipt of this reply, sixty mounted soldiers, armed and provisioned,
+were sent over to the Cibicu to put a stop to the dancing. Apache scouts
+had been stationed to watch the manœuvres of the Indians and to keep the
+officials informed. They met the troopers, who made a night ride to the
+stream, and informed them where the old medicine-man was encamped. Early
+in the morning the soldiers reached the Cibicu at a point about two miles
+above Nabakéltĭ’s camp, whence a detachment was despatched to arrest the
+medicine-man and bring him to the place where headquarters were being
+established. It was the intention merely to arrest and hold him while the
+troops rested for the day, preparatory to taking him back to the fort; but
+it was deemed necessary to send a force sufficiently large to cope with
+the Indians should they attempt resistance.
+
+                  [Illustration: Mescal Hills - Apache]
+
+                          Mescal Hills - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Nabakéltĭ yielded without hesitation to the demands of the soldiers, and
+forthwith rode up to headquarters. Everything seemed very quiet. There was
+no demonstration against the soldiers, who stacked their arms and unloaded
+the pack-trains. The mules were hobbled and turned loose, and the cavalry
+horses tethered and fed.
+
+While this apparently peaceful condition prevailed, a brother of the
+medicine-man, angered because of the arrest, dashed into camp on a pony
+and shot and killed the captain in command. Instantly, hardly realizing
+whence the shot had come, one of the troopers struck Nabakéltĭ on the head
+with a cudgel, killing him. Assured that a fight was imminent, the
+soldiers receded to higher ground, a short distance back, where they
+hurriedly made preparations for defence.
+
+On learning that Nabakéltĭ had been killed, and deeming the soldiers
+wholly to blame, a small party of Apache attacked the troopers while
+retreating to the higher ground. Six of the soldiers were killed, the
+mules stampeded, and the provisions burned, all within a short space of
+time. The hostiles made their escape, practically all of them leaving the
+valley.
+
+The Government probably never lost money faster in an Indian campaign than
+it did as a result of its interference with Nabakéltĭ’s harmless medicine
+craze. Had he been left alone his inevitable failure, already at hand, to
+bring the dead to life would have lost him his following, and in all
+probability his ill-success would have cost his life at the hands of one
+of his tribesmen. As it was, the hostilities that followed extended over
+several months, costing many lives and a vast sum of money.
+
+
+
+
+HOMELAND AND LIFE
+
+
+The present Apache population is approximately six thousand, including the
+Jicarillas and Mescaleros of New Mexico. It is doubtful if the number ever
+exceeded ten thousand. In population, therefore, the Apache seem almost
+too insignificant to have kept the other tribes of the vast Southwest, as
+well as two civilized nations, in constant dread for so long a period.
+
+At the present time the greater part of the Apache reside on the White
+Mountain reservation, Arizona, comprising more than 3,500,000 acres, with
+agency headquarters at Whiteriver and San Carlos. This reservation is a
+part of the great tableland of southeastern Arizona, being a succession of
+mountains and high, park-like mesas, broken here and there with valleys
+and watered by limpid streams. The highlands are wooded with pine, cedar,
+fir, juniper, oak, and other trees, while in the valleys are
+mistletoe-laden cottonwood as well as willow, alder, and walnut, which,
+with smaller growths, are interwoven with vines of grape, hop, and
+columbine, in places forming a veritable jungle. On every hand, whether on
+mountain or in valley, many varieties of cactus grow in profusion; and in
+springtime cañon and vale, mountain-side and mesa, are all aglow with wild
+flowers.
+
+In midsummer the temperature of the lower reaches seems as great as that
+of a furnace. At the same season in the mountain and high mesa country,
+especially in the shade of the beautiful forests, the atmosphere is ideal;
+but in winter these higher levels are covered deep with snow, swept by
+fierce winds that chill one to the very marrow.
+
+The typical Apache habitation, called _kówa_, consists of a framework of
+poles loosely thatched with native grass, through which the smoke from the
+central fire finds its outlet and the rain and snow sift in, rendering it
+anything but a comfortable shelter in time of storm. The _kówa_ is erected
+by the women, who are little more than drudges, and as an Apache may have
+as many wives as he feels able to support, he may have as many homes as
+circumstances require. The various wives are prone to be quarrelsome among
+themselves, for which reason a man usually maintains one wife on one part
+of the reservation and another wife perhaps many miles away.
+
+                  [Illustration: Primitive Apache Home]
+
+                          Primitive Apache Home
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+In the good old days the radius of Apache wandering centred in the
+mountains of what is now southeastern Arizona; this was their stronghold,
+their lair, whence they raided to the south, well down into Sonora and
+Chihuahua, westward to the Colorado river, northward into the Hopi and
+Navaho country, and eastward as far at least as western Texas. From this
+mountain rendezvous they swept down upon the Mexicans and Indians of
+Sonora and Chihuahua, and on the Pueblo villages of the north, while in
+later years they terrorized the white settlers of the entire Southwest. To
+follow them was a fruitless task which often led to the destruction of the
+pursuers.
+
+The primitive Apache was a true nomad, a wandering child of Nature, whose
+birthright was a craving for the warpath, with courage and endurance
+probably exceeded by no other people, and with cunning beyond reckoning.
+Although his character is a strong mixture of courage and ferocity, the
+Apache is gentle and affectionate toward those of his own flesh and blood,
+particularly his children. Fear, to him, is unknown. Death he faces with
+stolid indifference; yet Apache men have been known to grieve so deeply
+over the loss of a friend as to end their troubles by self-destruction.
+
+No people could be better fitted than the Apache to conduct continuous
+predatory warfare. Every form of plant and animal life pays him tribute.
+An entirely naked Indian, without implements of any sort, would stop on a
+mountain slope and in a few minutes be sitting by a cheerful fire
+preparing a welcome meal. With a fragment of stone he would shape
+fire-sticks from the dead stalk of a yucca. Sitting with the flattened
+piece held firmly by his feet, a pinch of sand at the point of contact
+between the two sticks, with a few deft whirls of the round stick over his
+improvised hearth the lone traveller would soon have a fire kindled. Into
+the blaze he would cast a few sections of green, juicy mescal(1) stalk
+which, when cooked, would afford him both food and drink. This part of his
+meal finished, the Apache might gather other dead yucca stalks, split
+them, and often find within small stores of honey.
+
+Many plants furnish small seeds rich in nutriment. These are gathered in a
+basket, ground on a metate, and the oily mass formed into a ball with the
+hands. The Apache assert that a lump as large as one’s two fists would
+subsist a man for two days; but in addition he would eat wild greens of
+various kinds, either cooked or raw. One of the principal vegetal foods of
+the Apache is the mescal—in their language, _náta_. Nothing can give a
+better idea of the economic life of these people than a description of one
+of their annual mescal harvests.
+
+The mescal harvest occurs in the season of new life and growth, when the
+call from the wild is strong in the blood, and like a class of
+children—for they are but grown-up children—they pour out into the wilds.
+From the camp where they have passed the winter they take to the trails
+which lead to the mescal hills.
+
+For some hours after leaving the huts on White river the path leads across
+the hot, dusty desert; then it reaches the rim of White river cañon and
+follows its edge so closely that a pebble tossed from the saddle would
+drop into the torrent more than a thousand feet below. How musical the
+roar of the stream, and how cool its waters look! As the trail passes some
+especially dizzy spot the Indian women lean away from the sheer edge in
+fear. For miles the trail traverses the bluff. At times the river is out
+of sight and hearing, then it emerges again and both eye and ear receive
+its greeting. At the hour when the piñon trees stretch their long shadows
+across the land the Indians urge their horses down a steep, winding trail
+and arrive at the river’s bank. Here they ford, follow the course of the
+stream for a while, and then at a bend reach an open flat dotted here and
+there with shapely live-oaks. In this park-like opening the long
+straggling line comes to a halt.
+
+                 [Illustration: Cutting Mescal - Apache]
+
+                         Cutting Mescal - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+All the worldly possessions of the Apache woman are packed on the horse
+which she and her children have ridden. The mother, with the youngest in
+her arms, first clambers down, followed by the little girl four years of
+age; she then removes the blankets that cover the pack, then the burden
+basket containing her cooking utensils, next the water bottle, and from
+across the saddle seat the large rawhide carryall that contains the family
+supplies and extra clothing. A smaller rawhide bag holds those little
+essentials necessary to the comfort of the family. The unloading finished,
+the woman fills the water bottle at the stream and gathers fuel for
+preparing the simple meal, which is soon over. If anything is more simple
+than the cooking it is the preparation of the bed. A small circular spot
+is cleared and an armful of grass, if any exists, is spread over it; the
+blankets are laid on the grass, and the bed is made. The blankets may not
+be clean, and certainly the pallet is not downy, but this matters little
+to a people inured to hardship; they are happy.
+
+With a laugh the children tumble upon the blankets. Being dressed in a
+single garment a little girl innocently exposes more of her body than
+meets with her modest mother’s approval. The scolding is full and
+positive. Little Miss Apache, sitting in the middle of the blanket with
+her knees drawn to her chin and with scant skirt now tucked carefully
+about her feet, looks up with roguish smile, then down at her wiggling
+toes in coquettish defiance.
+
+From far down the stream resound the splash of water and the merry
+laughter of matrons and maidens bathing in the clear pools, and from above
+the more boisterous shouts of men and boys. Surely he who says the
+American Indian is morose, stolid, and devoid of humor never knew him in
+the intimacy of his own home.
+
+With the coming of light the women are at work building the campfires, and
+the rising sun finds them at their morning meal. The breaking of camp is a
+brief task. To-day they are to cross the divide, ford Black river, and
+continue on to the mountains where the mescal grows abundantly. Travel in
+the cool morning hours is a delight, and seven o’clock finds the party
+well on its way. The long cavalcade winds slowly over the mountain trail.
+Just ahead is a mother with two children, a little girl astride behind her
+and a two-year-old boy standing in her lap. The mourning dove sounds its
+melancholy note from the forest, and the children take up the call. The
+little boy is not very proficient in the imitation, and sister corrects
+him time after time. Truly, in Indian-land, nature study begins early in
+life.
+
+There is noticeable change in the vegetation. The giant yuccas appear
+almost as a forest to-day; yesterday there was none. Soon the party gains
+the summit of the range, before which winds the valley of the Black with
+miles of placid stream in view. Quite different is this from White river,
+which is ever hurrying, rushing along. The Black flows within its grassy
+banks for long distances with scarcely a ripple; then a whirling rapid is
+passed, beyond which glides another long stretch of almost silent water.
+
+However, mescal does not grow by cool streams, and the trail again leads
+up into high mountains. On a broad slope well toward the summit the final
+halt is made. Close by is the mescal pit, perhaps twenty feet in diameter
+and three feet deep; it may have been used a hundred years or a thousand,
+abandoned for a long period, and then brought into use again. Each time it
+is employed it must first be cleaned of the refuse from the last burning;
+this done, a large supply of fuel is gathered and thrown in, and over all
+are piled great quantities of stones.
+
+Then begins the harvest of the mescal. With baskets on their backs the
+women go out to gather the plants. Their implements consist of a stick
+about two inches in diameter and three feet long, wedge-shaped and
+sharpened at one end, and a broad hatchet-like knife. On reaching a plant,
+the woman places the sharp end of the stick at its base and by a blow with
+a stone severs the root and pries it up. Nothing could be more primitive.
+The women of the Stone Age who gathered mescal on the same ground, and
+perhaps used the same pit, thus far must have used identical tools.
+
+                     [Illustration: Mescal - Apache]
+
+                             Mescal - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+When the plant is cut from its root it is turned over and trimmed. For the
+latter the women employ the hatchet-like knife, cutting off the outer ends
+of the leaves. The plant now resembles a large head of cabbage and weighs
+from five to twenty pounds. As fast as the plants are cut the women place
+them in the burden baskets and carry them to the pit, load after load. To
+make it possible for each woman to identify her mescal after the cooking,
+each piece is branded with a distinguishing device—a property mark. The
+gathering of the mescal continues for several days, an area covering a
+radius of perhaps two miles being stripped of its budding plants, for such
+only are harvested.
+
+The pit being ready and the mescal gathered, the work of cooking
+commences. Just at daylight the old woman in charge takes her place at the
+rim of the pit and prays that the cooking may be successful and that the
+people may be in condition to partake of the food. In igniting the fuel
+the old-fashioned fire-sticks must be employed; to use matches would bring
+ill fortune. When the fuel in the pit becomes a blazing mass the women go
+to prepare breakfast, but are soon at work again gathering brush and grass
+to cover the mescal. Within four hours the fuel is entirely consumed and
+the red-hot stones have settled to the bottom of the pit. When it is
+certain that no fuel remains unburned, as even a small amount of smoke
+would spoil the quality of the mescal, the head-woman says, "It is good,"
+and with great eagerness her followers begin to fill the pit. There is
+need for haste in throwing in and covering the mescal, as the steam must
+be confined to prevent the hot stones from scorching it. The covering
+consists of alternate layers of green brush, grass, dry leaves, and
+finally a layer of earth, about six inches in thickness. After forty-eight
+hours of steaming the seething mass is uncovered and each woman removes
+her portion.
+
+The greater part of the product of this cooking is now to be prepared for
+winter use by pulling the leaves apart and pounding them into pulp. This
+can be kneaded and handled much the same as dough, and while in this
+plastic state is formed into large cakes two inches thick and perhaps
+three feet long. These are dried in the sun, when they have all the
+appearance of large slabs of India rubber, and are easily packed on horses
+for the homeward journey.
+
+This dried mescal may be eaten without further preparation, but it is
+generally made into a gruel by mixing with water. Alone it is very sweet,
+and berries of the aromatic sumac, and frequently walnuts, are crushed
+with it to give it flavor.
+
+The fruit of the opuntia, or prickly-pear cactus, which the Apache call
+_hush_, is much used for food both in its fresh state and dried. It is
+picked from the plant with pincers of split sticks. When the _tú̆tza_, or
+burden basket, is filled its contents are poured on the ground and the
+fruit is brushed about with a small grass besom until the spines are worn
+off. In preparing _hush_ the women grind seeds and pulp into a mass, thus
+retaining the full food value of the fruit.
+
+Manzanita, piñon nuts, juniper berries, acorns of the scrub oak, fruit of
+the yucca, wild potatoes, wild onions, mesquite pods, and many varieties
+of fungi also furnish food. As a drink the Apache make a tea from the
+green or dried inner bark of the piñon.
+
+The intoxicant and curse of their lives is _túlapai_, or _tizwin_ as it is
+sometimes called. _Túlapai_ means "muddy or gray water." It is, in fact, a
+yeast beer. In preparing it corn is first soaked in water. If it be winter
+time the wet corn is placed under a sleeping blanket until the warmth of
+the body causes it to sprout; if summer, it is deposited in a shallow
+hole, covered with a wet blanket, and left until the sprouts appear, when
+it is ground to pulp on a metate. Water and roots are added, and the
+mixture is boiled and strained to remove the coarser roots and sprouts. At
+this stage the liquid has the consistency of thin cream soup. It is now
+set aside for twenty-four hours to cool and ferment, when it is fit for
+drinking. As the _túlapai_ will spoil in twelve hours it must be drunk
+quickly. Used in moderation it is not a bad beverage, but by no means a
+pleasant one to the civilized palate. The Apache, however, knows no
+moderation in his _túlapai_ drinking. He sometimes fasts for a day and
+then drinks great quantities of it,—often a gallon or two—when for a time
+he becomes a savage indeed.
+
+                 [Illustration: Filling the Pit - Apache]
+
+                         Filling the Pit - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Another intoxicant, more effective than _túlapai_, is made from the
+mescal—not from the sap, according to the Mexican method, but from the
+cooked plant, which is placed in a heated pit and left until fermentation
+begins. It is then ground, mixed with water, roots added, and the whole
+boiled and set aside to complete fermentation. The Indians say its taste
+is sharp, like whiskey. A small quantity readily produces intoxication.
+
+Of game foods the Apache has deer, antelope, and wild turkey, with quail,
+some water fowl, smaller birds, rabbits, and wood-rats. Fish and bear meat
+are strictly tabooed.
+
+The graphic art of the Apache finds expression chiefly in ceremonial
+paintings on deerskin, and in basketry. Only rarely have they made
+pottery, their roving life requiring utensils of greater stability. Such
+earthenware as they did make was practically the same as that of the
+Navaho, mostly in the form of small cooking vessels. Usually the pictures
+are painted on the entire deerskin, but sometimes the skin is cut square,
+and at others ceremonial deerskin shirts are symbolically painted.
+Occasionally the Apache attempts to picture the myth characters literally;
+at other times only a symbolic representation of the character is made. In
+addition to the mythic personages, certain symbols are employed to
+represent the incident of the myth. These paintings are made under the
+instruction of a medicine-man and are a part of the medicine
+paraphernalia. On some skins the most sacred characters in Apache
+mythology are represented symbolically—Nayé̆nĕzganĭ, the War God;
+Tubadzĭschí̆nĭ, his younger brother; Kútĕrastan, the Creator of All;
+Stĕnátlĭhăn, the chief goddess. In fact the symbolism on an elaborately
+painted deerskin may cover every phase of Apache cosmology.
+
+In their basketry the Apache women display great taste in form, and in
+their more superior work employ much symbolic decoration. Since the
+beginning of the present "messiah craze" all baskets display the sacred
+symbols believed to have been revealed to Das Lan by Chuganaái Skhĭn—a
+combination of the cross and the crescent. There are many baskets, made
+before this new religious wave swept over the tribe, into which the
+symbolism has since been woven.
+
+The basket most used is the _tú̆tza_, or burden basket, roughly and
+loosely woven, ornamented with circular lines as often painted on as woven
+in. Previous to a messiah craze, which had its origin with the Apache
+about 1901, the designs in these baskets were purely decorative, without
+attempt at symbolism; but now, by order of a crafty old medicine-man,
+every _tú̆tza_ must display the combined cross and crescent.
+
+The _tus_ is a water bottle, made invariably of withes of the aromatic
+sumac, loosely woven, and coated inside and out with piñon gum. To use
+material other than sumac would be considered very bad. In the Apache
+deluge myth the people, instructed by Stĕnátlĭhăn, built a monster _tus_
+of piñon branches in which they floated away.
+
+The _tsa-naskú̆dĭ_ is a bowl or tray-shaped basket of splendid form, with
+symbolic decoration of intricate pattern.
+
+The most pretentious basket is the _tus-naskú̆dĭ_, in general form like
+the _tus_, but much larger; it is used for the storage of grain. Its lines
+are most beautiful, as are also its inwoven symbolic designs.
+
+Owing to the extremely secretive nature of the Apache, it is difficult for
+the casual student to learn anything of the relations between their
+mythology and the designs used in their basketry. Questioned, they will
+perhaps say, "We don’t know," or "To make it look pretty." But an
+intelligent and trustworthy interpreter will tell you, "That woman knows,
+but she will not tell." A law of the cult brought about by the recent
+messiah religion is that every woman must have in readiness for use during
+the migration to the future world a _tus_, a _tú̆tza_, a _tsa-naskú̆dĭ_,
+and a gourd drinking-cup, all decorated with the cross and crescent. These
+are not used and are carefully preserved.
+
+The clan and gentile systems of the American Indians have been the bulwark
+of their social structure, for by preventing intermarriage within the clan
+or the gens the blood was kept at its best. Added to this were the
+hardships of the Indian life, which resulted in the survival only of the
+fittest and provided the foundation for a sturdy people. But with
+advancing civilization one foresees the inevitable disintegration of their
+tribal laws, and a consequent weakening of the entire social structure,
+for the Indians seem to have absorbed all the evil, and to have embodied
+little of the good, that civilized life teaches.
+
+                 [Illustration: The Covered Pit - Apache]
+
+                         The Covered Pit - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+The Coyoteros are divided into five bands, each consisting of a number of
+clans, although in one band there are now survivors of a single clan only,
+while in others as many as seven or eight clans are still to be found.
+Descent among the Apache generally is reckoned through the mother; that
+is, the children belong to their mother’s clan. An exception to this rule
+is said by "Peaches," an old Apache scout under Crook, to exist among the
+Chiricahua, where the children take the gens of the father. Among the
+Apache some of the younger generation are inclined to disregard tribal
+laws respecting marriage, but in former times they were rigidly enforced,
+marriage within the clan or the gens being regarded as incestuous. When
+asked what would happen if a man and a woman belonging to the same clan
+should marry, one old man answered that both would be quickly put to
+death.
+
+In the Appendix are given the clan names of the Coyoteros, also of the
+Arivaipa and the Chiricahua. Geronimo, Chato, and Cochise were members of
+the Aiahán, People of the East, clan. Most of the clan names are derived
+from localities in which the ancestors of the clan are supposed to have
+first lived.
+
+With the Apache, as with other tribes, the clan organization has an
+important bearing on property right. Regardless of what property either
+spouse may hold or own at the time of marriage, the other immediately
+becomes possessed of his or her moiety. Should the wife die, her husband
+retains possession of the property held in common so long as he does not
+remarry, but what might be termed the legal ownership of the wife’s half
+interest becomes vested in her clan. Should he attempt to dissipate the
+property the members of the deceased wife’s clan would at once interfere.
+If the widower wishes to marry again and the woman of his choice belongs
+to the clan of his former wife, then he and the new wife become owners in
+common of all personal property held by him; but if the second wife
+belongs to a different clan from that of the former wife, then the husband
+must make actual transfer of half of the common property to the
+clanspeople of the deceased woman, who inherited the legal interest in it
+at their relative’s death. The same tribal law applies in the case of a
+widow.
+
+Much internal strife naturally results whenever an actual distribution of
+property is made. In the first place the surviving spouse unwillingly
+relinquishes the moiety of the property to the relatives of the deceased,
+and the immediate relatives often disagree with the remainder of the clan.
+In former times death of one or more members of contending clans often
+resulted when the division of much property was made. Having no tribunal
+for making an equitable division, the matter was left to mutual agreement,
+resulting in disputes and frequently murder.
+
+With the breaking up of the clans, together with the rapid disintegration
+of ancient customs and laws, this property law is fast becoming forgotten;
+but so recently as 1906 such disputes as those mentioned occurred under
+both the Fort Apache and San Carlos agencies, creating no little
+ill-feeling. In one instance a man refused to deliver possession of half
+of his little herd of horses to his deceased wife’s clanspeople when
+contemplating marriage with another woman, and appealed to the
+missionaries for aid. He was compelled to make the division, however,
+before he could remarry.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+There was a time when nothing existed to form the universe—no earth, no
+sky, and no sun or moon to break the monotony of the illimitable darkness.
+But as time rolled on, a spot, a thin circular disc no larger than the
+hand, yellow on one side and white on the other, appeared in midair.
+Inside the disc sat a bearded man but little larger than a frog, upon whom
+was to fall the task of creating all things. Kútĕrastan, The One Who Lives
+Above, is the name by which he is now known, though some call him
+Yŭádĭstan, Sky Man.
+
+                    [Illustration: Apache Still Life]
+
+                            Apache Still Life
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Kútĕrastan, as if waking from a long sleep, sat up and rubbed his face and
+eyes with both hands. Then bending forward, he looked up into the endless
+darkness, and lo! light appeared everywhere above him. He then looked
+down, and all below became a sea of light. A glance to the east created
+yellow streaks of dawn, another to the west the saffron tints of the dying
+day, both soon becoming obscured by numerous clouds of many hues, formed
+by his looking around and about in all directions.
+
+Again with both hands Kútĕrastan wiped his eyes and sweating face and,
+rubbing his hands together as if he were rolling a small pebble between
+the palms, suddenly parted them with a quick downward fling, and there
+before him on a shining, vaporless, mirage-like cloud sat a little girl no
+larger than a doll. Kútĕrastan directed her to stand up, asking where she
+intended to go, but she replied not. He cleared his vision once more with
+his hands, then proffered his right hand to the girl, Stĕnátlĭhăn, Woman
+Without Parents, who grasped it, with the greeting "Whence came you?"
+
+For reply Kútĕrastan merely repeated her question, adding, "Look to the
+east, it is light! There will be light in the south, in the west, and in
+the north." And as she looked she saw light. He then came out upon the
+cloud.
+
+"Where is the earth?" asked Stĕnátlĭhăn, to which Kútĕrastan replied by
+asking:
+
+"Where is the sky?" Then requesting that he be not disturbed, he began to
+sing: "I am thinking, thinking, thinking, thinking what shall I do next."
+Four times he thus sang, at the end of the fourth time brushing his face
+with his hands, which he rubbed briskly together and parted quickly; and
+there before him stood Chuganaái, the Sun. Raising his left hand to his
+brow, from the sweat thereon, which he rolled in his hands as before,
+Kútĕrastan let drop from his right palm a small boy, Hádĭntĭn Skhĭn.
+
+The four sat upon that still cloud for a time as if in reverie, the first
+to break the silence being he who commenced the creation: "What shall we
+do next? I do not like this cloud to live upon, but we are to rule and
+must stay together. How dreary it is here! I wish we had some place to
+go." And then he set to work again, creating Nacholécho, the Tarantula,
+who was later to help in completing the earth, and Nôkusé, the Big Dipper,
+whose duty it would be to befriend and to guide. The creation of
+Nĭlchídĭlhkĭzn, the Wind, Ndídĭlhkĭzn, the Lightning Maker, and the clouds
+in the west to house Ndísâgochan, Lightning Rumbler, whom he placed in
+them at the same time, next occupied his attention. Then turning to
+Stĕnátlĭhăn, Kútĕrastan said, "Truly this is not a fit place in which to
+live; let us make the earth." And so saying he at once began to sing, "I
+am thinking of the earth, the earth, the earth; I am thinking of the
+earth," which he repeated four times. As he ceased, Stĕnátlĭhăn,
+Chuganaái, and Hádĭntĭn Skhĭn each shook hands with him. Sweat from their
+hands adhered to his. He at once began rubbing his palms, when suddenly
+there slipped from between them a small brown body, no larger than a bean.
+Kútĕrastan kicked it and it expanded; Stĕnátlĭhăn then kicked it and its
+size further increased; Chuganaái next gave it a severe blow with his foot
+and it became larger still; a kick from Hádĭntĭn Skhĭn made it greater
+yet. Nĭlchídĭlhkĭzn, the Wind, was told to go inside and blow outward in
+all directions. This he did, greatly expanding the dimensions of that
+body, now so wide that they could hardly see its edge. The Lightning was
+next directed to exert his strength, so with a terrific flash and roar he
+penetrated the body to its centre, spreading it still wider. Then
+Tarantula was called on to assist, and accordingly he started off to the
+east, spinning a strong black cord, on which he pulled with all his might;
+another cord of blue was spun out to the south, a third of yellow to the
+west, and a fourth of glistening white to the north. A mighty pull on each
+of these stretched the surface of that dark brown body to almost
+immeasurable size. Finally Kútĕrastan directed all to cover their eyes
+with their hands, and when they opened them a moment later they beheld
+Nigostú̆n, the Earth, complete in extent. No hills or mountains were there
+in sight, nothing but a smooth, treeless, reddish-brown plain.
+
+Nĭlchídĭlhkĭzn, the Wind, scratched his chest and rubbed his fingers
+together, when out from between them flew Dátĭlyĕ, the Humming-bird.
+Dátĭlyĕ was told to make a circuit of the earth and report what he saw. He
+started off toward the east, circled south, west, north, and back from the
+east. All was well; the earth was most beautiful, very smooth, and covered
+with water on the western side.
+
+But the Earth was not still; it kept shifting and rolling and dancing up
+and down, so Kútĕrastan made four great posts—colored black, blue, yellow,
+and white—to support it. Then he directed Stĕnátlĭhăn to sing a song. She
+sang, "The world is made and will soon sit still." These two then stood
+and faced Chuganaái and Hádĭntĭn Skhĭn, when into their midst came
+Nĭlchídĭlhkĭzn, who dashed away to the cardinal points with the four
+posts, which he placed under the sides of the earth; and upon them it sat
+and was still. This pleased Kútĕrastan, so he sang a song, repeating, "The
+world is now made and sits still."
+
+Then Kútĕrastan began another song, referring to the sky. None existed as
+yet, and he felt there ought to be one. Four times he chanted the song, at
+the end of the fourth time spreading his hands wide before him, when lo!
+there stood twenty-eight men and women ready to help make a sky to cover
+the earth. He next chanted a song for the purpose of making chiefs for the
+sky and the earth, and at its close sent Ndídĭlhkĭzn, the Lightning Maker,
+to encircle the world. Ndídĭlhkĭzn departed at once, but returned in a
+short time with three very uncouth persons, two girls and a boy, whom he
+had found in the sky in a large turquoise bowl. Not one of them had eyes,
+ears, hair, mouth, nose, or teeth, and though they had arms and legs, they
+had neither fingers nor toes.
+
+Chuganaái at once sent for Doh, the Fly, to come and erect a _kaché̆_, or
+sweat-house. It took but a short time to put up the framework, which
+Stĕnátlĭhăn covered closely with four heavy clouds: a black cloud on the
+east, a blue one on the south, a yellow one on the west, and a white one
+on the north. Out in front of the doorway, at the east, she spread a soft
+red cloud for a foot-blanket after the sweat. Twelve stones were heated in
+a fire, and four of them placed in the _kaché̆_. Kútĕrastan, Stĕnátlĭhăn,
+Chuganaái, and Hádĭntĭn Skhĭn each inspected the sweat-house and
+pronounced it well made. The three newcomers were bidden to enter and were
+followed by Chuganaái, Nĭlchídĭlhkĭzn, Ndídĭlhkĭzn, Nôkusé, and Doh. The
+eight sang songs as their sweat began. Chuganaái led, singing four songs,
+and each of the others followed in turn with the same number. They had had
+a good sweat by the time the songs were finished, so Stĕnátlĭhăn removed
+the black cloud and all came out. She then placed the three strangers on
+the red-cloud blanket, and under the direction of Kútĕrastan made for them
+fingers, toes, mouth, eyes, ears, hair, and nose. Then Kútĕrastan bade
+them welcome, making the boy, whom he called Yádĭlhkĭh Skhĭn, Sky Boy,
+chief of the sky and its people. The second he named Nigostú̆n Nalí̆n,
+Earth Daughter, and placed her in charge of the earth and its crops; while
+to the third, Hádĭnĭn Nalí̆n, Pollen Girl, was assigned the care of the
+health of the earth’s people. This duty also devolved upon Hádĭntĭn Skhĭn,
+but each looks more to the welfare of his own sex than to that of the
+other.
+
+                 [Illustration: Among the Oaks - Apache]
+
+                         Among the Oaks - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+The earth was smooth, flat, and barren, so Kútĕrastan made a few animals,
+birds, trees, and a hill. Then he sent Ágocho, the Pigeon, to see how the
+world looked. Four days later Ágocho returned and said all was beautiful,
+but that in four days more the water on the opposite side would rise and
+flood the land. Kútĕrastan at once created a piñon tree. This Stĕnátlĭhăn
+skilfully tended until it grew to be of gigantic size at the end of four
+days. Then with four great limbs as a framework she made a very large
+water bottle, _tus_, covering it with gum from the piñon. When the water
+appeared as predicted, Kútĕrastan went up on a cloud, taking his
+twenty-eight helpers with him, while Stĕnátlĭhăn summoned all the others
+and put them into the _tus_, into which she climbed last, closing the
+mouth at the top.
+
+                   [Illustration: Mescal Camp - Apache]
+
+                           Mescal Camp - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+The flood completely submerged the earth for twelve days. Then the waters
+subsided, leaving the _tus_ on the summit of the hill Kútĕrastan had made.
+The rush of the waters had changed the once smooth, level plain into
+series of mountains, hills, rivers, and valleys, so that Stĕnátlĭhăn
+hardly knew where they were when she opened the _tus_ and came out. Tázhĭ,
+the Turkey, and Gấgĕ, the Crow, were the first to make a tour of the land.
+At the base of the hill they descended into a small muddy alkaline creek,
+in which the Turkey got the tips of his tail-feathers whitened, and they
+have been white ever since. On return they reported that all looked
+beautiful as far as they had travelled. Stĕnátlĭhăn then sent Ágocho to
+make a complete circuit and let her know how things appeared on all sides.
+He came back much elated, for he had seen trees, grass, mountains, and
+beautiful lakes and rivers in every direction.
+
+Directing the others to remain where she left them, Stĕnátlĭhăn summoned
+Hádĭntĭn Skhĭn, Hádĭntĭn Naln, Ndídĭlhkĭzn, and Ágocho, and took them up
+in a cloud, in which they drifted until they met Kútĕrastan and his band
+of workers, who had completed the sky during the time of the flood. The
+two clouds floated to the top of the hill on which stood the _tus_. All
+descended to the valley below, where Stĕnátlĭhăn marshalled them into
+line, that Kútĕrastan might talk to them. He briefly told them that he was
+going to leave them and wished each one to do his part toward making the
+world perfect and happy. "You, Ndísâgochan, shall have charge of the
+clouds and the water. You, Yádĭlhkĭh Skhĭn, I leave in charge of the sky.
+Nigostú̆n Nalí̆n, you are to look after the crops of our people; and you,
+Hádĭntĭn Skhĭn, must care for their health and guide them." He then called
+Stĕnátlĭhăn to him and placed her in charge of all.
+
+The people stood in line facing their god, with hands extended as if in
+supplication. Kútĕrastan and Stĕnátlĭhăn stood facing each other. Each
+rubbed their thighs with their hands, then cast their hands downward, and
+there arose between them a great pile of wood. Stĕnátlĭhăn knelt and
+slipped a hand under it, and as she did so Kútĕrastan passed his hand over
+the top. Great white billowy clouds of smoke at once issued forth, rising
+straight skyward. Into these Kútĕrastan disappeared. All the other gods
+and goddesses soon followed, leaving the twenty-eight whom Kútĕrastan had
+made to build the sky to remain upon the earth and people it. Chuganaái
+went east to travel with the sun; Stĕnátlĭhăn departed westward to make
+her home in clouds on the horizon, while Hádĭntĭn Skhĭn and Hádĭntí̆n
+Nalín sought homes among the clouds in the south, and Nôkusé may still be
+seen in the northern sky at night.
+
+The Apache is inherently devoutly religious; his life is completely
+moulded by his religious beliefs. From his morning prayer to the rising
+sun, through the hours, the days, and months—throughout life itself—every
+act has some religious significance. Animals, elements, every observable
+thing of the solar system, all natural phenomena, are deified and revered.
+Like all primitive people, not understanding the laws of nature, the
+Apache ascribe to the supernatural all things passing their understanding.
+The medicine-men consider disease evil, hence why try to treat evil with
+drugs? Disease is of divine origin, so to the beneficent and healing gods
+the Apache naturally make supplication for cure.
+
+The Apache, even if willing, could not directly impart their religious
+beliefs or their philosophy. It is only by study of their myths, myth
+songs, and medicine practices, and by close observance of their life, that
+a comprehensive idea of such beliefs can be gained.
+
+A concise outline of the mythology of the Apache is given in the following
+description of the painted medicine skin(2) shown in the accompanying
+plate.
+
+A—The nucleus of the universe, called Chalhké̆lh Nalíín, Night Girl. In
+the beginning it was merely a spot of color in which, during the course of
+time, a form appeared, and later emerged. This was Kútĕrastan, the
+Creator.
+
+B—Kútĕrastan, the Creator of All, is standing on the clouds, his first
+home, holding lightning in each hand. To his left is the _tus_, or water
+bottle, in which the people of the earth took refuge from the flood
+shortly after their creation. Above him are four clouds, those into which
+he departed when leaving the earth for his celestial abode. He first
+created several assistants, who in turn created others by rubbing sweat
+and small particles of cuticle from the face and body.
+
+C—Stĕnátlĭhăn, the chief goddess, first helper of Kútĕrastan, is seen
+standing on the clouds. In her right hand is a piñon tree, from the
+branches and gum of which the large _tus_ was made at the time of the
+deluge. Above her flies Dátĭlyĕ, the Humming-bird, who was sent as a
+messenger about the world to note how its creation progressed.
+
+D—Chuganaái Skhĭn was the second person created by Kútĕrastan. He followed
+Stĕnátlĭhăn, and is therefore third in importance of the many deities. Not
+only does he give light to the day, but he has the power to relieve and
+cure disease with the aid of the first beams of his morning light. The
+Apache ask his blessing before sunrise, generally imploring his
+beneficence "as soon as you look upon me." The serrated circles typify the
+abodes of these gods, which are protected by insurmountable barriers.
+
+E—Here the sun as first made by the great creator is pictured. As time
+wore on, it grew to become the full round disc it now is.
+
+F—The moon as first made by Stĕnátlĭhăn, at the behest of Kútĕrastan, who
+asked that she make something to illumine the night. The streaks represent
+catamenia, and the gradual growth of the moon is assumed to be parallel
+with prenatal growth.
+
+G—This single symbol, a maltese cross, represents the four personages who
+made the stars. They have to do with the stars only, and are not prayed to
+as deities having power over the people on earth.
+
+                 [Illustration: Sacred Buckskin - Apache]
+
+                         Sacred Buckskin - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+                           EXPLANATION OF PLATE
+
+                     A—Chalhké̆lh Nalín, Night Girl
+                  B—Kútĕrastan, The One Who Lives Above
+                  C—Stĕnátlĭhăn, Woman Without Parents
+                       D—Chuganaái Skhĭn, Sun Boy
+                          E—Chuganaái, The Sun
+                          F—Klĕganaái, The Moon
+                   G—Yádĭlhkĭh Bĭnálzĕ, Sky Messengers
+               H—Nigostú̆n Bĭká Bĭnálzĕ, Earth Messengers
+               I, J—Nasté̆lh, Makers of Dreams and Visions
+                          K—Hádĭlhkĭh, Lightning
+
+                                 Disc L
+                  1—Nayé̆nĕzganĭ, Slayer of Alien Gods
+                    2—Dutlí̆shĭ Skhĭn, Turquoise Boy
+                     3—Yólkai Skhĭn, White-Shell Boy
+                       4—Hádĭntĭn Skhĭn, Pollen Boy
+
+                                 Disc M
+                    1—Tubadzĭschí̆nĭ, Born From Water
+                       2—Yádĭlhkĭh Skhĭn, Sky Boy
+                     3—Yólkai Skhĭn, White-Shell Boy
+                       4—Hádĭntĭn Skhĭn, Pollen Boy
+
+                                 Disc N
+                    1—Yólkai Nalí̆n, White-Shell Girl
+                   2—Dutlí̆shĭ Nalí̆n, Turquoise Girl
+               3—Ĕnásho Dĭlú̆hklí̆shĕn, Black Alien Talker
+                      4—Hádĭntĭn Nalí̆n, Pollen Girl
+
+                                 Disc O
+                     1—Hádĭntĭn Nalí̆n, Pollen Girl
+                       2—Nĭlchídĭlhkĭzn, The Wind
+                   3—Yólkai Nalíí̆n, White-Shell Girl
+                       4 —Yakósha Skhĭn, Frost Boy
+
+                            P—Gáŭncho - Gods
+                          Q—Gaŭnchĭné̆  - Gods
+                              R—Gáŭn - Gods
+                             S—Gaŭnchí - Gods
+
+
+H—Another maltese cross, symbolizing four spirits of the air, who act as
+messengers of the gods. They are supposed to communicate with the
+medicine-men, bringing to them words of wisdom from the several gods as
+they sit and chant in ceremony, or when they are fasting. Their name,
+Nigostú̆n Bĭká Bĭnálzĕ, Earth Messengers, indicates that their powers
+extend to both the earth and the sky.
+
+I and J symbolize spirits of the air who reveal to the medicine-men the
+wonders they claim to know in a priestly way. Such revelations are made to
+them in visions as they sit and drum and sing when endeavoring to discover
+some new cure for an affliction, or to initiate new customs that might be
+pleasing to the gods. The priests often take a medicine skin of this sort
+and go out into the mountains, where they fast and sing over it for hours
+at a time, awaiting the coming of the spirits.
+
+K—It is supposed that any of the various gods have the power of calling on
+the lightning to carry messages from one to the other. Wherever shown in
+the symbolism of the Apache, lightning lines are drawn to indicate
+communication from one god to another.
+
+Disc L 1—Nayé̆nĕzganĭ is the first son of Stĕnátlĭhăn, who was made to
+conceive by the sun’s rays as she lay asleep on the eastern slope of a
+mountain. He is the War God and miracle performer, the culture hero who in
+parallel legends appears in many North American aboriginal cults. Great
+monsters in the form of giant antelopes, rolling stones, and beasts of
+hideous conception are supposed to have inhabited the earth for a time,
+destroying its people. These monsters typify only the evils of this life;
+in fact death itself is spoken of in many legends as one of the monsters,
+in such form engaging in a long discussion with the miracle performer to
+prove that he should not be destroyed; if he were, the earth would become
+overpopulated. With his bow and arrow and turquoise lance Nayé̆nĕzganĭ
+banished these curses from earth. He himself was invulnerable as he
+appeared before these monsters, for the reason that he always buried his
+veins near a tree before attacking them. After he had killed them all, he
+and his younger brother, Tubadzĭschí̆nĭ, quarrelled. The Bluebird revealed
+to the latter the spot where Nayé̆nĕzganĭ kept his veins buried, so he
+sought them out and shot arrows into them, thus killing him. Other myths
+relate how Nayé̆nĕzganĭ was later resurrected, and he is still prayed to
+as the chief War God.
+
+                       [Illustration: Apache Girl]
+
+                               Apache Girl
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+2—Dutlí̆shĭ Skhĭn was created within the blue clouds at the time they were
+made, and emerged from them. He took part in the creation, assisting
+Kútĕrastan and Stĕnátlĭhăn in finishing their work. At their direction he
+made a few people and many birds and animals.
+
+3—To Yólkai Skhĭn is attributed the creation of all white things. He
+himself was brought into existence in the white cloud, and on emerging
+therefrom immediately began the work of making white rock and shells under
+the direction of Kútĕrastan and Stĕnátlĭhăn.
+
+4—Hádĭntĭn Skhĭn is the God of Disease and Health. It is he who causes
+much sickness and he who can cure any disease, if he be so disposed.
+Especial care is taken by the Apache not to arouse his displeasure, and he
+is supplicated and propitiated whenever disease appears among them.
+
+Disc M 1—Tubadzĭschí̆nĭ, the second son of Stĕnátlĭhăn, is the God of
+Water, because his mother conceived as she slept one afternoon under a
+ledge of rock from which drops of water trickled upon her. In the dance
+for rain all prayers and songs are addressed to him. It was he who created
+the ocean.
+
+2—Yádĭlhkĭh Skhĭn is Chief of the Sky. In the origin story the Lightning
+was sent to encircle the earth to find how things appeared on all sides.
+On his return he brought back with him a large turquoise bowl containing
+three ill-formed persons, one of whom was Sky Boy. Later all three were
+put through a sweat-bath and their bodies perfected.
+
+3—Yólkai Skhĭn, described above.
+
+4—Hádĭntĭn Skhĭn, described above.
+
+                    [Illustration: The Ford - Apache]
+
+                            The Ford - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Disc N 1—Yólkai Nalí̆n, one of the most venerated and greatly feared
+personages in the Apache mythology. She is the Goddess of Death, or rather
+of the after-life, for she controls all souls that pass on to the future
+world. The road to this afterworld is supposed to cross her shoulders and
+is symbolized by the Milky Way, a trail made by the departing spirits. The
+Apache will not utter the name of a deceased person, because they say the
+dead have gone on to Yólkai Nalí̆n and are her people. If they talked of
+them it might anger her, and when their death ensues she might refuse them
+admittance to the eternal paradise. This goddess is supposed to preside
+over the birth of children, hence supplications and offerings are made to
+her immediately before childbirth. She is invoked at other times to
+withhold her call, for it is believed that she can cause death. These
+prayers are addressed to Yólkai Nalí̆n through the medium of small white
+shells and white stone beads. The white beads are symbolic of purity, and
+through them Yólkai Nalí̆n is asked to keep the minds of the people free
+from evil thoughts or deeds.
+
+2—Dutlí̆shĭ Nalí̆n, the Turquoise Girl, is the creator of all things
+green. She has to do with the crops in the fields, and the devout Apache
+prays to her every morning during the season of growth.
+
+3—Ĕnásho Dĭlhklí̆shĕn is the God of Intellect. He controls the minds of
+the people, making their thoughts good or evil at will. It was he who
+first talked to the people on earth. When a child is born its parents
+often pray that Kútĕrastan will make it grow to be like Ĕnásho
+Dĭlhklí̆shĕn, to whom prayers are addressed for aid when one must talk to
+the people. In such case no offering of pollen is made unless the request
+be presented to an image representing this god, when pollen is sprinkled
+upon it.
+
+4—Hádĭntĭn Nalí̆n is Chieftainess of Pollen, because she causes pollen to
+grow on the trees. The Indians know the function of pollen in plants and
+pray that their corn and other products of the fields, as well as the nuts
+and fruits that grow wild, may be fructified early in the season, to
+insure good harvests.
+
+Disc O 1—Hádĭntĭn Nalí̆n, described above.
+
+2—Nĭlchídĭlhkĭzn, Chief of the Winds. The Apache never complains of the
+wind, for should he become impatient about them and give vent to
+sacrilegious utterances he might anger the Wind God and thereby bring on
+destructive storms.
+
+3—Yólkai Nalí̆n, described above.
+
+4—Yakósha Skhĭn, God of Moisture and also Controller of Rain. Since snow,
+ice, hail, frost, dew, and fog are derived from the clouds, Yakósha Skhĭn
+is sometimes termed Chief of the Clouds, but in general the clouds are
+regarded as his workshop, for there is another who has direct charge and
+control of them.
+
+P, Q, R, and S—These figures represent gods, or, in Apache, _gáŭn_, who
+are supposed to have been made by the Sun for the purpose of curing people
+stricken with bodily disease. Diseases of the body are regarded as
+distinct from those of the mind. The _gáŭn_ live in the four cardinal
+directions and are impersonated in medicine ceremonies by men wearing
+stick masks, who always take stations at the four sides of the patient.
+These doctors are not called in case of illness until after the four chief
+deities have been supplicated, when, as a last resort, the medicine-man
+prays to the _gáŭn_. If the _gáŭn_ cannot help, there is believed to be no
+hope for the patient. In ancient times all animals could talk, and many
+were used as beasts of burden. The bear and the deer were the horses of
+that time. In the graphic representations of the Apache these four spirits
+are often pictured riding deer and bear.
+
+
+
+
+MEDICINE AND MEDICINE-MEN
+
+
+The medicine-men of the Apache are most influential personages. They are
+usually men of more than ordinary ability, claiming, through their many
+deities and their knowledge of the occult and ominous, to have
+supernatural power. In sickness any individual may make supplication to
+the deities, but the prayers of the medicine-men are accepted as being
+most efficacious.
+
+                   [Illustration: Apache Medicine-man]
+
+                           Apache Medicine-man
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Many of the medicine-men have some knowledge of the medicinal properties
+of plants and generally make use of them in the treatment of disease, but
+their treatment consists more of incantation than aught else. Even in
+collecting the plants they invoke the deities, usually facing the cardinal
+points in turn. In case the prescription calls for a combination of herbs
+or other vegetal products, the number four is always strictly adhered to;
+it might be a decoction made of four roots of one variety or of a single
+root from each of four varieties of plants.
+
+Every Apache medicine-man has a medicine skin, his _ĕpú̆n ezchí_,
+inscribed with the symbolism of the tribal mythology. With his prayer
+wands he rehearses the symbolic figures, praying to the mythical
+characters who are regarded as most efficacious in the particular ailment
+under treatment. In his own little _kówa_, or dwelling, with the painted
+deerskin spread before him, on which are delineated the symbolic
+representations of a score of gods comprising the Apache pantheon, a
+medicine-man will sit and croon songs and pray all day and all night in
+the hope of hearing the voices of celestial messengers.
+
+Many of the prayers and songs of the Apache medicine-men are very
+beautiful. The following is an example:
+
+1 _Stĕná pĕhí̆nda nzhóni, tógonĭl ádahĕ bé̆oĭshka__n__._
+
+2 _Inaté̆sh nzhóni bé̆oĭshka__n__._
+
+3 _Ĕnŭdé̆tsos nzhóni bé̆oĭshka__n__._
+
+4 _Ĭnyátĭl nzhóni bé̆oĭshka__n__._
+
+5 _Bé̆hnandahĭ ĭnkéhĭ tógonĭl ádahĕ bé̆oĭshka__n__._
+
+6 _Ĭndú̆h bĭnandáhĕ bé̆oĭshka__n__._
+
+7 _Bĕh nashálolĕzh ndĕ; nashéyo shĭchí̃sĭgo__n__ zhó__n__dolĕzh._
+
+8 _Ndĕ shĭnklóho bĕh sanandáhĕ bé̆oĭshka__n__._
+
+9 _Bĕh sanashádo bé̆oĭshka__n__._
+
+10 _No oskó__n__go adĭshní daházhĭ bĕhnashádo ti ndĕ ta nashéyo
+go__n__zhódo._
+
+11 _Shágocho paógo násha._
+
+12 _Akúd ndĕ sa nzhóni yé̆sĭtchĭ yé̆atido._
+
+13 _Pídi yú̆gga sa nzhóni yé̆kĭssĭn shí̃dĭl é̆ndo._
+
+14 _Shĭtú̆h gozhó__n__dolĕzh pógo hádĭshndi._
+
+1 _Stĕnátlĭhă__n__, you are good, I pray for a long life._
+
+2 _I pray for your good looks._
+
+3 _I pray for good breath._
+
+4 _I pray for good speech._
+
+5 _I pray for feet like yours to carry me through a long life._
+
+6 _I pray for a life like yours._
+
+7 _I walk with people; ahead of me all is well._
+
+8 _I pray for people to smile as long as I live._
+
+9 _I pray to live long._
+
+10 _I pray, I say, for a long life to live with you where the good people
+are._
+
+11 _I live in poverty._
+
+12 _I wish the people there to speak of goodness and to talk to me._
+
+13 _I wish you to divide your good things with me, as a brother._
+
+14 _Ahead of me is goodness, lead me on._
+
+While this prayer is worded as if uttered by the supplicant, it is in
+reality offered by the medicine-man in his behalf.
+
+There are head medicine-men and medicine-men of lesser degree. The man who
+becomes influential enough to be considered the head medicine-man of the
+tribe is more of a politician than a doctor of diseases, and in important
+cases only is he called to treat in a healing ceremony. It requires a
+particularly capable Indian to attain the position of head medicine-man,
+for to do so he must not only make the people subservient to his will, but
+must wrest the leadership from some other and usually older medicine-man
+who is himself an influential character. Unfortunately it is apt to be the
+most crafty, scheming man who gains such power over his tribesmen.
+
+A case in point was the recent strife between Das Lan and Goshonné. For
+some years the latter, an Indian of exceptional ability and withal
+apparently an honest man in his treatment of diseases, was the head
+medicine-man of the White Mountain Apache. Then it came to pass that the
+crafty old Das Lan of the Cibicu had his vision, in which was revealed a
+special message brought by Chuganaái Skhĭn from Kútĕrastan to the Apache
+people. This was the beginning of the present so-called messiah craze.
+
+                 [Illustration: Maternity Belt - Apache]
+
+                         Maternity Belt - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+From the first there was promise of a battle to the end between Goshonné
+and Das Lan. Goshonné well knew that if the new cult gained a firm footing
+he would lose his influence and at best be but a mediocre medicine-man.
+Das Lan, on the other hand, knew that he must break the power of such a
+man as Goshonné, if he was to assume the leadership. Goshonné scoffed and
+scorned, and would have none of the new belief. Still, he was an Indian,
+and the prophecies of his rival gradually filled him with superstitious
+fear, while his followers were either deserting him openly or were
+secretly joining the ranks of the enemy. Death was predicted for the
+members of Goshonné’s own family, and well could Das Lan make such
+prophecies, for Goshonné’s two brothers were already stricken with
+tuberculosis. First one died, then the other. Das Lan could now point to
+him and say, "That is what Kútĕrastan does to those who do not believe!"
+It was thus that Goshonné’s power finally was broken and Das Lan became a
+seer.
+
+Sacred pollen, _hádĭntĭn_, is used in all ceremonies, particularly in
+those designed for healing. The principal source of _hádĭntĭn_ is the
+tule, but much of it comes from the piñon. For prayers invoking an
+abundance of corn, pollen is mixed with cornmeal. Not only do the
+medicine-men use this powder, but each individual carries a small quantity
+of it in a deerskin pouch somewhere about his person. In the pollen may be
+small medicine trinkets—sometimes consisting of a few shell beads from
+prehistoric ruins—and there is scarcely a person, old or young, who does
+not have a small section of the candle cactus fastened somewhere about his
+clothing.
+
+When childbirth approaches, the medicine-men are always summoned. Nothing
+can give a better idea of the medicine rites on such an occasion, and of
+the use of sacred pollen, than a description of a maternity belt procured
+by the writer and here illustrated. So far as can be learned, this belt is
+very old, so old that its painted symbolic figures have been three times
+renewed. Belts of this kind are very rare, and are hired whenever their
+use is required. The owner of this particular belt, a widow, did not care
+to dispose of it; as she expressed it, "it is like a husband": the
+remuneration from granting its use was sufficient to support her.
+
+The belt is made from skin of the mountain lion, the black-tail deer, the
+white-tail deer, and the antelope—animals which give birth to their young
+without trouble. Medicine-men are called in to pray to the spirits of
+these animals when a woman approaching confinement puts on the belt. It is
+worn for a day or so only, but constantly during the critical period, not
+being removed until after the child is born. Prayers are made, first by a
+mother or father for their daughter, then by a medicine-man, and lastly by
+the patient to the gods and elements depicted on the belt. These figures
+are all connected with lightning lines. The first one to the left is
+Stĕnátlĭhăn; on the same portion is the Snake Girl, Klĭshcho Nalí̆n; the
+next is Nayé̆nĕzganĭ, the third Tubadzĭschí̆nĭ, and the last Yólkai
+Nalí̆n. The sharp points around the circular abodes of the two goddesses
+represent barricades for protection. At the real homes of these deities,
+none can pass through these barriers.
+
+Each of the gods from left to right is prayed to successively, and
+_hádĭntĭn_ is sprinkled around them afterward. Stĕnátlĭhăn is the first to
+be addressed by the prospective mother:
+
+"We are your children. When you gave birth to your children, it caused you
+no trouble. Make me like yourself, that my child, soon to be born, may
+come into this world easily and quickly, without pain to me."
+
+Next the Snake Girl is prayed to:
+
+"Klí̆shcho Nalí̆n, you came into this life with ease. Do what you can for
+me now, that my child may come in like manner."
+
+Then to Nayé̆nĕzganĭ:
+
+"Help my babe, soon to be born, to come as you did—quickly, easily, and
+without pain."
+
+The belt in Nayé̆nĕzganĭ’s left hand represents the one worn by his
+mother, Stĕnátlĭhăn, when he was born. There was a time when skirts, too,
+having the same magic power the belt is supposed to possess, were worn by
+women at childbirth. One such is shown in the hand of Tubadzĭschí̆nĭ, next
+pictured, to whom the woman addresses a prayer much the same as the last.
+The skirt also is the one worn by Stĕnátlĭhăn when the two brothers were
+born.
+
+             [Illustration: Medicine Cap and Fetish - Apache]
+
+                     Medicine Cap and Fetish - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Yólkai Nalí̆n is the favorite goddess from whom, in their belief, the
+Apache women are endowed with great beneficence. She lives in the skies,
+where all souls go. The prayer to her is, as to the others, "Save me from
+pain and let my child come as you did."
+
+Clouds at the feet of Nayé̆nĕzganĭ typify the bounties of the world into
+which it is hoped and prayed the child will be happily born.
+
+The prayers finished, _hádĭntĭn_ is sifted over all the figures. Beginning
+at the left, the lightning line is followed into Stĕnátlĭhăn’s abode,
+which is then encircled, and the sacred powder is liberally sprinkled
+around and over her body. Each figure is treated in like manner.
+
+The accompanying plate shows a medicine-cap made by Yotlú̆nĭ, a
+medicine-man, about forty years ago, to cure a boy of lightning stroke
+which had impaired his reason, and a small wooden image of a god recently
+made to be carried by a girl troubled with nervousness. On both these
+objects the gods and elements which cause afflictions and which alone can
+give relief are symbolically represented.
+
+The central figure on the cap pictures Ndídĭlhkĭzn, Lightning Maker, with
+lightning, _hádĭlhkĭh_, in zigzag lines above his head and beneath his
+feet. The broad arch indicates clouds with rifts in them, out of which the
+evil came and into which it may return. The cross of abalone, the small
+white bead, and the eagle feather are media through which Tu Ntĕlh (Wide
+Water), Yólkai Nalí̆n (White-Shell Girl), and Itsád Ndé̆yu (Eagle People)
+are supplicated.
+
+The cap was worn at night by the boy, whose parents each morning at
+sunrise prayed to the various gods and elements represented on it,
+invoking them to take back that which they had left with the boy, and
+adding: "Keep us even in temper and mild and clean in action. We do wrong
+at times, but that is not our wish. If our minds are kept clean we will do
+nothing bad. We wish to have good thoughts and to do good deeds. Keep our
+minds clear that we may think them and do them." After each prayer
+_hádĭnĭn_ was sifted upon the symbol representing the deity addressed.
+
+As the boy soon recovered, the virtue of the cap was attested, and
+subsequently its owner often hired it to others.
+
+The little wooden image represents Hádĭnĭn Skhĭn, Pollen Boy, God of
+Health. The painted figures on the skin pouch in which it is carried are
+similar to those on the cap, and all are supplicated in the same manner.
+The medicine-man who made the image and pouch received a horse from the
+father of the patient in payment; but not the least interesting feature of
+the case for which these objects were made is that the god of the natives
+received all the credit for the efficient treatment given the afflicted
+girl for a year by the reservation physician.
+
+Dry-paintings, or figures drawn upon the ground with colored earths, were
+used in the Apache healing ceremonies, but never to a great extent, and of
+late years they have been practically abandoned. These paintings, compared
+with the beautiful, conventional productions of the Navaho, are crude; in
+making them the Apache always attempt to picture the objects literally
+rather than to represent them conventionally or symbolically.
+
+On the infrequent occasions when the dry-paintings are employed, the
+medicine-man in charge of the ceremony directs his assistants, at
+daylight, to begin the painting. When it is finished he takes his station
+close to the easternmost figure of the painting, on its northern side. At
+the right of the medicine-man sit twelve chosen singers with a drum. The
+four masked _gáŭn_, or gods, at the same time take their places at the
+cardinal points. The patient then enters from the east and sits down on
+the head of the large figure in the centre of the dry-painting. As he does
+so the medicine-man commences to sing, and is joined by the chorus at
+once. They may sing the song four times, or sing four different songs, or
+any multiple of four, at the pleasure of the medicine-man. When the songs
+are finished the four masked personages scrape the colored earths into a
+heap about the patient and rub them in handfuls over his body. If this
+ceremony proves to be ineffectual, it is believed to be the will of the
+gods that the patient be not cured.
+
+                    [Illustration: _Das Lan_ - Apache]
+
+                            _Das Lan_ - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+
+
+THE MESSIAH CRAZE
+
+
+Among the Apache, in the spring of 1906, the excessive use of a combined
+cross and crescent symbol was noted. Men, women, and children had this
+anchor-like design cut into wood, tin, and metal talismans, and also
+tattooed on their faces and branded on their horses. It was used also as a
+decorative device in much of the new basketry and worked in beads on their
+moccasins, and new shirts and waists seldom failed to display a cross in
+narrow yellow and black ribbon in front.
+
+Four years before this time a forceful old medicine-man living on the
+Cibicu, in a remote corner of the Apache reservation, either through the
+influence of a vision or other hallucination, or by a desire to become the
+ruling spirit in the tribe, proclaimed the gospel of a messiah who, he
+claimed, had appeared to him in the hills and would later return to the
+deliverance of his tribespeople.
+
+In childhood this future prophet was given the name Das Lan, Hanging Up,
+by which designation he is commonly known in familiar discourse among his
+tribesmen; but on the census rolls of the White Mountain agency he is
+recorded simply as "V-9." On becoming a medicine-man in his youth, in
+accordance with tribal custom he adopted the name—what may be termed a
+professional title—Dónĭ Tlí̆shĭ Nôĭltánsh, which signifies Turquoise
+Rolling Stone.
+
+As hitherto mentioned, the Apache is the personification of devoutness in
+the performance of his religious duties, and no matter where circumstances
+may place him, he manages always to have a small pouch of _hádĭntĭn_
+carefully secreted about his person for use in paying his devotions to
+half a score of gods, at least once every four days. If occasion demands,
+he may pray every day, or four times a day, or any multiple of four times.
+This custom has a direct bearing on the story of the messiah, which is
+this:
+
+Das Lan, in a spirit of more than usual devotion, began a series of
+prayers to the gods of Life, Peace, and Plenty, delivered as usual just as
+the sun appeared over the eastern mountains. On the fourth morning, with
+offerings of _hádĭntĭn_, he invoked the benediction of Kútĕrastan, the
+Creator, Hádĭntĭn Skhĭn, God of Health, Hádĭntĭn Nalín, Goddess of Crops,
+and of Chuganaái himself, the All-seeing Sun. As the fourth pinch of
+pollen wafted away on the breeze there appeared the vision, immediately
+beneath the sun, of a small bearded dwarf, less than three feet in height,
+who approached him, and said:
+
+"I am a messenger sent by Kútĕrastan to talk to you. The Sun is my father;
+I have just left him to come to you. You are to inform all your people
+that a change is about to be made in their lives and in the nature of the
+whole world. In place of this life of strife and toil with little to eat,
+all, the white man as well as the Indian, will be taken to a place where
+all things grow without labor, and where there will be no rough, barren
+mountains, but instead broad valleys filled with grass, trees, corn,
+fruits, nuts, and all kinds of game in abundance. There, too, you will
+meet all your fathers and mothers and brothers and sisters and children
+who have gone before you from their homes, for they are now there. There
+no sickness or death will visit anyone. The old and feeble will become
+strong, the crooked straight, and the blind shall see. But to be taken,
+all must have faith, believing as one, and observe these instructions I am
+to leave with you. You are commissioned to instruct the people. Those who
+believe must adopt the _dáiita ílhnaha_, the cross and crescent, as a
+symbol of faith, for it represents the shape the new world will have and
+the road all must travel to reach it, and any who start on the journey
+without using this sign will be lost on the way. When the time comes to
+depart, I will return to lead you. A great cloud, open in the centre, will
+come down from above and surround us all, so that none shall see whither
+he goes. Until then those who would go must do as you bid them. All males,
+boys or men, must have caps of deerskin with the _dáiita ílhnaha_ marked
+on them in beads on four sides, and two eagle feathers attached to the
+top, ready to wear on the journey. They must also have new shirts,
+leggings, and moccasins upon which this figure has been made in black and
+white.
+
+                      [Illustration: Apache Village]
+
+                              Apache Village
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+"The girls and the women must likewise have new clothing, bearing the
+sacred symbol, ever in readiness. All their water bottles, burden baskets,
+and saddlebags must also bear the sign, and should any desire to ride
+horses, only the best, fleet and strong, branded upon the left buttock
+with the _dáiita ílhnaha_, may be taken. The permanent homes of all people
+living in bands under a chief must no longer be scattered, but must be
+built close together in long rows, that no time may be lost in assembling
+when our Great Father wills that you depart from this life to go to that
+where all is peace and plenty. Until that time, which is not far off, you
+must conduct yourselves as I have directed, discarding also all old
+medicine symbols for the new."
+
+The plain Greek cross and the crescent have been used by the Apache as
+decorative and religious symbols from early times, but this recent
+adaptation of the combined form came as a sudden wave.
+
+With an unusually strong personality, Das Lan had long been held in fear
+by those who knew him best, and with his story of the new messiah he soon
+became of great prominence in the tribe. Das Lan first made confidants of
+the leading spirits in the various bands, who in turn converted others to
+the new faith before public announcement was made. Having won the
+strongest men in the tribe through personal appeal to their vanity, the
+crafty Das Lan could now remain at home, enjoying the prosperous practice
+that grew out of his new cult.
+
+Throughout the reservation those most deeply affected by the messiah
+belief have been appointed spies over the others. If any persist in the
+use of old medicine paraphernalia, they are reported at once and harassed
+by threats of plague, sickness, ill-luck, disaster, and even death, which
+Das Lan claims to be able to cause or to dispel at pleasure. Once the
+threat is made, nothing unwelcome can happen to one under the ban that is
+not immediately attributed, by all the medicine-man’s disciples, to the
+disfavor of the gods; and nothing more potent is necessary to convert the
+unbeliever, for there is no Indian reared in the wilds who is not steeped
+in the belief that his gods are all-powerful in both causing and
+eradicating every ill.
+
+About two years ago, on the Cibicu, a woman murdered her husband. She did
+not deny the act, but pleaded justification, alleging that her husband was
+guilty of unfatherly conduct toward his daughter. The local authorities
+were very sceptical of her defence, since the murdered man had always
+borne an excellent reputation among both Indians and whites; but no
+contradictory evidence could be adduced upon which to base an open trial,
+so the matter became quieted. After time had cancelled the crime in the
+mind of the guilty, it became known that the murder had been committed at
+the instigation of the scheming Das Lan, who found the deceased an
+obstacle to his prophetic assumptions, and under the guise of an order
+from Kútĕrastan had him despatched. Naturally fierce, strong, and bold,
+Das Lan has become more emboldened by his success as a prophet, and
+indirect threats of further crafty murders are sometimes uttered by the
+more fanatical members in each band when anyone presumes to defy his creed
+and will.
+
+In 1903, throughout the White Mountain reservation, the Government farmers
+found it difficult to persuade the Apache to plant the usual corn. The
+following winter found them with a scant food supply, and Government aid
+was neccessary to relieve suffering. The cause of the failure to plant,
+none of the officials then knew; but to his tribesmen Das Lan had
+prophesied the probable advent of the messiah at that time—so why plant
+corn?
+
+Another effect of Das Lan’s prophecy is noted in the fact that although a
+few years ago the Apache houses were scattered far and wide, now there are
+many villages consisting of long straight rows of grass-thatched huts,
+bearing testimony to that deep-seated superstition which in the Apache
+apparently will never be eradicated.
+
+                   [Illustration: Sand Mosaic - Apache]
+
+                           Sand Mosaic - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+  This pictures an Apache dry-painting employed in an attempt to cure a
+       paralytic about the year 1882. The several figures are crude
+  representations of masked deities—_gáŭn_. The wavy lines are lightning
+  symbols. The patient entered upon the central figure, when the colored
+earths were gathered from about him and rubbed upon his body by masked men
+                         personating the _gáŭn_.
+
+
+
+
+PUBERTY RITE
+
+
+The ceremonial celebration of the arrival of the period of puberty in
+girls is more rigidly adhered to than any ancient religious rite or social
+custom in vogue among the Apache. By this ceremony the social position of
+the girl is established, and she is given assurance, on the eve of her
+womanhood, of a long, happy, active life. At this critical period, if the
+favor of the gods were not thus invoked in behalf of the girl, it might
+augur ill for her in after life.
+
+This Nalín Bagúdzĭtash, or Girl Dance, is held always at dawn and is
+brought to a close when the sun shines full upon the participants. The
+ceremony is conducted by a woman selected from among the friends of the
+girl’s parents for her comeliness, activity, and good character. So far as
+the performance of the successive parts of the ceremony is concerned, no
+special knowledge on the part of the leader is required, as a medicine-man
+is engaged to give the necessary directions and to sing the songs. The
+girl lies on a blanket upon the ground, and her sponsor, so to speak,
+straightens her arms and legs, rubs her joints, and otherwise simulates
+remoulding and beautifying her body. The girl then sits up, and those
+assembled dance and sing in a circle about her. An eagle feather and a
+white-shell bead are tied in her hair, and sacred pollen is rubbed on her
+face, in deference respectively to the bird of war and the god and goddess
+of health and fructification—Hádĭntĭn Skhĭn and Hádĭntĭn Nalín.
+
+When the dancing is finished the sponsor takes a basket of corn prepared
+for ceremonial use and deposits it fifty yards or more to the east of the
+circle. The girl arises and runs around the basket, then back to the
+blanket on the ground, followed by little boys and girls. The godmother
+then moves the basket farther away, and the girl runs around it again,
+followed by children as before. This performance is repeated four times at
+the east of the circle, after which the basket is carried around to the
+south and the girl runs around it four times again, then to the west, and
+lastly to the north. When she returns from her fourth run at the north the
+girl stops on the blanket as usual, where the basket of corn is emptied on
+her head. A lively scramble for the corn follows on the part of all
+present, for it is deemed good fortune to bear away a handful of the
+consecrated kernels, which, if planted, are certain to be very prolific.
+
+The act of running out and back, followed by children, symbolically
+attests that the young woman will be strong and active throughout life,
+beloved by her offspring, who will always follow and obey her. That of
+pouring corn upon her head is an invocation to the gods that she may be
+blessed with fruitfulness.
+
+The girl wears her ceremonial raiment of whitened deerskin or new white
+muslin, with a white feather, a stone bead, and a piece of shell in her
+hair, for four days after the performance, abstaining during that time
+from flesh and from food containing salt, being careful, too, not to
+scratch herself with her fingers. At the end of this period she bathes,
+dons her usual clothing, and partakes of the customary food.
+
+
+
+
+DANCE OF THE GODS
+
+
+The Gáŭn Bagúdzĭtash, or Dance of the Gods, is the one ceremony of the
+Apache that bears any material resemblance to the many Yébĭchai dances or
+"chants" of the Navaho, and even then the only feature common to the two
+is that the men, typifying gods, wear elaborate masks. The Apache are not
+unfamiliar with the making and employment of dry-paintings for the
+treatment of the sick, as has been seen. Originally the dry-paintings and
+the _gáŭn_, or gods, always appeared together, but in recent years the
+Gáŭn dance has been conducted preliminary to and as a part of medicine,
+puberty, and war ceremonies. Captain Bourke, in his "Medicine-men of the
+Apache" (Ninth Report of the Bureau of Ethnology, 1892), speaks of this as
+the Spirit or Ghost dance. Though performed infrequently now, as compared
+with other dances, on account of the expense and of disapproval by the
+agents, the Gáŭn Bagúdzĭtash is unquestionably the most popular ceremony
+conducted by the Apache.
+
+                      [Illustration: Apache _Gaŭn_]
+
+                              Apache _Gaŭn_
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Four always, but generally five, deities are impersonated in this
+dance—Gaŭnchĭné̆ of the east, Gáŭncho of the south, Gáŭn of the west,
+Gaŭnchí of the north, and Gaŭnĕskí̆dĕ the fun-maker. These are arrayed in
+short kilts, moccasins, and high stick hats supported upon tightly fitting
+deerskin masks that cover the entire head. Each carries two flat sticks
+about two feet in length, painted with zigzag lines representing
+lightning.
+
+For the dance a circular plot of ground, fifty or sixty feet in diameter,
+is cleared of stones and brush, and four small cedar trees are planted
+about its edge, one at each of the cardinal points. All in attendance
+assemble in a circle outside the trees, leaving an opening at the eastern
+side. Unheralded the five masked personators march in from the east and
+take position in front of the cedar trees, the fifth man standing behind
+the fourth at the northern side. Four drummers with small drums and an
+indefinite number of drummers around a large one, at a signal from the
+medicine-man in charge, who sings, begin drumming. The personated gods
+dance all about the circle, making motions with their sticks as if picking
+up and throwing something away, followed by blowing with the breath for
+the purpose of expelling evil spirits from their midst. While this is
+going on the fifth masker, Gaŭnĕskídĕ, performs antics designed to amuse
+the audience. When the songs are finished the dancers depart in an
+eastwardly direction, whence they came, and all rest.
+
+The drummers begin the next period in the dance by beating their tomtoms.
+As soon as they commence the _gáŭn_ again appear, coming from the east as
+before, and stop in single file in front of the cedar tree on the eastern
+side. There the spectators throw _hádĭntĭn_ upon them and offer prayers,
+after which the five _gáŭn_ take the same positions as before in front of
+the small trees. Upon the trees little wheels of cedar twigs have been
+hung; these the dancers now take, and each dances toward the fire in the
+centre of the circle and back four times. As the gods dance back and forth
+the people assembled in the encircling line shift their positions, so that
+all the women are on the north side and all the men on the south; then the
+entire body dances, with brief intervals of rest, while twelve songs are
+sung. The maskers next form in single file on the east, march around the
+fire, through the flames of which each passes the ends of his two sacred
+wands to destroy any lurking evil, then back around the eastern cedar
+tree, again around the fire, then to the southern tree, and so on to each
+of the four trees, when they take their leave.
+
+This much constitutes that part of the ceremony in which the _gáŭn_ are
+the chief participants and which usually occupies half the night. The
+remainder of the night is consumed by the performance of some ceremony
+forming the principal objective—often the puberty rite above described.
+
+                      [Illustration: Apache Maiden]
+
+                              Apache Maiden
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+THE JICARILLAS
+
+
+               [Illustration: Lone Tree Lodge - Jicarilla]
+
+                       Lone Tree Lodge - Jicarilla
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+HOME AND GENERAL CUSTOMS
+
+
+The Jicarillas, or, as they are commonly called, "Jicarilla Apaches,"
+occupy a reservation of nearly four hundred and fifty square miles of
+mountainous country in northern New Mexico. Linguistically the Jicarillas
+are of the same stock as the Apache of Arizona; but here the relationship
+ceases, for the two peoples have virtually no knowledge one of the other;
+each, according to their respective genesis myths, had their origin in the
+general region in which they live to-day, while the dialect, mythology,
+legends, and medicine rites of the Jicarillas more closely resemble those
+of the Navaho than any of the Apache groups. The designation "Jicarilla
+Apaches" is an inheritance from the early Spaniards, who were wont to
+designate as Apache any warlike tribe which had not been brought under
+subjection. Such were the Apaches de Nabajú (Navaho), the Apaches del
+Perrillo, the Apaches Gileños, Apaches Tejuas, Apaches Vaqueros, Apaches
+Faraones, Apaches Llaneros, Apaches Lipanes, and a host of others, of whom
+the Spanish missionaries and colonists had little or no knowledge except
+that derived, alas, from predatory raids on the peaceable Indians among
+whom they were established. The name "Apache," therefore, was applied in
+the Rio Grande country of New Mexico in much the same way as the term
+"Yavapai" was given in the Rio Colorado region of Arizona, and, naturally
+enough, it still survives.
+
+                       [Illustration: A Jicarilla]
+
+                               A Jicarilla
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+Owing to their composite nature the Jicarillas are a peculiarly
+interesting group. Too small in numbers to resist the cultural influence
+of other tribes, and having been long in contact with the buffalo hunters
+of the great plains as well as in close touch with the pueblo of Taos with
+its great wealth of ceremony and ritual, it is not surprising that the
+Jicarillas, in life and ceremony, have been deeply influenced by adjacent
+tribes. As previously stated, the Jicarilla medicine rites are much like
+those of the Navaho, but are far simpler in character. In dress the
+Jicarillas resemble the Indians of the plains, even to the feather
+headdress, which is never worn by the tribes to their south and west.
+Features of an annual fiesta have been borrowed directly from the Pueblos.
+
+The typical habitation of the Jicarillas is a tipi, or lodge, called
+_kozhán_, patterned after that of the Plains tribes. Formerly they hunted
+the buffalo, making periodical excursions from their mountain home to the
+plains and bringing back quantities of prepared meat and large numbers of
+hides, which were fashioned into tents and used for many other purposes.
+To all intents and purposes, therefore, the Jicarillas were a plains
+tribe. Only within recent years have they grown crops of any kind. They
+exhibit fair skill in basketry, this being their chief industry and source
+of barter with neighboring tribes; indeed it was through this custom of
+making "little baskets" that the Spaniards applied to them the name by
+which they are popularly known. The Pueblos of the Rio Grande use many
+baskets, which they obtain chiefly from the Jicarillas in exchange for
+corn. During late years many of these _jicarillas_ have been disposed of
+to traders. Like the Navaho they make but little pottery, and that only
+for utilitarian purposes.
+
+The Jicarillas seem to have no system of clans or gentes. The tribe is
+divided into two bands—commonly called by their Spanish names, _Olleros_
+(Potters) and _Llaneros_ (Plainsmen)—within which marriage is not
+prohibited. In the days of the buffalo a part of the tribe, preferring the
+prairie country, remained there for a short time and received the name
+Kolhkahín, People of the Plains. The others returned to the mountains and
+from the pottery they there made were called Sait Ndĕ, Sand People, sand
+being used in mixing the clay. In event of marriage between members of
+different bands, sons born of the union belong to the father’s band, while
+daughters belong to the band of the mother.
+
+Generally speaking, chieftainship is hereditary, passing to the eldest
+son, if there be such, otherwise to a brother, on the death of the
+incumbent; but this rule might be set aside if public opinion were strong
+enough to warrant it, and the chief be selected from another family. Each
+band has a headman, chosen by reason of his personal bravery and
+worthiness. The tribal chief, however, is the recognized leader, the two
+band chiefs being little more than figureheads.
+
+The social customs of the Jicarillas are well defined. A young man wishing
+to marry sends a near relation to procure the consent of the girl’s
+parents, with whose decision the wishes of the daughter have little
+weight. If the young man meets their approval, he is sent out to hunt, and
+the game which he kills is distributed among the girl’s relations. The
+following day his family build a _kozhán_ and place in it the personal
+effects of the young couple, who, at night, enter with friends and
+kinsfolk. A medicine-man prays to Nayé̆nayĕzganĭ, asking his beneficence
+toward the new home. This ceremony lasts until midnight, when the visitors
+depart and the marriage is consummated. Polygamy was common. Divorce is
+effected without ceremony, the discontented one deserting the other and
+leaving him or her in possession of the dwelling.
+
+Property right is governed by tribal laws. The wife’s belongings are
+inherited by her children or, if she should have none, by her parents, not
+by the husband. On the death of the husband his property passes to the
+children and the wife.
+
+The dead are buried in secret, only a few of the close relations having
+knowledge of the place. Immediately after death the body is carried on
+horseback to a high point, where it is placed on the ground and covered
+with the personal possessions of the deceased, such as clothing, blankets,
+saddles, and weapons, and over all are heaped brush and stones. Formerly a
+man’s horse was killed near his grave, and sometimes as many as three or
+four horses were similarly sacrificed at different places. In former times
+also the _kozhán_ was burned after the burial, and members of the family
+cut their hair as a sign of mourning. The souls of the dead are believed
+to rise skyward. In one portion of the sky, among vast herds of buffalo,
+all those who have met death in battle assemble, rich and happy; in
+another part, those who have succumbed to sickness and old age. The evil,
+or those who have practised witchcraft, have a place apart from the rest.
+Between the latter and the spirits of the good stands a high rock wall at
+which the evil ones are condemned to dig for eternity in an effort to
+reach the happier home. Spirits can work only in darkness, and the work of
+the night is ever brought to naught by recurring daylight.
+
+                 [Illustration: A Jicarilla Feast March]
+
+                         A Jicarilla Feast March
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The Jicarillas, like their kindred the Navaho and Apache, pay much
+attention to religion and ceremony. Compared with the Navaho their life
+seems almost lacking in ceremony, but when contrasted with the various
+Yuman tribes on the Colorado and Gila rivers of Arizona it is fairly rich.
+Their healing or medicine rites include a dance, called _Isánĕ_, that
+occupies four days and four nights, and many one-day "sings," in all of
+which dry-paintings are employed. Like the Apache the Jicarillas attach
+much importance to the girls’ puberty ceremony and still rigidly adhere to
+it.
+
+A four-day medicine dance is founded on the following legend:
+
+Two maidens lived at the bottom of a deep pit. Many of the men wished to
+marry them, but the girls were well content and refused to come out. The
+Bear and the Snake formed a plan to carry them off and make them their
+wives. A beautiful butterfly was sent fluttering down over the girls’
+heads, but they paid little heed to its beauties. Another was sent, then
+another, and yet a fourth, which was so beautiful that the girls reached
+up to catch it, for they wished to copy its splendid colors on a large
+basket they were weaving. But the butterfly escaped them and flew upward,
+keeping ever out of reach as the girls followed to the mouth of the pit.
+There the Bear and the Snake in waiting suddenly reached over, seized the
+girls, and carried them away. The people, learning of this, asked them to
+bring the girls back, but the Bear and the Snake refused, so an appeal was
+made to Nayé̆nayĕzganĭ and Kobadjischínĭ. These two gods built a fence
+around the world to keep the Bear and the Snake from escaping, and,
+summoning all the people, compelled the Bear and the Snake to bring the
+two young women back. The one the Bear had married had grown very fat and
+coarse, like her master. "What have you done to make this girl so fat?"
+demanded Nayé̆nayĕzganĭ in anger. "You must give her medicine to make her
+comely again." So the Bear sang songs and made medicine until the girl was
+herself again. Then came the Snake with the girl he had stolen. She had
+become thin, like her master. "What have you done to make this girl so
+thin?" cried Nayé̆nayĕzganĭ. "You must give her medicine to make her well
+again." The Snake then sang his songs and made medicine until the girl
+became again robust and beautiful.
+
+As already mentioned, the performance of this ceremony extends through a
+period of four days and four nights. The day preceding is spent in
+preparation: the head of the family of the sick person makes ready for a
+feast, and helpers build a corral of piñon and spruce branches. This
+corral is circular, about forty yards in diameter and six feet high, with
+an opening at the east. To the west, close to the fence, is the medicine
+_kozhán_. The latter part of each morning of the four days is spent by the
+medicine-man and his assistants in the _kozhán_, where a dry-painting of
+blue, black, yellow, and red earths is made in the shape of a snake lying
+in a circle with a space between the head and the tail. The circle is
+about six feet in diameter, and within it are represented numerous
+animals: the bear, turkey, deer, eagle, buffalo, elk, badger, gopher, and
+others. A decoction is mixed in an earthen bowl and the patient is
+summoned. Sand from the various parts of the painting are sprinkled on the
+corresponding parts of his body, and the medicine mixture is given him to
+drink.
+
+The night portions of the ceremony begin shortly after dark. The
+medicine-man and any persons who know the songs gather in the _kozhán_ and
+sing, accompanied with a drum made of a basket inverted over a hole in the
+ground and covered with a buffalo skin, the head toward the east. The hole
+represents the pit in the legend, the basket the one the girls were
+weaving, and a figure interwoven in the latter symbolizes the butterfly of
+the story. The beating of the drum is varied at intervals by the use of a
+leg-bone of a mountain sheep rasped quickly over a notched stick. Any men
+of the tribe may enter the _kozhán_, and even a white man who is well
+known. The songs consist of recitals of the powers of the medicine-man and
+invocations to the various animals, as the bear, snake, and mountain
+sheep. Some of the songs consist merely in naming the parts of the
+animal’s body, while others are supposed to be those used by the Bear and
+the Snake in the legend. After singing these songs for about three hours,
+with intervals of rest, the dancing begins. On each side of the enclosure
+are three fires. Behind these on the north side are the men, on the south
+the women; thus a large open space is bounded by the two lines of fires,
+the _kozhán_, and the opening of the corral. Two women walk slowly into
+this space, their heads modestly bent. They stop, and a young man
+approaches to ascertain with whom they would dance. He then finds the
+desired persons, takes each by the arm, and drags him out. The men always
+feign unwillingness to go. In the meanwhile other pairs of women have come
+out and other young men become busy finding partners for them. As a rule
+they dance in groups of four, men and women facing each other and moving
+backward and forward five or six steps. As the dance progresses the man is
+likely to lay his hands upon the woman’s shoulders, but modesty forbids
+her a similar liberty. The same pair may remain dancing together
+throughout the night, or they may cease when either desires. On the first
+night the dancing continues until about midnight; the second, an hour or
+two longer; the third, until well toward dawn; the fourth, until sunrise.
+
+                        [Illustration: Jicarillas]
+
+                                Jicarillas
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+On the last night the top of a small spruce tree, tipped with eagle down,
+is planted near the door of the _kozhán_, and a new element in the dancing
+is introduced. About midnight, before any dancing has been engaged in, the
+ceremonial dancers enter from two dressing _kozhán_ some two hundred yards
+east of the corral. These consist of two parties. The first, eight in
+number, enter in single file, preceded and followed by a man in everyday
+costume. These dancers, called _Tsa__n__natí̆_, are nude, save for the
+breech-cloth, with body and face painted in white and black, and the hair
+hanging loose. Immediately following them are the _Cha__n__zhiní̆_, six in
+number, accompanied by four keepers, two in front and two behind. The six
+are nude, the bodies painted solid white with six black stripes encircling
+them. The hair is painted white and is done up into two long, stiff
+braids, which project from the sides of the head like a pair of horns. The
+faces are hideously made up to represent clowns, as indeed their name
+signifies. In dancing, the Chanzhiní̆ and Tsannatí̆ do not take steps, but
+shuffle sidewise, locomotion being effected by means of a sort of
+exaggerated shivering of the legs. This movement is common to Plains
+tribes in many of their dances. The whole line of dancers proceed with
+their peculiar motion into the _kozhán_ and around the fire, passing
+before the patient, the Chanzhiní̆ all the while uttering hoarse,
+animal-like cries. Their utterances are always coarse and obscene, causing
+much merriment, which is supposed to aid the patient in casting off his
+illness. After passing through the _kozhán_ the Tsannatí̆ form in line
+outside and with their feet keep time to the singing and drumming, while
+the others break ranks and in a promiscuous throng pass before the
+spectators, first on the men’s side, then on the women’s. Just before
+their departure from the corral any woman who feels an indisposition may
+crouch in their path near the gate, facing the west, and the Chanzhiní̆
+one by one leap over her, first from the east, then from the other three
+directions, ever continuing their hoarse cries.
+
+These characters make their appearance four times during the course of the
+night, the spectators dancing during the intervals. After their last exit
+dancing continues until shortly before sunrise; then the medicine-man and
+the singers arise, and, forming a circle about the fire in the centre of
+the _kozhán_, sing a number of songs. A maiden is summoned from the
+gathering to carry a basket of sacred meal, and the medicine-man, taking
+up the top of the spruce tree, passes out of the enclosure toward the
+rising sun, followed by the maiden, the patient, the singers, and any who
+may be afflicted with a bodily ailment. At a distance of about a hundred
+yards the medicine-man stops and plants the little spruce tip, to which
+the disease is now supposed to have been transferred, under a tree,
+sprinkling over it quantities of the sacred meal. Then each of the others,
+the patient leading, steps forward, throws a pinch of the meal on the
+tree, and passes on, always facing the east. When the last one has thus
+passed, the procession stops, everybody holds his blanket ready, and on
+signal from the medicine-man, just as the sun appears, gives it a shake
+and runs at full speed to the _kozhán_ and around the fire. Thus is
+disease shaken out and the pursuit of the evil spirits of sickness eluded.
+
+                     [Illustration: Jeditoh - Navaho]
+
+                             Jeditoh - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+It is interesting to note the difference between the Apache of Arizona and
+ the Jicarillas in their assignment of colors to the cardinal directions.
+The former invariably associate black with the east, blue with the south,
+             yellow with the west, and white with the north.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+In the beginning all people, birds, and beasts were far beneath this
+earth, somewhere in the darkness; there was no sun, no moon. It was not a
+good place in which to live, because of the darkness. After a time came
+Chunnaái, the Sun, and Klĕnaái, the Moon. They directed the people to
+leave the world of darkness, showing the way they were to go by passing up
+through a rift in the sky. But the sky was so far above that the people
+knew of no way to reach it, so they made a pile of sand in the form of a
+mountain, and painted the east side white, the south blue, the west
+yellow, and the north side all colors.[1] Then they gathered seeds from
+all the plants they knew and placed them inside the little mountain.
+Chunnaái sent back his messenger, Ánltsĭstn, the Whirlwind, to instruct
+them how to make the mountain increase in size.
+
+Then all gathered about it and danced and sang, until after four days the
+seeds sprouted and the mountain began to expand and to increase in height.
+This continued for four days, at the end of which time the mountain seemed
+almost to reach the sky; but suddenly its growth ceased, and none knew the
+cause. From Chunnaái came Whirlwind to tell the inhabitants how two of
+their maidens had entered the sacred space on the mountain top and had
+wantonly broken and destroyed plants and fruits, thus causing the mountain
+to cease growing.
+
+With two long poles and four buffalo horns, which then were straight, the
+people made a ladder, which, when placed on the mountain top, reached the
+sky. One of the four Great Whirlwinds, Níchitso, went up to see what this
+new place was like. He put his head through the opening, and seeing that
+the world was covered with water, at once descended the ladder. The four
+Whirlwinds then went up; White Wind rolled the water to the east, but
+still there was water at the south; Blue Wind rolled it away to the south,
+but still there was water at the west; so Yellow Wind blew it away to the
+west, and then there was water only at the north, which All-Color Wind
+quickly blew away. Then the Winds blew over the earth for four days to dry
+it; but they left some of the water, which flowed along in streams.
+
+When they returned and told what they had done, the people sent Ká̑gĕ, the
+Crow, who was wise, to view the land. They waited long, but Ká̑gĕ did not
+return. Then they sent Little Whirlwind, who found the Crow perched upon
+some dead bodies, plucking out their eyes; and because of his wickedness
+in forgetting the people, his feathers, once white, had turned black. Then
+Nagánschitn, the Badger, was sent to see if the land was good, but just as
+soon as he had crawled through he sank in the black mud and could go no
+farther, so Little Whirlwind was despatched to succor him. To this day
+Badger’s legs are black. Next Kĕldinshé̆n, the Skunk, was sent, because he
+was light in weight; but even he sank in the mud and blackened his legs.
+Then the people sent Cha, the Beaver, who travelled about for a long time,
+and finding all the water running away in streams, built dams and thus
+formed many lakes. He came back and told the people that the land was good
+to live in, which pleased them greatly. Then they started up the ladder,
+and when all had passed over, it was found that their weight had bent the
+buffalo horns, which ever since have been curved. Thus all the people came
+out upon this earth at a place in the north.(3)
+
+During the first days the Sun did not rise above the horizon, having been
+held back in the east by a web that Mansché̆, the Spider, had woven about
+him. But the people succeeded in tearing the web away, and from that time
+the Sun each day has travelled across the whole sky.
+
+On emerging from the underworld the inhabitants began moving in a great
+circle, travelling from the north to the east, then to the south, then to
+the west. When any found a spot that pleased them, they settled there, and
+Chunnaái and Klĕnaái gave them a language of their own. Four times the
+land was thus encircled, but each time the circle became smaller, and when
+the people came the last time to the north, Haísndayĭn, the Jicarillas,
+found their home in the mountains near the Rio Chama.
+
+
+
+
+MIRACLE PERFORMERS
+
+
+During the wanderings of the people a girl, Yólkai Ĕstsán, became
+separated from the rest. She would lie all day on a hillside in the
+sunshine, and the Sun saw that no harm came to her. By and by she bore a
+child, whose father was Chunnaái, the Sun, and the child was
+Nayé̆nayĕzganĭ. Another girl, Ĕstsán Nátlĕshĭn, was fond of lying asleep
+under a rock, and by the trickling water that fell upon her Kobadjischínĭ
+was begotten.
+
+                   [Illustration: Lake Lajara - Navaho]
+
+                           Lake Lajara - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The two women and their sons lived together. To amuse the children the
+mothers made them a wheel, but cautioned them never to roll it toward the
+north. Whenever he heard the sound of water, Kobadjischínĭ, to seek its
+source, would leap straight into any torrent, and his mother hoped that
+the toy would deter him from falling into such danger. One day the two
+boys became curious to know what was in the north, so they rolled the
+wheel in that direction. It went straight on for a long time, then came to
+a ladder leading up the steep side of a rock, up which it rolled. The boys
+stopped in astonishment. The wheel rolled on down into a cave, where lived
+Yíyĕ, a monster Owl, who ate human flesh. A young girl, Yíyĕ’s slave, was
+sent up to see who was outside. "Two young, fine-looking boys," she
+reported. Yíyĕ sent her to tell them to come into the cave, but this they
+refused to do, even when he urged them himself, saying, "No! Give us our
+wheel!" But at last the boys yielded to Yíyĕ’s persuasions and proceeded
+up the ladder and down into the cave. Owl built a fire under a huge pot of
+water, seized the boys, and put them into it. He boiled them a long time,
+then lifted them out with a stick. They stood up and said, "Why do you not
+give us our wheel and let us go home?" Then Yíyĕ became angry and thrust
+them into a great heap of hot ashes and built a fresh fire over them.
+After a long time he took them out, but they were still unharmed, and only
+asked, "Why do you not give us our wheel?" At this Owl became very angry
+and, seizing them, cut them into small pieces, put them into the pot, and
+boiled them again; but when he took them out they were alive and whole.
+Owl said not a word, but gave them their wheel and motioned them to go.
+All this time the mothers of the two boys knew from the Sun where they
+were, and by a burning stick could tell when their children were in
+danger; for if they were safe the flame burned high, but if in danger it
+burned low.
+
+Because there were so many monsters on the earth that destroyed people,
+the mothers of Nayé̆nayĕzganĭ and Kobadjischínĭ sent them on a visit to
+Chunnaái to learn how to kill these evil beings. Chunnaái sent down the
+rainbow, and up this the two boys climbed and went into the house of the
+Sun. For Nayé̆nayĕzganĭ the Sun made a complete suit of turquoise—shirt,
+leggings, and moccasins—and in his hair fastened a long eagle feather. He
+gave him also huge arrows made of pine trees pointed with flint of white,
+blue, yellow, and all-colors, and a bow made of a part of the rainbow. To
+Kobadjischínĭ he gave a suit of flint of many colors and a long whip with
+which to drive away sickness, and in his hair he tied a downy eagle
+feather. Then he said to Nayé̆nayĕzganĭ, "Shoot down and see if you can
+hit that tree." So Nayé̆nayĕzganĭ shot, and the arrow shattered the tree
+like a bolt of lightning.
+
+                 [Illustration: Into the Desert - Navaho]
+
+                         Into the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+After his return from the home of the Sun, Nayé̆nayĕzganĭ and his mother,
+Yólkai Ĕstsán, went over to the pueblo of Taos, where in a lake lived a
+monster Turtle which had destroyed many people by dragging them beneath
+the water. Nayé̆nayĕzganĭ went into the village and asked for food, but
+the people refused him, not knowing who he was. In the night he sent worms
+into their corn, spoiling it all; and in the morning, when they discovered
+it, they were filled with fear, and said:
+
+"You must be some great man. In the west is a large lake, and in it a
+being which has dragged many of our people into the water. Will you go and
+kill it?"
+
+"I will kill it," replied Nayé̆nayĕzganĭ, "but first you must give me as
+much turquoise as I now have in my suit."
+
+This they did, and Nayé̆nayĕzganĭ asked Chunnaái how he should kill this
+creature. His father gave him four wheels—white, blue, yellow, and
+all-colors. Then from the east he threw the white one into the middle of
+the lake, and the water receded a little. From the south he threw the blue
+wheel, from the west the yellow, from the north the wheel of all-colors,
+and each time the water decreased a little more, until a ladder leading
+downward was exposed. From the centre in four directions led rows of large
+stones, upon which Turtle walked in going to his house. Nayé̆nayĕzganĭ
+went out on one of these stone-trails and down the ladder. At the bottom
+he found two mountain lions, which he quieted by giving them eagle
+feathers. He went through a long passage and successively met two fierce
+bears, two snakes, and two spotted wildcats, but each in turn was pacified
+with eagle feathers. At the end of the passage was a door, which
+Nayé̆nayĕzganĭ burst open, coming suddenly upon the great Turtle. The
+monster tried in vain to seize and kill him, but Nayé̆nayĕzganĭ took out
+his fire-stick, and said:
+
+"Release the people you have here, or I will destroy you with my fire!"
+
+"I have only one," said Turtle, "and you may take him."
+
+When the one came out Nayé̆nayĕzganĭ asked him if there were any more
+captives in the house, and the man said there were many more. So again he
+threatened Turtle, and other prisoners were released; but these were not
+all, and he compelled Turtle to free still more. On the fourth demand,
+however, the monster refused to give up any more of his prisoners,
+whereupon Nayé̆nayĕzganĭ killed him with his fire and smoke. Then going
+through the rooms he released all the people he found. There were two
+young Turtles, whom he told not to grow any larger, nor to kill people or
+animals; and small Turtles yet inhabit the land.
+
+Nayé̆nayĕzganĭ heard that to the east of the mountains of the Haísndayĭn
+lived Tzĕs, the enormous Elk, in the midst of a great high plain, which no
+one could approach unseen. So he journeyed thither, thinking to ascend the
+eastern side; but Elk saw him, and he went no closer. Then he tried from
+the south, the west, and the north, but always Elk saw him. At the
+northern side of the plain Nayé̆nayĕzganĭ heard someone ask, "What are you
+doing here?"
+
+It was Maínĕlin, the Gopher; and when he learned what Nayé̆nayĕzganĭ
+wished to do, he promised his help. So he burrowed into the ground and
+came up under the spot where Elk was lying, and just behind the shoulder
+gnawed away the thick hair that protected the monster’s heart. Elk felt
+the gnawing, and cried out, "Who is doing that?"
+
+Gopher answered, "I need fur to make a nest for my little children."
+
+So Elk became quieted and Gopher went back into the ground, and from the
+centre dug holes in four directions to the edge of the plain.
+Nayé̆nayĕzganĭ then entered one from the east, and coming to the centre
+looked up and saw Elk’s heart beating. Drawing his flint-pointed arrow to
+the head, he shot the monster through the heart, then quickly dropped down
+into Gopher’s burrow beneath four stones which, one below the other,
+stopped the vertical channel. But first he made with his fire-stick a
+dense white smoke at the end of the burrow that ran to the east. Elk
+leaped down into the opening and rushed in the direction of the smoke,
+seeking his enemy. Then in his rage he went to the centre, but in the
+meantime Nayé̆nayĕzganĭ had made a cloud of blue smoke at the south, so
+Elk ran thither. Successively Nayé̆nayĕzganĭ made yellow smoke at the west
+and all-color smoke at the north, each time at the mouth of the burrow,
+and each time Elk ran in the direction of the newly made smoke. All the
+time blood was pouring from the wound in Tzĕs’ heart. At last he espied
+the hole blocked with four stone doors of white, blue, yellow, and
+all-colors, which led straight down from the floor of the passage. With
+his great antlers the monster broke through the first three doors, but at
+the fourth he fell dead. Nayé̆nayĕzganĭ divided the meat with Gopher, and
+taking the greater portion on his back, for by this time he was grown
+large and strong, he started back to his mother, who was overjoyed by his
+safe arrival and because he had brought such a quantity of meat. Near the
+village he stopped to rest, and the weight of himself and of Elk’s body
+flattened the top of the hill on which he sat. Where Elk’s blood soaked
+into the ground the soil is still red.
+
+                 [Illustration: Nature’s Mirror - Navaho]
+
+                         Nature’s Mirror - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+From his father, Chunnaái, Nayé̆nayĕzganĭ had knowledge of another evil
+thing and how to destroy it. Cutting off a piece of Elk’s intestine, he
+filled it with blood and fastened it about his waist. Then he told his
+mother to strip off the hide and while it was still soft sew it into a
+suit that would cover him completely. When the suit was finished he put it
+on, hid Elk’s antlers under it, and departed westward in search of Itsá,
+the Eagle, who every day killed a man. When Nayé̆nayĕzganĭ approached the
+home of Eagle the latter swooped down from his high rock and four times
+tried to seize him, but could not fasten his talons in the hardened hide.
+At the fourth attempt Nayé̆nayĕzganĭ allowed Eagle to take hold of his
+suit in the front, whereupon the bird carried him up and up, and from a
+tremendous height dropped him upon the sharp rocks. Though unhurt, to
+deceive Eagle he tore open the piece of intestine, allowing the blood to
+gush out upon the rock. Itsá told his two children to go and eat, but when
+they drew near Nayé̆nayĕzganĭ made a sound, "Sh!" and they stopped in
+fright. Again they came near and again heard the sound "Sh!" So the
+Eaglets went to their father, perched high on the point of the rock, and
+said:
+
+"That body is not dead, it makes a noise ’Sh!’"
+
+"Never mind that; go and eat!" commanded the parent Eagle, who then flew
+away for his day’s hunting.
+
+When Itsá was gone, Nayé̆nayĕzganĭ arose, took off the elk-skin suit, and
+addressed the frightened Eagle children:
+
+"In what weather does your father come home?"
+
+"In a great storm of thunder and lightning," they answered.
+
+"And in what weather does your mother come home?"
+
+"When all the sky is clouded and a slow rain falls."
+
+Presently a great storm arose, and the Eaglets exclaimed, "Our father is
+coming!" Soon the Eagle came rushing through the air, and from afar
+Nayé̆nayĕzganĭ heard wailing, for Eagle had a man in his talons. From far
+aloft, as was his wont, he dropped the man upon the rocks. Nayé̆nayĕzganĭ
+took up one of Elk’s antlers and just as the great bird was alighting on
+his perch hurled it at him, striking him on the head. Listening, he heard
+the body drop upon the rocks far below. Then a slow rain began to fall,
+and the Eaglets cried, "Our mother is coming!" Soon the mother Eagle came.
+She too had a man in her talons, and with the other horn Nayé̆nayĕzganĭ
+killed her. Then he warned the Eagle children that they must not grow any
+larger, or ever attempt to carry away people; and they promised to be
+content with hunting animals.
+
+But Nayé̆nayĕzganĭ found that there was no way to get down from the rock,
+for it was steep and very high, so high that it made him dizzy to look
+over the edge. Chunnaái told him to wait there, for he would send someone
+to bring him down safely. At last Nayé̆nayĕzganĭ saw somebody below, who
+proved to be Bat.
+
+"Come, help me down!" he called.
+
+                  [Illustration: Canon _Hogan_ - Navaho]
+
+                          Canon _Hogan_ - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Bat came up, flying round and round the rock. On his back was a basket,
+supported from his shoulders by two cords that looked like Spider’s
+thread.
+
+"That will not hold me!" exclaimed Nayé̆nayĕzganĭ.
+
+"But it will," answered Bat; "it will hold the biggest of mountain sheep!"
+And to prove the truth of his assertion he filled the basket with stones
+and jumped up and down, and the threads held. Then Nayé̆nayĕzganĭ was
+satisfied and got in, and Bat began the descent. "Don’t open your eyes!"
+he commanded. After a long time, feeling that they must be near the
+bottom, Nayé̆nayĕzganĭ opened his eyes, but the sight made him dizzy, and
+he almost fell out of the basket. Bat became angry at this, for the lurch
+almost threw him from the rock. At last, however, they reached the ground
+in safety.
+
+There they dragged the bodies of the two great Eagles together, plucked
+them, and filled Bat’s basket with the feathers, which Nayé̆nayĕzganĭ
+wished to take home. "Don’t go in the low places," he advised Bat, as the
+latter started on ahead. But Bat forgot, and because the walking was
+easier went across the low places, where the birds stole all the feathers
+for their nests; so he had to return and fill the basket again. These he
+carried safely to Yólkai Ĕstsán, who gave many of them to the people of
+the village.
+
+From Chunnaái, Nayé̆nayĕzganĭ learned of one more monster on the earth, a
+huge Rolling Stone, which lived in the south near the pueblo of Picuris;
+so he and his mother went southward. They stopped in a cañon through which
+Rolling Stone often passed on its way to and from the village, and by and
+by it came crashing along, destroying everything in its path. Just as it
+passed, Nayé̆nayĕzganĭ shot with one of his great flint-pointed arrows and
+shattered it, as he had shattered the tree when Chunnaái first gave him
+his weapons; and the ground in that spot is still red from the blood that
+flowed from Rolling Stone’s heart.
+
+
+
+
+ORIGIN OF FIRE
+
+
+Black Man, Haschí̆n Dí̆lhĭli, was created by Nayé̆nayĕzganĭ to be his
+helper in the task of making the earth a good dwelling-place for the
+people. Haschí̆n made the animals, mountains, trees, and rivers, gave the
+people weapons and implements, and showed how they were to be used. When
+all were supplied with houses to live in and weapons with which to protect
+themselves and to kill game, he called Coyote, Tsilité̆n, the Mimic.
+
+"Go to the Land of the Fireflies," he commanded, "and bring back their
+fire, for the people have no fire with which to cook their food."
+
+Coyote started, and found the Land of the Fireflies. These beings lived at
+the bottom of a deep, deep hole—an enormous cave in the solid rock. Its
+sides were smooth and straight, and how to get down Coyote did not know.
+He went to the edge of the pit, and there found growing Little Tree.
+
+"Help me down to the Land of the Fireflies," he said. So Little Tree sent
+its roots down, down, down, until they extended quite to the bottom, and
+Coyote descended. There he played with the little Firefly boys, romping
+about, running back and forth, pretending to be thinking of nothing but
+their amusement, for the Fireflies guarded their fire carefully and would
+let no one touch it.
+
+On the tip of his tail Coyote had tied a tuft of cedar bark. Suddenly he
+dashed through the great fire which always burned in the centre of the
+village, and was off before the Firefly people knew what he had done. When
+they discovered that he had stolen some of their fire, they set out in
+pursuit; but Coyote was very swift of foot, and reached the wall of the
+pit far ahead of them.
+
+"Little Tree, help me out!" he called.
+
+Little Tree drew its roots up, up, up, while Coyote held on and was drawn
+safely out of the hole. Then he ran quickly about among the people,
+lighting the piles of wood they had prepared, until every family was
+supplied with fire.
+
+
+
+
+
+THE NAVAHO
+
+
+              [Illustration: A Drink in the Desert - Navaho]
+
+                      A Drink in the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+HOME LIFE, ARTS, AND BELIEFS
+
+
+              [Illustration: Under the Cottonwoods - Navaho]
+
+                      Under the Cottonwoods - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The Navaho are a pastoral, semi-nomadic people whose activities centre in
+their flocks and small farms. Their reservation of more than fourteen
+thousand square miles is the desert plateau region of northern Arizona and
+New Mexico. Its mesas and low mountains are sparsely covered with piñon
+and cedar, and on the higher levels are small but beautiful forests of
+pine. Back and forth in all parts of this vast region the Navaho drive
+their flocks. At the season when the slight rainfall produces even scant
+pasturage on the desert plains the flocks are pastured there; but as the
+grass becomes seared by the summer sun and exhausted from pasturing, the
+flocks are taken into the mountains, where the shade of the pines lends
+grateful coolness. Again, as the deep snows of winter come, the sheep and
+goats are driven down to the wooded mesas, where there is little snow and
+an abundance of fuel, of which there is none on the plains. And so, year
+in, year out, the flocks slowly drift back and forth from plain to mesa
+and from mesa to mountain.
+
+While the Navaho leads a wandering life, the zone of his movements is
+surprisingly limited; indeed the average Navaho’s personal knowledge of
+his country is confined to a radius of not more than fifty miles. The
+family usually has three homes, the situation of which is determined by
+the necessities of life. Near their summer home they cultivate small crops
+of corn and vegetables in narrow, sandy washes, where by deep planting
+sufficient moisture is insured to mature the crop. In a few sections small
+farming is conducted by means of irrigation. In Cañon de Chelly, which may
+be termed the garden spot of the reservation, there are diminutive farms
+and splendid peach orchards irrigated with freshet water. The cañon drains
+an extensive region, and even a light rain causes the stream which flows
+at the base of its lofty walls to become swollen. This water the natives
+divert to their miniature cornfields and orchards, one or two freshets
+assuring good crops.
+
+         [Illustration: Cornfields in Canon Del Muerto - Navaho]
+
+                 Cornfields in Canon Del Muerto - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Owing to its lowness and its earth covering, the Navaho house, or _hogán_,
+is the most inconspicuous of habitations. One might ride from morning till
+night across the reservation and not observe either a hogán or an Indian,
+although he has no doubt passed within a stone’s throw of many of these
+houses and been peered at by many more dark eyes from brush concealments.
+At the end of a long day in the saddle the traveller may wonder where the
+many thousands of Navaho reside; but his inquiry may be answered if he
+will but climb to the summit of one of the many low mountains and view the
+panorama as the long shadows of evening are creeping on. Here and there in
+every direction the thin blue smoke of the campfire may be seen curling
+upward as these desert people prepare their evening meal. In this clear,
+rare atmosphere the far distant horizon is the only limit to his vision.
+Just below, a mile or so away, may perhaps be seen the smoke from a group
+of half a dozen hogáns. Miles beyond is another group, and still beyond
+another, and so throughout the sweep of vision. These people and their
+life are delightfully Indian, but slightly influenced by the white man’s
+ways. As the chief human touch of the great southwestern desert the Navaho
+are the artist’s joy, and as a subject for the ethnologist their
+ceremonial life furnishes limitless material for study.
+
+The handicraft of the Navaho is seen at its best in their blanketry, which
+is one of the most important industries of any Indians within our domain.
+The greater portion of the wool from their hundreds of thousands of sheep
+is used in weaving, and in addition a considerable quantity of commercial
+yarn is employed for the same purpose. The origin of the textile art among
+the Navaho is an open question. It is probable that they did not learn it
+from anyone, but that it developed as a part of their domestic culture. It
+is contended by some that the early Spanish missionaries taught the Navaho
+to weave; but why should the white man be accredited with this art? The
+mummies found in the prehistoric cliff-ruins of the Navaho country are
+wrapped in cloth finer than any ever produced with a Navaho loom, and no
+doubt now remains that Pueblo people were incorporated by the Navaho in
+ancient times.
+
+The blankets made in earlier days, say from fifty to a hundred and fifty
+years ago, are beautiful examples of primitive handicraft. The body of a
+so-called bayeta blanket was woven of close-spun native wool, dyed dark
+blue, while the red pattern was from the ravellings of Spanish bayeta.
+Much of the beauty of the old blankets is due to the mellowing of the
+native colors by age, but practically none of these rare examples are to
+be found among the Navaho at the present time. The blankets of to-day may
+be roughly divided into three classes: 1. Those made from the close-spun
+native yarn dyed in the old colors and woven in the simple old patterns;
+when aged they closely resemble the old bayeta blankets. 2. Blankets woven
+in a great variety of designs from coarse, loose-spun yarn dyed with
+commercial dyes of many shades; these are the Navaho blankets of commerce.
+3. Those woven from commercial or "Germantown" yarn; they are of fine
+texture and sometimes beautiful, but lack interest in that their material
+is not of Indian production. Fortunately the decrease in the demand for
+blankets woven of commercial yarn is discouraging their manufacture.
+
+The Navaho woman weaves her blanket not so much for profit as for love of
+the work. It is her recreation, her means of expressing imagination and
+her skill in execution. Civilized women may write books, paint pictures,
+or deliver ringing addresses; these are unknown worlds to the Navaho
+woman: but when after months of labor she finishes a blanket, her pride in
+her work of art is indeed well justified.
+
+Because of their pastoral life the Navaho are not villagers. Their
+dome-shaped, earth-covered hogáns are usually grouped two or three in the
+same locality. The summer house is a rude brush shelter, usually made with
+four corner posts, a flat top of brush, and a windbreak of the same
+material as a protection against the hot desert siroccos. The hogán
+proper, used for storage during the summer, affords a warm and comfortable
+shelter to its occupants through the cold winters of their high altitude.
+When a hogán is built it is ceremonially consecrated, and if an occupant
+should die in it, it is forever deserted and is called _tsí̆ndi hogán_,
+"evil house." No Navaho will go near such a house or touch anything taken
+from it. If a meal were cooked with decayed wood from a hogán a hundred
+years deserted, a Navaho, even if starving, could not be induced to
+partake of it. Thus strong are the religious beliefs of this primitive
+people.
+
+                [Illustration: The Blanket Maker - Navaho]
+
+                        The Blanket Maker - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The domestic equipment of the Navaho is simplicity itself and reflects the
+simple life of the tribe. Of household furniture there is none. The
+bedding consists usually of a few sheepskins; cooking utensils are earthen
+pots of their own making, and cups, knives, and spoons of civilization.
+Plates they do not need, as the family eat directly from the pot in which
+the food is cooked. The principal food is mutton, boiled, and corn
+prepared in many ways. Considerable flour obtained from traders is
+consumed; this is leavened slightly and made into small cakes, which are
+cooked over the embers like Mexican tortillas.
+
+The women are an important factor in the Navaho tribe. The sheep usually,
+and the house, with all that pertains to it, always are the property of
+the wife. The independent spirit of the women, instilled by this
+incontestable property right, manifests itself throughout the tribe, and
+by reason of it the Navaho husband is not apt to seek an opportunity to
+criticise his wife so long as she is in a position to say, "If I and the
+hogán do not suit you, go elsewhere!" Polygamy is common, but as a rule
+the wives of one man are sisters, an arrangement conducive to domestic
+harmony.
+
+Many of the Navaho men are skilled silversmiths. Every well-to-do Navaho
+possesses a silver belt consisting of a dozen or more wrought oval discs,
+each about two by three inches, fastened to a leather strap. Such a belt,
+weighing several pounds, is of course a valuable piece of property. The
+wearer may also have a broad silver bracelet set with turquoise, a heavy
+string of silver beads with a massive pendant of the same material, and a
+pair of deerskin leggings with a row of silver buttons on the outer side.
+Frequently their horses are gaily bedecked with bridles and saddles
+heavily weighted with silver ornaments. The long strap over the shoulder,
+from which the pouch of the medicine-man is suspended, is always studded
+with silver buttons. Mexican coins, especially the peso, are the principal
+source of all this silverwork, the Navaho preferring this coin to our own
+dollar because it is heavier. Buttons and beads also are made from
+American dimes and twenty-five cent pieces; the small beads from dimes,
+and the larger ones from two coins of the same value. They learned
+silversmithing from the Mexicans, but since their first lessons have
+developed a high degree of individuality in the art. While the metal-work
+of the Navaho at the present time is practically all in silver, only a few
+copper objects being made, their earliest work in metal was with iron, and
+occasionally an example of this is found. The silver and shell bead
+jewelry of the Navaho is his savings bank. During times of prosperity he
+becomes the possessor of all the jewelry his means afford, and when poor
+crops or long winters threaten distress he pawns it at a trader’s, so that
+many of the traders often have thousands of dollars’ worth of silverwork
+and shell beads on hand at one time. The system seems to be a very fair
+one, and in time of stress is certainly a boon to the impecunious Navaho.
+
+The little pottery made by this people is an undecorated ware for
+utilitarian purposes only. For carrying water a gum-coated water bottle of
+basketry is in general use. Few baskets are made, and these are of but a
+single pattern—a flattish tray for use in ceremonies. Most of the baskets
+used by the Navaho in their ceremonies, however, are purchased from
+neighboring tribes, especially the Havasupai and the Paiute, who weave
+them primarily for purposes of trade. Such baskets must be of a prescribed
+pattern, with a break in the design at one side. When the basket is in use
+this side is always placed toward the east.
+
+Most Navaho ceremonies are conducted, at least primarily, for the purpose
+of healing disease; and while designated medicine ceremonies, they are, in
+fact, ritualistic prayers. There are so many of these ceremonies that no
+student has yet determined their number, which reaches into scores, while
+the component ritual prayers of some number hundreds. The principal
+ceremonies are those that require nine days and nine nights in their
+performance. Of the many now known the names of nine are here given: Kléjĕ
+Hatál, Night Chant;(4) Tzĭlhkí̆chĭ Hatál, Mountain Chant; Hozhónĭ Hatál,
+Happiness Chant; Natói Hatál, Shooting Chant; Toi Hatál, Water Chant;
+Atsósĭ Hatál, Feather Chant; Yoi Hatál, Bead Chant; Hochónchĭ Hatál,
+Evil-Spirit Chant; Mai Hatál, Coyote Chant. Each is based on a mythic
+story, and each has four dry-paintings, or so-called altars. Besides these
+nine days’ ceremonies there are others whose performance requires four
+days, and many simpler ones requiring only a single day, each with its own
+dry-painting.
+
+                 [Illustration: _Pĭké̆hodĭklad_ - Navaho]
+
+                         _Pĭké̆hodĭklad_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+This, the first of the dry-paintings employed in the rites of the Mountain
+ Chant—a nine days’ healing ceremony of the Navaho—as in the Night Chant,
+  is used on the fifth night, when the purpose of the performance is to
+  frighten the patient, and thus banish the evil within him. The name of
+  this painting, "Frighten Him On It," is identical with that of the one
+           used at the corresponding moment in the Night Chant.
+
+The whole represents the den of a hibernating bear. Inside the ceremonial
+hogán is thrown up a bank of earth two or three feet high, with an opening
+    toward the doorway. Colored earths picture bear-tracks leading in;
+ bear-tracks and sunlight—sun dogs—are represented at the four quarters,
+and the bear himself, streaked with sunlight, in the centre. The twigs at
+the entrance of the bear den represent trees, behind which bears are wont
+   to dig their dens in the mountain side. Everything tends to make the
+ patient think of bears. He enters midst deep silence and takes his seat
+  upon the pictured animal. The play of his imagination has barely begun
+  when a man, painted and garbed as a bear, rushes in, uttering hideous
+snarls and growls, in which all assembled join. Women patients seldom fail
+                                to faint.
+
+
+The figures shown in the dry-paintings are conventionalized
+representations of the characters in Navaho mythology and of incidents in
+the myth. With how many such paintings the Navaho medicine-men are
+familiar is an unanswered question; but more than sixty have been noted,
+some of them most elaborate. In making them, the ground within the
+ceremonial hogán is evenly covered with fine brown earth, upon which the
+figures are drawn with fine sands and earths of many colors allowed to
+flow between the thumb and the first two fingers. The Navaho become so
+skilled in this work that they can draw a line as fine as a broad pencil
+mark. Many of the paintings are comparatively small, perhaps not more than
+four feet in diameter; others are as large as the hogán permits, sometimes
+twenty-four feet across. To make such a large painting requires the
+assistance of all the men who can conveniently work at it from early
+morning until mid-afternoon.
+
+The most elaborate ceremonies are conducted between the first frost of
+autumn and the second moon following the winter solstice. While primarily
+designed to restore the health of an individual, they are intended also to
+benefit the entire tribe, many of the prayers being offered for the
+general welfare of the people rather than for the patient under immediate
+treatment. Nor, so far as the individual is concerned, is the ceremony
+designed necessarily for the cure of an acute ailment, but is for the
+treatment of long-standing chronic afflictions, mental or physical.
+Especially peculiar is the Navaho belief that many illnesses are the
+results of fright to which ancestors have been subjected during prenatal
+life, and long and costly ceremonies are often performed to rid persons of
+such baneful inheritance. In fact Indians physically normal have submitted
+to prolonged treatment by their medicine-men when advised by them for such
+imaginative reasons to submit to it.
+
+The medicine-men, who are termed singers, _hatálĭ_, are a dominant factor
+in the Navaho life. Like all primitive people, the Navaho are intensely
+religious, and the medicine-men, whose function it is to become versed in
+the mysteries of religion, are ever prone to cultivate in the minds of the
+people the belief that they are powerful not only in curing disease of
+mind and body but of preventing it by their incantations. Anyone who
+possesses the requisite ability may become a medicine-man, but owing to
+the elaborate ceremonies connected with their practices it requires long
+years of application ere one can attain sufficient knowledge to give him
+standing among his tribesmen. To completely master the intricacies of any
+one of the many nine days’ ceremonies requires close application during
+the major portion of a man’s lifetime. The only way a novice has of
+learning is by assisting the elders in the performance of the rites, and
+as there is little probability that opportunity will be afforded him to
+participate in more than two or three ceremonies in a year, his
+instruction is necessarily slow. The medicine-men recognize the fact that
+their ritual has been decadent for some time, and they regard it as
+foreordained that when all the ceremonies are forgotten the world will
+cease to exist.
+
+                 [Illustration: _Hástĭn Yázhĕ_ - Navaho]
+
+                         _Hástĭn Yázhĕ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The most pronounced dread manifested by the Navaho is that derived from
+their belief respecting the spirits of the dead. It is thought that the
+spirit leaves the body at death and travels to a place toward the north
+where there is a pit whence the gods and the animals emerged from an
+underworld before the first Navaho were created, and which the dead now
+enter. Their myths tell of the disappearance of a beautiful daughter of
+one of the animal chiefs on the fourth day after the gods and the animals
+came up into this world; diligent search was unrewarded until two of the
+searchers looked down through the hole and espied her sitting beside a
+stream in the lower world combing her hair. Four days later death came to
+these searchers, so that now the Navaho will go to any extreme to avoid
+coming into contact with spirits of the dead, _tsí̆ndi_, which they
+believe travel anywhere and everywhere at will, often doing evil, but
+never good. The body is prepared for burial previous to death, and is
+never touched afterward if it can be avoided.
+
+To the end that the spirit may begin aright its journey to the afterworld,
+the body is taken out of the hogán through an opening specially made in
+the wall on the northern side, for the doorway always faces the east. The
+immediate relatives of the deceased avoid looking at the corpse if
+possible. Friends of the family or distant relations usually take charge
+of the burial. A couple of men dig a grave on a hillside and carry the
+body there wrapped in blankets. No monument is erected to mark the spot.
+Before the body is taken out, the hogán is vacated and all necessary
+utensils are carried away. The two men who bury the remains of the former
+occupant carefully obliterate with a cedar bough all footprints that the
+relations of the deceased may have made in the hogán, in order to conceal
+from the departed spirit the direction in which they went should it return
+to do them harm. The premises are completely abandoned and the house often
+burned. Never will a Navaho occupy a _tsí̆ndi hogán_, and when travelling
+at night he will take a roundabout trail in order to avoid one. Formerly
+horses were killed at the grave. So recently as 1906 a horse was
+sacrificed within sight of a Catholic mission on the reservation, that its
+spirit might accompany that of a dead woman to the afterworld. This horse
+was the property of the woman, and her husband, fearing to retain it, yet
+not daring to kill it himself, called upon another to do so.
+
+
+
+
+HISTORY
+
+
+Although raiders and plunderers since known to history, the Navaho cannot
+be designated a warring tribe, for however courageous they may be, their
+lack of political integrity has ever been an obstacle to military
+organization. They never have had a tribal chief, properly so called,
+while their many leading men could never command more than a small
+following. Manuelito, who was acclaimed head-chief in 1855 at the
+conference with Governor Meriwether for the purpose of negotiating a
+treaty, probably had a greater following than any other Navaho in historic
+times, but he could never have relied on a majority of the warriors of his
+widely scattered tribe. Although divided into many bands, like the Apache,
+the Navaho, unlike them, were not engaged in ceaseless depredation, their
+sporadic raids having been conducted by small parties quite independent of
+any organized tribal movement. They preferred rather to follow a pastoral
+life. With their large population, had they possessed the Apache’s
+insatiable desire for war and a political organization that permitted
+concerted action, the subjugation of the Southwest would have been far
+more difficult than it proved to be.
+
+While the statement is made that the Navaho were never a warlike people,
+it must not be presumed that they never caused our Government trouble.
+Those familiar with the Navaho admire their energy, industry,
+independence, and cheerful disposition, and their ability to attack the
+problems of life in a way that no other wandering tribe has exercised. On
+the other hand, cunning and trickery are among their characteristics, and
+they are expert horse-thieves. With the Indian, as well as with civilized
+man, honesty may be interpreted in various ways. If one should leave his
+camp equipage unprotected in a tent, it would be entirely safe from all
+except the renegade, already recognized by his people as a thief. But if
+one should turn his back and later find that his horse had been run off by
+a Navaho in the hope of being rewarded for returning it, the tribesmen of
+the raider would regard him as one whose cunning should be emulated.
+
+                      [Illustration: Navaho _Hogan_]
+
+                              Navaho _Hogan_
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+For a long period prior to the acquisition from Mexico of the territory
+now forming the northern portion of Arizona and New Mexico, which, since
+first known, has been occupied in part by the Navaho, the tribe had been
+in the habit of making raids on the New Mexican Indian pueblos and the
+white settlements along the Rio Grande, chiefly for the capture of
+livestock, although both Indians and Mexicans also were taken and
+enslaved. The Mexicans lost no opportunity to retaliate, with the result
+that scattered throughout their villages in the valley of the Rio Grande
+there were more captives of Navaho blood than there were Mexican prisoners
+among the Navaho tribe; but in the matter of sheep, cattle, and horses,
+the Navaho were far ahead in the game of thievery, and even boasted that
+they could easily have exterminated the Mexicans had they not needed them
+as herders of their stolen flocks. In consequence, bitter enmity early
+arose between the Mexicans and the Navaho, which reached its height about
+the time Col. Stephen W. Kearny took possession of the territory in behalf
+of the United States in 1846.
+
+In the year named a military expedition was sent into the Navaho country
+for the purpose of making a treaty of peace and friendship with this
+marauding tribe; but this treaty, like several others that followed, was
+soon broken, and the raids continued as before. In 1858 the troubles
+arising from the plunderings became especially severe and led to several
+other expeditions, but with little result. The problem became a serious
+one in 1861, when the Civil War necessitated the withdrawal of troops from
+the frontier, leaving the way open to the devastation of the country by
+the Navaho and Mescaleros, until General Carleton, who assumed command of
+the military forces in New Mexico in 1862, formulated a policy to
+thoroughly subdue the Navaho and to transfer them to the Bosque Redondo,
+on the Rio Pecos in New Mexico, where Fort Sumner had been established,
+and there hold them as prisoners of war until some other plan could be
+devised. His plan was successfully carried out. By the spring of 1863 four
+hundred Mescaleros were under guard on the new reservation, and by the
+close of that year about two hundred Navaho prisoners had either been
+transferred thither or were on the way. Early in 1864 Col. Kit Carson led
+his volunteers to the Cañon de Chelly, the Navaho stronghold, where in a
+fight he succeeded in killing twenty-three, capturing thirty-four, and
+compelling two hundred to surrender. The backbone of the hostility was now
+broken, and before the beginning of 1865 about seven thousand, later
+increased to 8491, were under military control within the new reservation.
+But the Bosque Redondo proved unhealthful and disappointing as a
+reservation, while its maintenance was costly to the Government. A treaty
+was therefore made with the Navaho in 1868, one of the provisions of which
+was the purchase of fifteen thousand sheep to replenish their exterminated
+flocks. In July 7304 Navaho, the remainder having died or escaped, arrived
+at Fort Wingate on the way to their old home, where they have since lived
+in peace and prosperity.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+In the world below(5) there was no sun and no moon, and therefore no
+light, yet vegetation in innumerable forms and the animal people thrived.
+Among the latter were Gray Wolf people, Naklétso; Mountain Lion,
+Nashtuítso; Badger, Naaschí̆d; Locust, Wónĕschĭdĭ; Pine Squirrel,
+Klozĕslskái and Klozĕslzhí̆nĭ; Blue Fox, Mai-Dotlí̆shĭ; Yellow Fox,
+Mai-Iltsói; Owl, Náscha; Crow, Gấgĕ; Buzzard, Jésho; four different
+varieties of the Hawk people, and many others.
+
+                    [Illustration: Navaho Still Life]
+
+                            Navaho Still Life
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Their world was small. At its eastern rim stood a large white mountain,
+and at the south a blue one. These formed the home of Ástsĕ Hástĭn, First
+Man. A yellow mountain in the west and a black one in the north harbored
+Ástsĕ Ĕstsán, First Woman.(6) Near the mountain in the east a large river
+had its source and flowed toward the south. Along its western bank the
+people lived in peace and plenty. There was game in abundance, much corn,
+and many edible fruits and nuts. All were happy. The younger women ground
+corn while the boys sang songs and played on flutes of the sunflower
+stalk. The men and the women had each eight chiefs, four living toward
+each cardinal point; the chiefs of the men lived in the east and south,
+those of the women in the west and north. The chiefs of the east took
+precedence over those of the south, as did those of the west over those of
+the north.
+
+One day, led by their eight brave chiefs, all the men went off on a hunt.
+It occurred to the head-chief when they had been gone but a short time
+that the women should have been instructed to clean the camp thoroughly
+and bake a quantity of bread while all the men were away; so he despatched
+the youngest of the four chiefs of the south to the camp to make known his
+wishes, but instead of doing as bidden, the young chief visited with the
+head-chief’s wife. The hunters were gone four days, at the end of which
+time they returned with much game, weary and very hungry. To their
+surprise they found the camp in a very unkempt condition and no bread
+baked in anticipation of their return. The messenger was called before the
+head-chief at once and questioned as to the directions he had given the
+women. He explained that he had told the chief of the women what they were
+expected to do, but she refused to listen to him, and he was powerless to
+do more. Then the head-chief went to his wife and demanded to know why she
+had refused to issue his orders to the women. She curtly replied that that
+was her business and not his; as it was, the women did more work than the
+men, for they tilled the fields, made the clothing, cared for the
+children, and did the cooking, while the men did practically nothing, so
+if they chose to spend a few days in idleness, it was nothing more than
+they had a right to do and no one’s concern but their own. The chief
+became angry, and during a quarrel that ensued he was told that he and all
+his followers might leave if they would, for the women could get along
+better without them.
+
+Remonstrance and reasoning availed nothing; the chief of the women grew
+more vehement as she argued, so the head-chief determined to put the women
+to the test. The following morning he issued orders that all the men in
+camp prepare to depart, for the women had declared they could live better
+independently of them and were to be given an opportunity to do so.
+
+Having decided to cross the great river flowing from the east, work at
+once began on four large cottonwood rafts to be used as ferries. Four days
+it took to put all in readiness, and at dawn of the fifth day the crossing
+of the stream began. Orders were issued that all food supplies, clothing,
+and utensils be left with the women, save enough seed corn to plant crops
+the next spring, and no males, infant or aged, were to be left behind.
+Four _nú̆tlĭ_ (hermaphrodites) objected strongly at being taken from the
+women, but were forced to join the men, as they were needed to care for
+the babies. Four old cripples, too weak to move, were left behind, but
+other than these not a male inhabitant remained in the old village at the
+end of four days. After all had crossed the river, the rafts were fastened
+securely to the bank in order that the women might not get them and
+follow.
+
+                   [Illustration: Navaho Medicine-man]
+
+                           Navaho Medicine-man
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+As soon as the men had landed they began to work with zeal, for houses had
+to be built, game caught, skins tanned, and land prepared for crops. They
+suffered much from scarcity of food and clothing the first winter, but
+managed to exist. The women, however, had bountiful crops, and all through
+the late fall and winter could be heard revelling in great delight,
+feasting daily and dancing much of the time to the music of songs sung by
+the four old cripples. The following autumn found the men in much better
+circumstances, for they had grown small crops; but the women were less
+fortunate. Having none but themselves to work and provide for, they had
+become negligent from the beginning, dissipating the contents of their
+granaries and allowing their fields to grow fallow. By the end of the
+second year clothing had become very scarce, and not knowing how to hunt,
+they had no way to obtain more skins. The men, on the contrary, had grown
+more prosperous; their well-tended farms yielded an ample supply of corn
+for the winter, and the pelts of deer and antelope furnished a deal of
+warm clothing and bedding. The third year found the men living in ease and
+comfort, while the women had become reduced to absolute want, many having
+fallen ill from self-neglect. They called across to the men, pleading to
+be taken over and promising faithful allegiance, but the chief was
+resolute and refused to forget how he had been wronged.
+
+Then it was that the youngest of the eight ruling men, in a moment of
+compassion, confessed his guilt, admitting in a plea to the head-chief for
+clemency that he was in fact responsible for the attitude his wife had
+taken. This served only to renew the old chief’s anger; he stoutly refused
+to listen to further appeals and expressed his regret that the first seeds
+of wrong should have been thus sown. No longer able to keep up the fight,
+with starvation staring them in the face, and being in nakedness, at the
+end of the fourth year the women attempted to swim the river in parties,
+but the attempts resulted only in death, for the swift current would have
+been too much even for the strongest men to buffet. Seeing this
+self-sacrifice and realizing that the race would be ultimately
+exterminated if the women continued it much longer, appeals were made
+daily to the head-chief to permit the rescue of the remainder. Four times
+was he sought to grant such permission before he consented, then at dawn
+of the fifth morning he gave directions to loose the rafts and ferry the
+women over. A miserable remnant they were, unclad, wan, and wasted; but a
+return to the old habits of life soon restored them to their former
+selves, and peace, happiness, and prosperity reigned again.
+
+The broad river that flowed from the east had its source in two very large
+springs, a he-spring and a she-spring, in which lived two large Water
+Monsters. These had a pair of youngsters who delighted in emerging from
+the depths of the spring and swimming out across the meadows in the
+shallow water where there was neither current nor river banks. Coyote
+spied them one day, and being ever a meddler and trouble-maker—though
+withal a fellow of polished mien—stole them, putting the two under the
+folds of his jacket.
+
+Now there was no sun, moon, or stars to give light; but in the east every
+morning appeared White Dawn four fingers high. The midday was lighted by
+Blue Dawn in the south, and late afternoon by Yellow Dawn from the west.
+The north remained always dark. On the morning following Coyote’s return
+from his trip to the east, ostensibly to discover, if possible, the source
+of the dawn, the head-chief noticed that it was not so broad as usual—only
+three fingers high, with a dark streak beneath. A Wolf man was sent to
+learn what was wrong. He hurried off, returning at nightfall with the
+report that all was well in the east. The next morning White Dawn was much
+narrower and the darkness beneath had increased. A Mountain Lion messenger
+was despatched to seek the cause. He reported everything in normal
+condition, but those in camp noticed deer in the distance travelling
+westward at a rapid pace. The third morning the belt of darkness was wider
+than White Dawn, which now gave an alarmingly dim light. The chief then
+sent White Hawk to investigate the trouble, under orders of haste. His
+report, like that of each of the other messengers, was that nothing
+unusual appeared in the east. More deer, antelope, and other game animals,
+however, were seen running westward in apparent fright.
+
+                [Illustration: Through the Canon - Navaho]
+
+                        Through the Canon - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+On the fourth morning White Dawn was entirely obscured; nothing but
+darkness appeared in the east. Sparrow-hawk sped away, returning in a very
+brief time with the report that water was fast rising in the two springs
+at the head of the river and might soon spread westward in a great
+devastating wave. Instantly the camp became a scene of commotion. Quickly
+gathering together what corn and other seeds they could carry, the people
+started in haste for the White Mountain in the east. On reaching the top
+they saw the waters climbing rapidly up the eastern slope, so they
+descended and ran to the Blue Mountain in the south, taking with them
+handfuls of earth from its crest, and from its base a reed with twelve
+sections, which a Wolf man carried.
+
+From the top of the Blue Mountain it was seen that the wave of water, fast
+approaching, would submerge them, so snatching handfuls of earth from it
+they hurried on to the Yellow Mountain in the west. The oncoming wave
+seemed higher than ever, so again they ran on, this time toward the north,
+where the Black Mountain stood, taking as before handfuls of earth and
+another reed, entrusted to Mountain Lion. Here the water surrounded them
+and slowly crept up the sides of the mountain. The female reed from the
+west was planted on the western side near the top, the male reed from the
+east on the eastern slope, and both at once began to shoot upward rapidly.
+Into the twelve internodes of the female reed climbed all the women, while
+the men made haste to get into theirs. Turkey being the last to get in,
+the foamy waters caught his tail, whitening the tips of the feathers,
+which are so to this day.
+
+The reeds grew very rapidly, but equally fast rose the waters around them.
+Four days the reeds grew thus, at the end of the fourth day meeting at the
+sky. This seemed an impenetrable barrier for a time, but Locust had taken
+with him his bow of darkness and sacred arrows. With these he made a hole
+in the sky and passed on into the world above—the present earth.
+
+The earth was small, devoid of vegetation of any kind, and covered in
+greater part by water in which lived four Monsters with great blue horns.
+These had their homes at the cardinal points, and just as soon as Locust
+made his appearance arrows came whizzing at him from all quarters. Failing
+to harm him with their arrows, which he dodged with ease, the Monsters
+bade him leave at once, threatening immediate death if he tarried; adding
+that visitors were not desired and were always destroyed at sight.
+
+Locust replied that he intended no harm, but would insist upon remaining
+with them for a time, for he had many followers for whom he was seeking a
+home. Seeing that Locust had no fear of them and had proved too agile to
+be hit with arrows, the Monsters sought to kill him by trickery. Each took
+two heavy arrows, swallowed them, and pulled them out through their
+flanks, saying, "Do this and you may remain." Locust followed their
+example, escaping unharmed.
+
+"Now," said he, "I did your trick, let me ask you to do one of mine." Then
+taking four sacred arrows he passed them transversely through his chest,
+back and forth, one at a time. As he pulled each arrow out the second time
+he passed it to one of the four Monsters, saying, "If you can do this, my
+people will not come; if not, then I shall send for them and we shall all
+make this our home." Each placed an arrow to his chest and pushed, but
+cringed with pain as soon as it penetrated the skin. Fearing the Monsters
+might not proceed, Locust quickly blew toward each of the arrows, which
+shot through their bodies, instantly killing them. In the east now flows
+Red river, made red by the blood of these Monsters; and holes yet remain
+through the thorax of the locust.
+
+Impatient at the delay in Locust’s return, Badger climbed through the hole
+in the sky and followed the tracks to where Locust had been in controversy
+with the slain Monsters. Seeing their bodies lying out in the shallow
+water, he thought he would go over and inspect them, but he sank into the
+soft black mud, which made him retreat. The mud blackened his legs, which
+have remained the same to this day.
+
+              [Illustration: Evening in the Desert - Navaho]
+
+                      Evening in the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+With a large stone knife Locust cut off the horns of the Monsters one by
+one. With those from the one toward the east he made a long sweep with his
+arm in that direction, and in the distance sprang up an ocean. In like
+manner he formed oceans to the south, west, and north with the horns of
+the remaining three. The creation of rivers followed: with a wave of the
+hand the Rio Grande, the San Juan, the Colorado, the Little Colorado, and
+others were made. Hair pulled from the bodies of the Monsters was tossed
+to the winds and from it sprang frogs, snakes, lizards, and reptiles of
+every kind.
+
+While Locust was doing this the remainder of the people came up. They
+stood about on the small bare spots of ground wondering what to do. Among
+them were the four Winds (Ní̆lchi), Black, Blue, Yellow, and White. Each
+blew toward his respective cardinal point and soon much of the water dried
+up, leaving a quantity of bare land. But not a sign of vegetation was
+there at any hand; all was as barren as the desert sands. Luckily each had
+brought seeds of many kinds from the world below. These they began
+planting, finishing the task in four days.
+
+After the planting, First Man, First Woman, Wolf Chief, and Mountain Lion
+Chief each made a speech advising the creation of a number of mountains
+similar to the ones they had had in the lower world. This was agreeable to
+all, and accordingly the work was begun. The handfuls of earth caught up
+hurriedly from the tops of the mountains below as they were driven off by
+the rising flood were taken to the cardinal points and deposited in the
+same relative positions, an equal distance apart, as were the submerged
+mountains from which the earth had been taken. First Sí̆snajĭnĭ, the White
+Mountain, was made in the east; then Tsótzĭlh, the Blue Mountain, in the
+south; next Dokóöslit, the Yellow Mountain, in the west, and lastly
+Dĕpé̆nsa, the Black Mountain, in the north. Having yet portions of each
+handful of earth remaining, two more mountains, called Chóĭli and
+Tzĭlhnúhodĭhlĭ, were made near the point of emergence in the middle of the
+rectangle formed by the creation of the other four. To give each mountain
+color, white shell, turquoise, abalone, and jet were used for those at the
+cardinal points, while the middle two were colored with a mixture of all
+these substances.
+
+When the mountains were finished and the people looked about, it was
+proposed that a sky should be made to cover the earth. "But," said one,
+"what of the earth itself; is it not too small to furnish food for the
+people who shall later come to live upon it?" None had thought of this,
+but reflection, followed by a discussion, brought them all to the one
+opinion—they would enlarge the earth and at the same time spread the sky
+above. Accordingly, the chief who had spoken asked if anyone had a piece
+of turquoise weighing as much as a man, and the skin of a large male deer
+which had been smothered to death in pollen. First Man answered that he
+had. A large white shell and the skin of a doe which had been smothered in
+pollen were next requested. First Woman responded with them. The two skins
+were then placed on the ground, side by side, with their heads toward the
+east. Upon the one was put the turquoise and a piece of abalone shell; on
+the other the white shell and a pearl. First Man and First Woman then
+called for Kósdĭlhkĭh, Black Cloud, and Ádĭlhkĭh, Black Fog. These came
+and spread out over the skins four times each, lifting and settling each
+time. When Fog lifted the last time it took up with it the skin with the
+turquoise and abalone and began to expand, spreading wider and wider until
+a blue film covered all, in the form of the sky. As the turquoise skin
+expanded, so also did the white-shell skin, broadening the earth as it
+grew. During this period of transition the people all travelled eastward,
+and being Holy People, covered great distances each day. At the end of the
+fourth day they stopped. Then also the sky and the earth ceased widening,
+having reached their present dimensions. Since the two skins had been
+placed with their heads toward the east, the heads of the sky and the
+earth are now in that direction.
+
+                  [Illustration: _Hasché̆ltĭ_ - Navaho]
+
+                          _Hasché̆ltĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+This, the Talking God, is the chief character in Navaho mythology. In the
+  rites in which personated deities minister to a suffering patient this
+ character invariably leads, carrying a four-piece folding wand, _balíl_,
+                       and uttering a peculiar cry.
+
+
+As yet there was neither sun nor moon to shed light, only dawn, circling
+the horizon in the four colors—white in the east, blue in the south,
+yellow in the west, and black in the north. Deeming it necessary that they
+should have light to brighten the world, and warmth for the corn and the
+grass, on their return to the earth’s centre one of the chiefs made a
+speech advocating the creation of a sun and a moon.
+
+First Man and First Woman placed two sacred deerskins on the ground as
+before. On the buckskin a shell of abalone was placed, on the doeskin a
+bowl made of pearl. The shell contained a piece of clear quartz crystal,
+and the bowl a moss agate. The objects were dressed respectively in
+garments of white, blue, yellow, and black wind, and were carried to the
+end of the land in the east by First Man and First Woman. With their
+spirit power Ástsĕ Hástĭn and Ástsĕ Ĕstsán sent both the shell and the
+bowl far out over the ocean, giving life to the crystal and the agate as
+they did so, directing that the one who would be known as Chĕhonaái, the
+Sun, should journey homeward through the sky by day, shedding light and
+warmth as he passed; the other, Klĕhonaái, the Moon, must travel the same
+course by night. To each were given homes of turquoise in the east and
+west, and none but the Winds and the gods, Hasché̆ltĭ and Haschógan, were
+to visit them.
+
+Upon their return Ástsĕ Hástĭn and Ástsĕ Ĕstsán were asked if they would
+leave the sky in so plain a condition, or if they intended to beautify it
+with jewels. They replied that it was their intention to dot it with many
+bright stars. All those who had bits of white shell, turquoise, crystal,
+pearl, or abalone were directed to contribute them for the making of the
+stars. These were placed upon the two deerskins by First Man and First
+Woman. The seven stars of the Great Dipper, Nôhokos Bakú̆n, were the first
+to be set in the sky. Next, those of Nóhokos Baád, his female complement,
+were placed in the blue dome. Then followed Ĕté̆tso and Ĕtĕtsózĭ, Sóntso
+and Sontsózĭ, and Dílgĕhĕt, the Small Dipper, Sonhótsĭ and Klĕkái Stáĭ,
+the Milky Way.
+
+In each instance the arrangement of the stars in the constellation was
+made when the fragments of precious stones were placed upon the skins,
+where Ástsĕ Hástĭn and Ástsĕ Ĕstsán imparted glowing light to them and
+delivered them to the Winds to carry to the sky. Only a small portion of
+the gems had been thus transformed and sent up, when a fine-looking,
+well-dressed stranger came up to watch the proceedings. In reply to his
+question as to what was being done, his attention was directed to the sun,
+the moon, and the many stars already created, while more were soon to
+follow. The man was Coyote, son of Darkness. He watched the work for a
+time, when, seeing his chance, he caught the large deerskin containing the
+pile of jewel fragments and flung it skyward, blowing into the bits four
+times ere they could fall, scattering them all over the sky. Thus it is
+that there are myriads of stars irregular in arrangement and without
+names. As he strode off Coyote explained curtly that there were already
+enough sacred things to worship.
+
+Then the Winds were stationed at the horizon to guard the earth, and at
+the four sacred mountains in the east, south, west, and north, to act as
+messengers for the Hasché̆ltĭ and Haschógan—Talking Gods and House
+Gods—who had their abodes on them. On the same plane, one behind the
+other, the Winds were ranged in streaks, White, Blue, Yellow, and Black.
+Outside of all Coyote placed a streak of Red Wind. This forced itself to
+the inside many years later and gave rise to disease and premature death,
+for as the good Winds are life-breathing, so the evil Winds are
+life-taking. Even now the Red Wind takes the lives of many children every
+year.
+
+                   [Illustration: _Haschógan_ - Navaho]
+
+                           _Haschógan_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ Second in general importance only to Hasché̆ltĭ among Navaho deities is
+ the House God, here shown. His position among the gods is quite parallel
+ with that of peace chief among Indians in life. Like the majority of the
+    myth characters he has numerous counterparts in the various world
+                                quarters.
+
+
+The Dĭgí̆n made their homes near Chóĭli, close to the place of emergence.
+It was there that all ceremonies took place. From their homes the people
+saw a dark Cloud settle and cover the top of Chóĭli. For four days it kept
+lowering until the mountain was completely shrouded in dark blue fog. They
+did not know whether it portended good or evil, but realized that
+something of moment was at hand. Ástsĕ Hástĭn ascended the mountain
+through the fog to learn what it meant, but found nothing unusual. As he
+turned to descend, a faint, apparently distant cry reached his ears, but
+he paid no heed. Ere long the same sound came to him again; then a third
+and a fourth time, whereupon he turned and walked in the direction whence
+it came. On the eastern slope he found a tiny baby, and wrapping it in
+rays of sunbeams he carried it home to his wife.
+
+The Cloud that descended was a portion of the sky which had come to meet
+the Earth; from the union of the two Yólkai Ĕstsán, White-Shell Woman, was
+born. In twelve days the baby had grown to maturity, subsisting on pollen
+only. Ástsĕ Hástĭn and Ástsĕ Ĕstsán sent messengers to all the Dĭgín to
+tell them of the marvel and to summon them to a ceremony which would be
+held four days later. Word was sent also to the gods on the four sacred
+mountains.
+
+Ástsĕ Ĕstsán dressed Yólkai Ĕstsán in fine garments ornamented with
+beautiful jewels. At the western side of her hogán she placed a sacred
+deerskin and laid upon it several wool and cotton blankets, covering the
+whole with a mountain-lion skin. These were arranged as the seat of honor
+for White-Shell Woman, for whom was about to be held a ceremony
+celebrating her maturity.
+
+On the appointed day all assembled. The first matter to decide was the
+number of songs to be sung. Some wished fourteen, others thought twelve
+sufficient. Hasché̆ltĭ, Talking God, sang the songs and chose to sing
+fourteen. When he had finished, each of the Holy People sang six songs,
+making in all two hundred and eighty-two. An entire night was thus
+consumed. At dawn Ástsĕ Ĕstsán came into the hogán with a white-shell bowl
+containing yucca root, a black _tózŭs_, or water bottle, containing black
+rain, and a blue one with blue rain. From each bottle she poured a little
+water upon the yucca root and proceeded to wash Yólkai Ĕstsán and all her
+finery. That done, Yólkai Ĕstsán was directed to run toward the rising sun
+for a short distance and return. Many of the young people followed, a
+chosen singer chanting eight songs during their absence. The ceremony
+finished, the assemblage returned to their homes, each of the selected
+singers taking one of the blankets from the seat in return for his
+services.
+
+Although all the people then on earth were of the Dĭgí̆n, only a few had
+god-like powers, particularly First Man, First Woman, Yólkai Ĕstsán, and
+the Winds. The lesser Holy Ones worked much in clay, making pottery and
+adobe houses. The designs they used in their earthenware, however, were of
+a sacred nature, to be used only in ceremonials, and when the Fox, Wolf,
+Badger, Bird, and many other people repeatedly employed sacred symbols to
+adorn their cooking pots, First Man and his wife became very angry and
+called a council, which, in addition to themselves, was attended by
+Chĕhonaái, Yólkai Ĕstsán, and Ní̆lchi, the Wind People.
+
+The wicked people had homes throughout the land, many of which were built
+of stone, upon the plains, and others in the cliffs. The councillors
+decided that these people and their homes must be destroyed, but how to
+effect this was a problem.
+
+First Woman and Chĕhonaái thought it would be wise to give birth to
+demoniac monsters and let them devour the evil ones, but First Man
+objected, and finally the council agreed that the Winds should perform the
+task by bringing forth a devastating storm. The faithful were warned and
+given time to seek refuge under the water, inside the sacred mountains, in
+the higher cliffs, and in the sky. Then the Winds came. For four days
+terrific storms raged, hurling men and trees and houses through the air
+like leaves. When they abated hundreds of houses lay in ruins which may
+yet be traced by heaps of stones scattered throughout the Navaho country.
+
+             [Illustration: Antelope Ruin - Canon del Muerto]
+
+                     Antelope Ruin - Canon del Muerto
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Soon another council of the same dictators was called, this time to
+discuss how more people might be created. First Man sent Wind messengers
+to bring Black Fog Boy and Black Cloud Girl, Precious Stone Boy and
+Precious Stone Girl, White Corn Boy and Yellow Corn Girl, Blue Corn Boy
+and All-Color Corn Girl, Pollen Boy and Cricket Girl, and Rain Boy and
+Rain Girl. These twelve were laid side by side on four sacred deerskins
+and covered with four others. The Spirit Winds of the west came and blew
+between the skins; the Spirit Winds of the east came and blew also; then
+came Hasché̆ltĭ from the east, with rainbows in his hand, calling
+"Wu-hu-hu-hu-u"; and Haschógan from the south, with sunbeams in his hand.
+They walked up and gently tapped the skins with their bows and beams.
+Hasché̆ltĭ of the west and Haschógan of the north came next and gently
+tapped the skins. Then the skins lifted, revealing twelve beautiful young
+people perfectly formed. Ástsĕ Hástĭn bade them arise and stand, and then
+with Hasché̆ltĭ in the lead and Haschógan behind, they four times
+encircled the sacred mountains Chóĭli and Tzĭlhnúhodĭhlĭ, halting close to
+the hole whence the Holy People emerged. There Ástsĕ Hástĭn made them an
+extended speech, telling them that they had been brought forth from the
+elements to people the earth; that they must rear children and care for
+them as kind fathers and mothers, teaching them to be good to one another;
+and that it would be necessary for them to plant corn and other seeds at
+once. The Dĭgí̆n, First Man continued, were about to leave, to go into the
+rivers, the oceans, the cliffs, the mountains, off to the horizon, and to
+the sky, but they would ever keep watch over their people and would help
+those who showed them respect and reverence in prayer and song. To Yólkai
+Ĕstsán was entrusted future guardianship of the people. It would be her
+duty to furnish the he-rain and the she-rain, to fructify all crops, and
+bring forth abundant grass and seeds.
+
+Then the Dĭgí̆n took their departure, vanishing the people knew not
+whither. Yólkai Ĕstsán turned westward to her whiteshell home on the
+horizon, far out across the wide waters. Arriving there she determined to
+make a few more people. Cuticle rubbed from her body, with bits of white
+shell, turquoise, abalone, and jet, she placed between two sacred
+deerskins, male and female, and called for the Spirit Winds of the east,
+the Spirit Winds of the west, Hasché̆ltĭ and Haschógan, who came and
+breathed upon and tapped the deerskins as once before, and lo! there arose
+four pairs of people.
+
+Each pair was given a walking-stick—one of white shell to one, staffs of
+turquoise, abalone, and jet respectively to the others. Black Fog and
+Black Cloud came and spread out over the water. Upon these the new people
+took up their journey eastward to join others like themselves. For four
+days they travelled on Fog and Cloud, reaching the earth at the end of the
+fourth day, where, on the following day, they were welcomed by Chĕhonaái,
+the Sun. There, too, the Bear, the Wolf, the Great Snake, the Mountain
+Lion, the Weasel, and the Porcupine met them at the direction of Yólkai
+Ĕstsán, to guard them on their long land journey. The Lightning also she
+made, to protect them from above.
+
+They journeyed eastward, stopping to camp and rest at the end of the first
+day. For water they had but to prod the earth with their walking-sticks
+and a spring gushed forth. The first of the four, the man of White Shell,
+stuck his staff into the ground and water came up at once. "The water is
+close," he remarked, from which speech he took his name, for the others
+henceforth called him To Ahánĭ, Water Is Close. The following night the
+Turquoise Woman brought water, but it was bitter, so she said, from which
+fact she took her name of To Dĭchínĭ, Bitter Water. The man who tried for
+water on the third night found only a muddy flow, so the others called him
+Hashklí̆shnĭ, Mud. The fourth night they camped in sight of the Dĭné̆
+(Navaho) whom they had come to join. The woman of the fourth pair called
+attention to the houses in the caves, after which they called her Kí̆nya
+Ánĭ, Houses in the Cliffs.(7)
+
+The following day they were welcomed by the twelve who had been created
+and given dominion over the land but a short time before, and from these
+twenty have the pure-blood Navaho descended.
+
+
+
+
+MIRACLE PERFORMERS
+
+
+                 [Illustration: _Nayé̆nĕzganĭ_ - Navaho]
+
+                         _Nayé̆nĕzganĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+    Two of the most important characters in Navaho mythology are twin
+    miracle-performing sons of White-Shell Woman, Yólkai Ĕstsán, chief
+goddess. This plate pictures the leader of the two—the first conceived and
+ the first-born, whose father is the sun. His name means "Slayer of Alien
+ Gods," from _aná_, alien; _ye_, gods; _agánĭ_, to kill. By him, with the
+assistance of Tobadzĭschí̆nĭ, his twin brother, were killed numerous bird,
+animal, rock, and human monsters, typifying evils, who wantonly destroyed
+                               human life.
+
+
+When the Spirit People came upon this earth from below they made six
+sacred mountains, four on the distant horizon at the cardinal points and
+two in the centre, Chóĭli and Tzĭlhnúhodĭíhlĭ. On the eastern slope of
+Chóĭli, brought forth as the daughter of Earth and Sky, was born Yólkai
+Estsán, White-Shell Woman. First Man took her to his home near
+Tzĭlhnúhodĭhlĭ, where she matured in twelve days into a beautiful woman
+with supernatural powers. Later she lived in a home of her own at the foot
+of this mountain. It was while there that she gave birth to twin boys who
+became saviours of their people, slaying alien gods who were fast
+depopulating the earth.
+
+Yólkai Estsán would often lie on the eastern slope of the mountain as the
+sun rose through the morning, and when the day grew warm would seek the
+shade of jutting rocks from which trickled shining drops of water. Quite
+unknown to herself she had conceived one day from the sunbeams and the
+dripping water. When she became aware that she was to become a mother
+Yólkai Ĕstsán was made very happy, for she did not enjoy living alone.
+Soon she found herself the proud possessor of twin boys. The first-born
+and the stronger came to be known in his youth as Nayé̆nĕzganĭ, Slayer of
+Alien Gods; the other was always known as Tobadzĭschí̆nĭ, Born From Water.
+Their prenatal life covered a period of only twelve days, and maturity was
+attained in thirty-two days after passing through eight changes, one of
+which came every four days.
+
+At that time the earth was infested with great giants, foreign gods, who
+were rapidly destroying the people. Of these, Yéĭtso, Big God, as large as
+a mountain, was the only one in human form. The others were Man-eating
+Bird, Rolling Stone, that crushed all in its path, Tracking Bear, and
+Antelope, who killed without mercy. Fearing lest some of these monsters
+learn of the presence of her boys, Yólkai Ĕstsán kept them hidden away on
+the mountain side, but they chafed under confinement, so she made them
+bows and arrows and let them play about, but admonished them not to stray
+far from home. The boys promised to obey, but not long afterward, because
+in reply to their questions their mother told them she did not know who
+their father was, they became sulky and broke their promise, going off
+toward the east. They would go and search for someone who knew. When on a
+small knoll a long way from home they heard a whispered "Sh-h."
+
+"Are you afraid, my younger brother?" asked Nayé̆nĕzganĭ.
+
+"No!" was the quick response.
+
+Four times they heard the whisper, and then two of the Wind People
+appeared. "We saw you travelling eastward," said they, "and came to
+caution you. The land is cursed with alien gods who kill for pleasure;
+beware of them! Why do you journey thus alone without your father?"
+
+"Our father! Alas, we know nothing of him and are now starting on a search
+to learn. Do you know who he is?" asked the boys.
+
+"Yes, the Sun is your father; but if you think to find him you will have
+to travel far eastward and cross the wide, wide waters."
+
+Nayé̆nĕzganĭ turned to his younger brother and said, "Sítsĭlĭ, let us go."
+
+The Sun was then overhead. Being in fact of a holy nature, the boys
+covered distance rapidly and by mid-afternoon had passed well beyond the
+limits of their homeland. There they came upon an old woman sitting beside
+a ladder projecting from a hole. She asked them who they were and whither
+they were going. They told her to the Sun, whose sons they were, but whom
+they had never seen.
+
+                [Illustration: _Tobadzĭschí̆nĭ_ - Navaho]
+
+                        _Tobadzĭschí̆nĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+This is Born From Water, the second of the twin miracle-performing sons of
+    Yólkai Ĕstsán, the White-Shell Woman. His brother is Nayé̆nĕzganĭ.
+
+
+"I pity you, my grandchildren," said the old woman; "come in here and rest
+a moment before going on." She started down the ladder and the boys
+followed. Twelve ladders were descended before her home was reached. The
+old woman was Spider Woman, the little grandmother who belonged to the
+Holy Ones. Her home was well kept, clean and comfortable, and the boys
+were glad to rest. Said she, "My grandchildren, your journey is long and
+many trials will beset you before you reach the end. Take these life
+feathers; they will help you; if difficulties befall you, use them," and
+she gave to each two feathers plucked from a living eagle.
+
+The boys took the feathers, thanked her, and resumed their journey. After
+travelling a long way they came to a ridge of loose, yellow sand. It
+afforded poor footing for an ascent, but the boys struggled to the top,
+only to have the whole side of the ridge slide and carry them back. Three
+times the bank gave way as they were about to reach its crest; on the
+fourth trial they bethought themselves of the sacred feathers, and putting
+them on their feet marched readily over.
+
+They travelled unimpeded then for quite a long distance, in time coming to
+four rows of tall, thorny reeds with spiked branches. The reeds grew far
+enough apart to permit travellers to pass into them, but closed whenever
+the unwary allowed himself to be caught, and he never escaped. The boys
+marched boldly up to the reeds and started in, then darted back quickly.
+The reeds closed instantly, but did not catch them. Then they put the life
+feathers on their feet again and jumped over all four rows.
+
+The next obstacle was a deep cañon with precipitous walls. This, however,
+was not a serious impediment, for the life feathers, as before, helped
+them to cross it in one bound. By nightfall the boys had arrived at a
+broad, beautiful meadow where lived the Wósakĭdĭ, or Grasshopper People,
+who received them kindly, giving them food and beds for the night. On
+being asked whither they were bound, the boys replied that they were
+journeying to the home of the Sun, their father, whom they had never seen.
+
+The Wósakĭdĭ cautioned the boys of dangers ahead, and as they were about
+to depart in the morning gave them little balls of yellow sputum to put in
+their mouths to prevent poisoning, should they find it necessary to eat or
+smoke among hostile people, and two sacred wands of turquoise and white
+shell. Two of the Wósakĭdĭ also accompanied them for a time as guides.
+
+They had not been long on their way when they came to a place where the
+trail ran between two high, smooth-faced bowlders. "These," said their
+Wósakĭdĭ companions, "are the Bumping Rocks. If you step into that narrow
+passageway between them they will crash together and kill you." The boys
+started as if to enter, but fell back. The huge rocks came violently
+together, but did no harm. The feint was made three times, and each time
+the rocks crashed together and bounded back. The fourth time the boys
+entered they placed their sacred wands of turquoise and white shell across
+the gap above their heads and passed through, for these held the bowlders
+apart. As they emerged on the opposite side they saw the Sun rising from
+his eastern home and he was yet far away.
+
+Soon a wide stretch of water was encountered; so far as they could see
+there was nothing but water. Here again they used their life feathers and
+were carried safely over. Four successive stretches of water and land were
+crossed, and still a fifth sheet of water lay before them. Along its
+shores paddled many varieties of animals. The boys looked out across the
+deep and could discern away out in the centre a house of turquoise and
+white shell, its roof glistening in the sunlight. Certain that it must be
+the home of their father, they readjusted their life feathers to start
+across, but found that they had lost control over them. They tried them
+several times in different places, but to no avail. The thought of not
+reaching their father’s house when so near filled their hearts with bitter
+disappointment. Seemingly there was naught that they could do, but they
+sat and pondered.
+
+                 [Illustration: _Hasché̆zhĭnĭ_ - Navaho]
+
+                         _Hasché̆zhĭnĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+    Black God, the God of Fire. An important deity of the Navaho, but
+        appearing infrequently in their mythology and ceremonies.
+
+
+As they sat there in silence, Snipe Man, a little old fellow, came to them
+and asked, "Where do you go, my grandchildren?"
+
+"To the home of the Sun," the boys replied.
+
+"Do you know anyone there?"
+
+"Yes," said they, "the Sun is our father." Thereupon Snipe Man placed a
+rainbow bridge across the water and told them to pass on, first warning
+them against two large Bears, the Lightning, Snakes, and Wind, who guarded
+the home of the Sun. They crossed over the rainbow bridge, which took them
+almost to the door of the house, and there they were met by the Bears with
+bristling coats. Nayé̆nĕzganĭ spoke to them, saying, "I am the child of
+Yólkai Ĕstsán." They let him pass. Tobadzĭschí̆nĭ uttered the same words
+and passed on also. The same words took the boys past the Lightning, the
+Snakes, and the Wind, and they entered the house, going through four
+doorways before coming to the living-rooms in the interior.
+
+There they found an elderly woman, radiantly beautiful, with two handsome
+boys and girls, the like of whom they had never seen. They stood
+transfixed as if in a dream until the voice of the beautiful woman, who
+was the wife of the Sun, startled them, demanding to know how they dared
+to enter a sacred place forbidden to all save the Dĭgí̆n.
+
+Nayé̆nĕzganĭ replied, saying, "This is the end of our journey. We came to
+see our father, the Sun and this we are told is his home."
+
+The wife raged with anger, making dire threats against her husband if what
+the boys asserted were true, which she did not doubt since they had found
+it possible to gain entrance to her home. Could it be that he was the
+father of many of whom she knew nothing? She would find out. Surely he
+must have smiled upon most ugly creatures if these two boys were his sons!
+
+It was about time for the Sun to return. As his wife thought of what he
+might do to the boys, her anger turned to compassion, and she bade them
+wrap themselves in the clouds that hung on the wall, and hide. Ere long a
+great rattle was heard outside, and a moment later the Sun came striding
+in and hung up his glistening shield. "What strangers are here?" he asked.
+There was no answer. Again he asked the question, repeating it a third
+time and a fourth, waxing angry. Then his wife began to scold. She told
+him that two boys of his, the ugliest creatures she had ever looked upon,
+had come to see their father, and demanded to know what it meant. "Where
+are they?" asked the Sun; but his wife did not reply to the question;
+instead she kept on scolding. The Sun looked about, and noting a change in
+the clouds that hung upon the western wall, took them down and unfolded
+them, until he discovered Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ.
+
+The Sun became angrier than ever and determined to have done with the
+trouble at once by killing the boys. From the eastern wall of the room
+projected numerous sharp spikes of white shell. There were turquoise
+spikes in the southern, abalone in the western, and jet in the northern
+walls. The boys were each hurled against the first of these, but dropped
+to the floor unharmed; then against the second, the third, and the fourth,
+with a like result. On the floor near the walls sat four large mortars
+with heavy pestles in them. The boys were placed in each of these
+successively and pounded, as their father thought, into fragments, but out
+of this also they came unharmed.
+
+The Sun then waved them to a seat and brought forth four large pipes, two
+of abalone and two of lignite. He handed two of each to the boys, saying,
+"I wish you to have a good smoke."
+
+"Beware!" whispered the Wind. "His tobacco is poisoned!"
+
+The boys deftly sought the little balls they had received from the
+Wósakĭdĭ, slipped them into their mouths, and began puffing. When the
+first pipefuls were finished they laid the pipes on the floor and picked
+up the other two, showing no sign of distress.
+
+Seeing that the poison tobacco was having no effect on the youthful
+strangers, the Sun sent for Haschógan and Hasché̆zhĭnĭ, the House God and
+the Fire God, to come and build a sweat-house and heat large stones as hot
+as they could be made, so that they might burst into fragments and fill
+the sweat-lodge with scalding steam when water was poured upon them. By
+the time the boys had finished their second pipes, which proved as
+harmless as the others, the little house and heated stones were ready.
+Haschógan made the lodge of stone and covered it with earth, erecting
+double walls on the northern side with a space between, into which he
+provided an entrance from the inside, concealed with a flat stone slab.
+
+                [Illustration: _Ga__n__ askĭdĭ_ - Navaho]
+
+                         _Ga__n__askĭdĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ This is the personation of the Navaho God of Harvest. The name signifies
+ "Hunchback." He is represented always in a stooping posture, carrying a
+staff to aid him in supporting a burden of corn, bean, pumpkin, and other
+  seeds which he carries upon his back. The personation is conventional,
+                     rather than literal, in intent.
+
+
+The Sun looked into the lodge, saw that it was tight, and told the boys to
+enter. As they passed in Haschógan whispered, "Get behind the stone slab
+on the north!" Then Hasché̆zhĭnĭ rolled in several red-hot bowlders and
+closed the entrance tightly with heavy cloud blankets. White, blue,
+yellow, and black water was then thrown in, and there followed the sounds
+of the sizzling steam and bursting stones; fragments could be heard
+striking the walls on all sides. After a short while the boys heard the
+voice of their father call out from the east, "Are you warm?" They gave no
+response. He called again from the south, but received no answer; then
+from the west; all was silence. "Surely I am rid of them at last," thought
+he. He called once again from the north, and to his great surprise
+received a reply. The sweat-house had cooled enough to permit the boys to
+emerge from their hiding-place, so their cheerful voices came from near
+the doorway.
+
+"These must be my sons," thought the Sun, and throwing back the blankets
+from the door he embraced them. "My children, whence came you and how did
+you get here?"
+
+The story of their home at Tzĭlhnúhodĭhlĭ, of their long journey across
+land and water, and of the many obstacles encountered, was soon told. Then
+the Sun directed his wife and daughters to remould the boys and make them
+as handsome as themselves. When that was done all entered the house, where
+on the walls hung many beautiful strings of turquoise, abalone,
+white-shell, and jet beads, and plates of armor. These were offered to the
+boys, but they refused them, saying they cared not for jewels, preferring
+instead to have lightning arrows, strong bows, and heavy knives with which
+to battle with the giant alien gods who were destroying people in all
+parts of the earth. The Sun gave them the weapons desired, and when it
+came time to resume his journey across the sky he took his newfound sons
+with him.
+
+Near Tsótzĭlh, the sacred mountain of the south, lived Yéĭtso, the Big
+God. The boys wished to try their skill on him first, so their father let
+them down from the sky upon that mountain. The giant was drinking from a
+lake and saw the reflection of his new enemies as they dropped upon the
+mountain. He straightened up quickly and sent an arrow aimed for the body
+of Nayé̆nĕzganĭ, but the boy dodged quickly and responded with a bolt of
+lightning which stripped the armor from Yéĭtso’s feet. Three more shafts
+of lightning struck the armor from the hips, body, and head of this
+fiercest of giants, exposing his vitals to the attack of the boys, who
+filled him with arrows, killing him instantly. The Big God’s blood began
+to flow down a cañon. Nayé̆nĕzganĭ drew a line across its path with his
+stone knife, and the blood ceased flowing onward, rising in a wall across
+the cañon’s head, over which now plunges a beautiful waterfall.
+
+The brothers then set off for home, taking the heart of their slain enemy
+with them. Arriving at Tzĭlhnúhodĭhlĭ they found their mother in tears,
+for she was certain that her boys had been killed and devoured by
+monsters. Though unchanged in size, so altered were they in appearance
+that Yólkai Ĕstsán could not believe them to be her own boys whom she was
+mourning as dead, but the story of their adventures from the time they had
+left home was soon told, and all rejoiced.
+
+In the days following, Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ made incursions
+into the lands of the alien gods, killing them all and freeing the earth
+from the dread and curse of these man-killing monsters. The first to meet
+destruction at their hands when they took up their deliberate search for
+giants was Déĭlgĕt, Giant Antelope, who had great blue horns upon which he
+tossed people to death. The next accosted was Tsĕ Nahálĭ, the preying
+Mountain Eagle, and soon after they sought and killed Tsĕtahídzĭlhtúhlĭ,
+Among The Rocks He Kicks Them Down The Mountain. Then Bĭnáyeaganĭ, Who
+Kills With His Eyes, met death, followed shortly after by Tsé̆agai,
+Rolling Bowlder, and Sŭsh Nalkái, Tracking Bear, the last to lose their
+lives at the hands of the youthful warriors, Nayé̆nĕzganĭ and
+Tobadzĭschínĭ, who have since remained the War Gods of the Navaho.
+
+
+
+
+LEGEND OF THE HAPPINESS CHANT
+
+
+                   [Illustration: _Tónenĭlĭ_ - Navaho]
+
+                           _Tónenĭlĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  Tónenĭlĭ, Water Sprinkler, is the Rain God of the Navaho. He it is who
+sends the rain, the hail, and the snow, and causes thunder and lightning.
+   The personator of this god in the ceremonies assumes the additional
+ character of a clown and as such creates much merriment in the dances in
+which he appears. His apparel consists principally of spruce boughs and a
+                                  mask.
+
+
+The Hozhónĭ Hatál, or Happiness Chant, is a nine-days’ chant held inside a
+hogán, and like many of the Navaho ceremonies, it was derived from another
+tribe. The myth relating to it tells of a renowned warrior who had two
+beautiful sisters whom he wished to see married, but only to men who
+should first prove their strength and valor in a feat of arms; so word was
+sent to all the young men of the warrior’s tribe to gather at his home on
+a certain day, prepared for war, if they wished to enter a contest he
+would then propose. The girls being coveted prizes, a goodly number of
+warriors, painted and dressed in full war regalia, assembled on the
+appointed day, among them being two old, white-haired brothers, of an
+alien tribe, who had recently come to live near the Navaho people. The
+young chief protested at the presence of the old men, declaring that they
+would only sacrifice their lives in the first combat, for they could have
+no possible hope of success. The two persisted, however, and were allowed
+to remain in the van.
+
+Four-days journey from the Navaho country was a village of the Áya Kĭnné̆,
+Have Holes For Houses, enemies from early times. They also prided
+themselves on having two very beautiful girls, upon whom many admiring
+young men of the tribe bestowed valuable presents of turquoise, shell
+beads, and other jewels. One of these wondrous beauties wore her hair
+plaited always with rich strings of turquoise; the other with strings of
+white shell.
+
+"To the two men," said the vaunting young Navaho, "who will fight their
+way to the homes of these boasted beauties and bring to me their
+jewel-plaited scalps, will I give my sisters."
+
+The band started, each man eager and hopeful, and on the fourth night
+bivouacked in sight of the cliffs under which the hated Áya Kĭnné̆ had
+their homes. At daybreak on the following morning they made their attack
+on the pueblo, but the villagers, ever alert and well prepared for an
+onslaught, offered desperate resistance, every man fighting bravely for
+his life and his family. All day long the contest raged; arrow, lance, and
+stone hammer dealing death on every hand. As nightfall shrouded the
+combatants in darkness, the invaders, depleted in rank, slunk back to
+their camp on the hill, where they found the two gray-haired brothers,
+each bearing a jewelled scalp as his trophy.
+
+When the Navaho chief learned that the old men were the victors, he raged
+with anger, condemning his tribesmen and vowing that his sisters should
+never become the wives of unknown aliens, and accordingly declared a new
+contest. The man who would win a beautiful wife must hit the blade of a
+yucca plant with an arrow at forty paces. The long, narrow blade was hung
+in the bark of a tree and the contest commenced. The younger men shot
+first. One by one they twanged their bows, and one by one marched off in
+sullen humor. At last it came the turn of the aged brothers. The first
+shot his arrow, and the slender leaf was pierced; the second shot, and
+again the leaf was pierced; but so soon as the second arrow had hit its
+mark the Navaho declared a new feat, contending that this had not been
+sufficient. A long race was then arranged, and once more the brothers came
+off victorious.
+
+The chief became desperate. Some feat must be devised in which his own men
+could prove the superior. In the wall of a high cliff not far distant was
+a small hole, barely larger than a half-closed hand, and just above the
+reach of the average man. The ones who could run past that hole, jump, and
+thrust their hands into it as they did so, might claim the sisters. One by
+one the young Navaho warriors leaped wildly and struck out for the hole in
+the cliff, but none could thrust his hand into it. Then the elderly
+brothers ran past, sprang lightly, and darted a hand each into the pocket.
+
+                  [Illustration: _Zahadolzhá_ - Navaho]
+
+                          _Zahadolzhá_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  These deific characters in Navaho mythology, though beneficent always,
+ have no special functions to perform. The name means "Fringe Mouth" and
+  has no ascertainable significance other than that these spirits, whose
+abode is in the water, are supposed to have peculiar markings about their
+  mouths. Rescue from drowning invariably redounds to the glory of these
+                                  gods.
+
+
+But for the third time the Navaho chief declared the test insufficient.
+The cliff was high. They who would marry his sisters must shoot an arrow
+over its rim; so a second contest in archery took place, but only the
+feathered reeds of the white-haired brothers passed out of sight.
+
+Still the old men were refused the prizes they had fairly won so many
+times. A dance was called. Finding no way to outdo the two brothers in
+skill or strength, the young chief left the selection of husbands to his
+sisters. They should join the men in the dance and go home with whom they
+chose. The aliens did not join the dancers, preferring instead to remain
+in their own little brush house half a mile distant, with its single-slant
+roof, "For it is foolish," said one, "to think that two such handsome
+young maidens as they are would ever look with favor upon our rags and
+wrinkles. We would better lie here to-night and rest in sleep after our
+busy day." Each then brought forth a sacred pipe and tobacco, which they
+used only on rare occasions. One had a pipe of rich blue turquoise, and
+the other one of fine, pure white shell. They filled them, smoking in
+silence. From the distance the songs and laughter of the merry dancers
+greeted their ears, but not as joyous sounds. Each smoked with apparent
+resolution, blowing forth cloud after cloud of filmy whiteness, and lo! as
+they smoked each noticed that the other had grown youthful in appearance!
+Their tattered garments, too, as insensibly as the creeping shadows,
+changed their forms, becoming fine shirts, leggings, and moccasins.
+
+At the dance the younger sister asked, "What is it that smells so sweet?"
+
+"I have noticed nothing," the other replied.
+
+"Come over here and face the breeze," said the first; and there, sure
+enough, came wafts of air sweet and savory. Neither had ever before
+scented anything so pleasing, and they determined to follow the aroma
+against the breeze. The moon shed ample light to guide their footsteps,
+and once locating the true direction whence the wind came, the two had no
+difficulty in threading their way straight to the home of the brothers who
+had vanquished so many rivals in so many feats. Knowing nothing of the
+men, other than that they were strangers from an alien tribe, the girls
+were somewhat startled at coming so boldly face to face with them; but a
+moment’s hesitation gave them assurance, for surely, they thought, such
+finely dressed, handsome men could mean no harm.
+
+Said one: "What it was we did not know, so came to determine if we could;
+but the most delicious odor we ever smelled seemed to fill the air about
+us at the dance, coming always from this direction, and now we see that it
+was the smoke of your tobacco. It must be a wonderful land, where you come
+from, if tobacco like that grows there."
+
+"That you may see for yourselves," answered the elder brother, "for we
+have come to take you there if you will but consent to go. Our land is
+rich in jewels and possesses a soil that grows bountiful crops of many
+kinds, some of which you have never seen. Marry us and you shall live
+always in abundance."
+
+The girls consented, and at bedtime retired with their husbands for the
+night, only to waken in the morning, however, to a sense of horror; for
+whom should they find beside them but the two grim-visaged old men so
+cordially hated by all their tribe! They dared not to display their fear
+and horror before the men, who were quite awake, though feigning sleep,
+but each read the other’s feelings at a glance. Where were they? Where had
+they been? Had they merely dreamed of meeting two handsome, well-clad
+strangers in the night? Slowly their memories came back—the last shooting
+contest, the preparation for the dance, the songs and feasting, the
+enchanting perfumed breezes, and their quest—they remembered now. But how
+this change in their companions? They were strangers, and unquestionably
+magicians who could transform themselves or work spells on others! With
+this thought the desire for vengeance increased with every pulse-beat.
+
+                  [Illustration: _Haschĕbaád_ - Navaho]
+
+                          _Haschĕbaád_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  In Navaho mythology there are numerous references to benevolent female
+  deities, who are personated in medicine rites by men wearing masks, as
+   shown in this plate. Haschĕbaád may be translated "female deity," or
+                                "goddess."
+
+
+The day wore on before the women had a chance to talk together apart from
+their husbands, when they agreed that they would return to their home and
+tell their brother of the evil worked upon them by the old men, whom they
+would then soon see killed; but the Little Whirlwind whispered to them,
+"Return not to your home; anger fills the hearts of all your people, and
+it is you who would be killed with clubs and stones." Thwarted in this
+plan, they determined to leave and search for a distant tribe of which
+they had once heard, that lived in peace, and had never led the life of
+marauders. There, surely, they might receive food and shelter and freedom
+from the sorcery of their husbands. Each would take a separate course upon
+starting, to meet at a wooded mountain in the east.
+
+All went well throughout the day; the old men rested and made ready for
+the journey to their home-land, on which they planned to start at
+daybreak. That night the women did not sleep. When their husbands became
+wrapt in slumber, they quietly crawled out from their furs, snatched a
+little food, and glided into the moonlight. They had been gone but a short
+time when one of the old men arose to stir the fire, and in deep surprise
+noted the absence of the women. He called his brother, and the two held a
+hurried consultation. They circled the lodge, but in the dimness of the
+light could discern no guiding footprint to tell the direction in which
+their young wives had gone. Returning to the camp, they filled their
+sacred pipes, and in silence sat and smoked. Soon a thin curl of smoke was
+seen drifting southward, winding in and out among the piñons; then another
+on the north side. These they followed, bearing eastward, smoking as they
+went, and as the sun began to tint the higher hills and mountain crests
+with yellow, bathing all else in purple shadows, they came upon their
+wives in a little rocky cañon screened by thickly growing cedar and piñon.
+The smoke foretold the women of their doom, so they were not taken by
+surprise.
+
+Seeing no way to escape, the girls resigned themselves to fate, and meekly
+followed the old men back to camp, whence they journeyed with them to the
+west.
+
+At their home the brothers had wives and children, so they did not herald
+their new consorts as such, but wedded them at once to their eldest sons.
+This prospect pleased the two young women, and they entered into the
+spirit of the new life with zest. They learned the songs and chants of the
+rites of the Snake and the Bear people—the clans to which these younger
+husbands belonged—and taught them to a young brother who came to visit
+them. When the brother returned to the Navaho people, he told them that
+his sisters were quite happy, and with the songs he had learned from them
+he originated the Hozhónĭ Hatál, Happiness Chant.
+
+
+
+
+LEGEND OF THE NIGHT CHANT
+
+
+Long years ago three brothers—the eldest rich, the second a wayward,
+roving gambler, and the youngest a mere boy—lived together among their
+kind, the Dĭné̆ people. Their only sister was married, living apart with
+her husband. The gambler often took property belonging to his brothers,
+going to distant corners of the land to stake it on games of chance. On
+returning, he never failed to relate a story of wonders he had seen—the
+Holy People whom he had met, and who revealed many things to him. His
+brothers never believed him, calling him Bĭlh Ahatí̆nĭ, The Dreamer.
+
+    [Illustration: _Gá__n__ askĭdĭ. Zahadolzhá. Hasché̆ltĭ_ - Navaho]
+
+            _Gá__n__ askĭdĭ. Zahadolzhá. Hasché̆ltĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ The personated deities pictured in this plate appear together in acts of
+succor in the Night Chant in the order seen, the Talking God in the lead.
+  From left to right they are, respectively, the God of Harvest, Fringe
+                         Mouth, and Talking God.
+
+
+One day they wished to go hunting, but did not want The Dreamer to
+accompany them, so, going to the home of their brother-in-law, they told
+him of their purpose, and all three stole away. As the sun began its
+descent on the fourth day, it occurred to Bĭlh Ahatí̆nĭ that he had been
+tricked, so he started in search of the hunters, hoping to meet them
+returning, that he might help them carry their game and be rewarded with a
+pelt or two. He travelled far, but had not come upon them when the sun
+passed behind the distant hills. Near by was a deep, rock-walled cañon,
+from the depths of which many mingled voices could be heard. Bĭlh Ahatí̆nĭ
+walked to its edge and peered over. Back and forth from side to side flew
+countless crows, passing in and out of dark holes in opposite walls. From
+below, when darkness had shrouded all, Bĭlh Ahatí̆nĭ heard a human voice
+call in loud echoing tones, "They say, they say, they say, they say!"
+
+From the far side came the answer: "Yes, yes! What’s the matter now?
+What’s the matter now?"
+
+"Two people were killed to-day," continued the voice just below.
+
+"Who were they? Who were they?"
+
+To which the first voice answered, "Anahailí̆hĭ, killed at sunrise, and
+Igákĭzhĭ, killed at dusk, by the People of the Earth. They went in search
+of meat, and the hunters shot arrows into them. We are sorry, but they
+were told to be careful and did not heed. It is too late to help them now;
+let us go on with the chant."
+
+It had grown very dark, and Bĭlh Ahatí̆nĭ became greatly frightened, but
+he stayed to listen and watch. Muffled strains of songs came from the deep
+recesses in each cañon wall,—the gods were singing—and just within the
+openings, discernible in the glow of a fire, could be seen many dancers
+performing in unison as they kept time with rattles. Throughout the night
+firelight flickered from wall to wall and singing and dancing continued.
+At daylight the participants departed in all directions, so Bĭlh Ahatí̆nĭ
+resumed the quest of the hunters.
+
+He had travelled but a short time when he came upon his brothers, resting
+their heavy game packs on their journey homeward.
+
+"Here comes The Dreamer," spoke his elder brother. "I will wager he has
+something marvellous to relate."
+
+Bĭlh Ahatí̆nĭ was greeted first by his brother-in-law. "You must have
+slept near here last night, for you are too far out to have made this
+distance since daylight."
+
+"I did," he replied, "near a cañon that is surely holy. A lot of people
+had gathered to dance, the gods sang, and—"
+
+"There, I told you he would have some lie to tell," interrupted the eldest
+brother, and started on.
+
+"Go ahead," urged the brother-in-law; "tell us the rest."
+
+"It’s no use; no one cares to listen to me," said Bĭlh Ahatí̆nĭ.
+
+His younger brother, also incredulous, took up his burden and plodded off,
+whereat Bĭlh Ahatí̆nĭ related all that he had seen and heard.
+
+"You men must have killed those people they spoke about," he accused.
+
+"No, it was none of us," his brother-in-law protested; "we have killed no
+people. Yesterday morning one shot a crow, and last night we killed a
+magpie, but there was no harm in that."
+
+"I fear there was; they were hunters like yourselves, in search of meat
+for the Holy People, for the time disguised as birds," Bĭlh Ahatí̆nĭ
+ventured. Then, dividing the pack, the two hurried on to overtake the
+others.
+
+"Well," asked the youngest, "did you hear a fine story?"
+
+"It is not a lie," his brother-in-law retorted; "we killed a crow and a
+magpie yesterday, and the Holy People talked about it in the cañon last
+night. Look! There come four mountain sheep! Hurry, Bĭlh Ahatí̆nĭ and head
+them off!" They had come upon the cañon where the strange voices had been
+heard. Four sheep, among large bowlders near the rim, were carefully
+threading their way out of it. The three dropped back, while Bĭlh Ahatí̆nĭ
+ran ahead and concealed himself near the ascending trail. As the sheep
+approached he drew his bow and aimed for the leader’s heart, but his
+fingers could not loose their grip upon the arrow, and the sheep passed by
+unharmed. Bĭlh Ahatí̆nĭ scrambled up over the rim of the cañon and ran to
+get ahead of them again, but the bowstring would not leave his fingers as
+they passed. A third effort, and a fourth, to kill the game brought the
+same result. Bĭlh Ahatí̆nĭ cursed himself and the sheep, but ceased
+suddenly, for whom should he see but four gods, Yébĭchai, appear before
+him, who had transformed themselves into sheep! Hasché̆ltĭ, in the lead,
+ran up to him and dropped his _balíl_—a rectangular, four-piece, folding
+wand—over him, as he sat, and uttered a peculiar cry. Behind him came
+Zahadolzhá, Haschĕbaád, and Gánaskĭdĭ; all were masked.
+
+    [Illustration: _Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ_ - Navaho]
+
+            _Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ These three gods appear in the order shown when seen in the rites of the
+                           Navaho Night Chant.
+
+
+"Whence came you?" Bĭlh Ahatí̆nĭ asked them.
+
+"From Kĭnní̆nĭkai," Hasché̆ltĭ answered.
+
+"Whither are you going?"
+
+"To Tsé̆gyiĭ, to hold another _hatál_ four days from now. You had better
+come along."
+
+"No, I couldn’t travel so far in four days."
+
+But after a little parleying Bĭlh Ahatí̆nĭ assented. He was told to
+disrobe, and doing so Gánaskĭdĭ breathed upon him, and his raiment became
+the same as that of the gods. Then all took four steps eastward, changing
+into mountain sheep, and bounded away along the cañon’s rim.
+
+The hunters in hiding became restless as The Dreamer did not return, so
+ventured out where they could view the trail on which he was last seen. No
+one was in sight. One went to the rock where Bĭlh Ahatí̆nĭ first hid near
+the sheep and followed his tracks from hiding place to hiding place until
+the fourth one was reached, and there he found his brother’s old clothes
+with his bow and arrows upon them. There he traced four human footsteps to
+the east that merged into the trail of five mountain sheep. The eldest
+brother cried in his remorse, for he saw that his brother was holy, and he
+had always treated him with scorn.
+
+The gods and Bĭlh Ahatí̆nĭ, transformed to mountain sheep, travelled very
+far during their four days’ journey, coming on the fourth day to a large
+hogán. Inside were numerous Holy People, both gods and men. When Bĭlh
+Ahatí̆nĭ entered with his four holy companions, a complaint at once arose
+from those inside against an earthly odor, whereat Hasché̆ltĭ had their
+charge taken out and washed with yucca-root suds.
+
+Inside the hogán stood four large jewel posts upon which the gods hung
+their masks. The eastern post was of white shell, the southern of
+turquoise, the western of abalone, and the northern of jet. Two jewel
+pipes lay beside a god sitting on the western side of the hogán. These he
+filled with tobacco and lighted, passing one each to his right and his
+left. All assembled smoked, the last to receive the pipes being two large
+Owls sitting one on each side of the entrance way at the east. They drew
+in deep draughts of smoke and puffed them out violently. While the smoking
+continued, people came in from all directions. At midnight lightning
+flashed, followed by heavy thunder and rain, which Tónenĭlĭ, Water
+Sprinkler, sent in anger because he had not been apprised of the dance
+before it was time to begin it; but a smoke with the assembled Holy People
+appeased him. Soon after the chant began and continued until morning.
+
+Some of the gods had beautiful paintings on deerskins, resembling those
+now made with colored sands. These they unfolded upon the floor of the
+hogán during the successive days of the _hatál_.
+
+The last day of the dance was very largely attended, people coming from
+all holy quarters. Bĭlh Ahatí̆nĭ through it all paid close attention to
+the songs, prayers, paintings, and dance movements, and the forms of the
+various sacred paraphernalia, and when the _hatál_ was over he had learned
+the rite of Kléjĕ Hatál. The gods permitted him to return to his people
+long enough to perform it over his younger brother and teach him how to
+conduct it for people afflicted with sickness or evil. This he did,
+consuming nine days in its performance, after which he again joined the
+gods at Tsé̆gyiĭ, where he now lives. His younger brother taught the
+ceremony to his earthly brothers, the Navaho, who yet conduct it under the
+name of Kléjĕ Hatál, Night Chant, or Yébĭchai Hatál, The Chant of Paternal
+Gods.
+
+
+
+
+CEREMONIES—THE NIGHT CHANT
+
+
+                [Illustration: _Yébĭchai_ Sweat - Navaho]
+
+                        _Yébĭchai_ Sweat - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  Each morning during the first four days of the Navaho Yébĭchai healing
+ceremony, or Night Chant, the patient is sweated—sometimes inside a small
+ sweat-lodge, oftener by being placed upon a spot previously heated by a
+fire and covered with heavy blankets. The three figures are medicine-men,
+or singers, chanting. The patient lies under the blankets surrounded by a
+ line of sacred meal in which turkey-feather prayer-sticks, _kĕdán_, are
+                                implanted.
+
+
+A description of the ritual and form of the Yébĭchai ceremony,—Kléjĕ
+Hatál, or Night Chant,—covering its nine days of performance, will give a
+comprehensive idea of all Navaho nine-day ceremonies, which combine both
+religious and medical observances. The myth characters personified in this
+rite are termed Yébĭchai, Grandfather or Paternal Gods. Similar
+personations appear in other ceremonies, but they figure less prominently.
+
+_First Day_: The ceremonial, or medicine, hogán is built some days in
+advance of the rite. The first day’s ceremony is brief, with few
+participants. Well after dark the singer, assisted by two men, makes nine
+little splint hoops—_tsĭpa__n__s yázhĕ kĕdán_—entwined with slip-cords,
+and places them on the sacred meal in the meal basket. Following this,
+three men remove their everyday clothing, take Yébĭchai masks, and leave
+the hogán. These three masked figures are to represent the gods
+Hasché̆ltĭ, Talking God, Haschĕbaád, Goddess, and Hasché̆lapai, Gray God.
+When they have gone and passed to the rear of the hogán, the patient comes
+in, disrobes at the left of the centre, passes around the small fire
+burning near the entrance of the hogán, and takes his seat in the centre,
+immediately after which the singing begins. During the third song
+Hasché̆ltĭ enters with his cross-sticks—_Hasché̆ltĭ balíl_—and opens and
+places them over the patient’s body, forcing them down as far toward the
+ground as possible. The second time he places them not so far over the
+body; the third, not lower than the shoulders; the fourth time, over the
+head only, each time giving his peculiar call, _Wu-hu-hu-hu-u!_ Then
+Hasché̆ltĭ takes up a shell with medicine and with it touches the
+patient’s feet, hands, chest, back, right shoulder, left shoulder, and top
+of head,—this being the prescribed ceremonial order,—uttering his cry at
+each placing of the medicine. He next places the shell of medicine to the
+patient’s lips four times and goes out, after which Haschĕbaád comes in,
+takes one of the circle _kĕdán_, touches the patient’s body in the same
+ceremonial order, and finally the lips, at the same time giving the
+slip-cord a quick pull. Next comes Hasché̆lapai, who performs the same
+incantations with the _kĕdán_. Again Hasché̆ltĭ enters with the
+cross-sticks, repeating the former order, after which he gives the patient
+four swallows of medicine,—a potion different from that first given,—the
+medicine-man himself drinking what remains in the shell. This closes the
+ceremony of the first day. There will, perhaps, be considerable dancing
+outside the hogán, but that is merely practice for the public dance to be
+given on the ninth night. The singer and the patient sleep in the hogán
+each night until the nine days are passed, keeping the masks and medicine
+paraphernalia between them when they sleep.
+
+_Second Day_: Just at sunrise the patient is given the first ceremonial
+sweat. This is probably given more as a spiritual purification than in
+anticipation of any physical benefit. To the east of the hogán a shallow
+hole is dug in the earth, in which are placed hot embers and
+ashes,—covered with brush and weeds, and sprinkled with water,—upon which
+the patient takes his place. He is then well covered with blankets. The
+medicine-man, assisted by Hasché̆ltĭ and Haschĕbaád, places about the
+patient a row of feathered _kĕdán_, and then commences to sing while the
+patient squirms on the hot, steaming bed. After singing certain songs the
+medicine-man lifts the blanket a little and gives the patient a drink of
+medicine from a ceremonial basket. He is again covered, and the singing
+goes on for a like time. Later the blankets are removed and Hasché̆ltĭ and
+Haschĕbaád perform over the patient, after which he goes to the hogán. The
+brush and weeds used for the bed are taken away and earth is scattered
+over the coals. This sweating, begun on the second day, is repeated each
+morning for four days: the first, as above noted, taking place east of the
+hogán, and the others respectively to the south, west, and north. The
+ceremonies of the second night are practically a repetition of those held
+the first night. During the third song Hasché̆ltĭ enters with the
+_Hasché̆ltĭ balíl_, placing it four times in the prescribed order and
+giving his call; then he goes out, re-enters, and takes from the medicine
+basket four sacred reed _kĕdán_. These he carries in ceremonial order to
+the four cardinal points: first east, then south, next west, lastly north.
+Next stick _kĕdán_ are taken out of the basket, which holds twelve each of
+the four sacred colors. These also are carried to the four cardinal
+points—white, east; blue, south; yellow, west; black, north. After all the
+_kĕdán_ are taken out, Hasché̆ltĭ again enters with the _Hasché̆ltĭ
+balíl_, using it in directional order and giving medicine as on the night
+before.
+
+                 [Illustration: _Pĭkéhodĭklad_ - Navaho]
+
+                         _Pĭkéhodĭklad_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+The first of the four dry-paintings used in conducting the Kléjĕ Hatál, or
+Night Chant, of the Navaho, being made on the fifth night. The purpose of
+   this night’s acts is to frighten the patient; hence the name of the
+             painting, which signifies "Frighten Him On It."
+
+ The encircling figure represents the rainbow, _aklólh_; the first on the
+          left Hasché̆ltĭ, Talking God; the central, Haschĕbaád,
+ goddess—symbolically the patient—and the right-hand figure a male deity,
+                              Haschĕbakú̆n.
+
+   The patient sits on the central figure at its waist line during the
+night’s performance. When the ceremony in connection with this painting is
+ concluded the colored sands are carefully collected, carried out toward
+                  the north, and deposited under a tree.
+
+
+_Third Day_: It is understood that the patient has been sweated in the
+morning, as on the second day. On this night he is dressed in spruce
+boughs by the assisting medicine-man, bound around the wrists, arms,
+ankles, legs, and body, and fastened on the head in the form of a turban.
+After several songs, Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ cut the boughs from
+the body, using a stone arrow-point as a knife. Then the boughs are cut
+into fragments over the patient’s head, after which the singer takes a
+feather wand, points it toward the four cardinal points above the fire,
+and brushes the patient, chanting meanwhile. At the end of the brushing he
+points the wand out of the smoke-hole, at the same time blowing the dust
+from it out into the open air.
+
+_Fourth Day_: The ceremonies this day do not begin until later than usual,
+probably nine o’clock. Hasché̆ltĭ and Haschĕbaád dress and go out. The
+patient disrobes and takes his place. The assisting medicine-man digs a
+small hole just between the patient’s feet, and encircles it with a line
+of _tádĭtĭn_, or pollen, leaving an opening to the east, after which the
+patient dons a mask. Hasché̆ltĭ enters, followed by Haschĕbaád, who
+carries a small spruce tree. The former puts sacred pollen in the hole
+four times, each time giving his call; then Haschĕbaád plants the tree in
+the hole and fastens its top to the patient’s mask; the mask is then
+pulled off the patient’s head by his jerking quickly away from the tree.
+This is the first night in which the ceremonies are continued until dawn.
+After the unmasking, the singers take their place at one side of the back
+of the hogán and begin singing to the accompaniment of a basket drum. A
+youth and a maiden are required to sit in the hogán throughout the fourth
+night, the ritual requiring that these be persons who have not had sexual
+knowledge.
+
+_Fifth Day_: This is the last day of the sweating, and the day on which
+the first dry-painting is made. Just at dark this painting, a small one,
+is begun inside. In size it would square about four feet, and is placed
+close to the back of the hogán. There are three figures in the painting:
+the central one being the patient, the one to the left Hasché̆ltĭ, the one
+to the right Haschĕbakú̆n. Around this painting, at all sides except the
+eastern, feather wands, _ndiá_, are stuck in the ground; in this case
+twelve in number. Foot-tracks are made in the sand with white meal.
+Hasché̆ltĭ and Haschĕbakú̆n dress ceremonially, mask, and go out, after
+which the patient enters and takes his position on the central figure of
+the dry-painting, facing the east. The effort this night is to frighten
+the patient and thus banish the evil spirits from his body. The two
+maskers come running in, uttering weird, unearthly howls, in which every
+spectator in the hogán joins, feigning great fear. The masked figures make
+four entries, each like the other. In many cases the patient either
+actually faints from fright or feigns to do so. The patient then leaves
+the dry-painting and it is destroyed. None of the sand or other pigments
+used in this painting is applied to the patient’s body, as is done with
+that of later paintings. The next part of the fifth night’s ceremony is
+the initiation of new members into the Yébĭchai order. No one who is not a
+member of the order is allowed to enter the ceremonial hogán. At the time
+of the initiation Hasché̆ltĭ and Haschĕbakú̆n are outside in the darkness.
+The initiates enter and sit on the ground in a row—the males naked, the
+women dressed in their ordinary mode. They dare not look up, for should
+they see Hasché̆ltĭ before being initiated, they would become blind. One
+at a time these novices take their place in the centre of the hogán and
+the initiatory rite is performed over them.
+
+                 [Illustration: _Shĭlhné’ohlĭ_ - Navaho]
+
+                         _Shĭlhné’ohlĭ_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+ In this plate is pictured the second dry-painting employed in the Night
+ Chant, made on the sixth day of the ceremony. It represents crossed logs
+which whirl around in a mythic lake. Upon them are alternately seated male
+      and female deities, singing. The light figures are goddesses,
+ _haschĕbaád_; the dark ones gods, _haschĕbakú̆__n_. Their songs treat of
+ all life-giving plants, of which corn, beans, squashes, and tobacco, the
+most important, are pictured as growing from the very centre of the lake,
+                    the point of contact of the logs.
+
+     Of the four marginal figures the one in white toward the east is
+  Hasché̆ltĭ, Talking God, with his pine-squirrel pouch of sacred meal.
+ Opposite him stands Haschógan, House God. The other two are Gánaskí̆dĭl,
+  Hunchbacks, Gods of Harvest, with seeds of the field in packs on their
+           backs. Around the whole is the personified rainbow.
+
+When the dry-painting is in actual use the patient enters upon it over the
+    feet of Hasché̆ltĭ and sits at the intersection of the logs. A man
+personating a god then enters, places his hands upon the various parts of
+ the many deities represented in the picture, then upon the corresponding
+ parts of the patient’s body. The whole picture is then destroyed and the
+ colored sands are carried off to the north in a blanket and strewn under
+                                  trees.
+
+
+_Sixth Day_: This is the first day of the large dry-paintings. The
+painting is commenced early in the morning, and is not finished until
+mid-afternoon. The one on this day is the whirling log representation.
+After it is finished, feathers are stuck in the ground around it, and
+sacred meal is scattered on parts by some of the assisting singers. Others
+scatter the meal promiscuously; one of the maskers uses a spruce twig and
+medicine shell, applying meal to every figure and object in the painting.
+Then the medicine-men all gather up portions of the sacred meal, putting
+it in their medicine pouches. The patient soon enters and takes his seat
+in the centre of the painting. The usual incantations are gone through,
+after which the colored sands of the painting are applied to the
+corresponding parts of the patient’s body, then gathered up and carried
+off to the north. During the day two sets of beggars go out to the
+neighboring hogáns. These personate Hasché̆ltĭ, Tónenĭlĭ—Water Sprinkler,
+the God of Water, who is really a clown—and as many Haschĕbaád as care to
+go out. The beggars carry whips made of yucca leaves, and one who does not
+respond to their appeals for gifts is whipped,—if he can be caught,—which
+creates a great deal of amusement. The personators act like a company of
+clowns, but at the same time they gather a large quantity of food. When
+the day is thoroughly taken up with dry-painting and ceremonies, there is
+less of the ceremonial at night. The medicine-men, to the accompaniment of
+the basket drum, sing for a short time only on this sixth night, while
+outside the late evening is spent in dancing by those who are later to
+participate in the closing dance.
+
+_Seventh Day_: This day is practically consumed with the making of another
+large dry-painting. The masked men go out on another begging tour, also,
+and the medicine ceremonies and the destroying of the dry-painting are
+practically the same as those of the day before, while during the evening
+the medicine-men sing to the accompaniment of the drum.
+
+_Eighth Day_: The dry-painting is finished about three o’clock in the
+afternoon. After its completion there is a large open-air initiation. To
+become a full member of the Yébĭchai order one must first be initiated in
+the hogán; the second initiation is a public one; the third, another
+inside the hogán; the fourth, another in the open. These different
+initiation ceremonies, the same in point of ritualism, may be carried over
+several years.
+
+_Ninth and Final Day_: To the average person and to the Indians as a whole
+the last day is the Yébĭchai dance. From a distance the Indians have been
+gathering during the two previous days, and the hospitality of the
+patient’s family, as well as that of all the people living in the
+neighboring hogáns, is taxed to the utmost. And from early morning until
+dark the whole plain is dotted with horsemen coming singly and in groups.
+Great crowds gather at the contests given half a mile from the hogán,
+where horse-races, foot-races, groups of gamblers, and throngs of Indians
+riding wildly from race-track to hogán fill the day with hilarity and
+incidents memorable to all. Toward the end of the day preparation is made
+for the closing part of the nine-day rite. Great quantities of fuel have
+been brought from the distant plateau, and placed in many small piles at
+each side of the smooth dance ground to the east of the hogán. As soon as
+it is dark the fuel is ignited, making two long lines of camp-fires,
+furnishing both light to see the dancers and warmth to the spectators, for
+the Yébĭchai cannot be held until the autumn frosts begin, when the nights
+have the sharp, keen air of the high altitudes.
+
+                  [Illustration: _Zahadolzhá_ - Navaho]
+
+                          _Zahadolzhá_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+   This is the last of the dry-paintings used in the Night Chant, being
+ destroyed on the night of the eighth day’s ceremonies. It takes its name
+ from the fact that the principal characters represented in it, the dark
+  figures, are all Zahadolzhá, Fringe-mouth Gods. According to the myth
+underlying the rite these gods made the first paintings of this sort used
+  among the spirit people, and were the ones who furnished succor to the
+ patients on the eighth day of the nine days’ healing ceremony. The light
+ figures are female deities—haschĕbaád. In the centre is the cornstalk, a
+life-giving symbol, and partially encircling the whole is the personified
+                light-giving rainbow, a female personage.
+
+ During the ceremony a man masked as a Zahadolzhá places his hands first
+  upon a part of his likeness pictured in colored earths and then on the
+  corresponding part of the patient, as head, body, and limbs. Later the
+  colored earths or sands are carried away in a blanket and placed under
+                     brush or trees toward the north.
+
+
+With the gathering darkness the human tide flows toward the medicine
+hogán, illuminated in the dusk by the long lines of camp-fires. All gather
+about and close around the dance square, having to be kept back by those
+in charge. Men, women, and children sit on the ground near the fires. Many
+on horseback have ridden up, and form a veritable phalanx back of the
+sitting spectators. The dance does not begin at once, and those assembled
+spend the time telling stories, jesting, and gossiping. Belated arrivals
+make coffee, or do hurried cooking around the fires.
+
+Some distance to the east of the dance ground is a brush enclosure where
+the dancers prepare for their part in the rite. There, too, is a fire for
+light and warmth. The men in preparation remove all clothing, save short
+kilts, and paint their bodies with a mixture of water and white clay.
+Anyone who may have experienced the enjoyment of a sponge bath out in the
+open on a cold, windy night can appreciate the pleasure of the dance
+preparation. The dancers are impersonators of Navaho myth characters,
+twelve usually taking part. No qualifications are necessary other than
+that the participant be conversant with the intricate ritual of the dance.
+The dance continues throughout the entire night, one group of men being
+followed by another. The first twelve men dance through four songs,
+retiring to the dressing enclosure for a very brief rest after each. Then
+they withdraw, and twelve others dance for a like period, and so on. The
+first group sometimes returns again later, and the different groups vie
+with one another in their efforts to give the most beautiful dance in
+harmony of movement and song, but there is no change in the step. The
+several sets have doubtless trained for weeks, and the most graceful take
+great pride in being pronounced the best dancers. The first group of
+grotesquely masked men is ready by nine or ten o’clock; they file into the
+dance enclosure led by Hasché̆ltĭ, their naked, clay-painted bodies
+glinting in the firelight. While wearing masks the performers never speak
+in words; they only sing or chant. To address one in conversation would
+incur the displeasure of the gods and invite disaster. Time is kept by the
+basket drum and the rhythm of the singing.
+
+The white visitor will get his best impression of the dance from a short
+distance, and, if possible, a slight elevation. There he is in touch with
+the stillness of the night under the starry sky, and sees before him, in
+this little spot lighted out of the limitless desert, this strange
+ceremonial of supplication and thanksgiving, showing slight, if any,
+change from the same performance, held on perhaps the same spot by the
+ancestors of these people ages ago. As the night wears on the best group
+of dancers come out. They are, perhaps, from the Redrock country, or from
+some other far-away district, and have been practising for weeks, that
+they might excel in this dance. The most revered song of the Yébĭchai is
+the Bluebird song, which is sung at the approach of day, and is the
+closing act of the drama. With the last words, "_Dóla anyí, dóla anyí_,"
+the assembled multitude start for their homes, near and far, melting into
+the gray of the desert morn, and by the time the sun breaks above the
+horizon the spot which was alive with people a few hours before is wrapped
+in death-like stillness, not a soul being within range of the eye.
+
+                [Illustration: _Yébĭchai Hogán_ - Navaho]
+
+                        _Yébĭchai Hogán_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+MATURITY CEREMONY
+
+
+The ceremony celebrating maturity of girls among the Navaho is held
+generally on the fourth night after the first evidence of the maiden’s
+entrance into womanhood. On the first morning following the moment of this
+change in life the girl bathes and dresses in her finest clothes. Later
+she stretches herself face downward on a blanket just outside the hogán,
+with her head toward the door. A sister, aunt, or other female relation,
+if any happen to be close at hand, or if not, a male relative other than
+her father, then proceeds symbolically to remould her. Her arms and legs
+are straightened, her joints smoothed, and muscles pressed to make her
+truly shapely. After that the most industrious and energetic of the comely
+women in the immediate neighborhood is called in to dress the girl’s hair
+in a particular form of knot and wrap it with deerskin strings, called
+_tsĭklólh_. Should there be any babies or little tots about the home, the
+girl goes to them, and, placing a hand under each ear, successively lifts
+them by the neck, to make them grow faster. Then she darts off toward the
+east, running out for about a quarter of a mile and back. This she does
+each morning until after the public ceremony. By so doing she is assured
+of continuing strong, lithe, and active throughout womanhood.
+
+The four days preceding the night of the ceremony are days of abstinence;
+only such foods as mush and bread made from corn-meal may be eaten, nor
+may they contain any salt. To indulge in viands of a richer nature would
+be to invite laziness and an ugly form at a comparatively early age. The
+girl must also refrain from scratching her head or body, for marks made by
+her nails during this period would surely become ill-looking scars. All
+the women folk in the hogán begin grinding corn on the first day and
+continue at irregular intervals until the night of the third, when the
+meal is mixed into batter for a large corn-cake, which the mother bakes in
+a sort of bean-hole outside the hogán.
+
+The ceremony proper consists of little more than songs. A medicine-man is
+called upon to take charge, being compensated for his services with
+blankets, robes, grain, or other articles of value. Friends and neighbors
+having been notified, they assemble at the girl’s hogán fairly early in
+the evening. When dusk has settled, the medicine-man begins his songs,
+singing first the twelve "hogán songs" of the Bahózhonchi. After he has
+finished, anyone present who so desires may sing songs taken from the
+ritual of the same order. This motley singing and hilarity continue until
+well toward sunrise, when the mother brings in a bowl of yucca suds and
+washes the girl’s hair. Her head and hair are dried with corn-meal, after
+which the girl takes her last run toward the east, this time followed by
+many young children, symbolically attesting that she will be a kind
+mother, whom her children will always follow. The _hatálĭ_, or medicine
+singer, during her absence sings eight songs, generally termed the Racing
+songs. On her return the great corn-cake is brought in, cut, and divided
+among the assemblage, when all disperse, and the girl may once more loosen
+her hair and partake of any food she pleases.
+
+
+
+
+MARRIAGE
+
+
+               [Illustration: _Yébĭchai_ Dancers - Navaho]
+
+                       _Yébĭchai_ Dancers - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+The Navaho marriage ceremony is always held at the home of the girl. When
+a young man wishes to marry the maid of his choice, he makes his desire
+known to his parents, when the father goes to the girl’s parents and
+explains that his son would like to marry their daughter. The girl is then
+consulted, and if she be willing to marry the young man, the parents of
+the two open negotiations. A popular, pretty girl commands a considerably
+higher price than a plain one, though few are married for a smaller bonus
+than fourteen ponies and a silver belt. Horses, saddles, cattle, sheep and
+goats, and turquoise-studded silver ornaments are the usual media of
+exchange in matrimonial bargains. The arrangement of compensatory details,
+particularly the date of delivery of the articles for payment, often
+requires a considerable period of time and no little controversy. When
+finally completed, the date is set for the wedding, which takes place
+always at night.
+
+The girl’s mother fills a wedding basket with corn-meal mush, which
+figures prominently in the ceremony. About nine o’clock in the evening the
+wedding party assembles. Anyone may attend, and usually a goodly number is
+present. The young man and his bride take seats on the western side of the
+hogán, facing the doorway. On their right the male spectators sit in rows;
+on their left, the women. The girl’s mother, however, does not enter, for
+a mother-in-law, even in the making, must not look upon her newly acquired
+son, nor he upon her, then or thereafter. To do so would occasion
+blindness, and general ill luck to either one or both parties.
+
+The basket of mush and two wicker bottles of water are brought in and
+placed before the couple, the bearer being careful to see that the side of
+the basket on which the top coil terminates is toward the east. The girl’s
+father then steps forward, and from his pouch of _tádĭtĭn_, or sacred
+pollen, sifts several pinches on the basket of mush. Beginning at the end
+of the coil on the eastern rim, he sifts straight across and back, then
+follows the rim with the pollen around to the south side, sifts across and
+back, and then drops a little in the centre. That done, the bride pours a
+small quantity of water from the wicker bottle upon the young man’s hands.
+He washes and pours a little upon hers. Then from the side of the basket
+toward the east he dips out a little mush with two fingers and eats. The
+girl follows, dipping from the same place. This act is repeated at the
+three remaining sides—the south, west, and north,—and then the basket is
+passed to the assemblage, who finish eating its contents. The empty basket
+becomes the property of the young man’s mother, who retains it as a sort
+of certificate of marriage. The washing of hands and the dipping of mush
+from the same spot is a pledge that the girl will follow in her husband’s
+footsteps—doing as he does.
+
+When the ceremony is concluded, a supper is provided for all. General
+conversation and levity while away the hours, the talk consisting
+principally, however, of sage advice from relatives to both husband and
+wife as to how they should conduct themselves in future. At dawn the party
+disperses, the young man taking his bride with him.
+
+                 [Illustration: Mescal Harvest - Apache]
+
+                         Mescal Harvest - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+APPENDIX
+
+
+               [Illustration: White River Valley - Apache]
+
+                       White River Valley - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+
+
+TRIBAL SUMMARY - THE APACHE
+
+
+LANGUAGE—Athapascan.
+
+POPULATION—Fort Apache Agency, Arizona (White Mountain Apache), 2,072.
+San Carlos Agency: San Carlos Apache, 1,066; Tonto Apache, 554; Coyoteros,
+525.
+Tonto Apache on Beaver Creek, 103.
+Total Apache of Arizona (not including the so-called Mohave Apache and
+Yuma Apache), 4,320.
+Mescaleros in New Mexico, 460. Jicarillas in New Mexico, 784.
+Chiricahua Apache at Fort Sill, Oklahoma, 298. Kiowa Apache in Oklahoma,
+155.
+Grand total of Apache tribes, 6,017.
+
+DRESS—The primitive dress of the men was deerskin shirt (_ĕpŭntltésĭs_),
+leggings (_ĭsklé̆tlĭkai_), and moccasins (_ĕpú̆nkĕ_). They were never
+without the loin-cloth, the one absolutely necessary feature of Indian
+dress. A deerskin cap (_cha_), with attractive symbolic ornamentation, was
+worn; but for the greater part the headgear consisted of a band braided
+from the long leaves of the yucca, which they placed rather low on the
+head to keep the hair from the eyes. The dress of the Apache women
+consisted of a short deerskin skirt, high boot-legged moccasins, and a
+loose waist which extended to the hips and was worn outside the skirt.
+Both skirt and waist were ornamented with deerskin fringe and latterly
+with metal pendants. The men’s hair always hangs loose; it is never
+braided. At time of mourning the hair is cut horizontally just above the
+shoulder line. Apache matrons, like the men, do not braid the hair, but
+let it hang loosely over the shoulders. The maidens tie their hair in a
+low long knot at the back of the head, to which is fastened a decorated
+deerskin ornament, denoting maidenhood. So arranged it is called
+_pĭtsĭvé̆sti_, and the wrapping, _tsĭgé̆_.
+
+DWELLINGS—The Apache dwelling consists of a dome-shaped frame of
+cottonwood or other poles, thatched with grass. Average diameter at the
+base, twelve feet. The house itself they term _kówa_; the grass thatch,
+_pi__n_. Bear-grass, or what the Spanish term _palmillo_, is used
+exclusively in thatching. Since the institution of the Messiah religion
+the houses are built rather elongate in form, with a doorway in each end,
+and all the houses of the village are arranged in long rows. Doorways are
+termed _dáitin_, or _chogúntĭ_, interchangeably. Summer houses are
+generally built at a distance from the winter houses, in fact wherever the
+Apache would have occasion to stop, and are little more than brush
+shelters to afford temporary shade.
+
+PRIMITIVE FOODS—No tribe is more capable of living on the natural products
+of their pristine haunts than the Apache. Whether allowed to live
+peacefully in the river valleys or driven in war to seek protection of
+impenetrable mountains, nature provided amply for their support; for
+practically all the flora and fauna indigenous to the Southwest are
+considered food by the Apache. (See the list in the vocabulary.)
+
+ARTS AND INDUSTRIES—The art expression of the Apache is manifested chiefly
+in their basketry, which shows much taste in form and decoration. The
+_tus_, an urn-shaped water bottle, is loosely woven of the stems of
+aromatic sumac, then coated inside and out with piñon gum. The flat tray
+basket, called _tsa-naskú̆dĭ_, is much used in their domestic life. The
+most pretentious basket is the immense _tus-naskú̆di_, urn-shaped, like
+the _tus_—whence its name—and used principally for the storage of grain.
+No Apache home is without the burden basket, _tú̆tza_, round and deep,
+often somewhat conical in form, and invariably decorated with deerskin
+fringe.
+
+POLITICAL ORGANIZATION—The Apache never had a very stable form of
+government. Chiefs were elected, or chosen, and ruled so long as it
+pleased their followers. If the son of a chief proved himself capable, he
+would be accorded opportunity to rule, otherwise he received no special
+recognition. Medicine-men were always more influential than the chiefs.
+Social customs and habits and much of the government of the tribe are
+guided by the medicine-men; but often they lose all influence by meeting
+with failure in the treatment of disease. Like the chiefs, the
+medicine-men depend on popular approval for their success.
+
+CLANS—The Coyoteros are divided into five bands, each consisting of a
+number of clans. In one band there are survivors of one clan only; in
+other bands as many as seven or eight clans are yet to be found. Descent
+is reckoned through the mother; that is, the children belong to the
+mother’s clan, except among the Chiricahua, where, it is said, descent is
+traced through the father.
+
+                  [Illustration: _Nalin Lage_ - Apache]
+
+                          _Nalin Lage_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+_Coyotero Clans_
+
+BAND I
+
+   1. Tse Chin (Red Rocks).
+   2. Glĕsh Chin (Red Clay).
+   3. Dĕs Káĭn (Cottonwood People).
+   4. Nú̆gwŭ Dĭlhkízn (Between Two Mountains).
+   5. Dĕs Lántin (Where the Cottonwoods Meet).
+   6. Kai Hin Chin (Through the Willows).
+   7. Kestéchi Nádakĭn (Ford between Sycamores).
+
+BAND II
+
+   1. Klúqa Dĭ Káĭn (Many-reeds People).
+   2. Ĭl Chĕn Tĭán (Long Row of Pines).
+   3. Chénche Chichíl Káĭn (Clump-of-oaks People).
+   4. Tzĭlh Ádĭn (By the Mountain).
+   5. Yakúĭ Káĭn (White-hill People).
+
+BAND III
+
+   1. Ia On Yĕ (In Black Brush).
+   2. Ta Káĭn (Sand People).
+   3. Tĕntolzú̆ga (Juts into the Water).
+   4. Dosh To An (Many Flies).
+   5. Tse Dĕs Káĭn (White-rock People).
+   6. Tse Teú̆n (Rocks in the River).
+   7. Tu Dĭlhkí̆h Shan (By the Black Water).
+   8. Ke Shĭn Tĭán (Long Row of Sycamores).
+
+BAND IV
+
+   1. Ndĕ Ndé̆zn (Tall People).
+
+BAND V
+
+   1. Nádotz Ózn (By Sharp Mountains).
+   2. Pĭs A Hón (Bank Caved In).
+
+_Arivaipa Clans_
+
+   1. Glĕsh Chin (Red Clay).
+   2. Dĕs Zepú̆n (Big Gray Cottonwoods).
+   3. Tsĕz Zhuné̆ (By the Little Black Rocks).
+   4. Tse Dĕs Káĭn (White-rock People).
+
+_Chiricahua Clans_
+
+   1. Aiahán (People of the East).
+   2. Ndĕ Ndái (Apache Half Mexican).
+   3. Cho Kŭné̆ (Ridge on the Mountain-side).
+   4. Chan Han (Red People).
+
+MARRIAGE—Strictly speaking, barter for women at an agreed price was never
+the custom among the Apache,—so the older of the present generation
+contend,—personal choice on the part of the girl having always to be
+considered. Nevertheless, payment for the bride is always made to her
+parents in the form of grain, money, horses, saddles, blankets, or cattle.
+The bride’s consent is necessary, custom requiring the young man to prove
+his moral strength, and ability to support a wife and himself, by erecting
+a neat house and permitting the girl of his choice to occupy it with him
+for four nights without being molested or having her presence observed. By
+preparing his breakfast the morning following the fourth night the girl
+acknowledges her willingness to marry, and the agreement as to the
+definite payment her parents shall receive may be made any time later. She
+then becomes the man’s wife, though a month may sometimes elapse before
+the agreement is sealed and the consequent payment made.
+
+GENESIS—In the unbroken darkness of the beginning of time appeared a small
+spot, which grew as embryonic life and became a human figure, known in the
+myth as Kútĕrastan, The One Who Lives Above. This creator then made light,
+and next Stĕnátlĭhăn, Woman Without Parents. Next he created Chuganaái,
+The Sun, and following him Hádĭntĭn Skhĭn, Pollen Boy. The creator next
+made the earth, and then the other gods of the Apache pantheon. Following
+their creation he instructed the various gods in their respective duties,
+and then disappeared into the sky through the smoke from a miraculous
+fire.
+
+PERSON OF MIRACULOUS BIRTH—Stĕnátlĭhăn, a goddess, is the mother of two
+boys, who perform miracles and act as saviours of the people. The elder
+brother, Nayé̆nĕzganĭ, conceived by the Sun, is the more active and is
+revered as the God of War. To Tubadzĭschí̆nĭ, conceived by Water, is
+ascribed the making of the ocean as it now is, and he is supposed to have
+much to do with water in the form of rain and snow.
+
+CEREMONIES—The ceremonies are invariably called "dances." Among these are:
+a rain dance, a puberty rite, a harvest or good-crop dance, and a spirit
+dance. The medicine dance is the creation of a medicine-man and varies
+with his individual views. The ceremonial paraphernalia of the other four
+dances may vary in accordance with the dictates of the medicine-man, but
+for the greater part follows prescribed formula. The Apache are devoutly
+religious and pray on many occasions and in various ways: sometimes with
+the aid of little images representing gods, sometimes with painted
+deerskins and caps, and sometimes by merely facing the cardinal points and
+scattering pollen to the four winds for the gods from whom they seek
+favor. Usually the plants employed by them as medicine are dug in a
+ceremonial way, one notable exception being the gathering of pollen, no
+prayers being offered at that time. In secluded spots in the hills and
+mountains are found round cairns, with cedar and other twigs deposited
+upon them. These are shrines at which the Apache make offerings to their
+favorite gods. The medicine ceremonies are very numerous and vary with the
+dreams and personal views of the medicine-man who conducts them.
+
+BURIAL—Everywhere throughout the hills and mountains of the reservation
+one finds small heaps of stones. In most instances these mark Apache
+graves. A favorite place of burial is a cleft in the rocks, in which the
+body is placed by the deceased’s relatives and covered with stones. These
+small stones are always deposited one at a time, the Apache believing that
+to put them on the body all at once would shorten the life of the one so
+doing. Infants are usually placed on the upper branches of large cedar or
+piñon trees. The child is wrapped in its carrier, or cradle-board, which
+is left face up and covered with any sort of cloth, the belief being that
+the souls of infants are not strong enough to come out through the stones,
+should they be placed in the ground and covered therewith.
+
+AFTER-WORLD—Re-created in the human form, Apache spirits are supposed to
+dwell in a land of peace and plenty, where there is neither disease nor
+death. The Milky Way is the path of all souls to the after-world. Yólkai
+Nalí̆n is the guardian goddess of this spirit land, and the spirits of the
+dead are supposed to journey four days before reaching it. Formerly horses
+were killed beside the grave of the dead, that they might use them in the
+after-world. For the same reason wearing apparel was also placed at the
+grave, together with available articles of adornment and accoutrement.
+
+NAMES FOR INDIAN TRIBES—
+
+Apache - Ndĕ (The People)
+
+Arivaipa Apache - Chulĭnné̆
+
+Chiricahua Apache - Aiahán (People of the East)
+
+Coyotero Apache - Klĭnápaha (Many Travel Together)
+
+Havasupai - Dĕzhí̆piklakŭlh (Women Dress in Bark)
+
+Hopi - Tsekŭlkĭnné̆ (Houses on the Rocks)
+
+Navaho - Yutahán (Live Far Up)
+
+Northern Indians - Nda Yutahán (White-man Navaho)
+
+Pima - Saikĭnné̆ (Sand Houses)
+
+Rio Grande Pueblos - Tu Tlú̆nĭ (Much Water)
+
+San Carlos Apache - Tseénlĭn (Between Rocks)
+
+Tonto Apache - Dĭlzhá̆n (Spatter-talkers), or Koún (Rough)
+
+Zuñi - Nashtĭzhé̆ (Blackened Eyebrows)
+
+                  [Illustration: Infant Burial - Apache]
+
+                          Infant Burial - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+THE JICARILLAS
+
+
+LANGUAGE—Athapascan.
+
+POPULATION—784.
+
+DRESS—The Jicarillas in dress show the effect of their contact with the
+Plains tribes, especially the Ute. The primitive dress of the men was a
+deerskin shirt with sleeves, hip-leggings and moccasins, and the universal
+loin-cloth. In winter a large loose deerskin coat was worn in addition.
+The women wore a waist open at the sides under the arms, a deerskin skirt
+falling below the knees, and legging-moccasins with very high tops. About
+the waist the women now also wear a very broad leather belt, ten to
+sixteen inches in width, extending well up under the arms. The men wear
+their hair in braids hanging over the shoulders and wound with strips of
+deerskin. Formerly they wore bangs in front on a line with the cheek-bones
+and tied their hair in a knot at the back of the head, as the Navaho and
+the Pueblo Indians do. The women part their hair down the middle, bring it
+to the sides of the head, and tie it with strips of deerskin, cloth, or
+yarn.
+
+DWELLINGS—The Jicarilla dwelling is the same as the tipi of the Plains
+Indians, once made of five buffalo skins on the usual framework of poles,
+with smoke-hole at the apex. Since the disappearance of the buffalo,
+canvas has replaced the skins, and many log houses are also to be found on
+the reservation. The native house is called _kozhán_.
+
+PRIMITIVE FOODS—The Jicarillas obtain corn from Rio Grande Pueblos in
+exchange for baskets; but formerly they subsisted mainly by the chase,
+killing buffalo, deer, antelope, and mountain sheep, besides many kinds of
+small game and birds. Piñon nuts and acorns, with various wild fruits and
+berries, were used. Bear and fish were never eaten.
+
+ARTS AND INDUSTRIES—The Jicarillas make a great many baskets of fair
+quality, from which industry the tribe gained its popular Spanish name.
+The most typical of their baskets is tray-shaped; this not only enters
+largely into their domestic life, but was formerly the principal article
+of barter with their Pueblo neighbors and Navaho kindred. Some pottery is
+made, practically all of which is in the form of small cooking utensils.
+The large clay water jar was not used, their wandering life necessitating
+a water carrier of greater stability.
+
+ORGANIZATION—While the government of the Jicarillas is very loose, the
+head-chief, selected from the family of his predecessor, exercises
+considerable influence. The two bands into which the tribe is divided had
+their origin when a part of the tribe remained for a period on the plains
+after an annual buffalo hunt, and henceforth were called Kohlkahín, Plains
+People; while those who returned to the mountains received the name Sait
+Ndĕ, Sand People, from the pottery they made. Each of the two bands has a
+sub-chief. There are no clans.
+
+MARRIAGE—Marriage is consummated only by consent of the girl’s parents.
+The young man proves his worth by bringing to her family a quantity of
+game, and by building a _kozhán_, which is consecrated on the night of the
+wedding, by a medicine-man, with prayers to Nayé̆nayĕzganĭ.
+
+ORIGIN—People, existent with the beginning of time, are guided by
+Chunnaái, the Sun God, and Klĕnaái, the Moon God, out of an under-world
+into this, where the various tribes wander about and find their several
+homes.
+
+PERSONS OF MIRACULOUS BIRTH—Nayé̆nayĕzganĭ, son of the virgin Yólkai
+Ĕstsán and the Sun, and Kobadjischínĭ, son of Ĕstsán Nátlĕshĭn and Water,
+perform many wonders in ridding the earth of its monsters. The former was
+the more powerful and much mythology centres about him.
+
+CEREMONIES—The Girls’ Maturity observance, an annual feast whose main
+features are borrowed from the Pueblos, and a four-days medicine rite are
+the principal ceremonies of the Jicarillas. Numerous less important
+medicine chants are held.
+
+BURIAL—The dead, accompanied with their personal possessions, are taken to
+elevated places and covered with brush and stones. Their situation is
+known to only the few who bear the body away. Formerly the favorite horse
+of the deceased was killed and the _kozhán_ burned, and relatives
+frequently cut their hair and refrained for a time from personal
+adornment.
+
+AFTER-WORLD—When the good die their spirits are believed to go to a home
+of plenty in the sky, where they hunt among great herds of buffalo. Those
+who have practised "bad medicine," or sorcery, go to another part of the
+sky and spend eternity in vain effort to dig through the rock into the
+land of the good.
+
+NAMES FOR INDIAN TRIBES—
+
+Apache
+Mohave
+Yuma
+Pima
+
+                                                       Chishín (Red Paint)
+
+Comanche
+Arapaho
+Kiowa and all Plains tribes
+
+                                                             Nda (Enemies)
+
+Jicarillas - Haísndayĭn (People Who Came from Below)
+
+Mescaleros - Natahí̆n (Mescal)
+
+Navaho - Inltané̆ (Corn Planters)
+
+Pueblos - Chĭáin (Have Burros)
+
+Ute - Yóta
+
+
+
+
+THE NAVAHO
+
+
+                [Illustration: _Tobadzĭschí̆nĭ_ - Navaho]
+
+                        _Tobadzĭschí̆nĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+LANGUAGE—Athapascan.
+
+POPULATION—About 17,000 (officially estimated at 20,600).
+
+DRESS—Primitively the men dressed in deerskin shirts, hip-leggings,
+moccasins, and native blankets. These were superseded by what has been the
+more universal costume during the present generation: close-fitting cotton
+or velvet shirt, without collar, cut rather low about the neck and left
+open under the arms; breeches fashioned from any pleasing, but usually
+very thin, material, and extending below the knees, being left open at the
+outer sides from the bottom to a little above the knees; deerskin
+moccasins with rawhide soles, which come to a little above the ankles, and
+brown deerskin leggings from moccasin-top to knee, held in place at the
+knee by a woven garter wound several times around the leg and the end
+tucked in. The hair is held back from the eyes by a head-band tied in a
+knot at the back. In early times the women wore deerskin waist, skirt,
+moccasins, and blanket, but these gradually gave place to the so-called
+"squaw-dress," woven on the blanket loom, and consisting of two small
+blankets laced together at the sides, leaving arm-holes, and without being
+closed at top or bottom. The top then was laced together, leaving an
+opening for the head, like a poncho. This blanket-dress was of plain dark
+colors. To-day it has practically disappeared as an article of Navaho
+costume, the typical "best" dress of the women now consisting of a velvet
+or other cloth skirt reaching to the ankles, a velvet shirt-like waist cut
+in practically the same manner as that of the men, and also left open
+under the arms. Many silver and shell ornaments are worn by both sexes.
+The women part their hair down the middle and tie it in a knot at the
+back.
+
+DWELLINGS—Whatever its form or stability, the Navaho house is called
+_hogán_. In its most substantial form it is constructed by first planting
+four heavy crotch posts in the ground; cross logs are placed in the
+crotches, and smaller ones are leaned from the ground to these, the corner
+logs being longer, forming a circular framework, which is covered with
+brush and a heavy coating of earth. The entrance is invariably at the
+east. The building of a hogán and its first occupancy are attended with
+ceremony and prayer. For the great nine-day rites hogáns like those used
+as dwellings, but larger, are built. Generally they are used for the one
+occasion only, but in localities where there are very few trees the same
+ceremonial hogán may be used for a generation or more. For summer use a
+brush shelter, usually supported by four corner posts and sometimes
+protected by a windbreak, is invariably used, supplanting a once common
+single slant shelter.
+
+PRIMITIVE FOODS—See the list in the vocabulary.
+
+ARTS AND INDUSTRIES—The Navaho are known the world over for their skill in
+weaving. Practically every Navaho woman is a weaver, and the blanketry
+produced is one of the most important handicrafts of any tribe of North
+American Indians. A few baskets, of a single form, are made, and for
+ceremonial use only, most so-called Navaho ceremonial baskets being
+manufactured by neighboring tribes. The Navaho are also skilful
+silversmiths, having learned the art of metal-working from the Spaniards.
+Their first work of this character, however, was in iron, but this was
+superseded by the more easily worked silver. Some pottery is made, but it
+is rather crude in form, black in color, and without decoration.
+
+POLITICAL ORGANIZATION—The government of the Navaho is rather loose;
+indeed, inasmuch as they have no head-chief strictly such, it may be said
+that they have no _tribal_ government. Their code of ethics and morals is
+governed almost entirely by their religious beliefs. There is always a man
+who is denominated the head-chief, but his influence is seldom much
+greater than that of any one of the many subordinate chiefs who are the
+recognized heads of small groups only.
+
+CLANS—Descent is reckoned through the mother, and a man and a woman
+belonging to the same clan may not marry. There are also related clans,
+forming phratries, within which marriage is also prohibited by tribal
+custom. In the Navaho creation myth it is related that four pairs of men
+and women were made by Yólkai Ĕstsán at her home beyond the western ocean,
+whence they migrated eastward, far inland, joining others of their kind
+created but a short time previously. Each parent pair was given a sacred
+jewel wand with which to bring water from the earth if no springs were
+found during the journey. The first man brought water with ease,
+remarking, "The water is close," owing to which circumstance he came to be
+termed To Ahánĭ, Water Is Close. In a similar way the other three pairs
+received the names of To Dĭchínĭ, Bitter Water; Hashklí̆shnĭ, Mud; and
+Kĭnya Ánĭ, Houses in the Cliffs. It required four days to make the journey
+from the ocean to what was to be their homeland. On the first day children
+were born to the several pairs; they matured by nightfall and camped apart
+from the parents as though they were not of kin, and received in turn a
+family name derived from their camp surroundings, from peculiarity of
+dress or form, or from remarks they made. These in turn bore children on
+the following day, who gave birth to others on the third. Thus were
+produced three new generations from each parent pair. All these then
+became clanship groups bearing names now applied to various Navaho clans.
+The four generations, including the original pairs, formed phratries,
+which have no names. The clans in each phratry in the order of generations
+are as follows:
+
+To Ahánĭ - Water Is Close
+Tzĭlh Klaánĭ - Mountain Corner
+Tánĕ Zánĭ - Scattered Mounds
+Hónĕ Gánĭ - Goes Around
+
+To Dĭchínĭ - Bitter Water
+Tsĭns Akánĭ - Under the Trees
+Bin Bĕtónĭ - Deer Spring
+To Dákoshĕ - Salty Water
+
+Hashklí̆shnĭ - Mud
+To Tsú̆hnĭ - Big Water
+Bĭtánĭ - Folds her Arms
+Hlúha Dĭné̆ - Reed People
+
+Kí̆nya Ánĭ - Houses in the Cliffs
+Bĕ Aánĭ - Fallen Leaves
+Tzĭlh Tad - In Front of the Mountains
+Kí̆nya Ánĭ - (An inferior clan of the same name as the first of this
+group)
+
+Cliff people already occupying the country formed three clans:
+Tsĕnĭjĭkĭnné̆, In the Rock Houses; To Hĕt Klí̆nĭ, Where the Waters Come
+Together; and Tzĭlhnúhodĭnlĭ, Beside the Mountain. An old woman joined the
+Navaho from the salt lakes to the south, heading the Ashĭhín clan. People
+from Jemez formed the Mai Dĕshkís, or Coyote Pass, clan; Apache from the
+Cibicu cañon, the Dĕschínĭ clan, or Red-light People, and families from
+Zuñi the Nashtĕzhé̆, Blackened Eyebrows, clan, and Tŭh’chínĭ, Red Heads,
+clan, so called from their painted faces and bodies. There are numerous
+other clanship groups derived from adopted peoples now recognized as being
+distinctly Navaho; the first sixteen clans here named are accepted in the
+tribe as being strictly Navaho in origin.
+
+MARRIAGE—The girl’s consent is necessary to marriage, but tribal custom
+demands that the intended husband compensate her parents, the usual price
+being fourteen horses and a silver belt. Indeed, the bringing of the
+horses is a part of the ceremony. When a young man desires to marry, but
+does not have the necessary number of horses, his friends aid him by
+presenting horses until he has the required number. The marriage ceremony
+takes place at night under the direction of a medicine-man.
+
+                 [Illustration: _Ga__n__askĭdĭ_ - Navaho]
+
+                         _Ga__n__askĭdĭ_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+ORIGIN—Mythical First People produced from corn, rain, pollen, and
+precious stones in a miraculous manner by four gods and the Winds.
+
+PERSONS OF MIRACULOUS BIRTH—Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ are the sons
+of the Sun and Water respectively, and the virgin Yólkai Ĕstsán,
+White-Shell Woman. Man-destroying monsters, symbolic of earthly evils,
+infested the earth until destroyed by these two miraculous personages.
+
+CEREMONIES—The Navaho life is particularly rich in ceremony and ritual,
+second only to some of the Pueblo groups. Note is made of nine of their
+great nine-day ceremonies for the treatment of ills, mental and physical.
+There are also many less important ceremonies occupying four days, two
+days, and one day in their performance. In these ceremonies many
+dry-paintings, or "sand altars," are made, depicting the characters and
+incidents of myths. Almost every act of their life—the building of the
+hogán, the planting of crops, etc.—is ceremonial in nature, each being
+attended with songs and prayers.
+
+BURIAL—The Navaho dead are buried by others than immediate relatives in
+unmarked graves. No ceremonies are held, for the dead are considered evil
+and are feared. The hogán in which death occurs is forever abandoned,
+often burned. Sometimes a hogán is demolished over the dead and then left
+to decay.
+
+AFTER-WORLD—An under-world whence came the spirit people who created man
+and to which spirits return.
+
+NAMES FOR INDIAN TRIBES—
+
+Acoma - Háqonĭ (An Acoma word)
+Apache - Tzlĭh A Gón (On the Mountains)
+Chiricahua - Klí̆shnĭ (Red War-paint)
+Cochiti - To Gad (Cedar Water)
+Comanche - Aná Tlú̆nĭ (Many Enemies)
+Havasupaí - Gohní̆nĭ (A term borrowed from the Hopi)
+Hopi - Ayá Kĭnné̆ (Hole Houses)
+Isleta - Aná To Ho (Tribe by the Water)
+Jemez - Mai Dĕshkís (Coyote Pass)
+Laguna - To Tlú̆nĭ (Have much Water)
+Mohave, Pima, Maricopa, Yuma, Papago - Bĕ Ĕsá Ntsái (With large Jars)
+Navaho - Dĭné̆
+Sandia - Kĭn Nodózĭ (Striped Houses)
+San Felipe - To Háchĕle (Pull up Water)
+San Ildefonso - Tsĕ Tŭ Kĭnné̆ (Houses between Rocks)
+San Juan - Kĭn Klĕchínĭ (Red-house People)
+Santa Clara - Ána Sú̆shĭ (Tribe like Bears—from skunkskin moccasins, first
+thought to be of bearskin)
+Santo Domingo - Kĭn Klĕkái Nĭ (White Houses)
+Sia - Tlógĭ (Hairy)
+Taos - To Wolh (Water Gurgles)
+Zuñi - Nashtĕzhé̆ (Blackened Eyebrows)
+
+
+
+
+
+SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY
+
+
+                        ANATOMICAL TERMS
+_English_     _Apache_          _Jicarilla_    _Navaho_
+ankle-joint   ko-ká̆            ké̆t-sin       a-ké̆ts-in
+              ĭlh-rŭ-nŭ-ni-wú
+arm           ko-gún            gŏn            a-gán
+blood         dĭlh              tí̆l-thĕ       dĭlh
+bone          its-í̆n           í̆ts-ĭn        ts’ĭn
+chest         i-tí̆l            ko-yé̆-tĕ      a-jĕ-í̆ts-in
+chin          ko-yé̆-dâ         ĭs-é̆-tâ       á̆-yăts-in
+ear           id-já             ĭd-já          ă-já
+elbow         ko-gún            ĭd-an-hlá      osh-lé
+              ĭlh-rŭ-nŭ-ni-wú
+eye           in-dá̆            ĭt-á           ăn-án
+face          ko-ní             ĭn-ní          ăn-ín
+finger        ko-lụ-zhúzh       in-lấ          shĭ-lă
+finger-nail   ko-lụ-gún         in-lâ-gó̆n     shĭ-lá̆sh-gân
+foot          ko-ké̆            i-ká           kĕ
+hair          tsĭ-rấ            ĭt-sé̆         tsi-ghá̆
+hand          ko-gún            u-lá           shí-lă
+head          kots-its-í̆n      í̆ts-ĭts-ĭn    sí̆ts-ĭts-in
+heart         kod-jí            ko-chá         a-je-id-í̆sh-jalh
+              did-jú-la
+knee          ko-qút            ĭ-kó           ă-whód
+leg           kod-jấk           ĭ-jấd          ă-jấd
+lip           su-sŭ-bâ-né̆      ĭ-tấ           ă-dấ
+lungs         kod-jí            ĭ-tâ-lé̆       a-jé
+mouth         ko-zá             ĭ-zé̆          si-zé
+neck          ko-gús            ĭ-kó̆s         ăk-ás
+nose          ko-chí            ĭ-chín         ă-chí̆n
+nostril       kó-ní̆            ĭn-né̆         ă-ní̆n
+shoulder      ko-hwás           ĭh-hwás        ă-hwás
+toe           ko-kĕ-zhúzh       ĭh-ké̆sh       a-ké̆
+toe-nail      ko-kĕ-gún         ĭh-ké̆sh-gŏn   a-ké̆sh-gân
+tongue        kŏ-zá             ĭh-zá-tĕ       a-tsó
+tooth         ko-wú             ĭh-gwó         a-hwó
+
+                    ANIMALS (See also FOODS)
+_English_        _Apache_         _Jicarilla_     _Navaho_
+antelope         já-gĕ            tá-ga-tĕ        jú̆-dĭ
+badger           bụ-ntă-lé̆       ná-as-chĭd
+                 na-gans-chi-tn
+bat              cha-bâ-né̆       cha-na-mi-ín    jâ-a-bá-nĭ
+bear             sŭsh             shash           sŭsh
+beaver           cha              cha             cha
+blue-bird        rụsh-tá          dó-lo           dó-lĭ
+                 du-tlí̆sh
+buffalo          bĭ-shĭsh-jík     ă-yán-dĕ        a-yá-nĭ
+buzzard          chi-shó-gĭ       ta-chá-ze       jé-sho
+chipmunk         gụ-sụs-sí        ĭn-se-zú-so     tsĭd-í̆t-í̆-nĭ
+coyote           ban              tsil-i-té̆n     mai
+crow             gấ-gĕ            kấ-gĕ           gấ-gĕ
+deer             bin              bin             bin
+eagle            tsá-cho          i-tsá           a-tsá
+elk              bin-nal-dé̆      tzĕs            tzĕ
+gopher           na-ilh-tlí-gi    ma-í-nĕ-lin     na-a-zí-si
+hawk             ĭt-sấ            ĭt-sé̆-so-yĕ
+                                  g’í̆-ni
+mountain lion    ndú-chú          ĕn-tó-yĕ        nash-tu-í-tso
+mountain sheep   dĕ-bé̆-chụ       tsĕ-tú̆-dĕ-bĕ
+                 zi-dĕ-bé̆
+owl              bụ               yí-yĕ           nás-cha
+rat (wood)       klósh-chụ        klé̆-tso        klĕ-é̆-tso
+skunk            gụ-lízh-ĭ        kĕl-din-shé̆n
+                                  wo-lí̆-zhi
+spider           na-alht-lo-lé̆   mans-ché̆       nash-jé’i
+squirrel         tsĕ-skús-si      na-jĭl-kái-ĭ    t’lá-zi
+turkey           tá-zhĭ           ká-zhĭ          tá-zhĭ
+wolf             ban-chú          bai-é̆-tso      mai-í̆-tso
+
+                  [Illustration: _Zahadolzhá_ - Navaho]
+
+                          _Zahadolzhá_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+                    CARDINAL POINTS
+_English_   _Apache_        _Jicarilla_     _Navaho_
+north       nâ-ak-ku-sé̆    ná-ko-sŭ        nó̑-ho-kos
+            bi-yâ-yó        bi-ya-yé̆
+south       nụ-dĭt-ú̆       sha-tí ai-yé̆   shŭ-tŭ-ú̆
+            bi-yâ-yó
+east        hụ-nâ-ĭt-ú̆kh   sha-há ai-yé̆   há-ĭ
+            bi-yâ-yó
+west        on-ụd-ú̆kh      sha-í ai-yé̆    i-yŭ-ú̆
+            bi-yâ-yó
+zenith      nokh-gé̆h-yo                    ya-alh-ní-gĭ
+nadir       nokh-tlúh-yo                    a-yá-ĭ
+                                            dĕs-á-ĭ-gĭ
+
+                          COLORS
+_English_   _Apache_           _Jicarilla_    _Navaho_
+black       dí̆lh-kĭh          dí̆lh-ĭ-li     dí̆lh-kĭh
+blue        du-tlí̆sh-ĭ        dá-tlĭsh       do-tlí̆sh-ĭ
+brown       hĭsh-tlí̆zh        klĭ-pá         dí̆-nĭl-zhĭn
+gray        qụl-bấ             tnĕ-ná-tlĭsh   klĕ-pá
+green       tlŏh-du-tlí̆zh-a   yĕ-dá-tlĭsh    dó-tlĭsh
+red         tli-chú            klĭ-chí        klĕ-chí
+white       tli-kái            klĭ-kái        klĕ-kái
+yellow      tli-tsó            klĭ-tsó        klé̆-tso
+
+                           FOODS (PRIMITIVE)
+_English_         _Apache_          _Jicarilla_         _Navaho_
+acorns            chĭd-jí̆l         na-tó-ka-tsĕ        ché̆-chĭl bi-ná
+antelope          já-gĕ             ta-gá-tĕ            jú̆-dĭ
+beans (native)    bé̆s-tsoz         ná-o-hlĕ-tsos-tĕt   nú̆-o-hlĭ
+cedar berries     dĭl-tú-hla        kal-tú-stĕ-ih       dit-zé̆
+                  du-tlí̆sh-ĭ
+corn              na-tán            na-tán              na-tán
+deer              bin               bi^{n)              bin
+elk               bin nal-dé̆       tzĕs                tzĕ
+grapes (wild)     dŭh-tsá           tŭt-zé̆             tŭt-zé̆
+juniper berries   dĭl-tú-hla                            chĭl-há-zhĕ
+mescal (agave)    ná-ta             ná-ta               ná-ta
+mountain sheep    dĕ-bé̆-chụ        tsĕ-tú̆-dĕ-bĕ
+                  zi-dĕ-bé̆
+piñon nuts        o-bé̆             nĕs-chí             nĕs-chí
+potatoes (wild)   ĭlh-tsú           pi-ji-né̆           ná-ma-si
+                  si-tsí̆n-nĭ
+prairie-dogs      ăn                klun                klun
+pumpkins          bĕlh-kún          na-yí-zĕ            na-yĭ-zĭ-chí
+rabbits (jack)    gah-chú           gah-tsó             gah-tsó
+rabbits           gah-chi-lé̆       gah-chĭ-shé̆        gah
+(cottontail)
+rats (wood)       klosh-chú         klé̆-tso            klĕ-é̆-tso
+squash            gó-chi bĕlh-kún   na-yí-zĕ            na-yí̆-zĭ
+yucca fruit       gu-skú̆n          kash-kán            kŭsh-kán
+
+                            HANDICRAFT
+_English_         _Apache_          _Jicarilla_      _Navaho_
+arrow-point       bĕsh-go-lí̆n      bé̆sh-tĕ         bes-ĕst-á-gi
+arrow-shaft       tsĭ-gấ            kĭ-ĭsh-tlu-zé̆   ts’ak-á̆
+basket (tray)     tsâ-nas-kú̆-dĭ    ts’â
+                  ĭ-tsấ
+basket (burden)   tú̆t-za           ĭ-tsâ-nas-ká     tsi-zí̆s
+bow               ĭlh-tí̆           ĭt-kĭn-chái      alht-hín
+cap               cha               cha              cha
+deerskin          ĕ-pú̆n            ĕ-pú̆n           ĕ-pú̆n
+fire-sticks       kóh-tĭl-di        t’tĕ             wolk-án
+head-band         tsĭ-nóz-dĕ        tsi-náz-dĕ       cha
+house             kó-wa             ko-zhán          ho-gán
+leggings          ĭs-klé̆ tlĭ-kái   ĭs-klé̆          ĕ-pú̆n ĭs-klé̆
+loin-cloth        chósh-ta          tsa-á-tĕ         t’lĕsts-ós
+moccasins         ĕ-pú̆n kĕ         ké̆’it-zĕ        kĕ
+pottery           nụlh-kí-dĕ bi     ĭ-tsá̆
+                  i-dé̆             kush-tí̆sh
+shirt             ĕ-pŭn-tlé-sĭs     é̆’it-zĕ         ĕ-pŭn’é̆
+sweat-lodge       ka-ché̆           ké̆lh-cha        ta-ché̆
+water bottle      kún-chĕ-ĕ         tó-zŭs
+tus
+
+                         MONTHS (MOONS)(8)
+_English_        _Apache_          _Jicarilla_       _Navaho_
+January          It-sá Bĭ-zhá̆zh   Ku-wan-dé̆        Yăs Nlht’es
+February         Bụh Is-chí̆t      Is-sai-zá         A-tsá̆ Bĭ-yásh
+March            T’a Nụ-chí̆l      It-á-na Chĭ-tái   Wozhch’td
+April            T’a Nụ-chú        It-á-na Tso       At-ấn Chil
+May              Shosh-ké̆         Ku-skí It-chí     At-ấn Tso
+June             Bin-nĭ-tsí̆       Tấ-gĕ It-chí      Nesh-já Chíl-i
+                 Dĭlh-tsí̆k
+July             Bin-nĭ-tsí̆       Bi It-chí         Nesh-já Tso
+                 Chi-é̆
+August           Bi-nĭ-tún
+                 Tsos-sé̆
+                 Kĕ-tlĕ-pé̆
+                 Lak-tái-kĕ
+                 Bĭnt-ấn
+                 Ts’án-sĭ
+September        Bi-nĭ-t[ú.]n      It-ha-stĭ-kí̆h    Bĭnt-ấn Tso
+                 Chụ
+October          Rấn-zhĭ           Iz-té̆-o-ĕ        Ghấn-jĭ
+November
+Ka-rúh-nụl-gụs
+Bin-zá-kĭ-a
+Nlhch-ĭ
+Ts’ấn-sĭ
+December         Sŏs-nalh-tús      Bin-nai-a-shé̆    Nlhch-ĭ Tsa
+
+     [Illustration: _Hasché̆ltĭ_, _Haschĕbaád_, _Zahadolzhá_—Navaho]
+
+             _Hasché̆ltĭ_, _Haschĕbaád_, _Zahadolzhá_—Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+                       NATURAL PHENOMENA
+_English_       _Apache_        _Jicarilla_     _Navaho_
+ashes           ĭlh-chí         kus-chí-ĭsh     hlesh-ch’ái
+charcoal        tli-té̆sh       kus-chí         t’ĕsh
+cloud           ya-kó̆s         kos             kos
+darkness        chalh-ké̆lh     klin            cha-halh-kélh
+day             dji             djin            jĭn
+earth           ni-go-stú̆n     ní-to-gus-an    ní-ho-ĕs-tsan
+fire            koh             ku              kŭn
+ice             ti              i-lá            tqĭn
+lake            tu-sĭ-kấ        ko-zĭlh-ká      to
+light           go-tí           go-tíh          a-dí̆n-din
+lightning       há-dĭlh-kĭh     í-dĭlh-chĭl     a-tsín-ĭl-klĭsh
+Milky-way       I-kú̆tl bâ-há   Tsós-pai        Klĕ-kái stá-ĭ
+mist            ât              ku-bĕ-zhá-zi    i-dzí
+moon            klĕ-ga-na-ái    klĕ-na-ái       klĕ-ho-na-ái
+mountain        tzĭlh           tzĭlh           tzĭlh
+night           klĕ             kli             klé-jĕ
+Pleiades        Nụs-ka-o-ŭ-hú   Sŏns-chi-sté̆   Dí̆l-gĕ-het
+rain            ná-ĭl-tĭ        na-golh-kín     nĭt-sú̆n
+rainbow         hi-tsâ-tlúl     ĭt-sun-to-lé̆
+                                nads-í-lĭd
+river           tu-ndlí         ko-dlé̆         to
+rock            tse             tsi             tsĕ
+shooting-star   tĭtl-són-sé̆    sush-na-tsé̆    sŏn-á̆-dal-dsĭd
+(meteor)        nụl-tú̆
+sky             yá-dĭlh-kĭh     ya              yá-dĭlh-kĭh
+smoke           tlĭk            kli             hlĭd
+snow            sŏs             zŏs             yăs
+star            tĭtl-só̆n-sĕ    sons            son
+sun             chu-ga-na-ái    chun-na-ái      chĕ-ho-na-ái
+thunder         i-dá-ndi        i-dĭlh-ní       í-nĭ
+water           tu              ko              to
+wind            ní̆l-chi        nl-chi          ní̆l-chi
+
+                           NUMERALS
+_English_       _Apache_         _Jicarilla_    _Navaho_
+one             hlá-ĭ            hlá-ĭ          hlá-ĭ
+two             ná-kĭ            ná-kĭ          ná-kĭ
+three           tá-gĭ            ká-i           ta
+four            dín-ĭ            dín-ĭ          din
+five            ăsh-tlá-ĭ        á̆sh-tlĕ       á̆sh-dla
+six             gus-tán          kus-kú̆n       has-tán
+seven           gus-tsí̆-gĭ      kus-tsí̆t-i    tsósts-ĕd
+eight           tsá-bi           tsá-bi         tsé-bi
+nine            ngus-tá-i        nkus-tá-i      nâas-dái
+ten             gú-nĕz-na        kú-nĕz-ni      né̆z-na
+eleven          hla-zá-ta        hla-ĭ-zá       hla-zá̆-ta
+twelve          na-kĭ-zá-ta      na-ki-zá       na-ki-zá-ta
+thirteen        ta-zá-ta         ka-zá          ta-zá-ta
+_English_       _Apache_         _Jicarilla_    _Navaho_
+fourteen        din-zá-ta        din-zá         din-zấ-ta
+fifteen         ăsh-tla-á-ta     ăsh-tlĕ-zá     ăsh-dla-ấ-ta
+sixteen         gus-ta-á-ta      kus-kŭn-zá     has-tan-ấ-ta
+seventeen       gus-tsĭ-zá-ta    kus-tsĭt-zá    tsosts-ĕd-zấ-ta
+eighteen        tsa-bi-zá-ta     tsa-bi-zá      tse-bi-dzấ-ta
+nineteen        ngus-ta-dzá-ta   nkus-ta-zá     nâas-dai-dzấ-ta
+twenty          na-dí̆n          na-tín         na-dín
+twenty-one      na-dí̆n-hla      na-tín-hla     na-dín-hla
+thirty          ta-dí̆n          ka-tín         tá-din
+forty           dĭs-dí̆n         dĭs-tín        dí̆s-din
+fifty           ăsh-tlá-dĭn      ăsh-tlé̆-tin   á̆sh-dla-din
+one hundred     né̆z-na-din
+gú-nĕz-na-dĭn
+kú-nĕz-ni-tin
+
+                          PERSONAL TERMS
+_English_         _Apache_          _Jicarilla_         _Navaho_
+aunt              ko-bá̆-zhĕ        ku-bá-zhĕ           shi-bí̆-zhi
+baby              mĕ                ô-ja-zí̆            a-wé̆
+boy               skhĭn             ĭsh-ki-ín           skhi
+brother           ku-ĭ-zhá          sí̆-tsĭ-lĭ
+(younger)
+ko-kí̆zn
+ko-kă-gé̆
+na-râ-hí̆
+brother (elder)   ku-na-á           shí̆-nai
+ko-kí̆zn ụn
+na-râ-hí̆
+child             châ-rá-shĕ        ilh-chí̆n           shĭ-yá̆zh
+clan              ndĕ-áz-dĭ-i       ĭ-chu-gĕ-dé̆
+                                    dĭ-né̆-ĕ
+enemy             ĕ-ná              ko-ndá              a-ná
+father            ko-tá̆            ku-kấ-ĭ             shi-zhé̆-ĕ
+girl              na-lí̆n           ish-té̆tn           at-é̆d
+man               ndĕ               tĭn-dé̆             dĭ-né̆
+medicine-man      dĭ-gí̆n           tin-dá-ko-ka-tlé̆   ha-tá-lĭ
+mother            ko-mấ             ku-sí               sha-mú̆
+people            ko-kí             shĕ-tĭn-dé̆         dĭ-né̆
+(tribesmen)
+people            tlúh-go ndé̆-hi   ta-á-tso            a-ná
+(strangers)
+person            tsĭlh-kí̆dn       ti-ní               dĭ-né̆
+sister            ko-dĭ-zhé̆        shĕ-lá              shi-dé-zhĭ
+(younger)
+sister (elder)    ko-lú             shĕ-nda-té̆         shú̆d-dĭ
+uncle             ko-dâ-ú̆          shĕ-ka-na-tlé̆n     shi-bí̆-zhi
+woman             ĭst-só̆n          ĕs-tsán             ĕs-tsán
+
+                         TREES
+_English_    _Apache_          _Jicarilla_    _Navaho_
+cedar        gá-ĭl-lĭ          kálh-tĕ        gad
+cottonwood   t’is              tu-ás          t’is
+juniper      dĭl-tút-hlĕ-chi                  gad náz-si
+oak          chi-chí̆l         shun-chi-lé̆   ché̆-chĭl
+pine         ndĭl-chí          nus-chí        ndish-chí
+piñon        o-bĕ-tsí̆n        ĭ-zĕn-chí      chá̆-olh
+spruce       djụ-útlh          kŏn-skĕ-lé̆    dishl-bái
+willow       gai               kí̆-ĭ          k’á-i
+
+                       [Illustration: Navaho Women]
+
+                               Navaho Women
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+                         MISCELLANEOUS
+_English_      _Apache_             _Jicarilla_        _Navaho_
+arm            ko-gún               gŏn                a-gán
+food           chi-zú̆n             ai-tá-i            chi-án
+forest         gụd-nlh-chíl         ku-dŏn-chíl        tsĭn
+god            ya-á-diz-tan         bi-tsa-shĕ-ndá-ĭ
+                                    ye
+jewels         tsĕ-rụ-dé̆n-lĭg-gĕ   n’klĭz
+large          n’chai               n’tsai             n’tsa
+pollen         há-dĭn-tĭn tlâsh     tá-dĭ-tĭn
+small          ăl-chí̆-se           ŭns-tsé̆s-tĕ       yá-zhĕ
+spirits        chĭdn                kuts-áin           tsĭ*n-di
+spirit-land
+chĭdn-túh-yo
+bits-áin
+bĕ-kĕ-yá
+tobacco        tzĭlh-ná-to          ná-to-tĕ           n’át’o
+turquoise      du-tlí̆sh-ĭ          da-tlí̆sh-ĕ        dó-tlĭsh
+
+
+
+
+
+INDEX
+
+
+_Abalone_, cross of, on medicine cap, 40
+in Navaho myth, 91, 92, 97, 103, 104, 115
+
+_Acoma_, Navaho name for, 138
+
+_Acorns_ eaten by Apache, 19
+
+_Acosta_, an Apache, conference with, 7
+
+_Ádĭlhkĭh_ (Black Fog) of Navaho myth, 91, 96, 97
+
+_After-world_ in Apache belief, 134
+in Jicarilla belief, 135
+in Navaho belief, 137
+
+_Agave._ _See_ MESCAL
+
+_Ágocho._ _See_ PIGEON
+
+_Agriculture_ of the Navaho, 73
+
+_Ahánĭ clan_ of the Navaho, 137
+
+_Aiahá__n__ clan_ of the Apache, 22
+
+_Aklólh._ _See_ RAINBOW
+
+_Alabama_, Apache sent to, 10
+
+_All-color Corn Girl_ of Navaho myth, 96
+
+_Alphabet_ used for Indian terms, vi
+
+_Anatomical terms_, Athapascan, 139
+
+_Animal chiefs_ in Navaho under-world, 80
+
+_Animals_, Athapascan terms for, 139
+deified by Apache, 29
+in Apache myth, 27, 35
+represented in Jicarilla dry-painting, 57
+spirits of, prayers to, 39
+
+_Ánltsĭstn_, a Jicarilla god, 60, 61
+_See_ WHIRLWIND
+
+_Antelope monster_ in Navaho myth, 99, 106
+
+_Antelope skin_ used in maternity belt, 39
+
+_Apache_, account of the, 1-49
+and Navaho compared, 81
+application of term, 53
+character of the, xix
+Jicarilla name for, 135
+Navaho name for, 138
+people among Navaho, 137
+tribal summary of, 131-134
+vocabulary of, 139-144
+
+_Apache-Mohave_ assigned to reservation, 8
+character of, 5-6
+subdued by Crook, 8
+_See_ MOHAVE
+
+_Apaches del Perrillo_ mentioned, 53
+
+_Apaches de Nabajú_ mentioned, 53
+
+_Apaches Faraones_ mentioned, 53
+
+_Apaches Gileños_ mentioned, 53
+
+_Apaches Lipanes_ mentioned, 53
+
+_Apaches Llaneros_ mentioned, 53
+
+_Apaches Tejua_ mentioned, 53
+
+_Apaches Vaqueros_ mentioned, 53
+
+_Apátĭĕh_, application of term, 5
+
+_Arapaho_, Jicarilla name for, 135
+
+_Arivaipa_, Apache name for, 134
+clans of the, 133
+
+_Armor_ in Navaho myth, 104, 105
+
+_Arrow-point_ as knife in ceremony, 118
+
+_Arrows_ in Jicarilla myth, 63, 65, 68
+in Navaho myth, 89, 99, 105, 107-108, 114
+
+_Art_, graphic, of the Apache, 20
+_See_ PAINTING
+
+_Arts_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 74, 136
+_See_ BASKETRY; HANDICRAFTS; INDUSTRIES; POTTERY; SILVER-WORK
+
+_Ástsĕ Ĕstsán_, First Woman of the Navaho, 84, 90-95
+
+_Ástsĕ Hástĭn_, First Man of the Navaho, 84, 90-96
+
+_Atsósĭ Hatál._ _See_ FEATHER CHANT
+
+_Áya Kĭnné̆_, a traditional people, 106-107
+
+_Badger_ in Jicarilla mythology, 61
+in Navaho mythology, 90
+
+_Badger People_ of the Navaho, 84, 95
+
+_Bahózhonchi_, a Navaho priesthood, 83
+songs of the, 125
+
+_Balíl_, sacred wand of the Navaho, 93, 114, 116, 118
+
+_Basket_ in Jicarilla mythology, 68
+medicine, in Navaho Night Chant, 118
+wedding, of the Navaho, 126, 127
+
+_Basket drum_ of the Jicarillas, 57
+in Navaho Night Chant, 119, 121
+
+_Basketry_ of the Apache, 20-21, 42, 132
+of the Jicarillas, 54, 135
+of the Navaho, 77, 136
+sacred symbol prescribed for, 20, 21, 42, 44
+_See_ WATER BOTTLE
+
+_Baskets_, burden, used by Apache, 17, 19, 132
+Jicarilla, traded for corn, 134, 135
+
+_Bat_ in Jicarilla mythology, 67-68
+
+_Bathing_ by the Apache, 16
+following puberty rite, 47
+_See_ HAIR-WASHING; WASHING
+
+_Bead Chant_ of the Navaho, 78
+
+_Beads_, cross and crescent worked in, 42
+of precious stones in Navaho myth, 104
+shell, in Navaho mythology, 106-107
+shell, mixed with pollen, 38
+silver, of the Navaho, 76, 77
+symbolic of prayer, 34
+used in puberty rite, 46, 47
+white, on medicine caps, 40
+
+_Beans_ depicted in dry-painting, 121
+
+_Bear People_ of Navaho mythology, 111
+
+_Bears_ in Apache mythology, 35
+in Jicarilla mythology, 56, 58, 64
+in Navaho dry-painting, 79
+in Navaho mythology, 97, 102, 106
+tabooed as food by Apache, 20
+tabooed as food by Jicarillas, 135
+
+_Bear Springs_ valley, 11
+
+_Bear, Tracking_, a Navaho monster, 99, 106
+
+_Beasts of burden_ in Apache myth, 35
+
+_Beaver_ in Jicarilla mythology, 61
+
+_Beds_ of the Apache, 16
+
+_Begging ceremony_ of the Navaho, 120, 121
+
+_Belts_, maternity, used by Apache, 38-39
+silver, of the Navaho, 76, 126, 137
+
+_Big Dipper_ in Apache myth, 25, 27, 29
+in Navaho myth, 92
+
+_Big God_ in Navaho myth, 98, 105
+
+_Bĭlh Ahatí̆nĭ_, a Navaho mythic character, 112-116
+
+_Bĭnáyeaganĭ_, a Navaho monster, 106
+
+_Bird People_ of Navaho mythology, 95
+
+_Birds_, creation of, in Apache myth, 27
+
+_Birth._ _See_ CHILDBIRTH
+
+_Black Cloud_ of Navaho myth, 91, 96, 97
+_See_ CLOUDS
+
+_Black Fog._ _See_ ÁDĬLHKĬH
+
+_Black God_, the Navaho Fire God, 103-104
+
+_Black Man._ _See_ HASCHÍ̆N DÍ̆LHĬLI
+
+_Black river_, Arizona, 17
+
+_Blankets_ in Navaho mythology, 94, 95
+medicine-men compensated with, 125
+of the Navaho, 74-75, 136
+used in marriage settlement, 133
+
+_Blindness_, fear of, by initiates, 120
+from looking upon mother-in-law, 126
+
+_Blowing_ to expel spirits, 48
+
+_Bluebird song_ of Yébĭchai ceremony, 124
+
+_Blue Corn Boy_ of Navaho myth, 96
+
+_Bosque Redondo_, Navaho removed to, 83
+plan to remove Apache to, 7
+_See_ MESCALERO RESERVATION
+
+_Bounty_ offered for scalps, 6
+
+_Bourke_, John G., cited, 48
+
+_Bowl_ of pearl in Navaho mythology, 92
+of shell used for medicine, 117, 120
+of turquoise in Apache myth, 33
+
+_Bows._ _See_ ARROWS
+
+_Bracelets_, silver, of the Navaho, 76
+
+_Breech-cloth._ _See_ CLOTHING; LOIN-CLOTH
+
+_Buckskin._ _See_ DEERSKIN
+
+_Buffalo_ hunted by Jicarillas, 54
+in Jicarilla after-world, 135
+horns, myth concerning, 61, 62
+
+_Buffalo skin_, tipis of, of the Jicarillas, 134
+used in Jicarilla ceremony, 57
+
+_Bumping Rocks_ of Navaho myth, 101
+_See_ ROLLING STONE
+
+_Burial._ _See_ Mortuary Customs
+
+_Butterfly_ in Jicarilla mythology, 56, 58
+
+_Buttons_, silver, of the Navaho, 77
+
+_Buzzard People_ of the Navaho, 84
+
+_Cabezon mountain_, mythic creation of, 90
+
+_Cactus_, fastened to Apache clothing, 38
+_See_ FOOD
+
+_Cairns_, Apache, 133
+
+_Camp life_ of the Apache, 16
+
+_Cañon de Chelly_, Navaho defeated in, 83
+Navaho farms in, 73
+_See_ TSÉ̆GYIĬ
+
+_Caps_ of the Apache, 131, 133
+sacred, prescribed in Messiah religion, 44
+_See_ CLOTHING; HEADDRESS; MEDICINE CAP
+
+_Cardinal points_ and Apache prayer, 133
+color symbolism of, 60, 61, 64, 66, 84, 87, 90-92, 103, 115, 118
+considered in dance circle, 48
+in Apache ceremony, 41
+in wedding ceremony, 126, 127
+prescribed order of, in Night Chant, 118
+represented by gods, 48
+terms for, 140
+_See_ ORIENTATION
+
+_Carleton_, Gen. J. H., in Apache campaign, 7
+Navaho subdued by, 83
+
+_Carrizo_, stream in Apache-land, 11
+
+_Carson_, Col. Kit, Navaho defeated by, 83
+
+_Cassari_, conference with, 7
+
+_Catamenia_, mythic significance of, 30
+
+_Cedar_, use of, in dance, 48, 49
+used in effacing footprints, 80-81
+
+_Ceremonies_, Apache, summary of, 133
+of the Jicarillas, 135
+of the Navaho, 4, 77-79, 116-127, 136, 138
+puberty, of Apache, 46, 133
+_See_ DANCE; MARRIAGE; PUBERTY CEREMONY
+
+_Chalhké̆lh Nalí̆n._ _See_ NIGHT GIRL
+
+_Cha__n__zhní̆_, Jicarilla clowns, 59
+
+_Chato_, raids by Apache under, 9
+
+_Chĕhonaái_, the Sun of Navaho myth, 92, 95, 97
+_See_ CHUGANAÁI; CHUNNAÁI; SUN
+
+_Chiefs_ among the Jicarillas, 55
+among the Navaho, 81, 136
+of the Apache, 132
+of the Jicarillas, 135
+
+_Chihuahua_, Apache raids into, 14
+scalp bounty offered by, 6
+
+_Childbirth_, gods invoked at, 34
+medicine-men participate at, 38
+
+_Children_, Apache affection toward, 14
+Apache, disposal of bodies of, 134
+Apache, early training of, 17
+participate in puberty rite, 46-47, 124-125
+
+_Chiricahua Apache_ at Fort Sill, 131
+clans of the, 133
+descent among the, 22, 132
+flee to New Mexico in 1876, 9
+Navaho name for, 138
+raids by, 9, 10
+tribal name of, 134
+
+_Chóĭli_, sacred mountain of the Navaho, 91, 94, 96, 98
+
+_Chuganaái_, Apache Sun God, 24-27, 29-31, 38, 43, 133
+_See_ CHĔHONAÁI; CHUNNAÁI; SUN
+
+_Chunnaái_, Jicarilla Sun God, 60-68, 135
+
+_Cibicu fight_ in 1882, 10-12
+
+_Civilization_, effect of, on Indians, 22
+
+_Clan system_ of Indians, 21
+
+_Clans_ absent among Jicarillas, 54, 135
+of the Apache, 22-23, 132
+of the Navaho, 97-98, 136-137
+
+_Cliff-dwellers_ in Navaho clans, 137
+in Navaho mythology, 95, 97, 106-107, 137
+mummies of, 74-75
+
+_Clothing_ decorated with cross and crescent, 42
+deposited with the dead, 134
+of flint in Jicarilla myth, 63
+of godly personators, 48
+of the Apache, 131
+of the Jicarillas, 54, 134
+of the Navaho, 136
+of turquoise in Jicarilla myth, 63
+_See_ CAPS; COSTUME; HAIR-DRESSING
+
+_Clouds_, Apache god of, 35
+in Apache mythology, 24, 26-30, 33
+in Navaho mythology, 94, 103, 104
+symbolized on maternity belt, 40
+symbolized on medicine cap, 40
+_See_ BLACK CLOUD
+
+_Clown_, Gaŭnĕskí̆dĕ functions as, 84
+in Navaho ceremony, 120-121
+of the Jicarillas, 59
+
+_Cochiti_, Navaho name for, 138
+
+_Colorado river_, mythic creation of, 90
+
+_Colors_, Athapascan terms for, 140
+directional, of the Apache, 25-27, 60, 84
+directional, of the Jicarillas, 60, 61, 64, 66
+directional, of the Navaho, 84, 87, 90-92, 103, 115, 118
+
+_Comanche_, Jicarilla name for, 135
+Navaho name for, 138
+
+_Contests_ of skill in Navaho myth, 107-108
+
+_Cooking_ of mescal by Apache, 17-18
+_See_ FOOD
+
+_Copper Mines_, conference with Apache at, 7
+
+_Copper-working_ by the Navaho, 77
+
+_Corn_ deities of Navaho myth, 96
+depicted in dry-painting, 121, 123
+man born of, in Navaho myth, 84
+prayers for, 38
+túlapai made from, 19
+used in puberty rite, 46-47, 125
+_See_ SEED
+
+_Corn-meal_, mush of, in Navaho marriage ceremony, 126
+sacred use of, 38
+used in drying hair, 125
+_See also_ MEAL
+
+_Cosmology._ _See_ GENESIS
+
+_Costume_ of girls during puberty rite, 47
+of Yébĭchai dancers, 122
+_See_ CLOTHING
+
+_Cotton_, blankets of, in Navaho mythology, 94
+
+_Coyote_ in Jicarilla mythology, 69
+in Navaho mythology, 87, 93
+
+_Coyote Chant_ of the Navaho, 78
+
+_Coyoteros_, Apache name for, 134
+assigned to reservation, 8
+clans of the, 132
+organization of the, 22
+population of the, 131
+subdued by Crook, 8
+
+_Cradle-board_ deposited with infant’s remains, 134
+
+_Creation._ _See_ GENESIS
+
+_Crescent._ _See_ Cross and Crescent
+
+_Cricket Girl_ of Navaho myth, 96
+
+_Crook_, Gen. George, Apache campaign by, 8-10
+
+_Crops_, fructification of, by Yólkai Ĕstsán, 96
+Goddess of, of Apache, 34
+_See_ HARVESTS
+
+_Cross_ in Apache myth, 30, 32
+made by Apache, 10
+on Apache medicine cap, 40
+
+_Cross and crescent_ in Apache religion, 42
+on Apache basketry, 21
+origin of, among Apache, 43, 44
+
+_Crow_ in Apache mythology, 28
+in Jicarilla mythology, 61
+in Navaho mythology, 112
+
+_Crow People_ of the Navaho, 84
+
+_Crystal._ _See_ QUARTZ CRYSTAL
+
+_Cuticle_, people created from, 97
+
+_Dance_ by Apache to revive dead, 10-11
+during puberty rites, 46
+for rain among Apache, 33
+Harvest, of the Apache, 133
+in Navaho myth, 108
+of the Jicarillas, 58, 59
+_See_ CEREMONIES; YÉBĬCHAI
+
+_Dance of the Gods_ of Apache, 47-49
+
+_Das Lan_, Apache medicine-man, 21, 37, 38, 42-46
+
+_Dátĭlyĕ._ _See_ HUMMING-BIRD
+
+_Davis_, Inspector-General, confers with Apache, 7
+
+_Dawn_ in Navaho mythology, 87
+
+_Dead_, Apache attempt to revive, 10
+how regarded by Navaho, 80
+_See_ BURIAL; MORTUARY CUSTOMS
+
+_Death_, Apache conception of, 32
+controlled by Yólkai Nalí̆n, 34
+origin of, in Navaho myth, 93
+
+_Death Goddess_ of the Apache, 34
+
+_Deer_ in Apache myth, 35
+
+_Deerskin_, Apache paintings on, 20
+in Navaho myth, 91, 92, 94, 96, 97
+masks of god personators, 48
+used in maternity belt, 39
+
+_Déĭlgĕt_, an Antelope monster, 99, 106
+
+_Dĕpé̆nsa_, a Navaho sacred mountain, 91
+
+_Descent_ among the Apache, 22, 132
+among the Navaho, 136
+_See_ INHERITANCE
+
+_Designs_, pottery, of Navaho gods, 95
+_See_ ORNAMENT
+
+_Dĭgí̆n._ _See_ HOLY PEOPLE
+
+_Dĭné̆_, Navaho tribal name, 97, 138
+
+_Directions._ _See_ CARDINAL POINTS
+
+_Disease_, how expelled by Jicarillas, 60
+how regarded by Apache, 29, 35
+origin of, in Navaho mythology, 93
+God of, of Apache, 33
+_See_ Medicine; Medicine-men; Tubadzĭschí̆nĭ
+
+_Divorce_ among the Jicarillas, 55
+_See_ MARRIAGE
+
+_Doh._ _See_ FLY
+
+_Doklí̆nĭ._ _See_ NABAKÉLTĬ
+
+_Dokóŏslit_, a Navaho sacred mountain, 91
+
+_Dó__n__ĭ Tlí̆shĭ Nôĭltá__n__sh._ _See_ DAS LAN
+
+_Dreamer._ _See_ BĬLH AHATÍ̆NĬ
+
+_Dreams_, ceremonies affected by, 133
+God of, in Apache cosmology, 31
+_See_ VISIONS
+
+_Dress._ _See_ CLOTHING
+
+_Drowning_, rescue from, attributed to gods, 109
+
+_Drum_, basket, of the Jicarillas, 57
+basket, used in Navaho Night Chant, 119, 121
+medicine, of Apache, 11
+used in Apache dance, 48
+
+_Dry-paintings_ of the Apache, 41, 47
+of the Jicarillas, 56, 57
+of the Navaho, 78, 79, 115, 119-123, 138
+
+_Dutlí̆shĭ Nalí̆n_, Turquoise Girl, 31, 34
+_See also_ TURQUOISE WOMAN
+
+_Dutlí̆shĭ Skhĭn_, Turquoise Boy, 31, 33
+
+_Dwellings_ of the Apache, 131
+of the Jicarillas, 54, 134
+of the Navaho, 74-76, 80-81, 136, 138
+_See_ HOGÁN; HOUSES; TIPIS
+
+_Eagle_, feathers of, in Jicarilla myth, 63-64, 68
+feathers of, in Navaho myth, 100
+feathers of, in puberty rite, 46
+giant, in Jicarilla myth, 66-68
+giant, in Navaho myth, 106
+
+_Eagle People_, how supplicated, 40
+
+_Earth_, creation of, in Apache myth, 26
+
+_Earth Daughter_ of Apache mythology, 27, 28
+
+_Earth God_ of Navaho mythology, 98
+
+_Earth Messengers_ of Apache mythology, 31, 32
+
+_Elk_ in Jicarilla mythology, 65
+
+_Ĕnásho Dĭlhklí̆shĕn_, an Apache deity, 31, 34
+
+_Ĕstsán Nátlĕshĭn_, a Jicarilla deity, 62, 135
+
+_Evil-spirit Chant_ of the Navaho, 78
+
+_Evil spirits_ banished in Night Chant, 119-120
+
+_Face-painting_ of Jicarilla dancers, 59
+
+_Fasting_ by Apache medicine-men, 32
+
+_Fear_ of Apache by other tribes, 6
+unknown to Apache, 14
+
+_Feather Chant_ of the Navaho, 78
+
+_Feathers_, eagle, in Jicarilla myth, 63-64, 68
+eagle, in Navaho myth, 100
+eagle, in puberty rite, 46
+employed in dry-painting, 120
+Jicarilla headdress of, 54
+turkey, prayer-sticks of, 117
+
+_Feather wands_ in Night Chant, 118, 119
+
+_Fermentation_ by Apache, 19-20
+
+_Fire_, how made by Apache, 14, 18
+in Jicarilla mythology, 63, 64
+mythic origin of, 69
+used in God Dance, 49
+used in Jicarilla ceremony, 58
+used in Night-Chant ceremony, 116
+used at Yébĭchai Dance, 122
+
+_Fireflies_ in Jicarilla mythology, 69
+
+_Fire God_ of the Navaho, 103-104
+
+_Fire-sticks_ in Jicarilla mythology, 64, 65
+
+_First Man._ _See_ ÁSTSĔ HÁSTĬN
+
+_First Woman._ _See_ ÁSTSĔ ĔSTSÁN
+
+_Fish_ tabooed by Apache, 20
+tabooed by Jicarillas, 135
+
+_Flint_ clothing in Jicarilla myth, 63
+
+_Flood_ in Apache myth, 27-28
+in Jicarilla mythology, 61
+in Navaho mythology, 88, 90
+
+_Florida_, Apache prisoners sent to, 10
+
+_Flutes_ mentioned in Navaho myth, 84
+
+_Fly_ (Doh) in Apache myth, 26, 27
+
+_Fog._ _See_ CLOUDS; RAIN
+
+_Food_ of the Apache, 14-16, 19, 20, 131, 140
+of the Jicarillas, 134, 140
+of the Navaho, 76, 140
+terms for, 139-140
+used during maturity rite, 125
+_See_ TABOO
+
+_Foot-racing_ at time of Night Chant, 122
+in Navaho myth, 107
+
+_Fort Apache_, Apache scouts at, 10
+Coyoteros placed near, 8
+
+_Fort Apache agency_, number of Apache at, 131
+
+_Fort Sill_, Apache sent to, 10
+Chiricahua at, 131
+
+_Fort Sumner_, New Mexico, 83
+_See_ BOSQUE REDONDO
+
+_Fort Wingate_, Apache surrender at, 9
+Navaho arrive at, 83
+
+_Four_, an Apache sacred number, 36, 41-43
+
+_Fox People_ of the Navaho, 84, 95
+
+_Frightening_ the patient in Night Chant ceremony, 119
+
+_Fringe Mouths_, Navaho deities, 109, 113, 114, 123
+
+_Frogs_, creation of, in Navaho myth, 90
+
+_Fungi_ eaten by Apache, 19
+
+_Fun-maker._ _See_ CLOWN
+
+_Furniture_ of the Navaho, 76
+
+_Gấgé̆._ _See_ CROW
+
+_Gambler_ in Navaho mythology, 111
+
+_Gamblers_ present at Night Chant, 122
+
+_Gá__n__askĭáĭ_, a Navaho god, 114
+represented in dry-painting, 121
+
+_Garcés_, Francisco, on the Apache, 4
+
+_Gáŭn_, Apache gods, 31, 35
+
+_Genesis_ of Navaho clans, 137
+of the Apache, 23-35, 133
+of the Jicarillas, 60-62, 135
+of the Navaho, 83-98, 138
+
+_Geronimo_, capture of, 10
+raids by Apache under, 9, 10
+
+_Ghost Dance_ identified with Dance of Gods, 48
+
+_Giants_ in Navaho mythology, 98, 105-106
+_See_ MONSTERS
+
+_Girl Dance_ among Apache, 46
+
+_Goddesses_, how personated in Navaho ceremony, 111
+
+_Gods_, Indian belief in power of, 45
+of the Apache, 31, 35
+personated in Apache ceremony, 41
+_See_ DANCE; HOLY PEOPLE; MYTHOLOGY;  RELIGION
+
+_Gopher_ in Jicarilla mythology, 65, 66
+
+_Goshonné_, Apache medicine-man, 37, 38
+
+_Gourd_ drinking cups of Apache, 21
+
+_Government_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ CHIEFS; POLITICAL ORGANIZATION
+
+_Grasshopper People_ of Navaho myth, 100, 103
+
+_Graves_ of the Apache, 133
+_See_ MORTUARY CUSTOMS
+
+_Gray God._ _See_ HASCHÉ̆LAPAI
+
+_Great Dipper._ _See_ BIG DIPPER
+
+_Green things_ created by Turquoise Girl, 34
+
+_Guadalupe Hidalgo_, treaty of, 7
+
+_Habitat_ of the Apache, 14
+
+_Habitations._ _See_ DWELLINGS; HOGÁN;  HOUSES; TIPIS
+
+_Hádĭlhkĭh._ _See_ LIGHTNING
+
+_Hádĭntĭn Nalí̆n_, Pollen Girl, in Apache myth, 27-29, 31
+functions of, 34-35
+invoked by Apache, 43
+
+_Hádĭntin Skhĭn_, Pollen Boy, in Apache myth, 3, 24-31, 96, 133
+function of, 33
+invoked by Apache, 43
+_See also_ POLLEN; TÁDĬTĬN
+
+_Hair-cutting_ as a sign of mourning, 55, 135
+
+_Hair-dressing_ of girls during maturity rite, 124
+of the Apache, 131
+of the Jicarillas, 59, 134
+of the Navaho, 136
+
+_Hair-washing_ ceremony of the Navaho, 125
+
+_Haísndayĭn_, Jicarilla tribal name, 62, 65, 135
+
+_Handicrafts_, terms for, 141
+_See_ ARTS; BASKETRY; INDUSTRIES;  POTTERY; SILVER-WORK
+
+_Happiness Chant_ of the Navaho, 78, 106-111
+
+_Harvest Dance_ of the Apache, 133
+
+_Harvest God_ of the Apache, 28
+of the Navaho, 105, 113, 121
+_See_ GÁNASKĬDĬ
+
+_Harvests_ prayed for by Apache, 34
+_See_ CROPS
+
+_Haschĕbaád_, a Navaho goddess, 114
+personated in Night Chant, 116-120
+represented in dry-painting, 119, 121, 123
+significance of, 111
+
+_Haschĕbakú̆__n_ personated in Night Chant, 120
+represented in dry-painting, 119, 121
+
+_Hasché̆lapai_ personated in Night Chant, 116
+
+_Hasché̆ltĭ_ in Navaho mythology, 92-94, 96, 97, 113, 115
+personated in Night Chant, 116-120
+represented in dry-painting, 119, 121
+
+_Hasché̆zhĭnĭ_, Navaho Fire God, 103-104
+
+_Haschí̆n Dí̆lhĭli_, a god of creation, 69
+
+_Haschógan_, Navaho House Gods, 92-93, 95-97, 103-104, 121
+
+_Háshkĕ Ní̆lntĕ_, Apache medicine-man, 29
+
+_Hashklí̆shnĭ_ clan, origin of, 97, 137
+
+_Havasupai_, Apache name for, 134
+baskets of, among Navaho, 77
+Navaho name for, 138
+
+_Hawk People of the Navaho_, 84, 88
+
+_Head-dress_ of the Apache, 131
+_See_ CAPS; HAIR-DRESSING; MEDICINE CAP
+
+_Healing rites._ _See_ MEDICINE
+
+_Health_, God and Goddess of, of Apache, 27, 28, 33
+_See_ HÁDĬNTĬN SKHĬN
+
+_Hermaphrodites_ in Navaho myth, 85
+
+_Hills_, creation of, in Apache myth, 27, 28
+_See_ MOUNTAINS
+
+_History_ of the Apache, 3-23
+of the Navaho, 81-83
+
+_Hochónchĭ Hatal._ See Evil-spirit Chant
+
+_Hogán_, the Navaho house, 74, 136
+_See_ DWELLINGS; HOUSES; TSÍ̆NDI HOGÁN
+
+_Holy People_ of Navaho mythology, 83-84, 91, 94-96, 111-113, 115
+
+_Home life_ of the Navaho, 76
+
+_Honesty_, how regarded by the Navaho, 82
+
+_Hopi_, Apache name for, 134
+Apache raids in country of, 14
+Navaho name for, 138
+visited by Garcés, 4
+
+_Horse-racing_ at time of Night Chant, 122
+
+_Horses_, accoutrement of, ornamented by Navaho, 77
+branded with sacred symbol, 42, 44
+sacrificed at graves, 55, 81, 134, 135
+used as doctors’ fees, 41
+used in marriage settlement, 126, 133, 137-138
+
+_Horse-thieving_ by the Navaho, 82
+
+_Hostilities_ of the Apache, 6-23
+of the Navaho, 81-83
+
+_House Gods._ _See_ HASCHÓGAN
+
+_Houses_, medicine, of the Jicarillas, 57
+of the Apache, 13-14, 44, 45
+of the dead burned by Jicarillas, 55
+owned by Navaho women, 76
+_See_ Dwellings; Hogán; Tipis
+
+_Hozhónĭ Hatál._ _See_ HAPPINESS CHANT
+
+_Humming-bird_ in Apache myth, 26, 30
+
+_Hunchback gods_ of the Navaho, 105, 121
+
+_Hunting_ by the Jicarillas, 54, 55, 134-135
+
+_Images_ used by Apache, 40-41, 133
+
+_Implements_, Jicarilla, origin of, 69
+of the Apache, 17
+
+_Incantation_ used in treating disease, 36
+
+_Indian Office_, policy of, regarding Apache, 8
+
+_Industries_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ ARTS; HANDICRAFTS
+
+_Inheritance_ among Apache, 22
+among Jicarillas, 55
+_See_ DESCENT
+
+_Initiation_ into Yébĭchai order, 120, 121
+
+_Intellect_, Goddess of, of Apache, 34
+
+_Intoxicants_ used by Apache, 19
+
+_Iron-working_ by the Navaho, 77
+
+_Irrigation_ practised by Navaho, 74
+
+_Isleta_, Navaho name for, 138
+
+_Itsá._ _See_ EAGLE
+
+_Itsád Ndé̆yu._ _See_ EAGLE PEOPLE
+
+_Jemez_, Navaho name for, 138
+people among Navaho, 137
+
+_Jet_ in Navaho mythology, 91, 97, 103, 104, 115
+_See_ LIGNITE
+
+_Jewelry_ of the Navaho, 76-77
+
+_Jewels_ in Navaho mythology, 94, 115
+_See_ ABALONE; JET; MOSS AGATE; PEARL; QUARTZ CRYSTAL; SHELL;  TURQUOISE
+
+_Jicarillas_, account of the, 51-69
+population of the, 131
+tribal summary of the, 134
+vocabulary of the, 139-144
+
+_Juan José_, an Apache chief, 6
+
+_Juh_, raids by Apache under, 9
+
+_Juniper berries_ used by Apache, 19
+
+_Kâgĕ._ _See_ CROW
+
+_Kearny_, Col. S. W., cited, 82
+
+_Kĕdán_, Navaho ceremonial paraphernalia, 116-118
+
+_Kĕldi__n__shé̆n._ _See_ SKUNK
+
+_Kĭnní̆nĭkai_, a Navaho locality, 114
+
+_Kí̆nya Ánĭ_ clan, origin of, 97, 137
+
+_Kiowa_, Jicarilla name for, 135
+
+_Kiowa Apache_, population of, 131
+
+_Klĕganaái_, the Moon, in Apache myth, 31
+
+_Klĕhonaái_, the Moon, in Navaho myth, 92
+_See_ KLĔNAÁI; MOON
+
+_Kléjĕ Hatál._ _See_ NIGHT CHANT
+
+_Klĕnaái_, the Moon, in Jicarilla myth, 60, 62, 135
+_See_ KLĔGANAÁI; KLĔHONAÁI; MOON
+
+_Klí̆shcho Nalí̆n_, Snake Girl, symbolized on maternity belt, 39
+
+_Knives_ in Navaho ceremony, 118
+in Navaho myth, 105
+
+_Kobadjischínĭ_, a Jicarilla god, 56, 62-68, 135
+_See_ TOBADZĬSCHÍ̆NĬ; TUBADZĬSCHÍ̆NĬ
+
+_Kolhkahí__n_, a Jicarilla division, 54, 135
+
+_Kósdĭlhkĭh._ _See_ BLACK CLOUD
+
+_Kówa_, the Apache house, 13-14, 44-45
+_See_ DWELLINGS
+
+_Kútĕrastan_, Apache creator, 20, 24-30, 32, 34, 38, 43, 45, 133
+
+_Laguna_, Navaho name for, 138
+
+_Language._ _See_ VOCABULARY
+
+_La Plata mountain_, mythic creation of, 91
+
+_Leggings_, deerskin, of the Navaho, 77
+_See_ CLOTHING
+
+_Lightning_ in Apache myth, 24, 25, 27, 28, 30-33
+in Jicarilla myth, 67
+in Navaho myth, 97, 102, 107, 115
+represented in dry-paintings, 47
+symbolized on maternity belt, 39, 40
+
+_Lightning arrows_ in Navaho myth, 105
+
+_Lightning-stroke_, how treated by Apache, 40
+
+_Lignite_ in Navaho myth, 103
+_See_ JET
+
+_Little Colorado river_, creation of, in Navaho myth, 90
+
+_Lizards_, creation of, in Navaho myth, 90
+
+_Llaneros_, a band of Jicarillas, 54
+
+_Locust_ in Navaho mythology, 89, 90
+
+_Locust People_ of the Navaho, 84
+
+_Loin-cloth_ of the Apache, 131
+
+_Magpie_ in Navaho myth, 113
+
+_Maguey._ _See_ MESCAL
+
+_Mai Hatál._ _See_ COYOTE CHANT
+
+_Maínĕli__n__._ _See_ GOPHER
+
+_Man-eating Bird_, a Navaho monster, 99
+
+_Mangas Coloradas_, an Apache warrior, 7
+
+_Ma__n__sché̆._ _See_ SPIDER
+
+_Manuelito_, chief of the Navaho, 81
+
+_Manzanita_ used by Apache, 19
+
+_Maricopa_ in Apache war, 7
+Navaho name for, 138
+
+_Marriage_ among the Apache, 133
+among the Jicarillas, 54, 135
+among the Navaho, 125-127, 136-137
+and property among Apache, 22-23
+restrictions among Apache, 22
+_See_ WOMEN
+
+_Masks_ of Apache dancers, 47, 48
+of Navaho gods, 111, 114, 115
+used in Night Chant, 116, 119-123
+
+_Maternity belt_ of Apache, 38-39
+
+_Maturity._ _See_ PUBERTY
+
+_Meal, sacred_, carried by Hasché̆ltĭ, 121
+used in dry-painting, 119, 120
+used in Jicarilla ceremony, 59
+used in Night Chant, 117
+_See also_ CORN-MEAL
+
+_Medicine_, dry-paintings used in, 47
+
+_Medicine cap_ used by Apache, 40
+
+_Medicine ceremonies_, God Dance a part of, 48
+of the Jicarillas, 56, 57, 135
+of the Navaho, 77-79
+_See_ NIGHT CHANT
+
+_Medicine craze._ _See_ MESSIAH CRAZE
+
+_Medicine Dance_ of the Apache, 133
+
+_Medicine hogán_ of the Navaho, 116
+
+_Medicine-making_ in Jicarilla myth, 57
+
+_Medicine-men_ and ceremonies, 133
+communicate with gods, 32
+employment of, in puberty rites, 46, 125
+marriage ceremony conducted by, 138
+Navaho, functions of, 79-80
+of the Apache, 35-42, 132
+participate in Night Chant, 116-124
+
+_Medicine performance_ of the Jicarillas, 57
+
+_Medicine plants_, how gathered, 133
+
+_Medicine practices_ of the Apache, 35-42
+
+_Medicine skin_ of the Apache, 29-36
+
+_Meriwether_, Gov. David, treats with Navaho, 81
+
+_Mescal_ harvest of the Apache, 15-19
+intoxicant made from, 20
+
+_Mescalero reservation_, Chiricahua sent to, 9
+_See_ BOSQUE REDONDO
+
+_Mescaleros_ confined at Bosque Redondo, 83
+depredations by, 83
+flee from reservation, 9
+Jicarilla name for, 135
+plan to place Arizona Apache with, 7
+population of the, 131
+
+_Mesquite pods_ eaten by Apache, 19
+
+_Messiah craze_ among Apache, 10, 38, 42-46
+Apache houses affected by, 131
+basketry designs affected by, 20-21
+
+_Metal-work_ of the Navaho, 76-77
+
+_Mexican_ captives enslaved by Navaho, 82
+coins used in Navaho silver-work, 77
+
+_Migration_, traditional, of the Jicarillas, 62
+
+_Miles_, Gen. N. A., subdues Apache, 10
+
+_Milky Way_ in Apache myth, 34, 134
+in Navaho myth, 93
+
+_Miracle performers_ of Apache myth, 32
+of Jicarilla myth, 62-68
+of Navaho myth, 98
+
+_Miraculous personages_ of Apache myth, 133
+of Jicarilla myth, 135
+of Navaho myth, 138
+_See_ GODS
+
+_Moccasins_, cross and crescent on, 42
+_See_ CLOTHING
+
+_Modesty_ of Apache women, 16
+
+_Mohave_, Jicarilla name for, 135
+Navaho name for, 138
+_See_ APACHE-MOHAVE
+
+_Monsters_ in Apache mythology, 32
+in Jicarilla mythology, 63-68, 135
+in Navaho mythology, 89, 90, 138
+_See_ GIANTS; WATER MONSTERS
+
+_Months_, names of, 141
+
+_Moon_, creation of, in Apache myth, 30, 31
+creation of, in Navaho myth, 92
+
+_Moon God._ _See_ KLĔGANAÁI; KLĔHONAÁI; KLĔNAÁI
+
+_Moons_, names of, 141
+
+_Mortars_ in Navaho myth, 103
+
+_Mortuary customs_ of the Apache, 133
+of the Jicarillas, 55, 135
+of the Navaho, 80, 138
+
+_Moss agate_ in Navaho mythology, 92
+
+_Mother-in-law_, taboo of, among Navaho, 126
+
+_Mountain Chant_ of the Navaho, 78, 79
+
+_Mountain lion_, in Jicarilla myth, 64
+in Navaho myth, 97
+skin of, used in maternity belt, 39
+
+_Mountain Lion People_ of the Navaho, 84, 87, 90
+
+_Mountain sheep_ in Navaho myth, 113-114
+
+_Mountains_, mythic creation of, 28, 90-91
+sacred, in Navaho myth, 84, 88, 90-91, 93, 94, 98
+
+_Mourning_ by the Jicarillas, 55-56, 135
+_See_ MORTUARY CUSTOMS
+
+_Muhr_, A. F., acknowledgments to, xx
+
+_Mummies_ in cliff-ruins, 74-75
+
+_Murder_ among the Apache, 45
+
+_Musical instruments_ of the Jicarillas, 56-57
+_See_ DRUMS; FLUTES; RATTLES
+
+_Myers_, W. E., acknowledgments to, xx
+
+_Mythology_, Apache, basket designs and, 21
+of the Apache, 23-35
+of the Jicarillas, 56-57, 60-69
+of the Navaho, 83-106
+_See_ CEREMONIES; GENESIS; RELIGION
+
+_Nabakéltĭ_, Apache medicine-man, 10-12
+
+_Nacholécho._ _See_ TARANTULA
+
+_Names_ adopted by Apache, 42
+native, of Indian tribes, 134, 135, 138
+of dead tabooed, 34
+of the moons or months, 141
+
+_Nané_, conference with, 7
+raids by Apache under, 9
+
+_Nasté̆lh_ in Apache myth, 31
+
+_Natói Hatál._ _See_ SHOOTING CHANT
+
+_Natural phenomena_, terms for, 142
+
+_Navaho_, account of the, 71-127
+and Apache paintings compared, 41
+and Apache relationship, 3
+and Jicarilla ceremony compared, 53, 54, 56
+Apache name for, 134
+character of ceremonies of, 4
+character of the, xx
+hair-dress of the, 134
+Jicarilla name for, 135
+origin of the, 3
+trade of Jicarillas with, 135
+tribal summary of the, 136
+vocabulary of the, 139-144
+
+_Nayé̆nayĕzganĭ_, a Jicarilla god, 55-57, 62-68, 135
+
+_Nayé̆nĕzganĭ_, Apache and Navaho deity, 3, 31, 133, 138
+birth and adventures of, 32, 98-106
+personated in Night Chant, 118
+represented in Apache painting, 20
+symbolized on maternity belt, 39
+
+_Ndĕ_, Apache tribal name, 134
+
+_Ndídĭlhkĭzn_, Lightning Maker, in Apache myth, 25, 27, 28
+symbolized on medicine cap, 40
+
+_Ndísâgocha__n_, Lightning Rumbler, in Apache myth, 25, 28
+
+_Nervousness_ treated by Apache, 40
+
+_New Mexico_, Chiricahua flee to, 9
+plan to remove Apache to, 7
+
+_New Mexico_, raids by Victorio in, 9
+
+_Night Chant_ of the Navaho, 78, 79, 111-124
+
+_Night Girl_ of Apache myth, 30, 31
+
+_Nigostú̆n_, the Earth, in Apache myth, 26
+
+_Nigostú̆n Bĭká Bĭnálzĕ._ _See_ EARTH MESSENGERS
+
+_Nigostú̆n Nalí̆n._ _See_ EARTH DAUGHTER
+
+_Ní̆lchi._ _See_ WINDS
+
+_Nĭlchídĭlhkĭzn_, the Apache Wind God, 25, 27, 31, 35
+
+_Níchitso_, a Jicarilla Whirlwind god, 61
+
+_Nôkusé._ _See_ BIG DIPPER
+
+_Number_, sacred, of Apache, 36, 41-43
+
+_Numerals_, Southern Athapascan, 142
+
+_Obscenity_ of Jicarilla clowns, 59
+
+_Ocean_, creation of, in Apache myth, 33, 133
+creation of, in Navaho myth, 90
+
+_Ojo Caliente_, Apache of, 9
+Victorio surrenders at, 9
+
+_Oklahoma_, Apache sent to, 10
+population of Apache in, 131
+
+_Olleros_ band of Jicarillas, 54
+
+_Onions_, wild, eaten by Apache, 19
+
+_Opuntia._ _See_ PRICKLY PEAR
+
+_Orientation_ in sweating ceremony, 118
+of baskets in ceremony, 77
+of buffalo skin in ceremony, 57
+of Jicarilla ceremonial enclosure, 57
+of Navaho hogáns, 80, 136
+of sacred skins in Navaho myth, 92
+of wedding basket, 126
+
+_Origin._ _See_ GENESIS
+
+_Ornamentation_ of Apache caps, 131, 133
+
+_Ornaments_ of the Navaho, 136
+
+_Ovens_, mescal, used by Apache, 17
+
+_Owl_ in Jicarilla myth, 62
+in Navaho myth, 115
+
+_Owl People_ of the Navaho, 84
+
+_Painting_, Apache, on deerskin, 20
+of bodies by Yébĭchai dancers, 122
+of skins in Navaho myth, 115
+_See_ DRY-PAINTINGS; FACE-PAINTING
+
+_Paiute_, baskets of, among Navaho, 77
+
+_Papago_, Garcés among the, 4
+in Apache war, 7
+Navaho name for, 138
+
+_Paralysis_ treated by Apache, 47
+
+_Pasquin_, conference with, 7
+
+_Peaches_, an Apache man, 22
+
+_Pearl_ in Navaho creation myth, 92
+
+_Personal terms_, Southern Athapascan, 143
+
+_Pesqueira_, Don Ignacio, coöperates against Apache, 7
+
+_Pestles_ in Navaho myth, 103
+
+_Phillips_, W. W., acknowledgments to, xx
+
+_Phratries_ among the Navaho, 136
+
+_Picuris_ mentioned in Jicarilla myth, 68
+
+_Pigeon_ in Apache myth, 27, 28
+
+_Pima_, Apache name for, 134
+Garcés among the, 4
+in Apache war, 7
+Jicarilla name for, 135
+Navaho name for, 138
+
+_Pinaleños_ established at San Carlos, 8
+
+_Pine Squirrel People_ of the Navaho, 84
+
+_Pine-squirrel_ pouch of Hasché̆ltĭ, 121
+
+_Piñon_, creation of, in Apache myth, 27
+nuts of, eaten by Apache, 19
+pollen of, used by Apache, 38
+tea made from bark of, 19
+used in ceremonial enclosure, 57
+used for mythic water bottle, 21, 27, 30
+water bottles coated with gum of, 132
+
+_Pipes_ in Navaho myth, 103, 108-110, 115
+
+_Plains Indians_, Jicarilla name for, 135
+
+_Plains People_, a Jicarilla band, 54
+
+_Plants_ used in medicine, 36
+
+_Poisoned tobacco_ in Navaho myth, 103
+
+_Political organization_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ CHIEFS; GOVERNMENT
+
+_Pollen_, deification of, 3
+gathering of, by Apache, 133
+god personators sprinkled with, 49
+in Navaho mythology, 84, 91, 94
+use of, by Apache, 34, 38-41, 43, 133
+used in childbirth, 39, 40
+used in marriage ceremony, 126
+used in Night Chant, 119
+used in puberty rite, 46
+_See_ HÁDĬNTĬN NALÍ̆N; HÁDĬNTĬN SKHĬN;  TÁDĬTĬN
+
+_Polygamy_ among the Apache, 13-14
+among the Jicarillas, 55
+among the Navaho, 76
+
+_Population_ of the Apache, 13, 131
+of the Jicarillas, 134
+of the Navaho, 136
+
+_Porcupine_ in Navaho myth, 97
+
+_Potatoes_, wild, eaten by Apache, 19
+
+_Pottery_ made by Navaho gods, 95
+of the Apache, 20
+of the Jicarillas, 135
+of the Navaho, 76, 77, 136
+
+_Pouch_ for image used by Apache, 41
+for meal used by Hasché̆ltĭ, 121
+for medicine used by Navaho, 77, 120
+for pollen among Apache, 38
+
+_Prayers_, how symbolized by Apache, 3
+in Navaho ceremonies, 138
+Navaho, character of, 77-78
+of the Apache, 34-37, 133
+on erection of hogán, 136
+to animal spirits, 39
+
+_Prayer-sticks_ of turkey feathers, 117
+_See_ KĔDÁN
+
+_Precious Stone deities_ of the Navaho, 96
+_See_ JEWELS
+
+_Presidios_ established to check Apache, 5
+
+_Prickly pears_ eaten by Apache, 19
+
+_Property_ of women among Navaho, 76
+
+_Property marks_ of Apache, 18
+
+_Property right_ among Apache, 22
+among Jicarillas, 55
+
+_Prophecies_ of Apache medicine-man, 45
+of death among Apache, 38, 45
+
+_Puberty ceremony_, God Dance a part of, 48
+in Navaho mythology, 94-95
+of the Apache, 46, 133
+of the Jicarillas, 56, 135
+of the Navaho, 124-125
+
+_Pueblos_, Apache name for, 134
+Apache raids against, 14
+baskets exchanged with, 54
+ceremonies of the, 4
+hair-dress of, 134
+incorporated by Navaho, 75, 137
+Jicarilla ceremony borrowed from, 54, 135
+Jicarilla name for, 135
+Jicarillas trade with, 134, 135
+
+_Purity_ symbolized by Apache, 34
+
+_Quartz crystal_ in Navaho creation myth, 92
+
+_Races._ _See_ FOOT-RACING
+
+_Racing songs_ of the Navaho, 125
+
+_Rafts_ mentioned in Navaho myth, 85
+
+_Rain_ furnished by Yólkai Ĕstsán, 96
+in Jicarilla mythology, 67
+man born of, in Navaho myth, 84
+
+_Rainbow_ in Jicarilla mythology, 63
+in Navaho mythology, 96, 102
+represented in dry-painting, 119, 121, 123
+
+_Rain Boy_ and Girl of Navaho myth, 96
+
+_Rain Dance_ of the Apache, 33, 133
+
+_Rain God_ of the Apache, 35
+of the Navaho, 107, 115, 120
+_See_ TÓNENĬLĬ
+
+_Rattles_ mentioned in Navaho myth, 112
+
+_Red river_ of Navaho mythology, 89
+
+_Reeds_, use of, in Navaho myth, 88, 100
+
+_Religion_ of the Apache, 29, 42, 133
+_See_ AFTER-WORLD; CEREMONIES; MESSIAH CRAZE; MYTHOLOGY
+
+_Religious character_ of the Navaho, 79
+
+_Reptiles_, creation of, in Navaho myth, 90
+
+_Rio Grande_, creation of, in Navaho myth, 90
+
+_Ritual._ _See_ CEREMONIES; MYTHOLOGY; RELIGION
+
+_Rivers_, creation of, in Apache myth, 28
+creation of, in Navaho myth, 90
+
+_Rolling Stone_, a mythical monster, 68, 99, 106
+_See_ BUMPING ROCKS
+
+_Ruins_, pueblo, in Navaho mythology, 96
+
+_Running_, symbolic in puberty rite, 47
+
+_Sacrifice_ of property at death, 55, 81, 134, 135
+
+_Saddle bags_, sacred symbol prescribed for, 44
+
+_Sait Ndĕ_, a Jicarilla division, 54, 135
+
+_Salt_ tabooed during puberty rite, 47, 125
+
+_Salvador_, an Apache, conference with, 7
+
+_San Carlos_, Apache established at, 8, 9
+Apache flee from, 9
+
+_San Carlos agency_, number of Apache under,  131
+
+_San Carlos Apache_, native name of, 134
+
+_San Carlos reservation_, property disputes on,  23
+
+_Sand altars._ _See_ DRY-PAINTINGS
+
+_Sandia_, Navaho name for, 138
+
+_Sand People_, a Jicarilla band, 54
+
+_San Felipe_, Navaho name for, 138
+
+_San Ildefonso_, Navaho name for, 138
+
+_San Juan_, Navaho name for, 138
+
+_San Juan river_, creation of, in Navaho myth, 90
+
+_San Xavier del Bac_, mission of, 4
+
+_Santa Clara_, Navaho name for, 138
+
+_Santo Domingo_, Navaho name for, 138
+
+_Scalp bounty_ offered, 6
+
+_Scalping_ mentioned in Navaho myth, 107
+
+_Scouts_, Apache, at Fort Apache, 10
+
+_Scratching_ prohibited during maturity rite, 47, 125
+
+_Seed planting_ in Navaho mythology, 85, 86, 90, 96
+
+_Seeds_ borne by Gánaskĭdĭ, 121
+how prepared by Apache, 15
+_See_ CORN
+
+_Sheep_ of the Navaho, 73, 74
+purchased for Navaho, 83
+used in marriage settlement, 126
+
+_Shell_ beads mixed with pollen, 38
+beads of the Navaho, 77
+ornaments of the Navaho, 136
+symbolic of prayer, 34
+used as medicine bowl, 117, 120
+used in puberty rite, 46, 47
+white, in Navaho myth, 84, 91, 92,  97, 101, 103, 104, 108, 115
+_See_ YÓLKAI ĔSTSÁN; YÓLKAI NALÍ̆N
+
+_Shield_ of Navaho Sun God, 103
+
+_Shirts._ _See_ CLOTHING
+
+_Shooting Chant_ of the Navaho, 78
+contest in Navaho myth, 107, 108
+
+_Shrines_ of the Apache, 133
+
+_Sia_, Navaho name for, 138
+
+_Sierra Madre_, Apache captured in, 10
+
+_Silver_ ornaments used in marriage settlement, 126
+
+_Silver-work_ of the Navaho, 76-77, 136
+
+_Sí̆snají̆nĭ_, a Navaho sacred mountain, 90
+
+_Skin_, painted, of Apache, 29-35
+_See_ ANTELOPE SKIN; BUFFALO SKIN; DEERSKIN
+
+_Skirts_, sacred, used in childbirth, 39
+_See_ CLOTHING
+
+_Skunk_ in Jicarilla mythology, 61
+
+_Sky_, creation of, in Apache myth, 27, 28
+creation of, in Navaho myth, 91
+
+_Sky God_ of the Apache, 27, 28, 31, 33
+of the Navaho, 98
+
+_Sky Messengers_ of Apache myth, 31, 32
+
+_Slaves_ made of captives by Navaho, 82
+
+_Small Dipper_, creation of, in Navaho myth, 93
+
+_Smoking._ _See_ PIPES; TOBACCO
+
+_Snake Girl._ _See_ KLÍ̆SHCHO NALÍ̆N
+
+_Snake, Great_, in Navaho myth, 97
+in Jicarilla myth, 56, 58, 64
+in Navaho myth, 90, 102
+represented in Jicarilla dry-painting, 57
+
+_Snake People_ in Navaho myth, 111
+
+_Snipe Man_ in Navaho myth, 102
+
+_Social customs_ of the Jicarillas, 55
+_See_ MARRIAGE; MORTUARY CUSTOMS;  PUBERTY; WOMEN
+
+_Songs_ addressed to God of Health, 33
+employed in maturity rite, 46, 125
+in Apache ceremony, 41-42
+in Jicarilla myth, 57
+in Navaho ceremonies, 138
+in Navaho mythology, 84, 86, 94, 111, 112, 115
+in Night Chant, 118, 119, 121, 123, 124
+of Apache medicine-men, 32, 36
+of gods in Apache myth, 26, 27, 32
+of the Jicarillas, 58
+
+_Sonora_, Apache raids into, 14
+scalp bounty offered by, 6
+
+_Sorcery_, penalty for, among Jicarillas, 135
+_See_ WITCHCRAFT
+
+_Souls_, belief in, by Jicarillas, 56
+
+_Spanish_ missionaries and the Apache, 4, 6
+origin of Navaho metal-work, 136
+
+_Sparrow-hawk People_ in Navaho myth, 88
+
+_Spider_ in Jicarilla myth, 62
+
+_Spider Woman_ in Navaho myth, 100
+
+_Spirit Dance_ of the Apache, 48, 133
+
+_Spirits_, Navaho dread of, 80
+of the dead of the Apache, 134
+
+_Spruce_ used in Jicarilla ceremony, 57-60
+used in Navaho Night Chant, 118-120
+
+_Squashes_ represented in dry-painting, 121
+
+_Squirrel._ _See_ PINE SQUIRREL
+
+_Stars_, creation of, in Apache myth, 30
+in Navaho myth, 92-93
+
+_Stĕnátlĭhă__n_, an Apache goddess, 20, 21, 24-33, 133
+represented in Apache painting, 20
+symbolized on maternity belt, 39, 40
+
+_Storage baskets_ of the Apache, 21, 132
+
+_Suicide_ among Apache, 14
+
+_Sumac_, berries used by Apache, 19
+used in making water bottles, 132
+
+_Sun_, creation of, in Apache myth, 30
+creation of, in Navaho myth, 92
+in Jicarilla mythology, 62
+the father of Twin Gods, 99
+_See also_ SUN GOD
+
+_Sunbeams_ in Navaho mythology, 96, 98
+
+_Sun-dogs_ in Navaho dry-painting, 79
+
+_Sunflower_, stalks of, used for flutes, 84
+
+_Sun God_ in Navaho mythology, 98-106
+_See_ CHĔHONAÁI; CHUGANAÁI; CHUNNAÁI
+
+_Sŭsh Nalkái_, a Navaho mythic bear, 106
+
+_Sweat_, mythic creation from, 24, 25
+
+_Sweat-bath_ in Apache myth, 33
+in Night Chant ceremony, 117, 118
+
+_Sweat-house_ in Apache myth, 26-27
+in Navaho myth, 104
+
+_Symbol_ of faith among Apache, 43
+
+_Symbolism_, ancient, discarded by Apache, 44, 45
+color, of the Apache, 84
+color, of the Jicarillas, 60, 61, 64, 66
+color, of the Navaho, 84, 87, 90-92, 103, 115, 118
+on Apache caps, 131
+on Apache maternity belt, 38-39
+on Apache medicine skin, 20, 30-36
+
+_Taboo_ of bear and fish, 20, 135
+of conversation while masked, 123
+of flesh in puberty ceremony, 47
+of houses of the dead, 76
+of mother-in-law among Navaho, 126
+of names of the dead, 34
+of salt in puberty ceremony, 47, 125
+of scratching in puberty ceremony, 47, 125
+of _tsí̆ndi hogán_ by Navaho, 81
+
+_Tádtĭtĭn_, Navaho name for pollen, 119
+_See_ HÁDĬNTĬN; POLLEN
+
+_Talking God._ _See_ HASCHÉ̆LTĬ
+
+_Taos_, Jicarilla contact with, 53
+mentioned in Jicarilla myth, 64
+Navaho name for, 138
+
+_Tarantula_ in Apache myth, 25
+
+_Tattooing_ among Apache, 42
+
+_Tázhí̆._ _See_ TURKEY
+
+_Temperature_ of White Mountain reservation, 13
+
+_Texas_, Apache raids into, 9, 14
+
+_Tipis_ of the Jicarillas, 134
+
+_Tizwin._ _See_ TÚLAPAI
+
+_To Ahánĭ clan_, origin of, 97, 137
+
+_Tobacco_ depicted in dry-painting, 121
+in Navaho myth, 103, 108-109, 115
+
+_Tobadzĭschí̆nĭ_, a Navaho deity, 3, 138
+birth and adventures of, 98-106
+personated in Night Chant, 118
+_See also_ KOBADJISCHÍNĬ; TUBADZĬSCHÍ̆NĬ
+
+_To Dĭchínĭ clan_, origin of, 97, 137
+
+_Toi Hatál_. _See_ WATER CHANT
+
+_Tónenĭlĭ_, Navaho Rain God, 107, 115
+personated in begging ceremony, 120
+
+_Tontos_, Apache name for, 134
+assigned to reservation, 8
+population of, 131
+subdued by Crook, 8
+
+_Tracking Bear_, a Navaho monster, 99
+
+_Trade_ of the Jicarillas, 54
+
+_Travelling_, Apache method of, 16, 17
+
+_Treaties_ with the Navaho, 82-83
+
+_Tree, Little_, in Jicarilla myth, 69
+
+_Trees_, creation of, in Apache myth, 27
+terms for, 143
+
+_Tsa__n__natí̆_, Jicarilla clowns, 59
+
+_Tsé̆gyiĭ_, a Navaho locality, 114, 116
+_See_ CAÑON DE CHELLY
+
+_Tsé̆nagai._ _See_ ROLLING STONE
+
+_Tsĕ Nahálĭ_, preying Mountain Eagle, 106
+
+_Tsĕtahí̆dzĭlhtúhlĭ_, a Navaho monster, 106
+
+_Tsilité̆n._ _See_ COYOTE
+
+_Tsí̆ndi_, meaning of, 80
+
+_Tsí̆ndi hogán_ defined, 76
+taboo of, 81
+_See_ HOGÁN
+
+_Tsótzĭlh_, a Navaho sacred mountain, 91, 105
+
+_Tubadzĭscí̆nĭ_, an Apache deity, 31, 133
+function of, 33
+represented in Apache painting, 20
+symbolized on maternity belt, 39, 40
+_See also_ KOBADJISCHÍNĬ; TOBADZĬSCHÍ̆NĬ
+
+_Túlapai_ drunk by the Apache, 19-20
+
+_Tule_, pollen of, used by Apache, 38
+
+_Tu Ntĕlh_, an Apache god, 40
+
+_Turkey_ in Apache myth, 28
+in Navaho myth, 88
+prayer-sticks with feathers of, 117
+
+_Turquoise_, bowl of, in Apache myth, 33
+clothing of, in Jicarilla myth, 63
+in Apache myth, 26
+in Jicarilla myth, 64
+
+_Turquoise_ in Navaho myth, 91, 92, 97, 101, 103, 104, 106-107, 115
+jewelry of the Navaho, 76
+lance of Apache War God, 32
+man born of, in Navaho myth, 84
+pipe in Navaho myth, 108
+
+_Turquoise Boy_ of Apache myth, 31, 33
+
+_Turquoise Woman_ of Navaho myth, 97
+_See_ DUTLÍ̆SHÍ NALÍ̆N
+
+_Turtle monster_ in Jicarilla myth, 64-65
+
+_Tus._ _See_ WATER BOTTLE
+
+_Twin Gods_ of the Navaho, 98
+_See_ NAYÉ̆NĔZOANĬ; TOBADZĬSCHÍ̆NĬ
+
+_Tzĕs._ _See_ ELK
+
+_Tzĭlhkí̆chĭ Hatál._ _See_ MOUNTAIN CHANT
+
+_Tzĭlhnúhodĭhlĭ_, sacred mountain, created, 91, 96, 98, 104, 105
+
+_Underworld_, Navaho origin in, 80, 83, 138
+_See_ GENESIS
+
+_Ute_, Jicarillas influenced by, 134
+Jicarilla name for, 135
+
+_Valleys_, creation of, in Apache myth, 28
+
+_Vegetation_ of White Mountain reservation, 13, 17
+_See_ TREES
+
+_Victorio_, conference with, 7
+surrender and death of, 9
+
+_Visions_, God of, in Apache cosmology, 31
+knowledge gained through, 32
+medicine-men influenced by, 42, 43
+
+_Vocabulary_, Southern Athapascan, 139-144
+
+_Walapai_ join in Apache hostilities, 8
+tribal name of, 5
+
+_Walnuts_ eaten by Apache, 19
+
+_War_ ceremonies, God Dance a part of, 48
+of extermination against Apache, 6, 7
+
+_War Gods_, Navaho. _See_ NAYÉ̆NÉ̆ZGANĬ;  TOBADZĬSCHÍ̆NĬ
+
+_Washing_ of hands in marriage ceremony, 126, 127
+_See_ BATHING; HAIR-WASHING
+
+_Water_, miraculous creation of, 97, 137
+relation of Tubadzĭschí̆nĭ with, 133
+Yólkai Ĕstsán conceives from, 98
+_See_ YÓLKAI ĔSTSÁN
+
+_Water bottle_ in Apache myth, 27-28, 30
+in marriage ceremony, 126
+in Navaho myth, 94
+of the Apache, 16, 21, 132
+of the Navaho, 77
+sacred symbol prescribed for, 44
+
+_Water Chant_ of the Navaho, 78
+
+_Water God_ of the Apache, 33, 35
+_See_ RAIN GOD
+
+_Water Monsters_ in Navaho mythology, 87
+
+_Water Sprinkler_, a Navaho Rain God, 107, 115, 120
+
+_Weapons_, Jicarilla, origin of, 69
+
+_Weasel_ in Navaho myth, 97
+
+_Weaving._ _See_ BLANKETS
+
+_Wheels_ in Jicarilla mythology, 62, 64
+medicine, made by Apache, 10, 11
+
+_Whips_, yucca, of the Navaho, 120-121
+
+_Whirling log_ represented in dry-painting, 120-121
+
+_Whirlwind_ in Navaho myth, 110
+
+_Whirlwind God_ of the Jicarillas, 60, 61
+_See_ WINDS
+
+_White Corn Boy_ of Navaho myth, 96
+
+_White Mountain Apache_, population of, 131
+
+_White Mountain reservation_, Apache placed on, 9
+character and area of, 13
+"medicine" craze on, 10
+property disputes on, 23
+
+_White objects_ created by Yólkai Skhĭn, 33
+symbolic of prayer, 34
+
+_White river_, Arizona, 11, 15, 17
+
+_White-Shell Boy_ of Apache myth, 31, 33
+
+_White-Shell Girl._ _See_ YÓLKAI NALÍ̆N
+
+_White-Shell Man_ of Navaho myth, 97
+
+_White-Shell Woman._ _See_ YÓLKAI ĔSTSÁN
+
+_Wildcats_ in Jicarilla mythology, 64
+
+_Wind People_ of Navaho mythology, 95, 99
+
+_Winds_, function of, in Navaho belief, 93, 95
+how regarded by Apache, 35
+in Apache myth, 25, 26
+in Navaho mythology, 90, 93, 96, 97, 102, 110, 138
+participation of, in Jicarilla creation, 61
+pollen scattered to, 133
+
+_Witchcraft_, penalty for, in future world, 56
+_See_ SORCERY
+
+_Wolf_ in Navaho myth, 97
+
+_Wolf People_ of the Navaho, 84, 87, 90, 95
+
+_Women_, Apache, descent traced through, 22
+Apache, dress of, 131
+Apache, houses built by, 13
+Apache, modesty of, 16
+
+_Women_, Apache, property right of, 22
+Apache, status of, 13-14
+chiefs in Navaho mythology, 84
+how treated, in Jicarilla ceremony, 59
+Jicarilla, dress of, 134
+Jicarilla, hair-dressing of, 134
+Jicarilla, modesty of, 58
+Navaho, blanket weavers, 75
+Navaho, clothing of, 136
+Navaho, hair-dressing of, 136
+Navaho, status of, 76
+Navaho, work of, 85
+separated from men in Navaho myth, 85
+_See_ CHILDBIRTH; MARRIAGE; PUBERTY CEREMONY
+
+_Wool_ blankets, in Navaho myth of, 94
+
+_Wósakĭdĭ._ _See_ GRASSHOPPER PEOPLE
+
+_Yádĭlhkĭh Bĭnálzé̆_, Sky Messengers, of  Apache myth, 31
+
+_Yádĭlhkĭh Skhĭn._ _See_ SKY GOD
+
+_Yakósha Skhĭn_, an Apache deity, 31, 35
+_See_ APACHE-MOHAVE
+
+_Yavapai_, application of name, 6, 53
+
+_Yébĭchai_ and Apache dance compared, 47
+dance of the Navaho, 121
+gods of the Navaho, 114
+order, initiation into, 120, 121
+signification of, 116
+
+_Yéĭtso_, Big God of the Navaho, 98, 105
+
+_Yellow-Corn Girl_ of Navaho myth, 96
+
+_Yíyĕ._ _See_ OWL
+
+_Yoi Hatál._ See Bead Chant
+
+_Yólkai Ĕstsán_, a Jicarilla goddess, 62, 64,  68, 135
+a Navaho goddess, 94-96, 98, 99, 105,  137, 138
+
+_Yólkai Nalí̆n_, an Apache goddess, 31
+function of, 34, 35
+guardian of spirit-land, 134
+how supplicated, 40
+
+_Yólkai Skhĭn_, White-Shell Boy, of Apache,  31, 33
+
+_Yŭádiĭstan_, an Apache god, 24
+
+_Yucca_ fruit eaten by Apache, 19
+root in Navaho mythology, 94
+root, washing with, 115, 125
+used for head-band, 131
+whips made of, 120-121
+
+_Yuma_, Jicarilla name for, 135
+Navaho name for, 138
+
+_Yuman_ and Apache relations, 5
+and Jicarilla ceremony compared, 56
+
+_Zahadolzhá_, Fringe-mouth gods of Navaho, 109, 113, 114, 123
+
+_Zuñi_, Apache name for the, 134
+Navaho name for, 138
+people among Navaho, 137
+
+
+
+
+
+THE END OF VOLUME I
+
+The University Press, Cambridge, U.S.A.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The agave or maguey plant, locally called mescal, for which reason
+      the latter term is here employed.
+
+    2 This medicine skin was owned by Háshkĕ Ní̆lntĕ and was considered
+      one of the most potent belonging to any of the medicine-men. During
+      the lifetime of Háshkĕ Ní̆lntĕ it was impossible for any white man
+      even to look upon this wonderful "medicine." After reaching extreme
+      age he was killed, presumably by his wife, from whom this valuable
+      and sacred object was procured.
+
+    3 Possibly a legendary reminiscence of a home in the far north and the
+      subsequent migration to the south.
+
+    4 The myth and ritual of this ceremony are given on pages 111-116.
+
+    5 Versions differ as to the number of worlds through which the
+      progenitors of the Navaho passed. Some give three before this one,
+      others but one. The version adopted by the Bahozhonchí, a religious
+      order or medicine society whose rites and ceremonies are the oldest
+      and most widely known of any in the tribe, treats of two worlds
+      only: the one below, from which the Dĭgí̆n, or Holy People, migrated
+      in the form of insects, birds, and beasts, and to which the dead
+      return; and the present, into which was born man in his present
+      image, created of pollen, corn, white shell, turquoise, and rain by
+      the Dĭgí̆n. These Dĭgí̆n were the animals which never assumed
+      absolute material form on this earth, and the gods who perfected the
+      creation. The creation of the world below, together with all food
+      products, plant life, and animals known to the Navaho, is credited
+      to First Man and First Woman, Ástsĕ Hástĭn and Ástsĕ Ĕstsán; but the
+      myth does not go back to that creation, nor, save for the plant and
+      animal life and a little earth used in making mountains, does it
+      assume the use of any part of the underworld in the making or
+      completion of this. So far as the inhabitants now found in the image
+      of man are concerned, they were made, and first existed, on this
+      earth, and did not develop from a lower order.
+
+    6 The Navaho sometimes vary the assignment of their directional colors
+      by relating, like the Apache of Arizona, black to the east and white
+      to the north.
+
+    7 These four names still survive among the Navaho, applied to as many
+      clans.
+
+    8 Our months, of course, only approximate the moons of the Indians.
+
+
+
+
+
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+
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+The Project Gutenberg EBook of The North American Indian by Edward S.
+Curtis
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The North American Indian
+
+Author: Edward S. Curtis
+
+Release Date: October 3, 2006 [Ebook #19449]
+
+Language: English
+
+Character set encoding: ISO 8859-1
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
+
+
+
+
+
+                    [Illustration: The Pool - Apache]
+
+                            The Pool - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+The North American Indian
+
+Being A Series Of Volumes Picturing And Describing
+The Indians Of The United States And Alaska
+
+
+         Written, Illustrated, And Published By Edward S. Curtis
+
+                     Edited By Frederick Webb Hodge
+
+                     Foreword By Theodore Roosevelt
+
+   Field Research Conducted Under The Patronage Of J. Pierpont Morgan
+
+ In Twenty Volumes This, The First Volume, Published In The Year Nineteen
+                            Hundred And Seven
+
+JOHNSON REPRINT CORPORATION
+111 Fifth Avenue, New York, N.Y. 10003
+
+JOHNSON REPRINT COMPANY LTD.
+Berkeley Square House, London, W1X6BA
+
+
+
+
+
+                   Copyright 1907, by Edward S. Curtis
+
+      _Landmarks in Anthropology_, a series of reprints in cultural
+                              anthropology
+                    _General Editor:_ Weston La Barre
+
+            First reprinting 1970, Johnson Reprint Corporation
+
+
+
+
+
+CONTENTS
+
+
+GENERAL INTRODUCTION
+INTRODUCTION TO VOLUME ONE
+THE APACHE
+   HISTORICAL SKETCH
+   HOMELAND AND LIFE
+   MYTHOLOGY - CREATION MYTH
+   MEDICINE AND MEDICINE-MEN
+   THE MESSIAH CRAZE
+   PUBERTY RITE
+   DANCE OF THE GODS
+THE JICARILLAS
+   HOME AND GENERAL CUSTOMS
+   MYTHOLOGY - CREATION MYTH
+   MIRACLE PERFORMERS
+   ORIGIN OF FIRE
+THE NAVAHO
+   HOME LIFE, ARTS, AND BELIEFS
+   HISTORY
+   MYTHOLOGY - CREATION MYTH
+   MIRACLE PERFORMERS
+   LEGEND OF THE HAPPINESS CHANT
+   LEGEND OF THE NIGHT CHANT
+   CEREMONIES--THE NIGHT CHANT
+   MATURITY CEREMONY
+   MARRIAGE
+APPENDIX
+   TRIBAL SUMMARY - THE APACHE
+   THE JICARILLAS
+   THE NAVAHO
+SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY
+INDEX
+
+
+
+
+
+ALPHABET USED IN RECORDING INDIAN TERMS
+
+
+[The consonants are as in English, except when otherwise noted]
+
+a    as in father
+a    as in cat
+�    as _aw_ in awl
+ai   as in aisle
+e    as _ey_ in they
+e    as in net
+i    as in machine
+i    as in sit
+o    as in old
+o    as in not
+�    as _ow_in how
+oi   as in oil
+u    as in ruin
+u    as in nut
+�    as in German h�tte
+u    as in push
+h    always aspirated
+q    as _qu_ in quick
+th   as in thaw
+w    as in wild
+y    as in year
+ch   as in church
+sh   as in shall, sash
+n    nasal, as in French dans
+zh   as _z_ in azure
+'    a pause
+
+
+
+
+
+ILLUSTRATIONS
+
+
+The Pool - Apache
+_Nay�{~COMBINING BREVE~}nezgani_ - Navaho
+Illustration: Theodore Roosevelt
+White River - Apache
+By The Sycamore - Apache
+The Fire Drill - Apache
+A Noonday Halt - Navaho
+Apache Camp
+Typical Apache
+_T�nokai_ - Apache
+At The Ford - Apache
+The Bathing Pool - Apache
+_Alchis�_ - Apache
+Mescal Hills - Apache
+Primitive Apache Home
+Cutting Mescal - Apache
+Mescal - Apache
+Filling the Pit - Apache
+The Covered Pit - Apache
+Apache Still Life
+Among the Oaks - Apache
+Mescal Camp - Apache
+Sacred Buckskin - Apache
+Apache Girl
+The Ford - Apache
+Apache Medicine-man
+Maternity Belt - Apache
+Medicine Cap and Fetish - Apache
+_Das Lan_ - Apache
+Apache Village
+Sand Mosaic - Apache
+Apache _Gaun_
+Apache Maiden
+Lone Tree Lodge - Jicarilla
+A Jicarilla
+A Jicarilla Feast March
+Jicarillas
+Jeditoh - Navaho
+Lake Lajara - Navaho
+Into the Desert - Navaho
+Nature's Mirror - Navaho
+Canon _Hogan_ - Navaho
+A Drink in the Desert - Navaho
+Under the Cottonwoods - Navaho
+Cornfields in Canon Del Muerto - Navaho
+The Blanket Maker - Navaho
+_Pik�{~COMBINING BREVE~}hodiklad_ - Navaho
+_H�stin Y�zhe_ - Navaho
+Navaho _Hogan_
+Navaho Still Life
+Navaho Medicine-man
+Through the Canon - Navaho
+Evening in the Desert - Navaho
+_Hasch�{~COMBINING BREVE~}lti_ - Navaho
+_Hasch�gan_ - Navaho
+Antelope Ruin - Canon del Muerto
+_Nay�{~COMBINING BREVE~}nezgani_ - Navaho
+_Tobadzisch�{~COMBINING BREVE~}ni_ - Navaho
+_Hasch�{~COMBINING BREVE~}zhini_ - Navaho
+_Ga__n__askidi_ - Navaho
+_T�nenili_ - Navaho
+_Zahadolzh�_ - Navaho
+_Hascheba�d_ - Navaho
+_G�__n__ askidi. Zahadolzh�. Hasch�{~COMBINING BREVE~}lti_ - Navaho
+_T�nenili, Tobadzisch�{~COMBINING BREVE~}ni, Nay�{~COMBINING BREVE~}nezgani_ - Navaho
+_Y�bichai_ Sweat - Navaho
+_Pik�hodiklad_ - Navaho
+_Shilhn�'ohli_ - Navaho
+_Zahadolzh�_ - Navaho
+_Y�bichai Hog�n_ - Navaho
+_Y�bichai_ Dancers - Navaho
+Mescal Harvest - Apache
+White River Valley - Apache
+_Nalin Lage_ - Apache
+Infant Burial - Apache
+_Tobadzisch�{~COMBINING BREVE~}ni_ - Navaho
+_Ga__n__askidi_ - Navaho
+_Zahadolzh�_ - Navaho
+_Hasch�{~COMBINING BREVE~}lti_, _Hascheba�d_, _Zahadolzh�_--Navaho
+Navaho Women
+
+
+
+
+
+_Photogravures by John Andrew & Son, Boston._
+
+
+
+
+
+                 [Illustration: _Nay�{~COMBINING BREVE~}nezgani_ - Navaho]
+
+                         _Nay�{~COMBINING BREVE~}nezgani_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+
+FOREWORD
+
+
+_In Mr. Curtis we have both an artist and a trained observer, whose
+pictures are pictures, not merely photographs; whose work has far more
+than mere accuracy, because it is truthful. All serious students are to be
+congratulated because he is putting his work in permanent form; for our
+generation offers the last chance for doing what Mr. Curtis has done. The
+Indian as he has hitherto been is on the point of passing away. His life
+has been lived under conditions thru which our own race past so many ages
+ago that not a vestige of their memory remains. It would be a veritable
+calamity if a vivid and truthful record of these conditions were not kept.
+No one man alone could preserve such a record in complete form. Others
+have worked in the past, and are working in the present, to preserve parts
+of the record; but Mr. Curtis, because of the singular combination of
+qualities with which he has been blest, and because of his extraordinary
+success in making and using his opportunities, has been able to do what no
+other man ever has done; what, as far as we can see, no other man could
+do. He is an artist who works out of doors and not in the closet. He is a
+close observer, whose qualities of mind and body fit him to make his
+observations out in the field, surrounded by the wild life he
+commemorates. He has lived on intimate terms with many different tribes of
+the mountains and the plains. He knows them as they hunt, as they travel,
+as they go about their various avocations on the march and in the camp. He
+knows their medicine men and sorcerers, their chiefs and warriors, their
+young men and maidens. He has not only seen their vigorous outward
+existence, but has caught glimpses, such as few white men ever catch, into
+that strange spiritual and mental life of theirs; from whose innermost
+recesses all white men are forever barred. Mr. Curtis in publishing this
+book is rendering a real and great service; a service not only to our own
+people, but to the world of scholarship everywhere._
+
+THEODORE ROOSEVELT
+
+_October 1st, 1906._
+
+                    [Illustration: Theodore Roosevelt]
+
+
+
+
+
+                   [Illustration: White River - Apache]
+
+                           White River - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+
+
+
+GENERAL INTRODUCTION
+
+
+The task of recording the descriptive material embodied in these volumes,
+and of preparing the photographs which accompany them, had its inception
+in 1898. Since that time, during each year, months of arduous labor have
+been spent in accumulating the data necessary to form a comprehensive and
+permanent record of all the important tribes of the United States and
+Alaska that still retain to a considerable degree their primitive customs
+and traditions. The value of such a work, in great measure, will lie in
+the breadth of its treatment, in its wealth of illustration, and in the
+fact that it represents the result of personal study of a people who are
+rapidly losing the traces of their aboriginal character and who are
+destined ultimately to become assimilated with the "superior race."
+
+It has been the aim to picture all features of the Indian life and
+environment--types of the young and the old, with their habitations,
+industries, ceremonies, games, and everyday customs. Rather than being
+designed for mere embellishment, the photographs are each an illustration
+of an Indian character or of some vital phase in his existence. Yet the
+fact that the Indian and his surroundings lend themselves to artistic
+treatment has not been lost sight of, for in his country one may treat
+limitless subjects of an �sthetic character without in any way doing
+injustice to scientific accuracy or neglecting the homelier phases of
+aboriginal life. Indeed, in a work of this sort, to overlook those
+marvellous touches that Nature has given to the Indian country, and for
+the origin of which the native ever has a wonder-tale to relate, would be
+to neglect a most important chapter in the story of an environment that
+made the Indian much of what he is. Therefore, being directly from Nature,
+the accompanying pictures show what actually exists or has recently
+existed (for many of the subjects have already passed forever), not what
+the artist in his studio may presume the Indian and his surroundings to
+be.
+
+The task has not been an easy one, for although lightened at times by the
+readiness of the Indians to impart their knowledge, it more often required
+days and weeks of patient endeavor before my assistants and I succeeded in
+overcoming the deep-rooted superstition, conservatism, and secretiveness
+so characteristic of primitive people, who are ever loath to afford a
+glimpse of their inner life to those who are not of their own. Once the
+confidence of the Indians gained, the way led gradually through the
+difficulties, but long and serious study was necessary before knowledge of
+the esoteric rites and ceremonies could be gleaned.
+
+At times the undertaking was made congenial by our surroundings in
+beautiful mountain wild, in the depths of primeval forest, in the
+refreshing shade of ca�on wall, or in the homes and sacred places of the
+Indians themselves; while at others the broiling desert sun, the
+sand-storm, the flood, the biting blast of winter, lent anything but
+pleasure to the task.
+
+The word-story of this primitive life, like the pictures, must be drawn
+direct from Nature. Nature tells the story, and in Nature's simple words I
+can but place it before the reader. In great measure it must be written as
+these lines are--while I am in close touch with the Indian life.
+
+At the moment I am seated by a beautiful brook that bounds through the
+forests of Apacheland. Numberless birds are singing their songs of life
+and love. Within my reach lies a tree, felled only last night by a beaver,
+which even now darts out into the light, scans his surroundings, and
+scampers back. A covey of mourning doves fly to the water's edge, slake
+their thirst in their dainty way, and flutter off. By the brookside path
+now and then wander prattling children; a youth and a maiden hand in hand
+wend their way along the cool stream's brink. The words of the children
+and the lovers are unknown to me, but the story of childhood and love
+needs no interpreter.
+
+                 [Illustration: By The Sycamore - Apache]
+
+                         By The Sycamore - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+It is thus near to Nature that much of the life of the Indian still is;
+hence its story, rather than being replete with statistics of commercial
+conquests, is a record of the Indian's relations with and his dependence
+on the phenomena of the universe--the trees and shrubs, the sun and stars,
+the lightning and rain,--for these to him are animate creatures. Even more
+than that, they are deified, therefore are revered and propitiated, since
+upon them man must depend for his well-being. To the workaday man of our
+own race the life of the Indian is just as incomprehensible as are the
+complexities of civilization to the mind of the untutored savage.
+
+While primarily a photographer, I do not see or think photographically;
+hence the story of Indian life will not be told in microscopic detail, but
+rather will be presented as a broad and luminous picture. And I hope that
+while our extended observations among these brown people have given no
+shallow insight into their life and thought, neither the pictures nor the
+descriptive matter will be found lacking in popular interest.
+
+Though the treatment accorded the Indians by those who lay claim to
+civilization and Christianity has in many cases been worse than criminal,
+a rehearsal of these wrongs does not properly find a place here. Whenever
+it may be necessary to refer to some of the unfortunate relations that
+have existed between the Indians and the white race, it will be done in
+that unbiased manner becoming the student of history. As a body politic
+recognizing no individual ownership of lands, each Indian tribe naturally
+resented encroachment by another race, and found it impossible to
+relinquish without a struggle that which belonged to their people from
+time immemorial. On the other hand, the white man whose very own may have
+been killed or captured by a party of hostiles forced to the warpath by
+the machinations of some unscrupulous Government employ�, can see nothing
+that is good in the Indian. There are thus two sides to the story, and in
+these volumes such questions must be treated with impartiality.
+
+Nor is it our purpose to theorize on the origin of the Indians--a problem
+that has already resulted in the writing of a small library, and still
+with no satisfactory solution. The object of the work is to record by word
+and picture what the Indian is, not whence he came. Even with this in view
+the years of a single life are insufficient for the task of treating in
+minute detail all the intricacies of the social structure and the arts and
+beliefs of many tribes. Nevertheless, by reaching beneath the surface
+through a study of his creation myths, his legends and folklore, more than
+a fair impression of the mode of thought of the Indian can be gained. In
+each instance all such material has been gathered by the writer and his
+assistants from the Indians direct, and confirmed, so far as is possible,
+through repetition by other members of their tribe.
+
+Ever since the days of Columbus the assertion has been made repeatedly
+that the Indian has no religion and no code of ethics, chiefly for the
+reason that in his primitive state he recognizes no supreme God. Yet the
+fact remains that no people have a more elaborate religious system than
+our aborigines, and none are more devout in the performance of the duties
+connected therewith. There is scarcely an act in the Indian's life that
+does not involve some ceremonial performance or is not in itself a
+religious act, sometimes so complicated that much time and study are
+required to grasp even a part of its real meaning, for his myriad deities
+must all be propitiated lest some dire disaster befall him.
+
+Likewise with their arts, which casual observers have sometimes denied the
+Indians; yet, to note a single example, the so-called "Digger" Indians,
+who have been characterized as in most respects the lowest type of all our
+tribes, are makers of delicately woven baskets, embellished with symbolic
+designs and so beautiful in form as to be works of art in themselves.
+
+The great changes in practically every phase of the Indian's life that
+have taken place, especially within recent years, have been such that had
+the time for collecting much of the material, both descriptive and
+illustrative, herein recorded, been delayed, it would have been lost
+forever. The passing of every old man or woman means the passing of some
+tradition, some knowledge of sacred rites possessed by no other;
+consequently the information that is to be gathered, for the benefit of
+future generations, respecting the mode of life of one of the great races
+of mankind, must be collected at once or the opportunity will be lost for
+all time. It is this need that has inspired the present task.
+
+                 [Illustration: The Fire Drill - Apache]
+
+                         The Fire Drill - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+In treating the various tribes it has been deemed advisable that a
+geographic rather than an ethnologic grouping be presented, but without
+losing sight of tribal relationships, however remote the cognate tribes
+may be one from another. To simplify the study and to afford ready
+reference to the salient points respecting the several tribes, a summary
+of the information pertaining to each is given in the appendices.
+
+In the spelling of the native terms throughout the text, as well as in the
+brief vocabularies appended to each volume, the simplest form possible,
+consistent with approximate accuracy, has been adopted. No attempt has
+been made to differentiate sounds so much alike that the average student
+fails to discern the distinction, for the words, where recorded, are
+designed for the general reader rather than the philologist, and it has
+been the endeavor to encourage their pronunciation rather than to make
+them repellent by inverted and other arbitrary characters.
+
+I take this opportunity to express my deep appreciation to those who have
+so generously lent encouragement during these years of my labor, from the
+humblest dwellers in frontier cabins to the captains of industry in our
+great commercial centres, and from the representatives of the most modest
+institutions of learning to those whose fame is worldwide. Without this
+encouragement the work could not have been accomplished. When the last
+opportunity for study of the living tribes shall have passed with the
+Indians themselves, and the day cannot be far off, my generous friends may
+then feel that they have aided in a work the results of which, let it be
+hoped, will grow more valuable as time goes on.
+
+EDWARD S. CURTIS.
+
+
+
+
+
+                 [Illustration: A Noonday Halt - Navaho]
+
+                         A Noonday Halt - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+
+INTRODUCTION TO VOLUME ONE
+
+
+While it is the plan of this work to treat the tribes in the order of
+their geographic distribution, rather than to group them in accordance
+with their relationship one to another, we are fortunate, in the present
+volume, to have for treatment two important southwestern Indian groups--the
+Navaho and the Apache--which are not only connected linguistically but have
+been more or less in proximity ever since they have been known to history.
+
+Because of his cunning, his fearlessness, and his long resistance to
+subjection both by the missionary and by the governments under whose
+dominion he has lived, but until recent times never recognized, the
+Apache, in name at least, has become one of the best known of our tribal
+groups. But, ever the scourge of the peaceable Indians that dwelt in
+adjacent territory, and for about three hundred years a menace to the
+brave colonists that dared settle within striking distance of him, the
+Apache of Arizona and New Mexico occupied a region that long remained a
+_terra incognita_, while the inner life of its occupants was a closed
+book.
+
+There is little wonder, then, that we have known practically nothing of
+the Apache and their customs beyond the meagre record of what has been
+given us by a few army officers; consequently their study was entered into
+with especial interest. Although much time was expended and much patience
+consumed before the confidence of their elders was gained, the work was
+finally successful, as will be seen particularly by the creation legend
+and the accompanying mythologic picture-writing on deerskin, which give an
+insight into the mode of thought of this people and a comprehensive idea
+of the belief respecting their genesis. Not satisfied with the story as
+first related by the medicine-men lest error perchance should have crept
+in, it was repeated and verified by others until no doubt of its entire
+accuracy remained. It is especially fortunate that the chief
+investigations were made in the summer of 1906, when the new "messiah
+craze" was at its height, thus affording exceptional opportunity for
+observing an interesting wave of religious ecstasy sweep over this
+primitive folk.
+
+The Navaho tribe, second only to the Sioux in numbers, have been the least
+affected by civilizing influences. The Navaho is the American Bedouin, the
+chief human touch in the great plateau-desert region of our Southwest,
+acknowledging no superior, paying allegiance to no king in name of chief,
+a keeper of flocks and herds who asks nothing of the Government but to be
+unmolested in his pastoral life and in the religion of his forebears.
+Although the mythology and ceremonials of this virile people would alone
+furnish material for many volumes, it is believed that even with the
+present comparatively brief treatment a comprehensive view of their
+character and activities will be gained.
+
+It is with pleasure that I acknowledge the able assistance rendered by Mr.
+W. W. Phillips and Mr. W. E. Myers during the last two years of field work
+in collecting and arranging the material for this volume, and the aid of
+Mr. A. F. Muhr in connection with the photographic work in the laboratory.
+
+                                                          EDWARD S. CURTIS
+
+
+
+
+
+
+                       [Illustration: Apache Camp]
+
+                               Apache Camp
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+                      [Illustration: Typical Apache]
+
+                              Typical Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+THE APACHE
+
+
+
+
+HISTORICAL SKETCH
+
+
+The Indian and his history present innumerable problems to the student.
+Facts seemingly contradict facts, well-founded theories contradict other
+theories as well founded. Linguistically the Apache belong to the great
+Athapascan family, which, according to the consensus of opinion, had its
+origin in the far North, where many tribes of the family still live. Based
+on the creation legends of the Navaho and on known historical events, the
+advent of the southern branch of this linguistic group--the Navaho and the
+Apache tribes--has been fixed in the general region in which they now have
+their home, at about the time of the discovery of America. Contrary to
+this conclusion, however, the legend of their genesis gives no hint of an
+origin in other than their historical habitat. The history and the
+legendary lore of the Indian are passed down from generation to
+generation, so that it would seem hardly credible that all trace of this
+migration from a distant region should have become lost within a period of
+somewhat more than four hundred years.
+
+Again, judging by the similarity in language, the Apache and the Navaho in
+prehistoric times were as nearly a single group as the present bands of
+Apache are; and, likewise, there is sufficient similarity in the
+underlying principles of their mythology to argue a common tribal origin.
+The names as well as the functions of several of the mythic characters are
+identical in both tribes, as, for example, the war gods Nay�{~COMBINING BREVE~}nezgani and
+Tobadzisch�{~COMBINING BREVE~}ni. These miracle-performing twins in each case are the sons
+of a woman (who occupies an almost identical position in both Navaho and
+Apache mythology) and the sun and water respectively. Pollen also is
+deified by each--as H�dintin Boy among the Apache and T�ditin Boy among the
+Navaho. If, therefore, we may concede that the Navaho and the Apache were
+originally one tribe, as their language certainly indicates, we have many
+arguments in favor of the theory of long residence in the South-west of
+this branch of the Athapascan family, for the striking differences in the
+details of their myths would seem to indicate that the tribal separation
+was not a recent one, and that the mythology of the two tribes became
+changed in the course of its natural development along different lines or
+through accretion of other peoples since the original segregation. The
+Apache story of their creation portrays human beings in their present
+form, while in the Navaho genesis myth occurs the remarkable story,
+unquestionably aboriginal, of the evolution of the lower animals through
+successive underworlds until the present world is reached, then as spirit
+people miraculously creating human life.
+
+The beautiful genesis myth of the Apache is complete; it does not reflect
+an incipient primitive culture, but one developed by age. The mythology
+and ceremonial of the Navaho exhibit unquestioned signs of being composite
+in origin. Their ceremonials are perhaps the most elaborate of any Indians
+except the Pueblos; indeed the very life of this people so teems with
+ceremony as almost to pass comprehension. The Navaho ritual probably
+reached its highest phase about the beginning of the nineteenth century.
+It would seem impossible for a religion so highly developed as this to
+have attained such a stage within a comparatively short time.
+
+Before the early years of the seventeenth century the Spanish chroniclers
+give us nothing definite regarding the Apache of what is now Arizona and
+New Mexico, but there are numerous accounts of their aggressiveness from
+this time onward.
+
+                    [Illustration: _T�nokai_ - Apache]
+
+                            _T�nokai_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Father Francisco Garc�s, who in 1775-76 journeyed from his mission of San
+Xavier del Bac, in southern Arizona, to San Gabriel, California, thence to
+the Hopi country, and back to his mission by way of the Colorado and the
+Gila rivers, had sufficient knowledge of the Apache to keep well out of
+their country, for they had ever been enemies of Garc�s' peaceful
+neophytes, the Papago and the Pima. To the warlike, marauding Apache
+Garc�s gave much thought, drawing up a plan for holding them in subjection
+by the establishment of a cordon of presidios. To read his simple plan and
+compare the ineffectual efforts of the Americans, who had the Apache
+country virtually surrounded by military posts for many years, will
+convince one that while Garc�s held the Apache in justifiable fear, he
+little knew the true character of those with whom he was reckoning.
+
+So far as diligent field research reveals, there was but one tribe or band
+of Indians living within proximity of the Apache Indians of Arizona in
+early times who ever affiliated with them, or associated with them in any
+way save on terms of enmity. This tribe was the Apache-Mohave, of Yuman
+stock, whose domain extended along the Rio Verde in central Arizona,
+immediately adjacent to the territory over which the Apache proper held
+undisputed sway. With these, affiliation practically became fusion, for in
+outward semblance, characteristics, mode of living, and handicraft they
+are typically Apache; but their mother tongue, though impaired, and
+remnants of their native mythology are still adhered to. Through the
+Apache-Mohave, allied with the Apache since early times, and resembling
+them so closely as to have almost escaped segregation until recent years,
+did the tribe now so widely known as Apache undoubtedly receive its name.
+
+The Apache-Mohave call themselves _Ap�tieh_, which means, simply,
+"people." The Walapai, another Yuman tribe farther north, whose dialect
+resembles that of the Apache-Mohave more closely than do the dialects of
+the Mohave and the Yuma, also call themselves _Ap�tieh_. Although the
+pronunciation of this word is indicated more nearly correctly by this
+spelling than by "Apache," only a trained ear can distinguish the
+difference in sound when the average Yuman Indian utters it.
+Etymologically it comes from _ap�_, "man," and the plural suffix -_tieh_.
+
+The mountain fastness of the Apache in Arizona permitted easiest approach
+from the south and the west for all who wished to seek peace or revenge.
+The Apache-Mohave, living as Apache in close affiliation, were on the
+western border of this stronghold, whence they made raids upon several
+other Yuman groups, north, west, and south, in company with the Apache.
+They were also the first to be attacked by enemies waging offensive
+warfare, hence any name by which they designated themselves might readily
+have been transmitted to the whole Apache group. Early Spanish
+missionaries alluded to the Apache-Mohave as true Apache.
+Contradistinguished from the Apache proper, the Apache-Mohave are called
+Yavapai and Yavapeh by their congeners of the Colorado river, a term that
+has been employed by early writers, misled through the close association
+of the Apache-Mohave with the Apache, to designate also the latter people.
+It is further evident that the term Apache came to be applied to this
+great division of the Athapascan family indirectly, as its component
+tribes are not known by that name in any of the Indian languages of the
+Southwest, and there is no evidence of its being of other than Indian
+origin.
+
+                   [Illustration: At The Ford - Apache]
+
+                           At The Ford - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Since known to history, the many bands of Apache have occupied the
+mountains and plains of southern Arizona and New Mexico, northern Sonora
+and Chihuahua, and western Texas--an area greater than that of the states
+of New York, Pennsylvania, New Jersey, Connecticut, Massachusetts,
+Vermont, Maine, Ohio, North Carolina, South Carolina, and West Virginia.
+They were always known as "wild" Indians, and indeed their early warfare
+with all neighboring tribes, as well as their recent persistent hostility
+toward our Government, which precipitated a "war of extermination," bear
+out the appropriateness of the designation. An admission of fear of
+anything is hard to elicit from the weakest of Indian tribes, but all who
+lived within raiding distance of the Apache, save the Navaho, their
+Athapascan cousins, freely admit that for generations before their
+subjugation the Apache were constantly held in mortal terror.
+
+Through the constant depredations carried on against the Mexican
+settlements in northern Sonora and Chihuahua, under the leadership of Juan
+Jos�, an Apache chief educated among the Mexicans, those two states were
+led, in 1837, to offer a bounty for Apache scalps. The horror of this
+policy lay in the fact that the scalp of a friendly Indian brought the
+same reward as that of the fiercest warrior, and worse still, no exception
+was made of women or children. Nothing could have been more effective than
+this scalp bounty in arousing all the savagery in these untamed denizens
+of the mountains, and both Mexico and the United States paid dearly in
+lives for every Apache scalp taken under this barbarous system. Predatory
+warfare continued unabated during the next forty years in spite of all the
+Mexican government could do. With the consummation of the treaty of
+Guadalupe Hidalgo, in 1848, the Apache problem became one to be solved by
+the United States as well.
+
+In 1864, under General James H. Carleton, the "war of extermination" was
+begun in a most systematic manner. On April 20 this officer communicated a
+proposal of co-operation to Don Ignacio Pesqueira, Governor of Sonora,
+saying: "If your excellency will put a few hundred men into the field on
+the first day of next June, and keep them in hot pursuit of the Apaches of
+Sonora, say for sixty or ninety days, we will either exterminate the
+Indians or so diminish their numbers that they will cease their murdering
+and robbing propensities and live at peace."
+
+This request was met. The settlers in Arizona, under agreement, placed a
+force in the field provisioned with army supplies. Several hundred Pima,
+Papago, and Maricopa Indians also were supplied with guns, ammunition, and
+clothing, and pressed into service; but a year's effort netted the
+combined forces little gain. Although two hundred Apache were killed and
+many head of stolen stock recovered, practically no advance toward the
+termination of hostilities was accomplished.
+
+In April, 1865, Inspector-General Davis arranged a conference at the
+Copper Mines in New Mexico with Victorio, Nan�, Acosta, and other chiefs,
+among whom were Pasquin, Cassari, and Salvador, sons of Mangas Coloradas,
+through which he learned of the existence of dire destitution among the
+Apache and a desire for peace on condition that they be permitted to
+occupy their native haunts. But the Government had adopted a policy of
+removal by which the Arizona Apache desiring peace should join the
+Mescaleros at the Bosque Redondo in New Mexico. To this they flatly
+refused to agree, and the warfare continued.
+
+                [Illustration: The Bathing Pool - Apache]
+
+                        The Bathing Pool - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Practically all the Apache were assembled in Arizona in 1865, and waged
+hostilities with renewed energy for the next five years, being joined by
+the Walapai in 1868. The close of this period found the situation quite as
+unsettled as ever.
+
+On June 4, 1871, General George Crook was placed in command. Crook was not
+an exterminator. In the fall of the same year he said:
+
+"I think that the Apache is painted in darker colors than he deserves, and
+that his villainies arise more from a misconception of facts than from his
+being worse than other Indians. Living in a country the natural products
+of which will not support him, he has either to cultivate the soil or
+steal, and as our vacillating policy satisfies him we are afraid of him,
+he chooses the latter, also as requiring less labor and being more
+congenial to his natural instincts. I am satisfied that a sharp, active
+campaign against him would not only make him one of the best Indians in
+the country, but it would also save millions of dollars to the Treasury,
+and the lives of many innocent whites and Indians."
+
+Crook's policy was one of peace, but he made it plain to the Indians that
+if they did not agree to peace when liberal terms were offered, they could
+expect a campaign against them hitherto unequalled in vigor. It was thus
+that by 1873 the Tontos, Coyoteros, and Apache-Mohave were subdued and the
+backbone of Apache resistance broken.
+
+The Apache-Mohave and the Tontos were placed on a reservation on the Rio
+Verde; the Coyoteros were taken to the White Mountain district near Fort
+Apache; the Pinale�os and parts of other bands surrendered and were
+established at San Carlos; in all, approximately three thousand Apache had
+been brought under control. About one thousand hostiles yet remained in
+the mountains, but by 1874 they had become so nearly subjugated as to make
+it seem advisable to transfer the Arizona reservations from the War
+Department to the Office of Indian Affairs, which was done. The policy of
+the Indian Office from the beginning had been to concentrate the various
+bands upon one reservation at San Carlos. Disaffection arose between
+different bands until this became a despicable place to nearly all, while
+continued adherence to the removal policy drove the Chiricahua from their
+southern Arizona reservation to seek refuge with the Ojo Caliente Apache
+in southwestern New Mexico, in 1876, although they had been living in
+comparative peace for four years. In 1877 these Chiricahua and the Ojo
+Caliente band were forcibly removed to San Carlos, but while en route
+Victorio and a party of forty warriors made their escape. In September of
+the same year three hundred more fled from San Carlos and settler after
+settler was murdered. In February, 1878, Victorio and his notorious band
+surrendered at Ojo Caliente, but gave notice that they would die fighting
+before submitting to removal to San Carlos. The major portion of the three
+hundred Chiricahua who had left San Carlos surrendered at Fort Wingate,
+New Mexico, shortly before. All these were taken to the Mescalero
+reservation in New Mexico.
+
+Haunted by the dread of removal to San Carlos, the appearance of a party
+of Grant County officials at the Mescalero agency on a hunting tour a few
+months later caused Victorio and his band to flee with a number of
+Chiricahua and Mescaleros to the mountains of southern New Mexico.
+
+For two years, until he met his death at the hands of Mexican troops in
+the fall of 1880, Victorio spread carnage throughout the southern portions
+of Texas, New Mexico, and Arizona, and the northern states of Mexico,
+enlisting the aid of every willing renegade or refugee of whatever band or
+tribe in that section. After him Nan�, Chato, Juh, Geronimo, and other
+doughty hostiles carried the fighting and raiding along until June, 1883,
+when Crook, reassigned to the Arizona district, followed the Chiricahua
+band under Geronimo into the Sierra Madre in Chihuahua, whence he brought
+them back whipped and ready to accept offers of peace. The captives were
+placed upon the San Carlos and White Mountain reservations, where, with
+the various other Apache bands under military surveillance, and with Crook
+in control, they took up agriculture with alacrity. But in 1885 Crook's
+authority was curtailed, and through some cause, never quite clear,
+Geronimo with many Chiricahua followers again took the warpath. Crook
+being relieved at his own request, Gen. Nelson A. Miles was assigned the
+task of finally subduing the Apache, which was consummated by the
+recapture of Geronimo and his band in the Sierra Madre in September, 1886.
+These hostiles were taken as prisoners to Florida, later to Alabama, and
+thence to Fort Sill, Oklahoma, where, numbering 298, they still are,
+living as farmers in peace and quiet, but still under the control of the
+military authorities.
+
+                    [Illustration: _Alchis�_ - Apache]
+
+                            _Alchis�_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+One of the last hostile movements of note was the so-called Cibicu fight
+in 1882. In the spring of that year an old medicine-man, Nabak�lti,
+Attacking The Enemy, better known as Dokl�ni, started a "medicine" craze
+in the valley of the Cibicu on the White Mountain reservation. He had
+already a considerable following, and now claimed divine revelation and
+dictated forms of procedure in bringing the dead to life. As medicine
+paraphernalia he made sixty large wheels of wood, painted symbolically,
+and twelve sacred sticks, one of which, in the form of a cross, he
+designated "chief of sticks." Then with sixty men he commenced his dance.
+
+One morning at dawn Nabak�lti went to the grave of a man who had been
+prominent in the tribe and who had recently died. He and his adherents
+danced about the grave and then dug up the bones, around which they danced
+four times in a circle. The dancing occupied the entire morning, and early
+in the afternoon they went to another grave, where the performance was
+repeated. In each instance the bones were left exposed; but later four
+men, specially delegated, went to the graves and erected a brush hut over
+the remains.
+
+Nabak�lti told the people that they must pray each morning for four days,
+at the end of which time the bleached bones would be found clothed with
+flesh and alive again. By the end of the second day the Apache band on the
+Cibicu became excited almost to the degree of frenzy. They watched the
+little grave-houses constantly and gathered in groups about other graves.
+
+Some of the Apache employed as scouts with the detachment stationed at
+Fort Apache heard of the craze and obtained leave of absence to
+investigate. They returned and informed the commanding officer, then
+acting as agent, that their people were going mad, whereupon a number of
+scouts and troopers were sent to learn the cause of the trouble and to ask
+Nabak�lti to come to the fort for an interview. Though angered by the
+message, the old man agreed to come in two days. Meanwhile he had the
+little brush houses over the bones tightly sealed to keep out preying
+animals and curious Indians. He then explained to his people that, owing
+to the interruption by the whites, it was probable that the bones would
+not come to life at the end of four days, as predicted, but that he would
+make a new dance later and prove the efficacy of his creed.
+
+Then he started for the fort with his entire band of dancers, sixty-two in
+number, each with his "sacred medicine"--wheels, sticks, and drums. They
+journeyed afoot, stopping occasionally to dance, and reached the grounds
+of the fort late in the afternoon of the second day. On they passed,
+dancing in a spectacular manner, and camped that night on the flat a
+little above the fort, where they waited for someone to come over to
+interview them. The agent did not send for Nabak�lti that night, so at
+daybreak he started up White river with his band, passing by the present
+agency site, and crossing into Bear Springs valley. Thence they took the
+trail toward the Cibicu again, reaching the Carrizo in the evening, where
+they camped for the night and performed another dance. The following
+morning they took the trail for their home, which they reached rather
+early in the day.
+
+As soon as the band had reached its destination, another summons was
+delivered to Nabak�lti to appear before the agent at the fort. This time
+the old man sent back word that he would not come: he had gone once, and
+if any had wished to see him, they had had their chance.
+
+On receipt of this reply, sixty mounted soldiers, armed and provisioned,
+were sent over to the Cibicu to put a stop to the dancing. Apache scouts
+had been stationed to watch the manoeuvres of the Indians and to keep the
+officials informed. They met the troopers, who made a night ride to the
+stream, and informed them where the old medicine-man was encamped. Early
+in the morning the soldiers reached the Cibicu at a point about two miles
+above Nabak�lti's camp, whence a detachment was despatched to arrest the
+medicine-man and bring him to the place where headquarters were being
+established. It was the intention merely to arrest and hold him while the
+troops rested for the day, preparatory to taking him back to the fort; but
+it was deemed necessary to send a force sufficiently large to cope with
+the Indians should they attempt resistance.
+
+                  [Illustration: Mescal Hills - Apache]
+
+                          Mescal Hills - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Nabak�lti yielded without hesitation to the demands of the soldiers, and
+forthwith rode up to headquarters. Everything seemed very quiet. There was
+no demonstration against the soldiers, who stacked their arms and unloaded
+the pack-trains. The mules were hobbled and turned loose, and the cavalry
+horses tethered and fed.
+
+While this apparently peaceful condition prevailed, a brother of the
+medicine-man, angered because of the arrest, dashed into camp on a pony
+and shot and killed the captain in command. Instantly, hardly realizing
+whence the shot had come, one of the troopers struck Nabak�lti on the head
+with a cudgel, killing him. Assured that a fight was imminent, the
+soldiers receded to higher ground, a short distance back, where they
+hurriedly made preparations for defence.
+
+On learning that Nabak�lti had been killed, and deeming the soldiers
+wholly to blame, a small party of Apache attacked the troopers while
+retreating to the higher ground. Six of the soldiers were killed, the
+mules stampeded, and the provisions burned, all within a short space of
+time. The hostiles made their escape, practically all of them leaving the
+valley.
+
+The Government probably never lost money faster in an Indian campaign than
+it did as a result of its interference with Nabak�lti's harmless medicine
+craze. Had he been left alone his inevitable failure, already at hand, to
+bring the dead to life would have lost him his following, and in all
+probability his ill-success would have cost his life at the hands of one
+of his tribesmen. As it was, the hostilities that followed extended over
+several months, costing many lives and a vast sum of money.
+
+
+
+
+HOMELAND AND LIFE
+
+
+The present Apache population is approximately six thousand, including the
+Jicarillas and Mescaleros of New Mexico. It is doubtful if the number ever
+exceeded ten thousand. In population, therefore, the Apache seem almost
+too insignificant to have kept the other tribes of the vast Southwest, as
+well as two civilized nations, in constant dread for so long a period.
+
+At the present time the greater part of the Apache reside on the White
+Mountain reservation, Arizona, comprising more than 3,500,000 acres, with
+agency headquarters at Whiteriver and San Carlos. This reservation is a
+part of the great tableland of southeastern Arizona, being a succession of
+mountains and high, park-like mesas, broken here and there with valleys
+and watered by limpid streams. The highlands are wooded with pine, cedar,
+fir, juniper, oak, and other trees, while in the valleys are
+mistletoe-laden cottonwood as well as willow, alder, and walnut, which,
+with smaller growths, are interwoven with vines of grape, hop, and
+columbine, in places forming a veritable jungle. On every hand, whether on
+mountain or in valley, many varieties of cactus grow in profusion; and in
+springtime ca�on and vale, mountain-side and mesa, are all aglow with wild
+flowers.
+
+In midsummer the temperature of the lower reaches seems as great as that
+of a furnace. At the same season in the mountain and high mesa country,
+especially in the shade of the beautiful forests, the atmosphere is ideal;
+but in winter these higher levels are covered deep with snow, swept by
+fierce winds that chill one to the very marrow.
+
+The typical Apache habitation, called _k�wa_, consists of a framework of
+poles loosely thatched with native grass, through which the smoke from the
+central fire finds its outlet and the rain and snow sift in, rendering it
+anything but a comfortable shelter in time of storm. The _k�wa_ is erected
+by the women, who are little more than drudges, and as an Apache may have
+as many wives as he feels able to support, he may have as many homes as
+circumstances require. The various wives are prone to be quarrelsome among
+themselves, for which reason a man usually maintains one wife on one part
+of the reservation and another wife perhaps many miles away.
+
+                  [Illustration: Primitive Apache Home]
+
+                          Primitive Apache Home
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+In the good old days the radius of Apache wandering centred in the
+mountains of what is now southeastern Arizona; this was their stronghold,
+their lair, whence they raided to the south, well down into Sonora and
+Chihuahua, westward to the Colorado river, northward into the Hopi and
+Navaho country, and eastward as far at least as western Texas. From this
+mountain rendezvous they swept down upon the Mexicans and Indians of
+Sonora and Chihuahua, and on the Pueblo villages of the north, while in
+later years they terrorized the white settlers of the entire Southwest. To
+follow them was a fruitless task which often led to the destruction of the
+pursuers.
+
+The primitive Apache was a true nomad, a wandering child of Nature, whose
+birthright was a craving for the warpath, with courage and endurance
+probably exceeded by no other people, and with cunning beyond reckoning.
+Although his character is a strong mixture of courage and ferocity, the
+Apache is gentle and affectionate toward those of his own flesh and blood,
+particularly his children. Fear, to him, is unknown. Death he faces with
+stolid indifference; yet Apache men have been known to grieve so deeply
+over the loss of a friend as to end their troubles by self-destruction.
+
+No people could be better fitted than the Apache to conduct continuous
+predatory warfare. Every form of plant and animal life pays him tribute.
+An entirely naked Indian, without implements of any sort, would stop on a
+mountain slope and in a few minutes be sitting by a cheerful fire
+preparing a welcome meal. With a fragment of stone he would shape
+fire-sticks from the dead stalk of a yucca. Sitting with the flattened
+piece held firmly by his feet, a pinch of sand at the point of contact
+between the two sticks, with a few deft whirls of the round stick over his
+improvised hearth the lone traveller would soon have a fire kindled. Into
+the blaze he would cast a few sections of green, juicy mescal(1) stalk
+which, when cooked, would afford him both food and drink. This part of his
+meal finished, the Apache might gather other dead yucca stalks, split
+them, and often find within small stores of honey.
+
+Many plants furnish small seeds rich in nutriment. These are gathered in a
+basket, ground on a metate, and the oily mass formed into a ball with the
+hands. The Apache assert that a lump as large as one's two fists would
+subsist a man for two days; but in addition he would eat wild greens of
+various kinds, either cooked or raw. One of the principal vegetal foods of
+the Apache is the mescal--in their language, _n�ta_. Nothing can give a
+better idea of the economic life of these people than a description of one
+of their annual mescal harvests.
+
+The mescal harvest occurs in the season of new life and growth, when the
+call from the wild is strong in the blood, and like a class of
+children--for they are but grown-up children--they pour out into the wilds.
+From the camp where they have passed the winter they take to the trails
+which lead to the mescal hills.
+
+For some hours after leaving the huts on White river the path leads across
+the hot, dusty desert; then it reaches the rim of White river ca�on and
+follows its edge so closely that a pebble tossed from the saddle would
+drop into the torrent more than a thousand feet below. How musical the
+roar of the stream, and how cool its waters look! As the trail passes some
+especially dizzy spot the Indian women lean away from the sheer edge in
+fear. For miles the trail traverses the bluff. At times the river is out
+of sight and hearing, then it emerges again and both eye and ear receive
+its greeting. At the hour when the pi�on trees stretch their long shadows
+across the land the Indians urge their horses down a steep, winding trail
+and arrive at the river's bank. Here they ford, follow the course of the
+stream for a while, and then at a bend reach an open flat dotted here and
+there with shapely live-oaks. In this park-like opening the long
+straggling line comes to a halt.
+
+                 [Illustration: Cutting Mescal - Apache]
+
+                         Cutting Mescal - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+All the worldly possessions of the Apache woman are packed on the horse
+which she and her children have ridden. The mother, with the youngest in
+her arms, first clambers down, followed by the little girl four years of
+age; she then removes the blankets that cover the pack, then the burden
+basket containing her cooking utensils, next the water bottle, and from
+across the saddle seat the large rawhide carryall that contains the family
+supplies and extra clothing. A smaller rawhide bag holds those little
+essentials necessary to the comfort of the family. The unloading finished,
+the woman fills the water bottle at the stream and gathers fuel for
+preparing the simple meal, which is soon over. If anything is more simple
+than the cooking it is the preparation of the bed. A small circular spot
+is cleared and an armful of grass, if any exists, is spread over it; the
+blankets are laid on the grass, and the bed is made. The blankets may not
+be clean, and certainly the pallet is not downy, but this matters little
+to a people inured to hardship; they are happy.
+
+With a laugh the children tumble upon the blankets. Being dressed in a
+single garment a little girl innocently exposes more of her body than
+meets with her modest mother's approval. The scolding is full and
+positive. Little Miss Apache, sitting in the middle of the blanket with
+her knees drawn to her chin and with scant skirt now tucked carefully
+about her feet, looks up with roguish smile, then down at her wiggling
+toes in coquettish defiance.
+
+From far down the stream resound the splash of water and the merry
+laughter of matrons and maidens bathing in the clear pools, and from above
+the more boisterous shouts of men and boys. Surely he who says the
+American Indian is morose, stolid, and devoid of humor never knew him in
+the intimacy of his own home.
+
+With the coming of light the women are at work building the campfires, and
+the rising sun finds them at their morning meal. The breaking of camp is a
+brief task. To-day they are to cross the divide, ford Black river, and
+continue on to the mountains where the mescal grows abundantly. Travel in
+the cool morning hours is a delight, and seven o'clock finds the party
+well on its way. The long cavalcade winds slowly over the mountain trail.
+Just ahead is a mother with two children, a little girl astride behind her
+and a two-year-old boy standing in her lap. The mourning dove sounds its
+melancholy note from the forest, and the children take up the call. The
+little boy is not very proficient in the imitation, and sister corrects
+him time after time. Truly, in Indian-land, nature study begins early in
+life.
+
+There is noticeable change in the vegetation. The giant yuccas appear
+almost as a forest to-day; yesterday there was none. Soon the party gains
+the summit of the range, before which winds the valley of the Black with
+miles of placid stream in view. Quite different is this from White river,
+which is ever hurrying, rushing along. The Black flows within its grassy
+banks for long distances with scarcely a ripple; then a whirling rapid is
+passed, beyond which glides another long stretch of almost silent water.
+
+However, mescal does not grow by cool streams, and the trail again leads
+up into high mountains. On a broad slope well toward the summit the final
+halt is made. Close by is the mescal pit, perhaps twenty feet in diameter
+and three feet deep; it may have been used a hundred years or a thousand,
+abandoned for a long period, and then brought into use again. Each time it
+is employed it must first be cleaned of the refuse from the last burning;
+this done, a large supply of fuel is gathered and thrown in, and over all
+are piled great quantities of stones.
+
+Then begins the harvest of the mescal. With baskets on their backs the
+women go out to gather the plants. Their implements consist of a stick
+about two inches in diameter and three feet long, wedge-shaped and
+sharpened at one end, and a broad hatchet-like knife. On reaching a plant,
+the woman places the sharp end of the stick at its base and by a blow with
+a stone severs the root and pries it up. Nothing could be more primitive.
+The women of the Stone Age who gathered mescal on the same ground, and
+perhaps used the same pit, thus far must have used identical tools.
+
+                     [Illustration: Mescal - Apache]
+
+                             Mescal - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+When the plant is cut from its root it is turned over and trimmed. For the
+latter the women employ the hatchet-like knife, cutting off the outer ends
+of the leaves. The plant now resembles a large head of cabbage and weighs
+from five to twenty pounds. As fast as the plants are cut the women place
+them in the burden baskets and carry them to the pit, load after load. To
+make it possible for each woman to identify her mescal after the cooking,
+each piece is branded with a distinguishing device--a property mark. The
+gathering of the mescal continues for several days, an area covering a
+radius of perhaps two miles being stripped of its budding plants, for such
+only are harvested.
+
+The pit being ready and the mescal gathered, the work of cooking
+commences. Just at daylight the old woman in charge takes her place at the
+rim of the pit and prays that the cooking may be successful and that the
+people may be in condition to partake of the food. In igniting the fuel
+the old-fashioned fire-sticks must be employed; to use matches would bring
+ill fortune. When the fuel in the pit becomes a blazing mass the women go
+to prepare breakfast, but are soon at work again gathering brush and grass
+to cover the mescal. Within four hours the fuel is entirely consumed and
+the red-hot stones have settled to the bottom of the pit. When it is
+certain that no fuel remains unburned, as even a small amount of smoke
+would spoil the quality of the mescal, the head-woman says, "It is good,"
+and with great eagerness her followers begin to fill the pit. There is
+need for haste in throwing in and covering the mescal, as the steam must
+be confined to prevent the hot stones from scorching it. The covering
+consists of alternate layers of green brush, grass, dry leaves, and
+finally a layer of earth, about six inches in thickness. After forty-eight
+hours of steaming the seething mass is uncovered and each woman removes
+her portion.
+
+The greater part of the product of this cooking is now to be prepared for
+winter use by pulling the leaves apart and pounding them into pulp. This
+can be kneaded and handled much the same as dough, and while in this
+plastic state is formed into large cakes two inches thick and perhaps
+three feet long. These are dried in the sun, when they have all the
+appearance of large slabs of India rubber, and are easily packed on horses
+for the homeward journey.
+
+This dried mescal may be eaten without further preparation, but it is
+generally made into a gruel by mixing with water. Alone it is very sweet,
+and berries of the aromatic sumac, and frequently walnuts, are crushed
+with it to give it flavor.
+
+The fruit of the opuntia, or prickly-pear cactus, which the Apache call
+_hush_, is much used for food both in its fresh state and dried. It is
+picked from the plant with pincers of split sticks. When the _t�{~COMBINING BREVE~}tza_, or
+burden basket, is filled its contents are poured on the ground and the
+fruit is brushed about with a small grass besom until the spines are worn
+off. In preparing _hush_ the women grind seeds and pulp into a mass, thus
+retaining the full food value of the fruit.
+
+Manzanita, pi�on nuts, juniper berries, acorns of the scrub oak, fruit of
+the yucca, wild potatoes, wild onions, mesquite pods, and many varieties
+of fungi also furnish food. As a drink the Apache make a tea from the
+green or dried inner bark of the pi�on.
+
+The intoxicant and curse of their lives is _t�lapai_, or _tizwin_ as it is
+sometimes called. _T�lapai_ means "muddy or gray water." It is, in fact, a
+yeast beer. In preparing it corn is first soaked in water. If it be winter
+time the wet corn is placed under a sleeping blanket until the warmth of
+the body causes it to sprout; if summer, it is deposited in a shallow
+hole, covered with a wet blanket, and left until the sprouts appear, when
+it is ground to pulp on a metate. Water and roots are added, and the
+mixture is boiled and strained to remove the coarser roots and sprouts. At
+this stage the liquid has the consistency of thin cream soup. It is now
+set aside for twenty-four hours to cool and ferment, when it is fit for
+drinking. As the _t�lapai_ will spoil in twelve hours it must be drunk
+quickly. Used in moderation it is not a bad beverage, but by no means a
+pleasant one to the civilized palate. The Apache, however, knows no
+moderation in his _t�lapai_ drinking. He sometimes fasts for a day and
+then drinks great quantities of it,--often a gallon or two--when for a time
+he becomes a savage indeed.
+
+                 [Illustration: Filling the Pit - Apache]
+
+                         Filling the Pit - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Another intoxicant, more effective than _t�lapai_, is made from the
+mescal--not from the sap, according to the Mexican method, but from the
+cooked plant, which is placed in a heated pit and left until fermentation
+begins. It is then ground, mixed with water, roots added, and the whole
+boiled and set aside to complete fermentation. The Indians say its taste
+is sharp, like whiskey. A small quantity readily produces intoxication.
+
+Of game foods the Apache has deer, antelope, and wild turkey, with quail,
+some water fowl, smaller birds, rabbits, and wood-rats. Fish and bear meat
+are strictly tabooed.
+
+The graphic art of the Apache finds expression chiefly in ceremonial
+paintings on deerskin, and in basketry. Only rarely have they made
+pottery, their roving life requiring utensils of greater stability. Such
+earthenware as they did make was practically the same as that of the
+Navaho, mostly in the form of small cooking vessels. Usually the pictures
+are painted on the entire deerskin, but sometimes the skin is cut square,
+and at others ceremonial deerskin shirts are symbolically painted.
+Occasionally the Apache attempts to picture the myth characters literally;
+at other times only a symbolic representation of the character is made. In
+addition to the mythic personages, certain symbols are employed to
+represent the incident of the myth. These paintings are made under the
+instruction of a medicine-man and are a part of the medicine
+paraphernalia. On some skins the most sacred characters in Apache
+mythology are represented symbolically--Nay�{~COMBINING BREVE~}nezgani, the War God;
+Tubadzisch�{~COMBINING BREVE~}ni, his younger brother; K�terastan, the Creator of All;
+Sten�tlihan, the chief goddess. In fact the symbolism on an elaborately
+painted deerskin may cover every phase of Apache cosmology.
+
+In their basketry the Apache women display great taste in form, and in
+their more superior work employ much symbolic decoration. Since the
+beginning of the present "messiah craze" all baskets display the sacred
+symbols believed to have been revealed to Das Lan by Chugana�i Skhin--a
+combination of the cross and the crescent. There are many baskets, made
+before this new religious wave swept over the tribe, into which the
+symbolism has since been woven.
+
+The basket most used is the _t�{~COMBINING BREVE~}tza_, or burden basket, roughly and
+loosely woven, ornamented with circular lines as often painted on as woven
+in. Previous to a messiah craze, which had its origin with the Apache
+about 1901, the designs in these baskets were purely decorative, without
+attempt at symbolism; but now, by order of a crafty old medicine-man,
+every _t�{~COMBINING BREVE~}tza_ must display the combined cross and crescent.
+
+The _tus_ is a water bottle, made invariably of withes of the aromatic
+sumac, loosely woven, and coated inside and out with pi�on gum. To use
+material other than sumac would be considered very bad. In the Apache
+deluge myth the people, instructed by Sten�tlihan, built a monster _tus_
+of pi�on branches in which they floated away.
+
+The _tsa-nask�{~COMBINING BREVE~}di_ is a bowl or tray-shaped basket of splendid form, with
+symbolic decoration of intricate pattern.
+
+The most pretentious basket is the _tus-nask�{~COMBINING BREVE~}di_, in general form like
+the _tus_, but much larger; it is used for the storage of grain. Its lines
+are most beautiful, as are also its inwoven symbolic designs.
+
+Owing to the extremely secretive nature of the Apache, it is difficult for
+the casual student to learn anything of the relations between their
+mythology and the designs used in their basketry. Questioned, they will
+perhaps say, "We don't know," or "To make it look pretty." But an
+intelligent and trustworthy interpreter will tell you, "That woman knows,
+but she will not tell." A law of the cult brought about by the recent
+messiah religion is that every woman must have in readiness for use during
+the migration to the future world a _tus_, a _t�{~COMBINING BREVE~}tza_, a _tsa-nask�{~COMBINING BREVE~}di_,
+and a gourd drinking-cup, all decorated with the cross and crescent. These
+are not used and are carefully preserved.
+
+The clan and gentile systems of the American Indians have been the bulwark
+of their social structure, for by preventing intermarriage within the clan
+or the gens the blood was kept at its best. Added to this were the
+hardships of the Indian life, which resulted in the survival only of the
+fittest and provided the foundation for a sturdy people. But with
+advancing civilization one foresees the inevitable disintegration of their
+tribal laws, and a consequent weakening of the entire social structure,
+for the Indians seem to have absorbed all the evil, and to have embodied
+little of the good, that civilized life teaches.
+
+                 [Illustration: The Covered Pit - Apache]
+
+                         The Covered Pit - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+The Coyoteros are divided into five bands, each consisting of a number of
+clans, although in one band there are now survivors of a single clan only,
+while in others as many as seven or eight clans are still to be found.
+Descent among the Apache generally is reckoned through the mother; that
+is, the children belong to their mother's clan. An exception to this rule
+is said by "Peaches," an old Apache scout under Crook, to exist among the
+Chiricahua, where the children take the gens of the father. Among the
+Apache some of the younger generation are inclined to disregard tribal
+laws respecting marriage, but in former times they were rigidly enforced,
+marriage within the clan or the gens being regarded as incestuous. When
+asked what would happen if a man and a woman belonging to the same clan
+should marry, one old man answered that both would be quickly put to
+death.
+
+In the Appendix are given the clan names of the Coyoteros, also of the
+Arivaipa and the Chiricahua. Geronimo, Chato, and Cochise were members of
+the Aiah�n, People of the East, clan. Most of the clan names are derived
+from localities in which the ancestors of the clan are supposed to have
+first lived.
+
+With the Apache, as with other tribes, the clan organization has an
+important bearing on property right. Regardless of what property either
+spouse may hold or own at the time of marriage, the other immediately
+becomes possessed of his or her moiety. Should the wife die, her husband
+retains possession of the property held in common so long as he does not
+remarry, but what might be termed the legal ownership of the wife's half
+interest becomes vested in her clan. Should he attempt to dissipate the
+property the members of the deceased wife's clan would at once interfere.
+If the widower wishes to marry again and the woman of his choice belongs
+to the clan of his former wife, then he and the new wife become owners in
+common of all personal property held by him; but if the second wife
+belongs to a different clan from that of the former wife, then the husband
+must make actual transfer of half of the common property to the
+clanspeople of the deceased woman, who inherited the legal interest in it
+at their relative's death. The same tribal law applies in the case of a
+widow.
+
+Much internal strife naturally results whenever an actual distribution of
+property is made. In the first place the surviving spouse unwillingly
+relinquishes the moiety of the property to the relatives of the deceased,
+and the immediate relatives often disagree with the remainder of the clan.
+In former times death of one or more members of contending clans often
+resulted when the division of much property was made. Having no tribunal
+for making an equitable division, the matter was left to mutual agreement,
+resulting in disputes and frequently murder.
+
+With the breaking up of the clans, together with the rapid disintegration
+of ancient customs and laws, this property law is fast becoming forgotten;
+but so recently as 1906 such disputes as those mentioned occurred under
+both the Fort Apache and San Carlos agencies, creating no little
+ill-feeling. In one instance a man refused to deliver possession of half
+of his little herd of horses to his deceased wife's clanspeople when
+contemplating marriage with another woman, and appealed to the
+missionaries for aid. He was compelled to make the division, however,
+before he could remarry.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+There was a time when nothing existed to form the universe--no earth, no
+sky, and no sun or moon to break the monotony of the illimitable darkness.
+But as time rolled on, a spot, a thin circular disc no larger than the
+hand, yellow on one side and white on the other, appeared in midair.
+Inside the disc sat a bearded man but little larger than a frog, upon whom
+was to fall the task of creating all things. K�terastan, The One Who Lives
+Above, is the name by which he is now known, though some call him
+Yu�distan, Sky Man.
+
+                    [Illustration: Apache Still Life]
+
+                            Apache Still Life
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+K�terastan, as if waking from a long sleep, sat up and rubbed his face and
+eyes with both hands. Then bending forward, he looked up into the endless
+darkness, and lo! light appeared everywhere above him. He then looked
+down, and all below became a sea of light. A glance to the east created
+yellow streaks of dawn, another to the west the saffron tints of the dying
+day, both soon becoming obscured by numerous clouds of many hues, formed
+by his looking around and about in all directions.
+
+Again with both hands K�terastan wiped his eyes and sweating face and,
+rubbing his hands together as if he were rolling a small pebble between
+the palms, suddenly parted them with a quick downward fling, and there
+before him on a shining, vaporless, mirage-like cloud sat a little girl no
+larger than a doll. K�terastan directed her to stand up, asking where she
+intended to go, but she replied not. He cleared his vision once more with
+his hands, then proffered his right hand to the girl, Sten�tlihan, Woman
+Without Parents, who grasped it, with the greeting "Whence came you?"
+
+For reply K�terastan merely repeated her question, adding, "Look to the
+east, it is light! There will be light in the south, in the west, and in
+the north." And as she looked she saw light. He then came out upon the
+cloud.
+
+"Where is the earth?" asked Sten�tlihan, to which K�terastan replied by
+asking:
+
+"Where is the sky?" Then requesting that he be not disturbed, he began to
+sing: "I am thinking, thinking, thinking, thinking what shall I do next."
+Four times he thus sang, at the end of the fourth time brushing his face
+with his hands, which he rubbed briskly together and parted quickly; and
+there before him stood Chugana�i, the Sun. Raising his left hand to his
+brow, from the sweat thereon, which he rolled in his hands as before,
+K�terastan let drop from his right palm a small boy, H�dintin Skhin.
+
+The four sat upon that still cloud for a time as if in reverie, the first
+to break the silence being he who commenced the creation: "What shall we
+do next? I do not like this cloud to live upon, but we are to rule and
+must stay together. How dreary it is here! I wish we had some place to
+go." And then he set to work again, creating Nachol�cho, the Tarantula,
+who was later to help in completing the earth, and N�kus�, the Big Dipper,
+whose duty it would be to befriend and to guide. The creation of
+Nilch�dilhkizn, the Wind, Nd�dilhkizn, the Lightning Maker, and the clouds
+in the west to house Nd�s�gochan, Lightning Rumbler, whom he placed in
+them at the same time, next occupied his attention. Then turning to
+Sten�tlihan, K�terastan said, "Truly this is not a fit place in which to
+live; let us make the earth." And so saying he at once began to sing, "I
+am thinking of the earth, the earth, the earth; I am thinking of the
+earth," which he repeated four times. As he ceased, Sten�tlihan,
+Chugana�i, and H�dintin Skhin each shook hands with him. Sweat from their
+hands adhered to his. He at once began rubbing his palms, when suddenly
+there slipped from between them a small brown body, no larger than a bean.
+K�terastan kicked it and it expanded; Sten�tlihan then kicked it and its
+size further increased; Chugana�i next gave it a severe blow with his foot
+and it became larger still; a kick from H�dintin Skhin made it greater
+yet. Nilch�dilhkizn, the Wind, was told to go inside and blow outward in
+all directions. This he did, greatly expanding the dimensions of that
+body, now so wide that they could hardly see its edge. The Lightning was
+next directed to exert his strength, so with a terrific flash and roar he
+penetrated the body to its centre, spreading it still wider. Then
+Tarantula was called on to assist, and accordingly he started off to the
+east, spinning a strong black cord, on which he pulled with all his might;
+another cord of blue was spun out to the south, a third of yellow to the
+west, and a fourth of glistening white to the north. A mighty pull on each
+of these stretched the surface of that dark brown body to almost
+immeasurable size. Finally K�terastan directed all to cover their eyes
+with their hands, and when they opened them a moment later they beheld
+Nigost�{~COMBINING BREVE~}n, the Earth, complete in extent. No hills or mountains were there
+in sight, nothing but a smooth, treeless, reddish-brown plain.
+
+Nilch�dilhkizn, the Wind, scratched his chest and rubbed his fingers
+together, when out from between them flew D�tilye, the Humming-bird.
+D�tilye was told to make a circuit of the earth and report what he saw. He
+started off toward the east, circled south, west, north, and back from the
+east. All was well; the earth was most beautiful, very smooth, and covered
+with water on the western side.
+
+But the Earth was not still; it kept shifting and rolling and dancing up
+and down, so K�terastan made four great posts--colored black, blue, yellow,
+and white--to support it. Then he directed Sten�tlihan to sing a song. She
+sang, "The world is made and will soon sit still." These two then stood
+and faced Chugana�i and H�dintin Skhin, when into their midst came
+Nilch�dilhkizn, who dashed away to the cardinal points with the four
+posts, which he placed under the sides of the earth; and upon them it sat
+and was still. This pleased K�terastan, so he sang a song, repeating, "The
+world is now made and sits still."
+
+Then K�terastan began another song, referring to the sky. None existed as
+yet, and he felt there ought to be one. Four times he chanted the song, at
+the end of the fourth time spreading his hands wide before him, when lo!
+there stood twenty-eight men and women ready to help make a sky to cover
+the earth. He next chanted a song for the purpose of making chiefs for the
+sky and the earth, and at its close sent Nd�dilhkizn, the Lightning Maker,
+to encircle the world. Nd�dilhkizn departed at once, but returned in a
+short time with three very uncouth persons, two girls and a boy, whom he
+had found in the sky in a large turquoise bowl. Not one of them had eyes,
+ears, hair, mouth, nose, or teeth, and though they had arms and legs, they
+had neither fingers nor toes.
+
+Chugana�i at once sent for Doh, the Fly, to come and erect a _kach�{~COMBINING BREVE~}_, or
+sweat-house. It took but a short time to put up the framework, which
+Sten�tlihan covered closely with four heavy clouds: a black cloud on the
+east, a blue one on the south, a yellow one on the west, and a white one
+on the north. Out in front of the doorway, at the east, she spread a soft
+red cloud for a foot-blanket after the sweat. Twelve stones were heated in
+a fire, and four of them placed in the _kach�{~COMBINING BREVE~}_. K�terastan, Sten�tlihan,
+Chugana�i, and H�dintin Skhin each inspected the sweat-house and
+pronounced it well made. The three newcomers were bidden to enter and were
+followed by Chugana�i, Nilch�dilhkizn, Nd�dilhkizn, N�kus�, and Doh. The
+eight sang songs as their sweat began. Chugana�i led, singing four songs,
+and each of the others followed in turn with the same number. They had had
+a good sweat by the time the songs were finished, so Sten�tlihan removed
+the black cloud and all came out. She then placed the three strangers on
+the red-cloud blanket, and under the direction of K�terastan made for them
+fingers, toes, mouth, eyes, ears, hair, and nose. Then K�terastan bade
+them welcome, making the boy, whom he called Y�dilhkih Skhin, Sky Boy,
+chief of the sky and its people. The second he named Nigost�{~COMBINING BREVE~}n Nal�{~COMBINING BREVE~}n,
+Earth Daughter, and placed her in charge of the earth and its crops; while
+to the third, H�dinin Nal�{~COMBINING BREVE~}n, Pollen Girl, was assigned the care of the
+health of the earth's people. This duty also devolved upon H�dintin Skhin,
+but each looks more to the welfare of his own sex than to that of the
+other.
+
+                 [Illustration: Among the Oaks - Apache]
+
+                         Among the Oaks - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+The earth was smooth, flat, and barren, so K�terastan made a few animals,
+birds, trees, and a hill. Then he sent �gocho, the Pigeon, to see how the
+world looked. Four days later �gocho returned and said all was beautiful,
+but that in four days more the water on the opposite side would rise and
+flood the land. K�terastan at once created a pi�on tree. This Sten�tlihan
+skilfully tended until it grew to be of gigantic size at the end of four
+days. Then with four great limbs as a framework she made a very large
+water bottle, _tus_, covering it with gum from the pi�on. When the water
+appeared as predicted, K�terastan went up on a cloud, taking his
+twenty-eight helpers with him, while Sten�tlihan summoned all the others
+and put them into the _tus_, into which she climbed last, closing the
+mouth at the top.
+
+                   [Illustration: Mescal Camp - Apache]
+
+                           Mescal Camp - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+The flood completely submerged the earth for twelve days. Then the waters
+subsided, leaving the _tus_ on the summit of the hill K�terastan had made.
+The rush of the waters had changed the once smooth, level plain into
+series of mountains, hills, rivers, and valleys, so that Sten�tlihan
+hardly knew where they were when she opened the _tus_ and came out. T�zhi,
+the Turkey, and Gage, the Crow, were the first to make a tour of the land.
+At the base of the hill they descended into a small muddy alkaline creek,
+in which the Turkey got the tips of his tail-feathers whitened, and they
+have been white ever since. On return they reported that all looked
+beautiful as far as they had travelled. Sten�tlihan then sent �gocho to
+make a complete circuit and let her know how things appeared on all sides.
+He came back much elated, for he had seen trees, grass, mountains, and
+beautiful lakes and rivers in every direction.
+
+Directing the others to remain where she left them, Sten�tlihan summoned
+H�dintin Skhin, H�dintin Naln, Nd�dilhkizn, and �gocho, and took them up
+in a cloud, in which they drifted until they met K�terastan and his band
+of workers, who had completed the sky during the time of the flood. The
+two clouds floated to the top of the hill on which stood the _tus_. All
+descended to the valley below, where Sten�tlihan marshalled them into
+line, that K�terastan might talk to them. He briefly told them that he was
+going to leave them and wished each one to do his part toward making the
+world perfect and happy. "You, Nd�s�gochan, shall have charge of the
+clouds and the water. You, Y�dilhkih Skhin, I leave in charge of the sky.
+Nigost�{~COMBINING BREVE~}n Nal�{~COMBINING BREVE~}n, you are to look after the crops of our people; and you,
+H�dintin Skhin, must care for their health and guide them." He then called
+Sten�tlihan to him and placed her in charge of all.
+
+The people stood in line facing their god, with hands extended as if in
+supplication. K�terastan and Sten�tlihan stood facing each other. Each
+rubbed their thighs with their hands, then cast their hands downward, and
+there arose between them a great pile of wood. Sten�tlihan knelt and
+slipped a hand under it, and as she did so K�terastan passed his hand over
+the top. Great white billowy clouds of smoke at once issued forth, rising
+straight skyward. Into these K�terastan disappeared. All the other gods
+and goddesses soon followed, leaving the twenty-eight whom K�terastan had
+made to build the sky to remain upon the earth and people it. Chugana�i
+went east to travel with the sun; Sten�tlihan departed westward to make
+her home in clouds on the horizon, while H�dintin Skhin and H�dint�{~COMBINING BREVE~}n
+Nal�n sought homes among the clouds in the south, and N�kus� may still be
+seen in the northern sky at night.
+
+The Apache is inherently devoutly religious; his life is completely
+moulded by his religious beliefs. From his morning prayer to the rising
+sun, through the hours, the days, and months--throughout life itself--every
+act has some religious significance. Animals, elements, every observable
+thing of the solar system, all natural phenomena, are deified and revered.
+Like all primitive people, not understanding the laws of nature, the
+Apache ascribe to the supernatural all things passing their understanding.
+The medicine-men consider disease evil, hence why try to treat evil with
+drugs? Disease is of divine origin, so to the beneficent and healing gods
+the Apache naturally make supplication for cure.
+
+The Apache, even if willing, could not directly impart their religious
+beliefs or their philosophy. It is only by study of their myths, myth
+songs, and medicine practices, and by close observance of their life, that
+a comprehensive idea of such beliefs can be gained.
+
+A concise outline of the mythology of the Apache is given in the following
+description of the painted medicine skin(2) shown in the accompanying
+plate.
+
+A--The nucleus of the universe, called Chalhk�{~COMBINING BREVE~}lh Nal��n, Night Girl. In
+the beginning it was merely a spot of color in which, during the course of
+time, a form appeared, and later emerged. This was K�terastan, the
+Creator.
+
+B--K�terastan, the Creator of All, is standing on the clouds, his first
+home, holding lightning in each hand. To his left is the _tus_, or water
+bottle, in which the people of the earth took refuge from the flood
+shortly after their creation. Above him are four clouds, those into which
+he departed when leaving the earth for his celestial abode. He first
+created several assistants, who in turn created others by rubbing sweat
+and small particles of cuticle from the face and body.
+
+C--Sten�tlihan, the chief goddess, first helper of K�terastan, is seen
+standing on the clouds. In her right hand is a pi�on tree, from the
+branches and gum of which the large _tus_ was made at the time of the
+deluge. Above her flies D�tilye, the Humming-bird, who was sent as a
+messenger about the world to note how its creation progressed.
+
+D--Chugana�i Skhin was the second person created by K�terastan. He followed
+Sten�tlihan, and is therefore third in importance of the many deities. Not
+only does he give light to the day, but he has the power to relieve and
+cure disease with the aid of the first beams of his morning light. The
+Apache ask his blessing before sunrise, generally imploring his
+beneficence "as soon as you look upon me." The serrated circles typify the
+abodes of these gods, which are protected by insurmountable barriers.
+
+E--Here the sun as first made by the great creator is pictured. As time
+wore on, it grew to become the full round disc it now is.
+
+F--The moon as first made by Sten�tlihan, at the behest of K�terastan, who
+asked that she make something to illumine the night. The streaks represent
+catamenia, and the gradual growth of the moon is assumed to be parallel
+with prenatal growth.
+
+G--This single symbol, a maltese cross, represents the four personages who
+made the stars. They have to do with the stars only, and are not prayed to
+as deities having power over the people on earth.
+
+                 [Illustration: Sacred Buckskin - Apache]
+
+                         Sacred Buckskin - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+                           EXPLANATION OF PLATE
+
+                     A--Chalhk�{~COMBINING BREVE~}lh Nal�n, Night Girl
+                  B--K�terastan, The One Who Lives Above
+                  C--Sten�tlihan, Woman Without Parents
+                       D--Chugana�i Skhin, Sun Boy
+                          E--Chugana�i, The Sun
+                          F--Klegana�i, The Moon
+                   G--Y�dilhkih Bin�lze, Sky Messengers
+               H--Nigost�{~COMBINING BREVE~}n Bik� Bin�lze, Earth Messengers
+               I, J--Nast�{~COMBINING BREVE~}lh, Makers of Dreams and Visions
+                          K--H�dilhkih, Lightning
+
+                                 Disc L
+                  1--Nay�{~COMBINING BREVE~}nezgani, Slayer of Alien Gods
+                    2--Dutl�{~COMBINING BREVE~}shi Skhin, Turquoise Boy
+                     3--Y�lkai Skhin, White-Shell Boy
+                       4--H�dintin Skhin, Pollen Boy
+
+                                 Disc M
+                    1--Tubadzisch�{~COMBINING BREVE~}ni, Born From Water
+                       2--Y�dilhkih Skhin, Sky Boy
+                     3--Y�lkai Skhin, White-Shell Boy
+                       4--H�dintin Skhin, Pollen Boy
+
+                                 Disc N
+                    1--Y�lkai Nal�{~COMBINING BREVE~}n, White-Shell Girl
+                   2--Dutl�{~COMBINING BREVE~}shi Nal�{~COMBINING BREVE~}n, Turquoise Girl
+               3--En�sho Dil�{~COMBINING BREVE~}hkl�{~COMBINING BREVE~}shen, Black Alien Talker
+                      4--H�dintin Nal�{~COMBINING BREVE~}n, Pollen Girl
+
+                                 Disc O
+                     1--H�dintin Nal�{~COMBINING BREVE~}n, Pollen Girl
+                       2--Nilch�dilhkizn, The Wind
+                   3--Y�lkai Nal��{~COMBINING BREVE~}n, White-Shell Girl
+                       4 --Yak�sha Skhin, Frost Boy
+
+                            P--G�uncho - Gods
+                          Q--Gaunchin�{~COMBINING BREVE~}  - Gods
+                              R--G�un - Gods
+                             S--Gaunch� - Gods
+
+
+H--Another maltese cross, symbolizing four spirits of the air, who act as
+messengers of the gods. They are supposed to communicate with the
+medicine-men, bringing to them words of wisdom from the several gods as
+they sit and chant in ceremony, or when they are fasting. Their name,
+Nigost�{~COMBINING BREVE~}n Bik� Bin�lze, Earth Messengers, indicates that their powers
+extend to both the earth and the sky.
+
+I and J symbolize spirits of the air who reveal to the medicine-men the
+wonders they claim to know in a priestly way. Such revelations are made to
+them in visions as they sit and drum and sing when endeavoring to discover
+some new cure for an affliction, or to initiate new customs that might be
+pleasing to the gods. The priests often take a medicine skin of this sort
+and go out into the mountains, where they fast and sing over it for hours
+at a time, awaiting the coming of the spirits.
+
+K--It is supposed that any of the various gods have the power of calling on
+the lightning to carry messages from one to the other. Wherever shown in
+the symbolism of the Apache, lightning lines are drawn to indicate
+communication from one god to another.
+
+Disc L 1--Nay�{~COMBINING BREVE~}nezgani is the first son of Sten�tlihan, who was made to
+conceive by the sun's rays as she lay asleep on the eastern slope of a
+mountain. He is the War God and miracle performer, the culture hero who in
+parallel legends appears in many North American aboriginal cults. Great
+monsters in the form of giant antelopes, rolling stones, and beasts of
+hideous conception are supposed to have inhabited the earth for a time,
+destroying its people. These monsters typify only the evils of this life;
+in fact death itself is spoken of in many legends as one of the monsters,
+in such form engaging in a long discussion with the miracle performer to
+prove that he should not be destroyed; if he were, the earth would become
+overpopulated. With his bow and arrow and turquoise lance Nay�{~COMBINING BREVE~}nezgani
+banished these curses from earth. He himself was invulnerable as he
+appeared before these monsters, for the reason that he always buried his
+veins near a tree before attacking them. After he had killed them all, he
+and his younger brother, Tubadzisch�{~COMBINING BREVE~}ni, quarrelled. The Bluebird revealed
+to the latter the spot where Nay�{~COMBINING BREVE~}nezgani kept his veins buried, so he
+sought them out and shot arrows into them, thus killing him. Other myths
+relate how Nay�{~COMBINING BREVE~}nezgani was later resurrected, and he is still prayed to
+as the chief War God.
+
+                       [Illustration: Apache Girl]
+
+                               Apache Girl
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+2--Dutl�{~COMBINING BREVE~}shi Skhin was created within the blue clouds at the time they were
+made, and emerged from them. He took part in the creation, assisting
+K�terastan and Sten�tlihan in finishing their work. At their direction he
+made a few people and many birds and animals.
+
+3--To Y�lkai Skhin is attributed the creation of all white things. He
+himself was brought into existence in the white cloud, and on emerging
+therefrom immediately began the work of making white rock and shells under
+the direction of K�terastan and Sten�tlihan.
+
+4--H�dintin Skhin is the God of Disease and Health. It is he who causes
+much sickness and he who can cure any disease, if he be so disposed.
+Especial care is taken by the Apache not to arouse his displeasure, and he
+is supplicated and propitiated whenever disease appears among them.
+
+Disc M 1--Tubadzisch�{~COMBINING BREVE~}ni, the second son of Sten�tlihan, is the God of
+Water, because his mother conceived as she slept one afternoon under a
+ledge of rock from which drops of water trickled upon her. In the dance
+for rain all prayers and songs are addressed to him. It was he who created
+the ocean.
+
+2--Y�dilhkih Skhin is Chief of the Sky. In the origin story the Lightning
+was sent to encircle the earth to find how things appeared on all sides.
+On his return he brought back with him a large turquoise bowl containing
+three ill-formed persons, one of whom was Sky Boy. Later all three were
+put through a sweat-bath and their bodies perfected.
+
+3--Y�lkai Skhin, described above.
+
+4--H�dintin Skhin, described above.
+
+                    [Illustration: The Ford - Apache]
+
+                            The Ford - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Disc N 1--Y�lkai Nal�{~COMBINING BREVE~}n, one of the most venerated and greatly feared
+personages in the Apache mythology. She is the Goddess of Death, or rather
+of the after-life, for she controls all souls that pass on to the future
+world. The road to this afterworld is supposed to cross her shoulders and
+is symbolized by the Milky Way, a trail made by the departing spirits. The
+Apache will not utter the name of a deceased person, because they say the
+dead have gone on to Y�lkai Nal�{~COMBINING BREVE~}n and are her people. If they talked of
+them it might anger her, and when their death ensues she might refuse them
+admittance to the eternal paradise. This goddess is supposed to preside
+over the birth of children, hence supplications and offerings are made to
+her immediately before childbirth. She is invoked at other times to
+withhold her call, for it is believed that she can cause death. These
+prayers are addressed to Y�lkai Nal�{~COMBINING BREVE~}n through the medium of small white
+shells and white stone beads. The white beads are symbolic of purity, and
+through them Y�lkai Nal�{~COMBINING BREVE~}n is asked to keep the minds of the people free
+from evil thoughts or deeds.
+
+2--Dutl�{~COMBINING BREVE~}shi Nal�{~COMBINING BREVE~}n, the Turquoise Girl, is the creator of all things
+green. She has to do with the crops in the fields, and the devout Apache
+prays to her every morning during the season of growth.
+
+3--En�sho Dilhkl�{~COMBINING BREVE~}shen is the God of Intellect. He controls the minds of
+the people, making their thoughts good or evil at will. It was he who
+first talked to the people on earth. When a child is born its parents
+often pray that K�terastan will make it grow to be like En�sho
+Dilhkl�{~COMBINING BREVE~}shen, to whom prayers are addressed for aid when one must talk to
+the people. In such case no offering of pollen is made unless the request
+be presented to an image representing this god, when pollen is sprinkled
+upon it.
+
+4--H�dintin Nal�{~COMBINING BREVE~}n is Chieftainess of Pollen, because she causes pollen to
+grow on the trees. The Indians know the function of pollen in plants and
+pray that their corn and other products of the fields, as well as the nuts
+and fruits that grow wild, may be fructified early in the season, to
+insure good harvests.
+
+Disc O 1--H�dintin Nal�{~COMBINING BREVE~}n, described above.
+
+2--Nilch�dilhkizn, Chief of the Winds. The Apache never complains of the
+wind, for should he become impatient about them and give vent to
+sacrilegious utterances he might anger the Wind God and thereby bring on
+destructive storms.
+
+3--Y�lkai Nal�{~COMBINING BREVE~}n, described above.
+
+4--Yak�sha Skhin, God of Moisture and also Controller of Rain. Since snow,
+ice, hail, frost, dew, and fog are derived from the clouds, Yak�sha Skhin
+is sometimes termed Chief of the Clouds, but in general the clouds are
+regarded as his workshop, for there is another who has direct charge and
+control of them.
+
+P, Q, R, and S--These figures represent gods, or, in Apache, _g�un_, who
+are supposed to have been made by the Sun for the purpose of curing people
+stricken with bodily disease. Diseases of the body are regarded as
+distinct from those of the mind. The _g�un_ live in the four cardinal
+directions and are impersonated in medicine ceremonies by men wearing
+stick masks, who always take stations at the four sides of the patient.
+These doctors are not called in case of illness until after the four chief
+deities have been supplicated, when, as a last resort, the medicine-man
+prays to the _g�un_. If the _g�un_ cannot help, there is believed to be no
+hope for the patient. In ancient times all animals could talk, and many
+were used as beasts of burden. The bear and the deer were the horses of
+that time. In the graphic representations of the Apache these four spirits
+are often pictured riding deer and bear.
+
+
+
+
+MEDICINE AND MEDICINE-MEN
+
+
+The medicine-men of the Apache are most influential personages. They are
+usually men of more than ordinary ability, claiming, through their many
+deities and their knowledge of the occult and ominous, to have
+supernatural power. In sickness any individual may make supplication to
+the deities, but the prayers of the medicine-men are accepted as being
+most efficacious.
+
+                   [Illustration: Apache Medicine-man]
+
+                           Apache Medicine-man
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Many of the medicine-men have some knowledge of the medicinal properties
+of plants and generally make use of them in the treatment of disease, but
+their treatment consists more of incantation than aught else. Even in
+collecting the plants they invoke the deities, usually facing the cardinal
+points in turn. In case the prescription calls for a combination of herbs
+or other vegetal products, the number four is always strictly adhered to;
+it might be a decoction made of four roots of one variety or of a single
+root from each of four varieties of plants.
+
+Every Apache medicine-man has a medicine skin, his _ep�{~COMBINING BREVE~}n ezch�_,
+inscribed with the symbolism of the tribal mythology. With his prayer
+wands he rehearses the symbolic figures, praying to the mythical
+characters who are regarded as most efficacious in the particular ailment
+under treatment. In his own little _k�wa_, or dwelling, with the painted
+deerskin spread before him, on which are delineated the symbolic
+representations of a score of gods comprising the Apache pantheon, a
+medicine-man will sit and croon songs and pray all day and all night in
+the hope of hearing the voices of celestial messengers.
+
+Many of the prayers and songs of the Apache medicine-men are very
+beautiful. The following is an example:
+
+1 _Sten� peh�{~COMBINING BREVE~}nda nzh�ni, t�gonil �dahe b�{~COMBINING BREVE~}oishka__n__._
+
+2 _Inat�{~COMBINING BREVE~}sh nzh�ni b�{~COMBINING BREVE~}oishka__n__._
+
+3 _Enud�{~COMBINING BREVE~}tsos nzh�ni b�{~COMBINING BREVE~}oishka__n__._
+
+4 _Iny�til nzh�ni b�{~COMBINING BREVE~}oishka__n__._
+
+5 _B�{~COMBINING BREVE~}hnandahi ink�hi t�gonil �dahe b�{~COMBINING BREVE~}oishka__n__._
+
+6 _Ind�{~COMBINING BREVE~}h binand�he b�{~COMBINING BREVE~}oishka__n__._
+
+7 _Beh nash�lolezh nde; nash�yo shich�{~COMBINING TILDE~}sigo__n__ zh�__n__dolezh._
+
+8 _Nde shinkl�ho beh sanand�he b�{~COMBINING BREVE~}oishka__n__._
+
+9 _Beh sanash�do b�{~COMBINING BREVE~}oishka__n__._
+
+10 _No osk�__n__go adishn� dah�zhi behnash�do ti nde ta nash�yo
+go__n__zh�do._
+
+11 _Sh�gocho pa�go n�sha._
+
+12 _Ak�d nde sa nzh�ni y�{~COMBINING BREVE~}sitchi y�{~COMBINING BREVE~}atido._
+
+13 _P�di y�{~COMBINING BREVE~}gga sa nzh�ni y�{~COMBINING BREVE~}kissin sh�{~COMBINING TILDE~}dil �{~COMBINING BREVE~}ndo._
+
+14 _Shit�{~COMBINING BREVE~}h gozh�__n__dolezh p�go h�dishndi._
+
+1 _Sten�tliha__n__, you are good, I pray for a long life._
+
+2 _I pray for your good looks._
+
+3 _I pray for good breath._
+
+4 _I pray for good speech._
+
+5 _I pray for feet like yours to carry me through a long life._
+
+6 _I pray for a life like yours._
+
+7 _I walk with people; ahead of me all is well._
+
+8 _I pray for people to smile as long as I live._
+
+9 _I pray to live long._
+
+10 _I pray, I say, for a long life to live with you where the good people
+are._
+
+11 _I live in poverty._
+
+12 _I wish the people there to speak of goodness and to talk to me._
+
+13 _I wish you to divide your good things with me, as a brother._
+
+14 _Ahead of me is goodness, lead me on._
+
+While this prayer is worded as if uttered by the supplicant, it is in
+reality offered by the medicine-man in his behalf.
+
+There are head medicine-men and medicine-men of lesser degree. The man who
+becomes influential enough to be considered the head medicine-man of the
+tribe is more of a politician than a doctor of diseases, and in important
+cases only is he called to treat in a healing ceremony. It requires a
+particularly capable Indian to attain the position of head medicine-man,
+for to do so he must not only make the people subservient to his will, but
+must wrest the leadership from some other and usually older medicine-man
+who is himself an influential character. Unfortunately it is apt to be the
+most crafty, scheming man who gains such power over his tribesmen.
+
+A case in point was the recent strife between Das Lan and Goshonn�. For
+some years the latter, an Indian of exceptional ability and withal
+apparently an honest man in his treatment of diseases, was the head
+medicine-man of the White Mountain Apache. Then it came to pass that the
+crafty old Das Lan of the Cibicu had his vision, in which was revealed a
+special message brought by Chugana�i Skhin from K�terastan to the Apache
+people. This was the beginning of the present so-called messiah craze.
+
+                 [Illustration: Maternity Belt - Apache]
+
+                         Maternity Belt - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+From the first there was promise of a battle to the end between Goshonn�
+and Das Lan. Goshonn� well knew that if the new cult gained a firm footing
+he would lose his influence and at best be but a mediocre medicine-man.
+Das Lan, on the other hand, knew that he must break the power of such a
+man as Goshonn�, if he was to assume the leadership. Goshonn� scoffed and
+scorned, and would have none of the new belief. Still, he was an Indian,
+and the prophecies of his rival gradually filled him with superstitious
+fear, while his followers were either deserting him openly or were
+secretly joining the ranks of the enemy. Death was predicted for the
+members of Goshonn�'s own family, and well could Das Lan make such
+prophecies, for Goshonn�'s two brothers were already stricken with
+tuberculosis. First one died, then the other. Das Lan could now point to
+him and say, "That is what K�terastan does to those who do not believe!"
+It was thus that Goshonn�'s power finally was broken and Das Lan became a
+seer.
+
+Sacred pollen, _h�dintin_, is used in all ceremonies, particularly in
+those designed for healing. The principal source of _h�dintin_ is the
+tule, but much of it comes from the pi�on. For prayers invoking an
+abundance of corn, pollen is mixed with cornmeal. Not only do the
+medicine-men use this powder, but each individual carries a small quantity
+of it in a deerskin pouch somewhere about his person. In the pollen may be
+small medicine trinkets--sometimes consisting of a few shell beads from
+prehistoric ruins--and there is scarcely a person, old or young, who does
+not have a small section of the candle cactus fastened somewhere about his
+clothing.
+
+When childbirth approaches, the medicine-men are always summoned. Nothing
+can give a better idea of the medicine rites on such an occasion, and of
+the use of sacred pollen, than a description of a maternity belt procured
+by the writer and here illustrated. So far as can be learned, this belt is
+very old, so old that its painted symbolic figures have been three times
+renewed. Belts of this kind are very rare, and are hired whenever their
+use is required. The owner of this particular belt, a widow, did not care
+to dispose of it; as she expressed it, "it is like a husband": the
+remuneration from granting its use was sufficient to support her.
+
+The belt is made from skin of the mountain lion, the black-tail deer, the
+white-tail deer, and the antelope--animals which give birth to their young
+without trouble. Medicine-men are called in to pray to the spirits of
+these animals when a woman approaching confinement puts on the belt. It is
+worn for a day or so only, but constantly during the critical period, not
+being removed until after the child is born. Prayers are made, first by a
+mother or father for their daughter, then by a medicine-man, and lastly by
+the patient to the gods and elements depicted on the belt. These figures
+are all connected with lightning lines. The first one to the left is
+Sten�tlihan; on the same portion is the Snake Girl, Klishcho Nal�{~COMBINING BREVE~}n; the
+next is Nay�{~COMBINING BREVE~}nezgani, the third Tubadzisch�{~COMBINING BREVE~}ni, and the last Y�lkai
+Nal�{~COMBINING BREVE~}n. The sharp points around the circular abodes of the two goddesses
+represent barricades for protection. At the real homes of these deities,
+none can pass through these barriers.
+
+Each of the gods from left to right is prayed to successively, and
+_h�dintin_ is sprinkled around them afterward. Sten�tlihan is the first to
+be addressed by the prospective mother:
+
+"We are your children. When you gave birth to your children, it caused you
+no trouble. Make me like yourself, that my child, soon to be born, may
+come into this world easily and quickly, without pain to me."
+
+Next the Snake Girl is prayed to:
+
+"Kl�{~COMBINING BREVE~}shcho Nal�{~COMBINING BREVE~}n, you came into this life with ease. Do what you can for
+me now, that my child may come in like manner."
+
+Then to Nay�{~COMBINING BREVE~}nezgani:
+
+"Help my babe, soon to be born, to come as you did--quickly, easily, and
+without pain."
+
+The belt in Nay�{~COMBINING BREVE~}nezgani's left hand represents the one worn by his
+mother, Sten�tlihan, when he was born. There was a time when skirts, too,
+having the same magic power the belt is supposed to possess, were worn by
+women at childbirth. One such is shown in the hand of Tubadzisch�{~COMBINING BREVE~}ni, next
+pictured, to whom the woman addresses a prayer much the same as the last.
+The skirt also is the one worn by Sten�tlihan when the two brothers were
+born.
+
+             [Illustration: Medicine Cap and Fetish - Apache]
+
+                     Medicine Cap and Fetish - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Y�lkai Nal�{~COMBINING BREVE~}n is the favorite goddess from whom, in their belief, the
+Apache women are endowed with great beneficence. She lives in the skies,
+where all souls go. The prayer to her is, as to the others, "Save me from
+pain and let my child come as you did."
+
+Clouds at the feet of Nay�{~COMBINING BREVE~}nezgani typify the bounties of the world into
+which it is hoped and prayed the child will be happily born.
+
+The prayers finished, _h�dintin_ is sifted over all the figures. Beginning
+at the left, the lightning line is followed into Sten�tlihan's abode,
+which is then encircled, and the sacred powder is liberally sprinkled
+around and over her body. Each figure is treated in like manner.
+
+The accompanying plate shows a medicine-cap made by Yotl�{~COMBINING BREVE~}ni, a
+medicine-man, about forty years ago, to cure a boy of lightning stroke
+which had impaired his reason, and a small wooden image of a god recently
+made to be carried by a girl troubled with nervousness. On both these
+objects the gods and elements which cause afflictions and which alone can
+give relief are symbolically represented.
+
+The central figure on the cap pictures Nd�dilhkizn, Lightning Maker, with
+lightning, _h�dilhkih_, in zigzag lines above his head and beneath his
+feet. The broad arch indicates clouds with rifts in them, out of which the
+evil came and into which it may return. The cross of abalone, the small
+white bead, and the eagle feather are media through which Tu Ntelh (Wide
+Water), Y�lkai Nal�{~COMBINING BREVE~}n (White-Shell Girl), and Its�d Nd�{~COMBINING BREVE~}yu (Eagle People)
+are supplicated.
+
+The cap was worn at night by the boy, whose parents each morning at
+sunrise prayed to the various gods and elements represented on it,
+invoking them to take back that which they had left with the boy, and
+adding: "Keep us even in temper and mild and clean in action. We do wrong
+at times, but that is not our wish. If our minds are kept clean we will do
+nothing bad. We wish to have good thoughts and to do good deeds. Keep our
+minds clear that we may think them and do them." After each prayer
+_h�dinin_ was sifted upon the symbol representing the deity addressed.
+
+As the boy soon recovered, the virtue of the cap was attested, and
+subsequently its owner often hired it to others.
+
+The little wooden image represents H�dinin Skhin, Pollen Boy, God of
+Health. The painted figures on the skin pouch in which it is carried are
+similar to those on the cap, and all are supplicated in the same manner.
+The medicine-man who made the image and pouch received a horse from the
+father of the patient in payment; but not the least interesting feature of
+the case for which these objects were made is that the god of the natives
+received all the credit for the efficient treatment given the afflicted
+girl for a year by the reservation physician.
+
+Dry-paintings, or figures drawn upon the ground with colored earths, were
+used in the Apache healing ceremonies, but never to a great extent, and of
+late years they have been practically abandoned. These paintings, compared
+with the beautiful, conventional productions of the Navaho, are crude; in
+making them the Apache always attempt to picture the objects literally
+rather than to represent them conventionally or symbolically.
+
+On the infrequent occasions when the dry-paintings are employed, the
+medicine-man in charge of the ceremony directs his assistants, at
+daylight, to begin the painting. When it is finished he takes his station
+close to the easternmost figure of the painting, on its northern side. At
+the right of the medicine-man sit twelve chosen singers with a drum. The
+four masked _g�un_, or gods, at the same time take their places at the
+cardinal points. The patient then enters from the east and sits down on
+the head of the large figure in the centre of the dry-painting. As he does
+so the medicine-man commences to sing, and is joined by the chorus at
+once. They may sing the song four times, or sing four different songs, or
+any multiple of four, at the pleasure of the medicine-man. When the songs
+are finished the four masked personages scrape the colored earths into a
+heap about the patient and rub them in handfuls over his body. If this
+ceremony proves to be ineffectual, it is believed to be the will of the
+gods that the patient be not cured.
+
+                    [Illustration: _Das Lan_ - Apache]
+
+                            _Das Lan_ - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+
+
+THE MESSIAH CRAZE
+
+
+Among the Apache, in the spring of 1906, the excessive use of a combined
+cross and crescent symbol was noted. Men, women, and children had this
+anchor-like design cut into wood, tin, and metal talismans, and also
+tattooed on their faces and branded on their horses. It was used also as a
+decorative device in much of the new basketry and worked in beads on their
+moccasins, and new shirts and waists seldom failed to display a cross in
+narrow yellow and black ribbon in front.
+
+Four years before this time a forceful old medicine-man living on the
+Cibicu, in a remote corner of the Apache reservation, either through the
+influence of a vision or other hallucination, or by a desire to become the
+ruling spirit in the tribe, proclaimed the gospel of a messiah who, he
+claimed, had appeared to him in the hills and would later return to the
+deliverance of his tribespeople.
+
+In childhood this future prophet was given the name Das Lan, Hanging Up,
+by which designation he is commonly known in familiar discourse among his
+tribesmen; but on the census rolls of the White Mountain agency he is
+recorded simply as "V-9." On becoming a medicine-man in his youth, in
+accordance with tribal custom he adopted the name--what may be termed a
+professional title--D�ni Tl�{~COMBINING BREVE~}shi N�ilt�nsh, which signifies Turquoise
+Rolling Stone.
+
+As hitherto mentioned, the Apache is the personification of devoutness in
+the performance of his religious duties, and no matter where circumstances
+may place him, he manages always to have a small pouch of _h�dintin_
+carefully secreted about his person for use in paying his devotions to
+half a score of gods, at least once every four days. If occasion demands,
+he may pray every day, or four times a day, or any multiple of four times.
+This custom has a direct bearing on the story of the messiah, which is
+this:
+
+Das Lan, in a spirit of more than usual devotion, began a series of
+prayers to the gods of Life, Peace, and Plenty, delivered as usual just as
+the sun appeared over the eastern mountains. On the fourth morning, with
+offerings of _h�dintin_, he invoked the benediction of K�terastan, the
+Creator, H�dintin Skhin, God of Health, H�dintin Nal�n, Goddess of Crops,
+and of Chugana�i himself, the All-seeing Sun. As the fourth pinch of
+pollen wafted away on the breeze there appeared the vision, immediately
+beneath the sun, of a small bearded dwarf, less than three feet in height,
+who approached him, and said:
+
+"I am a messenger sent by K�terastan to talk to you. The Sun is my father;
+I have just left him to come to you. You are to inform all your people
+that a change is about to be made in their lives and in the nature of the
+whole world. In place of this life of strife and toil with little to eat,
+all, the white man as well as the Indian, will be taken to a place where
+all things grow without labor, and where there will be no rough, barren
+mountains, but instead broad valleys filled with grass, trees, corn,
+fruits, nuts, and all kinds of game in abundance. There, too, you will
+meet all your fathers and mothers and brothers and sisters and children
+who have gone before you from their homes, for they are now there. There
+no sickness or death will visit anyone. The old and feeble will become
+strong, the crooked straight, and the blind shall see. But to be taken,
+all must have faith, believing as one, and observe these instructions I am
+to leave with you. You are commissioned to instruct the people. Those who
+believe must adopt the _d�iita �lhnaha_, the cross and crescent, as a
+symbol of faith, for it represents the shape the new world will have and
+the road all must travel to reach it, and any who start on the journey
+without using this sign will be lost on the way. When the time comes to
+depart, I will return to lead you. A great cloud, open in the centre, will
+come down from above and surround us all, so that none shall see whither
+he goes. Until then those who would go must do as you bid them. All males,
+boys or men, must have caps of deerskin with the _d�iita �lhnaha_ marked
+on them in beads on four sides, and two eagle feathers attached to the
+top, ready to wear on the journey. They must also have new shirts,
+leggings, and moccasins upon which this figure has been made in black and
+white.
+
+                      [Illustration: Apache Village]
+
+                              Apache Village
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+"The girls and the women must likewise have new clothing, bearing the
+sacred symbol, ever in readiness. All their water bottles, burden baskets,
+and saddlebags must also bear the sign, and should any desire to ride
+horses, only the best, fleet and strong, branded upon the left buttock
+with the _d�iita �lhnaha_, may be taken. The permanent homes of all people
+living in bands under a chief must no longer be scattered, but must be
+built close together in long rows, that no time may be lost in assembling
+when our Great Father wills that you depart from this life to go to that
+where all is peace and plenty. Until that time, which is not far off, you
+must conduct yourselves as I have directed, discarding also all old
+medicine symbols for the new."
+
+The plain Greek cross and the crescent have been used by the Apache as
+decorative and religious symbols from early times, but this recent
+adaptation of the combined form came as a sudden wave.
+
+With an unusually strong personality, Das Lan had long been held in fear
+by those who knew him best, and with his story of the new messiah he soon
+became of great prominence in the tribe. Das Lan first made confidants of
+the leading spirits in the various bands, who in turn converted others to
+the new faith before public announcement was made. Having won the
+strongest men in the tribe through personal appeal to their vanity, the
+crafty Das Lan could now remain at home, enjoying the prosperous practice
+that grew out of his new cult.
+
+Throughout the reservation those most deeply affected by the messiah
+belief have been appointed spies over the others. If any persist in the
+use of old medicine paraphernalia, they are reported at once and harassed
+by threats of plague, sickness, ill-luck, disaster, and even death, which
+Das Lan claims to be able to cause or to dispel at pleasure. Once the
+threat is made, nothing unwelcome can happen to one under the ban that is
+not immediately attributed, by all the medicine-man's disciples, to the
+disfavor of the gods; and nothing more potent is necessary to convert the
+unbeliever, for there is no Indian reared in the wilds who is not steeped
+in the belief that his gods are all-powerful in both causing and
+eradicating every ill.
+
+About two years ago, on the Cibicu, a woman murdered her husband. She did
+not deny the act, but pleaded justification, alleging that her husband was
+guilty of unfatherly conduct toward his daughter. The local authorities
+were very sceptical of her defence, since the murdered man had always
+borne an excellent reputation among both Indians and whites; but no
+contradictory evidence could be adduced upon which to base an open trial,
+so the matter became quieted. After time had cancelled the crime in the
+mind of the guilty, it became known that the murder had been committed at
+the instigation of the scheming Das Lan, who found the deceased an
+obstacle to his prophetic assumptions, and under the guise of an order
+from K�terastan had him despatched. Naturally fierce, strong, and bold,
+Das Lan has become more emboldened by his success as a prophet, and
+indirect threats of further crafty murders are sometimes uttered by the
+more fanatical members in each band when anyone presumes to defy his creed
+and will.
+
+In 1903, throughout the White Mountain reservation, the Government farmers
+found it difficult to persuade the Apache to plant the usual corn. The
+following winter found them with a scant food supply, and Government aid
+was neccessary to relieve suffering. The cause of the failure to plant,
+none of the officials then knew; but to his tribesmen Das Lan had
+prophesied the probable advent of the messiah at that time--so why plant
+corn?
+
+Another effect of Das Lan's prophecy is noted in the fact that although a
+few years ago the Apache houses were scattered far and wide, now there are
+many villages consisting of long straight rows of grass-thatched huts,
+bearing testimony to that deep-seated superstition which in the Apache
+apparently will never be eradicated.
+
+                   [Illustration: Sand Mosaic - Apache]
+
+                           Sand Mosaic - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+  This pictures an Apache dry-painting employed in an attempt to cure a
+       paralytic about the year 1882. The several figures are crude
+  representations of masked deities--_g�un_. The wavy lines are lightning
+  symbols. The patient entered upon the central figure, when the colored
+earths were gathered from about him and rubbed upon his body by masked men
+                         personating the _g�un_.
+
+
+
+
+PUBERTY RITE
+
+
+The ceremonial celebration of the arrival of the period of puberty in
+girls is more rigidly adhered to than any ancient religious rite or social
+custom in vogue among the Apache. By this ceremony the social position of
+the girl is established, and she is given assurance, on the eve of her
+womanhood, of a long, happy, active life. At this critical period, if the
+favor of the gods were not thus invoked in behalf of the girl, it might
+augur ill for her in after life.
+
+This Nal�n Bag�dzitash, or Girl Dance, is held always at dawn and is
+brought to a close when the sun shines full upon the participants. The
+ceremony is conducted by a woman selected from among the friends of the
+girl's parents for her comeliness, activity, and good character. So far as
+the performance of the successive parts of the ceremony is concerned, no
+special knowledge on the part of the leader is required, as a medicine-man
+is engaged to give the necessary directions and to sing the songs. The
+girl lies on a blanket upon the ground, and her sponsor, so to speak,
+straightens her arms and legs, rubs her joints, and otherwise simulates
+remoulding and beautifying her body. The girl then sits up, and those
+assembled dance and sing in a circle about her. An eagle feather and a
+white-shell bead are tied in her hair, and sacred pollen is rubbed on her
+face, in deference respectively to the bird of war and the god and goddess
+of health and fructification--H�dintin Skhin and H�dintin Nal�n.
+
+When the dancing is finished the sponsor takes a basket of corn prepared
+for ceremonial use and deposits it fifty yards or more to the east of the
+circle. The girl arises and runs around the basket, then back to the
+blanket on the ground, followed by little boys and girls. The godmother
+then moves the basket farther away, and the girl runs around it again,
+followed by children as before. This performance is repeated four times at
+the east of the circle, after which the basket is carried around to the
+south and the girl runs around it four times again, then to the west, and
+lastly to the north. When she returns from her fourth run at the north the
+girl stops on the blanket as usual, where the basket of corn is emptied on
+her head. A lively scramble for the corn follows on the part of all
+present, for it is deemed good fortune to bear away a handful of the
+consecrated kernels, which, if planted, are certain to be very prolific.
+
+The act of running out and back, followed by children, symbolically
+attests that the young woman will be strong and active throughout life,
+beloved by her offspring, who will always follow and obey her. That of
+pouring corn upon her head is an invocation to the gods that she may be
+blessed with fruitfulness.
+
+The girl wears her ceremonial raiment of whitened deerskin or new white
+muslin, with a white feather, a stone bead, and a piece of shell in her
+hair, for four days after the performance, abstaining during that time
+from flesh and from food containing salt, being careful, too, not to
+scratch herself with her fingers. At the end of this period she bathes,
+dons her usual clothing, and partakes of the customary food.
+
+
+
+
+DANCE OF THE GODS
+
+
+The G�un Bag�dzitash, or Dance of the Gods, is the one ceremony of the
+Apache that bears any material resemblance to the many Y�bichai dances or
+"chants" of the Navaho, and even then the only feature common to the two
+is that the men, typifying gods, wear elaborate masks. The Apache are not
+unfamiliar with the making and employment of dry-paintings for the
+treatment of the sick, as has been seen. Originally the dry-paintings and
+the _g�un_, or gods, always appeared together, but in recent years the
+G�un dance has been conducted preliminary to and as a part of medicine,
+puberty, and war ceremonies. Captain Bourke, in his "Medicine-men of the
+Apache" (Ninth Report of the Bureau of Ethnology, 1892), speaks of this as
+the Spirit or Ghost dance. Though performed infrequently now, as compared
+with other dances, on account of the expense and of disapproval by the
+agents, the G�un Bag�dzitash is unquestionably the most popular ceremony
+conducted by the Apache.
+
+                      [Illustration: Apache _Gaun_]
+
+                              Apache _Gaun_
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Four always, but generally five, deities are impersonated in this
+dance--Gaunchin�{~COMBINING BREVE~} of the east, G�uncho of the south, G�un of the west,
+Gaunch� of the north, and Gaunesk�{~COMBINING BREVE~}de the fun-maker. These are arrayed in
+short kilts, moccasins, and high stick hats supported upon tightly fitting
+deerskin masks that cover the entire head. Each carries two flat sticks
+about two feet in length, painted with zigzag lines representing
+lightning.
+
+For the dance a circular plot of ground, fifty or sixty feet in diameter,
+is cleared of stones and brush, and four small cedar trees are planted
+about its edge, one at each of the cardinal points. All in attendance
+assemble in a circle outside the trees, leaving an opening at the eastern
+side. Unheralded the five masked personators march in from the east and
+take position in front of the cedar trees, the fifth man standing behind
+the fourth at the northern side. Four drummers with small drums and an
+indefinite number of drummers around a large one, at a signal from the
+medicine-man in charge, who sings, begin drumming. The personated gods
+dance all about the circle, making motions with their sticks as if picking
+up and throwing something away, followed by blowing with the breath for
+the purpose of expelling evil spirits from their midst. While this is
+going on the fifth masker, Gaunesk�de, performs antics designed to amuse
+the audience. When the songs are finished the dancers depart in an
+eastwardly direction, whence they came, and all rest.
+
+The drummers begin the next period in the dance by beating their tomtoms.
+As soon as they commence the _g�un_ again appear, coming from the east as
+before, and stop in single file in front of the cedar tree on the eastern
+side. There the spectators throw _h�dintin_ upon them and offer prayers,
+after which the five _g�un_ take the same positions as before in front of
+the small trees. Upon the trees little wheels of cedar twigs have been
+hung; these the dancers now take, and each dances toward the fire in the
+centre of the circle and back four times. As the gods dance back and forth
+the people assembled in the encircling line shift their positions, so that
+all the women are on the north side and all the men on the south; then the
+entire body dances, with brief intervals of rest, while twelve songs are
+sung. The maskers next form in single file on the east, march around the
+fire, through the flames of which each passes the ends of his two sacred
+wands to destroy any lurking evil, then back around the eastern cedar
+tree, again around the fire, then to the southern tree, and so on to each
+of the four trees, when they take their leave.
+
+This much constitutes that part of the ceremony in which the _g�un_ are
+the chief participants and which usually occupies half the night. The
+remainder of the night is consumed by the performance of some ceremony
+forming the principal objective--often the puberty rite above described.
+
+                      [Illustration: Apache Maiden]
+
+                              Apache Maiden
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+THE JICARILLAS
+
+
+               [Illustration: Lone Tree Lodge - Jicarilla]
+
+                       Lone Tree Lodge - Jicarilla
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+HOME AND GENERAL CUSTOMS
+
+
+The Jicarillas, or, as they are commonly called, "Jicarilla Apaches,"
+occupy a reservation of nearly four hundred and fifty square miles of
+mountainous country in northern New Mexico. Linguistically the Jicarillas
+are of the same stock as the Apache of Arizona; but here the relationship
+ceases, for the two peoples have virtually no knowledge one of the other;
+each, according to their respective genesis myths, had their origin in the
+general region in which they live to-day, while the dialect, mythology,
+legends, and medicine rites of the Jicarillas more closely resemble those
+of the Navaho than any of the Apache groups. The designation "Jicarilla
+Apaches" is an inheritance from the early Spaniards, who were wont to
+designate as Apache any warlike tribe which had not been brought under
+subjection. Such were the Apaches de Nabaj� (Navaho), the Apaches del
+Perrillo, the Apaches Gile�os, Apaches Tejuas, Apaches Vaqueros, Apaches
+Faraones, Apaches Llaneros, Apaches Lipanes, and a host of others, of whom
+the Spanish missionaries and colonists had little or no knowledge except
+that derived, alas, from predatory raids on the peaceable Indians among
+whom they were established. The name "Apache," therefore, was applied in
+the Rio Grande country of New Mexico in much the same way as the term
+"Yavapai" was given in the Rio Colorado region of Arizona, and, naturally
+enough, it still survives.
+
+                       [Illustration: A Jicarilla]
+
+                               A Jicarilla
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+Owing to their composite nature the Jicarillas are a peculiarly
+interesting group. Too small in numbers to resist the cultural influence
+of other tribes, and having been long in contact with the buffalo hunters
+of the great plains as well as in close touch with the pueblo of Taos with
+its great wealth of ceremony and ritual, it is not surprising that the
+Jicarillas, in life and ceremony, have been deeply influenced by adjacent
+tribes. As previously stated, the Jicarilla medicine rites are much like
+those of the Navaho, but are far simpler in character. In dress the
+Jicarillas resemble the Indians of the plains, even to the feather
+headdress, which is never worn by the tribes to their south and west.
+Features of an annual fiesta have been borrowed directly from the Pueblos.
+
+The typical habitation of the Jicarillas is a tipi, or lodge, called
+_kozh�n_, patterned after that of the Plains tribes. Formerly they hunted
+the buffalo, making periodical excursions from their mountain home to the
+plains and bringing back quantities of prepared meat and large numbers of
+hides, which were fashioned into tents and used for many other purposes.
+To all intents and purposes, therefore, the Jicarillas were a plains
+tribe. Only within recent years have they grown crops of any kind. They
+exhibit fair skill in basketry, this being their chief industry and source
+of barter with neighboring tribes; indeed it was through this custom of
+making "little baskets" that the Spaniards applied to them the name by
+which they are popularly known. The Pueblos of the Rio Grande use many
+baskets, which they obtain chiefly from the Jicarillas in exchange for
+corn. During late years many of these _jicarillas_ have been disposed of
+to traders. Like the Navaho they make but little pottery, and that only
+for utilitarian purposes.
+
+The Jicarillas seem to have no system of clans or gentes. The tribe is
+divided into two bands--commonly called by their Spanish names, _Olleros_
+(Potters) and _Llaneros_ (Plainsmen)--within which marriage is not
+prohibited. In the days of the buffalo a part of the tribe, preferring the
+prairie country, remained there for a short time and received the name
+Kolhkah�n, People of the Plains. The others returned to the mountains and
+from the pottery they there made were called Sait Nde, Sand People, sand
+being used in mixing the clay. In event of marriage between members of
+different bands, sons born of the union belong to the father's band, while
+daughters belong to the band of the mother.
+
+Generally speaking, chieftainship is hereditary, passing to the eldest
+son, if there be such, otherwise to a brother, on the death of the
+incumbent; but this rule might be set aside if public opinion were strong
+enough to warrant it, and the chief be selected from another family. Each
+band has a headman, chosen by reason of his personal bravery and
+worthiness. The tribal chief, however, is the recognized leader, the two
+band chiefs being little more than figureheads.
+
+The social customs of the Jicarillas are well defined. A young man wishing
+to marry sends a near relation to procure the consent of the girl's
+parents, with whose decision the wishes of the daughter have little
+weight. If the young man meets their approval, he is sent out to hunt, and
+the game which he kills is distributed among the girl's relations. The
+following day his family build a _kozh�n_ and place in it the personal
+effects of the young couple, who, at night, enter with friends and
+kinsfolk. A medicine-man prays to Nay�{~COMBINING BREVE~}nayezgani, asking his beneficence
+toward the new home. This ceremony lasts until midnight, when the visitors
+depart and the marriage is consummated. Polygamy was common. Divorce is
+effected without ceremony, the discontented one deserting the other and
+leaving him or her in possession of the dwelling.
+
+Property right is governed by tribal laws. The wife's belongings are
+inherited by her children or, if she should have none, by her parents, not
+by the husband. On the death of the husband his property passes to the
+children and the wife.
+
+The dead are buried in secret, only a few of the close relations having
+knowledge of the place. Immediately after death the body is carried on
+horseback to a high point, where it is placed on the ground and covered
+with the personal possessions of the deceased, such as clothing, blankets,
+saddles, and weapons, and over all are heaped brush and stones. Formerly a
+man's horse was killed near his grave, and sometimes as many as three or
+four horses were similarly sacrificed at different places. In former times
+also the _kozh�n_ was burned after the burial, and members of the family
+cut their hair as a sign of mourning. The souls of the dead are believed
+to rise skyward. In one portion of the sky, among vast herds of buffalo,
+all those who have met death in battle assemble, rich and happy; in
+another part, those who have succumbed to sickness and old age. The evil,
+or those who have practised witchcraft, have a place apart from the rest.
+Between the latter and the spirits of the good stands a high rock wall at
+which the evil ones are condemned to dig for eternity in an effort to
+reach the happier home. Spirits can work only in darkness, and the work of
+the night is ever brought to naught by recurring daylight.
+
+                 [Illustration: A Jicarilla Feast March]
+
+                         A Jicarilla Feast March
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The Jicarillas, like their kindred the Navaho and Apache, pay much
+attention to religion and ceremony. Compared with the Navaho their life
+seems almost lacking in ceremony, but when contrasted with the various
+Yuman tribes on the Colorado and Gila rivers of Arizona it is fairly rich.
+Their healing or medicine rites include a dance, called _Is�ne_, that
+occupies four days and four nights, and many one-day "sings," in all of
+which dry-paintings are employed. Like the Apache the Jicarillas attach
+much importance to the girls' puberty ceremony and still rigidly adhere to
+it.
+
+A four-day medicine dance is founded on the following legend:
+
+Two maidens lived at the bottom of a deep pit. Many of the men wished to
+marry them, but the girls were well content and refused to come out. The
+Bear and the Snake formed a plan to carry them off and make them their
+wives. A beautiful butterfly was sent fluttering down over the girls'
+heads, but they paid little heed to its beauties. Another was sent, then
+another, and yet a fourth, which was so beautiful that the girls reached
+up to catch it, for they wished to copy its splendid colors on a large
+basket they were weaving. But the butterfly escaped them and flew upward,
+keeping ever out of reach as the girls followed to the mouth of the pit.
+There the Bear and the Snake in waiting suddenly reached over, seized the
+girls, and carried them away. The people, learning of this, asked them to
+bring the girls back, but the Bear and the Snake refused, so an appeal was
+made to Nay�{~COMBINING BREVE~}nayezgani and Kobadjisch�ni. These two gods built a fence
+around the world to keep the Bear and the Snake from escaping, and,
+summoning all the people, compelled the Bear and the Snake to bring the
+two young women back. The one the Bear had married had grown very fat and
+coarse, like her master. "What have you done to make this girl so fat?"
+demanded Nay�{~COMBINING BREVE~}nayezgani in anger. "You must give her medicine to make her
+comely again." So the Bear sang songs and made medicine until the girl was
+herself again. Then came the Snake with the girl he had stolen. She had
+become thin, like her master. "What have you done to make this girl so
+thin?" cried Nay�{~COMBINING BREVE~}nayezgani. "You must give her medicine to make her well
+again." The Snake then sang his songs and made medicine until the girl
+became again robust and beautiful.
+
+As already mentioned, the performance of this ceremony extends through a
+period of four days and four nights. The day preceding is spent in
+preparation: the head of the family of the sick person makes ready for a
+feast, and helpers build a corral of pi�on and spruce branches. This
+corral is circular, about forty yards in diameter and six feet high, with
+an opening at the east. To the west, close to the fence, is the medicine
+_kozh�n_. The latter part of each morning of the four days is spent by the
+medicine-man and his assistants in the _kozh�n_, where a dry-painting of
+blue, black, yellow, and red earths is made in the shape of a snake lying
+in a circle with a space between the head and the tail. The circle is
+about six feet in diameter, and within it are represented numerous
+animals: the bear, turkey, deer, eagle, buffalo, elk, badger, gopher, and
+others. A decoction is mixed in an earthen bowl and the patient is
+summoned. Sand from the various parts of the painting are sprinkled on the
+corresponding parts of his body, and the medicine mixture is given him to
+drink.
+
+The night portions of the ceremony begin shortly after dark. The
+medicine-man and any persons who know the songs gather in the _kozh�n_ and
+sing, accompanied with a drum made of a basket inverted over a hole in the
+ground and covered with a buffalo skin, the head toward the east. The hole
+represents the pit in the legend, the basket the one the girls were
+weaving, and a figure interwoven in the latter symbolizes the butterfly of
+the story. The beating of the drum is varied at intervals by the use of a
+leg-bone of a mountain sheep rasped quickly over a notched stick. Any men
+of the tribe may enter the _kozh�n_, and even a white man who is well
+known. The songs consist of recitals of the powers of the medicine-man and
+invocations to the various animals, as the bear, snake, and mountain
+sheep. Some of the songs consist merely in naming the parts of the
+animal's body, while others are supposed to be those used by the Bear and
+the Snake in the legend. After singing these songs for about three hours,
+with intervals of rest, the dancing begins. On each side of the enclosure
+are three fires. Behind these on the north side are the men, on the south
+the women; thus a large open space is bounded by the two lines of fires,
+the _kozh�n_, and the opening of the corral. Two women walk slowly into
+this space, their heads modestly bent. They stop, and a young man
+approaches to ascertain with whom they would dance. He then finds the
+desired persons, takes each by the arm, and drags him out. The men always
+feign unwillingness to go. In the meanwhile other pairs of women have come
+out and other young men become busy finding partners for them. As a rule
+they dance in groups of four, men and women facing each other and moving
+backward and forward five or six steps. As the dance progresses the man is
+likely to lay his hands upon the woman's shoulders, but modesty forbids
+her a similar liberty. The same pair may remain dancing together
+throughout the night, or they may cease when either desires. On the first
+night the dancing continues until about midnight; the second, an hour or
+two longer; the third, until well toward dawn; the fourth, until sunrise.
+
+                        [Illustration: Jicarillas]
+
+                                Jicarillas
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+On the last night the top of a small spruce tree, tipped with eagle down,
+is planted near the door of the _kozh�n_, and a new element in the dancing
+is introduced. About midnight, before any dancing has been engaged in, the
+ceremonial dancers enter from two dressing _kozh�n_ some two hundred yards
+east of the corral. These consist of two parties. The first, eight in
+number, enter in single file, preceded and followed by a man in everyday
+costume. These dancers, called _Tsa__n__nat�{~COMBINING BREVE~}_, are nude, save for the
+breech-cloth, with body and face painted in white and black, and the hair
+hanging loose. Immediately following them are the _Cha__n__zhin�{~COMBINING BREVE~}_, six in
+number, accompanied by four keepers, two in front and two behind. The six
+are nude, the bodies painted solid white with six black stripes encircling
+them. The hair is painted white and is done up into two long, stiff
+braids, which project from the sides of the head like a pair of horns. The
+faces are hideously made up to represent clowns, as indeed their name
+signifies. In dancing, the Chanzhin�{~COMBINING BREVE~} and Tsannat�{~COMBINING BREVE~} do not take steps, but
+shuffle sidewise, locomotion being effected by means of a sort of
+exaggerated shivering of the legs. This movement is common to Plains
+tribes in many of their dances. The whole line of dancers proceed with
+their peculiar motion into the _kozh�n_ and around the fire, passing
+before the patient, the Chanzhin�{~COMBINING BREVE~} all the while uttering hoarse,
+animal-like cries. Their utterances are always coarse and obscene, causing
+much merriment, which is supposed to aid the patient in casting off his
+illness. After passing through the _kozh�n_ the Tsannat�{~COMBINING BREVE~} form in line
+outside and with their feet keep time to the singing and drumming, while
+the others break ranks and in a promiscuous throng pass before the
+spectators, first on the men's side, then on the women's. Just before
+their departure from the corral any woman who feels an indisposition may
+crouch in their path near the gate, facing the west, and the Chanzhin�{~COMBINING BREVE~}
+one by one leap over her, first from the east, then from the other three
+directions, ever continuing their hoarse cries.
+
+These characters make their appearance four times during the course of the
+night, the spectators dancing during the intervals. After their last exit
+dancing continues until shortly before sunrise; then the medicine-man and
+the singers arise, and, forming a circle about the fire in the centre of
+the _kozh�n_, sing a number of songs. A maiden is summoned from the
+gathering to carry a basket of sacred meal, and the medicine-man, taking
+up the top of the spruce tree, passes out of the enclosure toward the
+rising sun, followed by the maiden, the patient, the singers, and any who
+may be afflicted with a bodily ailment. At a distance of about a hundred
+yards the medicine-man stops and plants the little spruce tip, to which
+the disease is now supposed to have been transferred, under a tree,
+sprinkling over it quantities of the sacred meal. Then each of the others,
+the patient leading, steps forward, throws a pinch of the meal on the
+tree, and passes on, always facing the east. When the last one has thus
+passed, the procession stops, everybody holds his blanket ready, and on
+signal from the medicine-man, just as the sun appears, gives it a shake
+and runs at full speed to the _kozh�n_ and around the fire. Thus is
+disease shaken out and the pursuit of the evil spirits of sickness eluded.
+
+                     [Illustration: Jeditoh - Navaho]
+
+                             Jeditoh - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+It is interesting to note the difference between the Apache of Arizona and
+ the Jicarillas in their assignment of colors to the cardinal directions.
+The former invariably associate black with the east, blue with the south,
+             yellow with the west, and white with the north.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+In the beginning all people, birds, and beasts were far beneath this
+earth, somewhere in the darkness; there was no sun, no moon. It was not a
+good place in which to live, because of the darkness. After a time came
+Chunna�i, the Sun, and Klena�i, the Moon. They directed the people to
+leave the world of darkness, showing the way they were to go by passing up
+through a rift in the sky. But the sky was so far above that the people
+knew of no way to reach it, so they made a pile of sand in the form of a
+mountain, and painted the east side white, the south blue, the west
+yellow, and the north side all colors.[1] Then they gathered seeds from
+all the plants they knew and placed them inside the little mountain.
+Chunna�i sent back his messenger, �nltsistn, the Whirlwind, to instruct
+them how to make the mountain increase in size.
+
+Then all gathered about it and danced and sang, until after four days the
+seeds sprouted and the mountain began to expand and to increase in height.
+This continued for four days, at the end of which time the mountain seemed
+almost to reach the sky; but suddenly its growth ceased, and none knew the
+cause. From Chunna�i came Whirlwind to tell the inhabitants how two of
+their maidens had entered the sacred space on the mountain top and had
+wantonly broken and destroyed plants and fruits, thus causing the mountain
+to cease growing.
+
+With two long poles and four buffalo horns, which then were straight, the
+people made a ladder, which, when placed on the mountain top, reached the
+sky. One of the four Great Whirlwinds, N�chitso, went up to see what this
+new place was like. He put his head through the opening, and seeing that
+the world was covered with water, at once descended the ladder. The four
+Whirlwinds then went up; White Wind rolled the water to the east, but
+still there was water at the south; Blue Wind rolled it away to the south,
+but still there was water at the west; so Yellow Wind blew it away to the
+west, and then there was water only at the north, which All-Color Wind
+quickly blew away. Then the Winds blew over the earth for four days to dry
+it; but they left some of the water, which flowed along in streams.
+
+When they returned and told what they had done, the people sent K�{~COMBINING INVERTED BREVE~}ge, the
+Crow, who was wise, to view the land. They waited long, but K�{~COMBINING INVERTED BREVE~}ge did not
+return. Then they sent Little Whirlwind, who found the Crow perched upon
+some dead bodies, plucking out their eyes; and because of his wickedness
+in forgetting the people, his feathers, once white, had turned black. Then
+Nag�nschitn, the Badger, was sent to see if the land was good, but just as
+soon as he had crawled through he sank in the black mud and could go no
+farther, so Little Whirlwind was despatched to succor him. To this day
+Badger's legs are black. Next Keldinsh�{~COMBINING BREVE~}n, the Skunk, was sent, because he
+was light in weight; but even he sank in the mud and blackened his legs.
+Then the people sent Cha, the Beaver, who travelled about for a long time,
+and finding all the water running away in streams, built dams and thus
+formed many lakes. He came back and told the people that the land was good
+to live in, which pleased them greatly. Then they started up the ladder,
+and when all had passed over, it was found that their weight had bent the
+buffalo horns, which ever since have been curved. Thus all the people came
+out upon this earth at a place in the north.(3)
+
+During the first days the Sun did not rise above the horizon, having been
+held back in the east by a web that Mansch�{~COMBINING BREVE~}, the Spider, had woven about
+him. But the people succeeded in tearing the web away, and from that time
+the Sun each day has travelled across the whole sky.
+
+On emerging from the underworld the inhabitants began moving in a great
+circle, travelling from the north to the east, then to the south, then to
+the west. When any found a spot that pleased them, they settled there, and
+Chunna�i and Klena�i gave them a language of their own. Four times the
+land was thus encircled, but each time the circle became smaller, and when
+the people came the last time to the north, Ha�sndayin, the Jicarillas,
+found their home in the mountains near the Rio Chama.
+
+
+
+
+MIRACLE PERFORMERS
+
+
+During the wanderings of the people a girl, Y�lkai Ests�n, became
+separated from the rest. She would lie all day on a hillside in the
+sunshine, and the Sun saw that no harm came to her. By and by she bore a
+child, whose father was Chunna�i, the Sun, and the child was
+Nay�{~COMBINING BREVE~}nayezgani. Another girl, Ests�n N�tleshin, was fond of lying asleep
+under a rock, and by the trickling water that fell upon her Kobadjisch�ni
+was begotten.
+
+                   [Illustration: Lake Lajara - Navaho]
+
+                           Lake Lajara - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The two women and their sons lived together. To amuse the children the
+mothers made them a wheel, but cautioned them never to roll it toward the
+north. Whenever he heard the sound of water, Kobadjisch�ni, to seek its
+source, would leap straight into any torrent, and his mother hoped that
+the toy would deter him from falling into such danger. One day the two
+boys became curious to know what was in the north, so they rolled the
+wheel in that direction. It went straight on for a long time, then came to
+a ladder leading up the steep side of a rock, up which it rolled. The boys
+stopped in astonishment. The wheel rolled on down into a cave, where lived
+Y�ye, a monster Owl, who ate human flesh. A young girl, Y�ye's slave, was
+sent up to see who was outside. "Two young, fine-looking boys," she
+reported. Y�ye sent her to tell them to come into the cave, but this they
+refused to do, even when he urged them himself, saying, "No! Give us our
+wheel!" But at last the boys yielded to Y�ye's persuasions and proceeded
+up the ladder and down into the cave. Owl built a fire under a huge pot of
+water, seized the boys, and put them into it. He boiled them a long time,
+then lifted them out with a stick. They stood up and said, "Why do you not
+give us our wheel and let us go home?" Then Y�ye became angry and thrust
+them into a great heap of hot ashes and built a fresh fire over them.
+After a long time he took them out, but they were still unharmed, and only
+asked, "Why do you not give us our wheel?" At this Owl became very angry
+and, seizing them, cut them into small pieces, put them into the pot, and
+boiled them again; but when he took them out they were alive and whole.
+Owl said not a word, but gave them their wheel and motioned them to go.
+All this time the mothers of the two boys knew from the Sun where they
+were, and by a burning stick could tell when their children were in
+danger; for if they were safe the flame burned high, but if in danger it
+burned low.
+
+Because there were so many monsters on the earth that destroyed people,
+the mothers of Nay�{~COMBINING BREVE~}nayezgani and Kobadjisch�ni sent them on a visit to
+Chunna�i to learn how to kill these evil beings. Chunna�i sent down the
+rainbow, and up this the two boys climbed and went into the house of the
+Sun. For Nay�{~COMBINING BREVE~}nayezgani the Sun made a complete suit of turquoise--shirt,
+leggings, and moccasins--and in his hair fastened a long eagle feather. He
+gave him also huge arrows made of pine trees pointed with flint of white,
+blue, yellow, and all-colors, and a bow made of a part of the rainbow. To
+Kobadjisch�ni he gave a suit of flint of many colors and a long whip with
+which to drive away sickness, and in his hair he tied a downy eagle
+feather. Then he said to Nay�{~COMBINING BREVE~}nayezgani, "Shoot down and see if you can
+hit that tree." So Nay�{~COMBINING BREVE~}nayezgani shot, and the arrow shattered the tree
+like a bolt of lightning.
+
+                 [Illustration: Into the Desert - Navaho]
+
+                         Into the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+After his return from the home of the Sun, Nay�{~COMBINING BREVE~}nayezgani and his mother,
+Y�lkai Ests�n, went over to the pueblo of Taos, where in a lake lived a
+monster Turtle which had destroyed many people by dragging them beneath
+the water. Nay�{~COMBINING BREVE~}nayezgani went into the village and asked for food, but
+the people refused him, not knowing who he was. In the night he sent worms
+into their corn, spoiling it all; and in the morning, when they discovered
+it, they were filled with fear, and said:
+
+"You must be some great man. In the west is a large lake, and in it a
+being which has dragged many of our people into the water. Will you go and
+kill it?"
+
+"I will kill it," replied Nay�{~COMBINING BREVE~}nayezgani, "but first you must give me as
+much turquoise as I now have in my suit."
+
+This they did, and Nay�{~COMBINING BREVE~}nayezgani asked Chunna�i how he should kill this
+creature. His father gave him four wheels--white, blue, yellow, and
+all-colors. Then from the east he threw the white one into the middle of
+the lake, and the water receded a little. From the south he threw the blue
+wheel, from the west the yellow, from the north the wheel of all-colors,
+and each time the water decreased a little more, until a ladder leading
+downward was exposed. From the centre in four directions led rows of large
+stones, upon which Turtle walked in going to his house. Nay�{~COMBINING BREVE~}nayezgani
+went out on one of these stone-trails and down the ladder. At the bottom
+he found two mountain lions, which he quieted by giving them eagle
+feathers. He went through a long passage and successively met two fierce
+bears, two snakes, and two spotted wildcats, but each in turn was pacified
+with eagle feathers. At the end of the passage was a door, which
+Nay�{~COMBINING BREVE~}nayezgani burst open, coming suddenly upon the great Turtle. The
+monster tried in vain to seize and kill him, but Nay�{~COMBINING BREVE~}nayezgani took out
+his fire-stick, and said:
+
+"Release the people you have here, or I will destroy you with my fire!"
+
+"I have only one," said Turtle, "and you may take him."
+
+When the one came out Nay�{~COMBINING BREVE~}nayezgani asked him if there were any more
+captives in the house, and the man said there were many more. So again he
+threatened Turtle, and other prisoners were released; but these were not
+all, and he compelled Turtle to free still more. On the fourth demand,
+however, the monster refused to give up any more of his prisoners,
+whereupon Nay�{~COMBINING BREVE~}nayezgani killed him with his fire and smoke. Then going
+through the rooms he released all the people he found. There were two
+young Turtles, whom he told not to grow any larger, nor to kill people or
+animals; and small Turtles yet inhabit the land.
+
+Nay�{~COMBINING BREVE~}nayezgani heard that to the east of the mountains of the Ha�sndayin
+lived Tzes, the enormous Elk, in the midst of a great high plain, which no
+one could approach unseen. So he journeyed thither, thinking to ascend the
+eastern side; but Elk saw him, and he went no closer. Then he tried from
+the south, the west, and the north, but always Elk saw him. At the
+northern side of the plain Nay�{~COMBINING BREVE~}nayezgani heard someone ask, "What are you
+doing here?"
+
+It was Ma�nelin, the Gopher; and when he learned what Nay�{~COMBINING BREVE~}nayezgani
+wished to do, he promised his help. So he burrowed into the ground and
+came up under the spot where Elk was lying, and just behind the shoulder
+gnawed away the thick hair that protected the monster's heart. Elk felt
+the gnawing, and cried out, "Who is doing that?"
+
+Gopher answered, "I need fur to make a nest for my little children."
+
+So Elk became quieted and Gopher went back into the ground, and from the
+centre dug holes in four directions to the edge of the plain.
+Nay�{~COMBINING BREVE~}nayezgani then entered one from the east, and coming to the centre
+looked up and saw Elk's heart beating. Drawing his flint-pointed arrow to
+the head, he shot the monster through the heart, then quickly dropped down
+into Gopher's burrow beneath four stones which, one below the other,
+stopped the vertical channel. But first he made with his fire-stick a
+dense white smoke at the end of the burrow that ran to the east. Elk
+leaped down into the opening and rushed in the direction of the smoke,
+seeking his enemy. Then in his rage he went to the centre, but in the
+meantime Nay�{~COMBINING BREVE~}nayezgani had made a cloud of blue smoke at the south, so
+Elk ran thither. Successively Nay�{~COMBINING BREVE~}nayezgani made yellow smoke at the west
+and all-color smoke at the north, each time at the mouth of the burrow,
+and each time Elk ran in the direction of the newly made smoke. All the
+time blood was pouring from the wound in Tzes' heart. At last he espied
+the hole blocked with four stone doors of white, blue, yellow, and
+all-colors, which led straight down from the floor of the passage. With
+his great antlers the monster broke through the first three doors, but at
+the fourth he fell dead. Nay�{~COMBINING BREVE~}nayezgani divided the meat with Gopher, and
+taking the greater portion on his back, for by this time he was grown
+large and strong, he started back to his mother, who was overjoyed by his
+safe arrival and because he had brought such a quantity of meat. Near the
+village he stopped to rest, and the weight of himself and of Elk's body
+flattened the top of the hill on which he sat. Where Elk's blood soaked
+into the ground the soil is still red.
+
+                 [Illustration: Nature's Mirror - Navaho]
+
+                         Nature's Mirror - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+From his father, Chunna�i, Nay�{~COMBINING BREVE~}nayezgani had knowledge of another evil
+thing and how to destroy it. Cutting off a piece of Elk's intestine, he
+filled it with blood and fastened it about his waist. Then he told his
+mother to strip off the hide and while it was still soft sew it into a
+suit that would cover him completely. When the suit was finished he put it
+on, hid Elk's antlers under it, and departed westward in search of Its�,
+the Eagle, who every day killed a man. When Nay�{~COMBINING BREVE~}nayezgani approached the
+home of Eagle the latter swooped down from his high rock and four times
+tried to seize him, but could not fasten his talons in the hardened hide.
+At the fourth attempt Nay�{~COMBINING BREVE~}nayezgani allowed Eagle to take hold of his
+suit in the front, whereupon the bird carried him up and up, and from a
+tremendous height dropped him upon the sharp rocks. Though unhurt, to
+deceive Eagle he tore open the piece of intestine, allowing the blood to
+gush out upon the rock. Its� told his two children to go and eat, but when
+they drew near Nay�{~COMBINING BREVE~}nayezgani made a sound, "Sh!" and they stopped in
+fright. Again they came near and again heard the sound "Sh!" So the
+Eaglets went to their father, perched high on the point of the rock, and
+said:
+
+"That body is not dead, it makes a noise 'Sh!'"
+
+"Never mind that; go and eat!" commanded the parent Eagle, who then flew
+away for his day's hunting.
+
+When Its� was gone, Nay�{~COMBINING BREVE~}nayezgani arose, took off the elk-skin suit, and
+addressed the frightened Eagle children:
+
+"In what weather does your father come home?"
+
+"In a great storm of thunder and lightning," they answered.
+
+"And in what weather does your mother come home?"
+
+"When all the sky is clouded and a slow rain falls."
+
+Presently a great storm arose, and the Eaglets exclaimed, "Our father is
+coming!" Soon the Eagle came rushing through the air, and from afar
+Nay�{~COMBINING BREVE~}nayezgani heard wailing, for Eagle had a man in his talons. From far
+aloft, as was his wont, he dropped the man upon the rocks. Nay�{~COMBINING BREVE~}nayezgani
+took up one of Elk's antlers and just as the great bird was alighting on
+his perch hurled it at him, striking him on the head. Listening, he heard
+the body drop upon the rocks far below. Then a slow rain began to fall,
+and the Eaglets cried, "Our mother is coming!" Soon the mother Eagle came.
+She too had a man in her talons, and with the other horn Nay�{~COMBINING BREVE~}nayezgani
+killed her. Then he warned the Eagle children that they must not grow any
+larger, or ever attempt to carry away people; and they promised to be
+content with hunting animals.
+
+But Nay�{~COMBINING BREVE~}nayezgani found that there was no way to get down from the rock,
+for it was steep and very high, so high that it made him dizzy to look
+over the edge. Chunna�i told him to wait there, for he would send someone
+to bring him down safely. At last Nay�{~COMBINING BREVE~}nayezgani saw somebody below, who
+proved to be Bat.
+
+"Come, help me down!" he called.
+
+                  [Illustration: Canon _Hogan_ - Navaho]
+
+                          Canon _Hogan_ - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Bat came up, flying round and round the rock. On his back was a basket,
+supported from his shoulders by two cords that looked like Spider's
+thread.
+
+"That will not hold me!" exclaimed Nay�{~COMBINING BREVE~}nayezgani.
+
+"But it will," answered Bat; "it will hold the biggest of mountain sheep!"
+And to prove the truth of his assertion he filled the basket with stones
+and jumped up and down, and the threads held. Then Nay�{~COMBINING BREVE~}nayezgani was
+satisfied and got in, and Bat began the descent. "Don't open your eyes!"
+he commanded. After a long time, feeling that they must be near the
+bottom, Nay�{~COMBINING BREVE~}nayezgani opened his eyes, but the sight made him dizzy, and
+he almost fell out of the basket. Bat became angry at this, for the lurch
+almost threw him from the rock. At last, however, they reached the ground
+in safety.
+
+There they dragged the bodies of the two great Eagles together, plucked
+them, and filled Bat's basket with the feathers, which Nay�{~COMBINING BREVE~}nayezgani
+wished to take home. "Don't go in the low places," he advised Bat, as the
+latter started on ahead. But Bat forgot, and because the walking was
+easier went across the low places, where the birds stole all the feathers
+for their nests; so he had to return and fill the basket again. These he
+carried safely to Y�lkai Ests�n, who gave many of them to the people of
+the village.
+
+From Chunna�i, Nay�{~COMBINING BREVE~}nayezgani learned of one more monster on the earth, a
+huge Rolling Stone, which lived in the south near the pueblo of Picuris;
+so he and his mother went southward. They stopped in a ca�on through which
+Rolling Stone often passed on its way to and from the village, and by and
+by it came crashing along, destroying everything in its path. Just as it
+passed, Nay�{~COMBINING BREVE~}nayezgani shot with one of his great flint-pointed arrows and
+shattered it, as he had shattered the tree when Chunna�i first gave him
+his weapons; and the ground in that spot is still red from the blood that
+flowed from Rolling Stone's heart.
+
+
+
+
+ORIGIN OF FIRE
+
+
+Black Man, Hasch�{~COMBINING BREVE~}n D�{~COMBINING BREVE~}lhili, was created by Nay�{~COMBINING BREVE~}nayezgani to be his
+helper in the task of making the earth a good dwelling-place for the
+people. Hasch�{~COMBINING BREVE~}n made the animals, mountains, trees, and rivers, gave the
+people weapons and implements, and showed how they were to be used. When
+all were supplied with houses to live in and weapons with which to protect
+themselves and to kill game, he called Coyote, Tsilit�{~COMBINING BREVE~}n, the Mimic.
+
+"Go to the Land of the Fireflies," he commanded, "and bring back their
+fire, for the people have no fire with which to cook their food."
+
+Coyote started, and found the Land of the Fireflies. These beings lived at
+the bottom of a deep, deep hole--an enormous cave in the solid rock. Its
+sides were smooth and straight, and how to get down Coyote did not know.
+He went to the edge of the pit, and there found growing Little Tree.
+
+"Help me down to the Land of the Fireflies," he said. So Little Tree sent
+its roots down, down, down, until they extended quite to the bottom, and
+Coyote descended. There he played with the little Firefly boys, romping
+about, running back and forth, pretending to be thinking of nothing but
+their amusement, for the Fireflies guarded their fire carefully and would
+let no one touch it.
+
+On the tip of his tail Coyote had tied a tuft of cedar bark. Suddenly he
+dashed through the great fire which always burned in the centre of the
+village, and was off before the Firefly people knew what he had done. When
+they discovered that he had stolen some of their fire, they set out in
+pursuit; but Coyote was very swift of foot, and reached the wall of the
+pit far ahead of them.
+
+"Little Tree, help me out!" he called.
+
+Little Tree drew its roots up, up, up, while Coyote held on and was drawn
+safely out of the hole. Then he ran quickly about among the people,
+lighting the piles of wood they had prepared, until every family was
+supplied with fire.
+
+
+
+
+
+THE NAVAHO
+
+
+              [Illustration: A Drink in the Desert - Navaho]
+
+                      A Drink in the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+HOME LIFE, ARTS, AND BELIEFS
+
+
+              [Illustration: Under the Cottonwoods - Navaho]
+
+                      Under the Cottonwoods - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The Navaho are a pastoral, semi-nomadic people whose activities centre in
+their flocks and small farms. Their reservation of more than fourteen
+thousand square miles is the desert plateau region of northern Arizona and
+New Mexico. Its mesas and low mountains are sparsely covered with pi�on
+and cedar, and on the higher levels are small but beautiful forests of
+pine. Back and forth in all parts of this vast region the Navaho drive
+their flocks. At the season when the slight rainfall produces even scant
+pasturage on the desert plains the flocks are pastured there; but as the
+grass becomes seared by the summer sun and exhausted from pasturing, the
+flocks are taken into the mountains, where the shade of the pines lends
+grateful coolness. Again, as the deep snows of winter come, the sheep and
+goats are driven down to the wooded mesas, where there is little snow and
+an abundance of fuel, of which there is none on the plains. And so, year
+in, year out, the flocks slowly drift back and forth from plain to mesa
+and from mesa to mountain.
+
+While the Navaho leads a wandering life, the zone of his movements is
+surprisingly limited; indeed the average Navaho's personal knowledge of
+his country is confined to a radius of not more than fifty miles. The
+family usually has three homes, the situation of which is determined by
+the necessities of life. Near their summer home they cultivate small crops
+of corn and vegetables in narrow, sandy washes, where by deep planting
+sufficient moisture is insured to mature the crop. In a few sections small
+farming is conducted by means of irrigation. In Ca�on de Chelly, which may
+be termed the garden spot of the reservation, there are diminutive farms
+and splendid peach orchards irrigated with freshet water. The ca�on drains
+an extensive region, and even a light rain causes the stream which flows
+at the base of its lofty walls to become swollen. This water the natives
+divert to their miniature cornfields and orchards, one or two freshets
+assuring good crops.
+
+         [Illustration: Cornfields in Canon Del Muerto - Navaho]
+
+                 Cornfields in Canon Del Muerto - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Owing to its lowness and its earth covering, the Navaho house, or _hog�n_,
+is the most inconspicuous of habitations. One might ride from morning till
+night across the reservation and not observe either a hog�n or an Indian,
+although he has no doubt passed within a stone's throw of many of these
+houses and been peered at by many more dark eyes from brush concealments.
+At the end of a long day in the saddle the traveller may wonder where the
+many thousands of Navaho reside; but his inquiry may be answered if he
+will but climb to the summit of one of the many low mountains and view the
+panorama as the long shadows of evening are creeping on. Here and there in
+every direction the thin blue smoke of the campfire may be seen curling
+upward as these desert people prepare their evening meal. In this clear,
+rare atmosphere the far distant horizon is the only limit to his vision.
+Just below, a mile or so away, may perhaps be seen the smoke from a group
+of half a dozen hog�ns. Miles beyond is another group, and still beyond
+another, and so throughout the sweep of vision. These people and their
+life are delightfully Indian, but slightly influenced by the white man's
+ways. As the chief human touch of the great southwestern desert the Navaho
+are the artist's joy, and as a subject for the ethnologist their
+ceremonial life furnishes limitless material for study.
+
+The handicraft of the Navaho is seen at its best in their blanketry, which
+is one of the most important industries of any Indians within our domain.
+The greater portion of the wool from their hundreds of thousands of sheep
+is used in weaving, and in addition a considerable quantity of commercial
+yarn is employed for the same purpose. The origin of the textile art among
+the Navaho is an open question. It is probable that they did not learn it
+from anyone, but that it developed as a part of their domestic culture. It
+is contended by some that the early Spanish missionaries taught the Navaho
+to weave; but why should the white man be accredited with this art? The
+mummies found in the prehistoric cliff-ruins of the Navaho country are
+wrapped in cloth finer than any ever produced with a Navaho loom, and no
+doubt now remains that Pueblo people were incorporated by the Navaho in
+ancient times.
+
+The blankets made in earlier days, say from fifty to a hundred and fifty
+years ago, are beautiful examples of primitive handicraft. The body of a
+so-called bayeta blanket was woven of close-spun native wool, dyed dark
+blue, while the red pattern was from the ravellings of Spanish bayeta.
+Much of the beauty of the old blankets is due to the mellowing of the
+native colors by age, but practically none of these rare examples are to
+be found among the Navaho at the present time. The blankets of to-day may
+be roughly divided into three classes: 1. Those made from the close-spun
+native yarn dyed in the old colors and woven in the simple old patterns;
+when aged they closely resemble the old bayeta blankets. 2. Blankets woven
+in a great variety of designs from coarse, loose-spun yarn dyed with
+commercial dyes of many shades; these are the Navaho blankets of commerce.
+3. Those woven from commercial or "Germantown" yarn; they are of fine
+texture and sometimes beautiful, but lack interest in that their material
+is not of Indian production. Fortunately the decrease in the demand for
+blankets woven of commercial yarn is discouraging their manufacture.
+
+The Navaho woman weaves her blanket not so much for profit as for love of
+the work. It is her recreation, her means of expressing imagination and
+her skill in execution. Civilized women may write books, paint pictures,
+or deliver ringing addresses; these are unknown worlds to the Navaho
+woman: but when after months of labor she finishes a blanket, her pride in
+her work of art is indeed well justified.
+
+Because of their pastoral life the Navaho are not villagers. Their
+dome-shaped, earth-covered hog�ns are usually grouped two or three in the
+same locality. The summer house is a rude brush shelter, usually made with
+four corner posts, a flat top of brush, and a windbreak of the same
+material as a protection against the hot desert siroccos. The hog�n
+proper, used for storage during the summer, affords a warm and comfortable
+shelter to its occupants through the cold winters of their high altitude.
+When a hog�n is built it is ceremonially consecrated, and if an occupant
+should die in it, it is forever deserted and is called _ts�{~COMBINING BREVE~}ndi hog�n_,
+"evil house." No Navaho will go near such a house or touch anything taken
+from it. If a meal were cooked with decayed wood from a hog�n a hundred
+years deserted, a Navaho, even if starving, could not be induced to
+partake of it. Thus strong are the religious beliefs of this primitive
+people.
+
+                [Illustration: The Blanket Maker - Navaho]
+
+                        The Blanket Maker - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The domestic equipment of the Navaho is simplicity itself and reflects the
+simple life of the tribe. Of household furniture there is none. The
+bedding consists usually of a few sheepskins; cooking utensils are earthen
+pots of their own making, and cups, knives, and spoons of civilization.
+Plates they do not need, as the family eat directly from the pot in which
+the food is cooked. The principal food is mutton, boiled, and corn
+prepared in many ways. Considerable flour obtained from traders is
+consumed; this is leavened slightly and made into small cakes, which are
+cooked over the embers like Mexican tortillas.
+
+The women are an important factor in the Navaho tribe. The sheep usually,
+and the house, with all that pertains to it, always are the property of
+the wife. The independent spirit of the women, instilled by this
+incontestable property right, manifests itself throughout the tribe, and
+by reason of it the Navaho husband is not apt to seek an opportunity to
+criticise his wife so long as she is in a position to say, "If I and the
+hog�n do not suit you, go elsewhere!" Polygamy is common, but as a rule
+the wives of one man are sisters, an arrangement conducive to domestic
+harmony.
+
+Many of the Navaho men are skilled silversmiths. Every well-to-do Navaho
+possesses a silver belt consisting of a dozen or more wrought oval discs,
+each about two by three inches, fastened to a leather strap. Such a belt,
+weighing several pounds, is of course a valuable piece of property. The
+wearer may also have a broad silver bracelet set with turquoise, a heavy
+string of silver beads with a massive pendant of the same material, and a
+pair of deerskin leggings with a row of silver buttons on the outer side.
+Frequently their horses are gaily bedecked with bridles and saddles
+heavily weighted with silver ornaments. The long strap over the shoulder,
+from which the pouch of the medicine-man is suspended, is always studded
+with silver buttons. Mexican coins, especially the peso, are the principal
+source of all this silverwork, the Navaho preferring this coin to our own
+dollar because it is heavier. Buttons and beads also are made from
+American dimes and twenty-five cent pieces; the small beads from dimes,
+and the larger ones from two coins of the same value. They learned
+silversmithing from the Mexicans, but since their first lessons have
+developed a high degree of individuality in the art. While the metal-work
+of the Navaho at the present time is practically all in silver, only a few
+copper objects being made, their earliest work in metal was with iron, and
+occasionally an example of this is found. The silver and shell bead
+jewelry of the Navaho is his savings bank. During times of prosperity he
+becomes the possessor of all the jewelry his means afford, and when poor
+crops or long winters threaten distress he pawns it at a trader's, so that
+many of the traders often have thousands of dollars' worth of silverwork
+and shell beads on hand at one time. The system seems to be a very fair
+one, and in time of stress is certainly a boon to the impecunious Navaho.
+
+The little pottery made by this people is an undecorated ware for
+utilitarian purposes only. For carrying water a gum-coated water bottle of
+basketry is in general use. Few baskets are made, and these are of but a
+single pattern--a flattish tray for use in ceremonies. Most of the baskets
+used by the Navaho in their ceremonies, however, are purchased from
+neighboring tribes, especially the Havasupai and the Paiute, who weave
+them primarily for purposes of trade. Such baskets must be of a prescribed
+pattern, with a break in the design at one side. When the basket is in use
+this side is always placed toward the east.
+
+Most Navaho ceremonies are conducted, at least primarily, for the purpose
+of healing disease; and while designated medicine ceremonies, they are, in
+fact, ritualistic prayers. There are so many of these ceremonies that no
+student has yet determined their number, which reaches into scores, while
+the component ritual prayers of some number hundreds. The principal
+ceremonies are those that require nine days and nine nights in their
+performance. Of the many now known the names of nine are here given: Kl�je
+Hat�l, Night Chant;(4) Tzilhk�{~COMBINING BREVE~}chi Hat�l, Mountain Chant; Hozh�ni Hat�l,
+Happiness Chant; Nat�i Hat�l, Shooting Chant; Toi Hat�l, Water Chant;
+Ats�si Hat�l, Feather Chant; Yoi Hat�l, Bead Chant; Hoch�nchi Hat�l,
+Evil-Spirit Chant; Mai Hat�l, Coyote Chant. Each is based on a mythic
+story, and each has four dry-paintings, or so-called altars. Besides these
+nine days' ceremonies there are others whose performance requires four
+days, and many simpler ones requiring only a single day, each with its own
+dry-painting.
+
+                 [Illustration: _Pik�{~COMBINING BREVE~}hodiklad_ - Navaho]
+
+                         _Pik�{~COMBINING BREVE~}hodiklad_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+This, the first of the dry-paintings employed in the rites of the Mountain
+ Chant--a nine days' healing ceremony of the Navaho--as in the Night Chant,
+  is used on the fifth night, when the purpose of the performance is to
+  frighten the patient, and thus banish the evil within him. The name of
+  this painting, "Frighten Him On It," is identical with that of the one
+           used at the corresponding moment in the Night Chant.
+
+The whole represents the den of a hibernating bear. Inside the ceremonial
+hog�n is thrown up a bank of earth two or three feet high, with an opening
+    toward the doorway. Colored earths picture bear-tracks leading in;
+ bear-tracks and sunlight--sun dogs--are represented at the four quarters,
+and the bear himself, streaked with sunlight, in the centre. The twigs at
+the entrance of the bear den represent trees, behind which bears are wont
+   to dig their dens in the mountain side. Everything tends to make the
+ patient think of bears. He enters midst deep silence and takes his seat
+  upon the pictured animal. The play of his imagination has barely begun
+  when a man, painted and garbed as a bear, rushes in, uttering hideous
+snarls and growls, in which all assembled join. Women patients seldom fail
+                                to faint.
+
+
+The figures shown in the dry-paintings are conventionalized
+representations of the characters in Navaho mythology and of incidents in
+the myth. With how many such paintings the Navaho medicine-men are
+familiar is an unanswered question; but more than sixty have been noted,
+some of them most elaborate. In making them, the ground within the
+ceremonial hog�n is evenly covered with fine brown earth, upon which the
+figures are drawn with fine sands and earths of many colors allowed to
+flow between the thumb and the first two fingers. The Navaho become so
+skilled in this work that they can draw a line as fine as a broad pencil
+mark. Many of the paintings are comparatively small, perhaps not more than
+four feet in diameter; others are as large as the hog�n permits, sometimes
+twenty-four feet across. To make such a large painting requires the
+assistance of all the men who can conveniently work at it from early
+morning until mid-afternoon.
+
+The most elaborate ceremonies are conducted between the first frost of
+autumn and the second moon following the winter solstice. While primarily
+designed to restore the health of an individual, they are intended also to
+benefit the entire tribe, many of the prayers being offered for the
+general welfare of the people rather than for the patient under immediate
+treatment. Nor, so far as the individual is concerned, is the ceremony
+designed necessarily for the cure of an acute ailment, but is for the
+treatment of long-standing chronic afflictions, mental or physical.
+Especially peculiar is the Navaho belief that many illnesses are the
+results of fright to which ancestors have been subjected during prenatal
+life, and long and costly ceremonies are often performed to rid persons of
+such baneful inheritance. In fact Indians physically normal have submitted
+to prolonged treatment by their medicine-men when advised by them for such
+imaginative reasons to submit to it.
+
+The medicine-men, who are termed singers, _hat�li_, are a dominant factor
+in the Navaho life. Like all primitive people, the Navaho are intensely
+religious, and the medicine-men, whose function it is to become versed in
+the mysteries of religion, are ever prone to cultivate in the minds of the
+people the belief that they are powerful not only in curing disease of
+mind and body but of preventing it by their incantations. Anyone who
+possesses the requisite ability may become a medicine-man, but owing to
+the elaborate ceremonies connected with their practices it requires long
+years of application ere one can attain sufficient knowledge to give him
+standing among his tribesmen. To completely master the intricacies of any
+one of the many nine days' ceremonies requires close application during
+the major portion of a man's lifetime. The only way a novice has of
+learning is by assisting the elders in the performance of the rites, and
+as there is little probability that opportunity will be afforded him to
+participate in more than two or three ceremonies in a year, his
+instruction is necessarily slow. The medicine-men recognize the fact that
+their ritual has been decadent for some time, and they regard it as
+foreordained that when all the ceremonies are forgotten the world will
+cease to exist.
+
+                 [Illustration: _H�stin Y�zhe_ - Navaho]
+
+                         _H�stin Y�zhe_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The most pronounced dread manifested by the Navaho is that derived from
+their belief respecting the spirits of the dead. It is thought that the
+spirit leaves the body at death and travels to a place toward the north
+where there is a pit whence the gods and the animals emerged from an
+underworld before the first Navaho were created, and which the dead now
+enter. Their myths tell of the disappearance of a beautiful daughter of
+one of the animal chiefs on the fourth day after the gods and the animals
+came up into this world; diligent search was unrewarded until two of the
+searchers looked down through the hole and espied her sitting beside a
+stream in the lower world combing her hair. Four days later death came to
+these searchers, so that now the Navaho will go to any extreme to avoid
+coming into contact with spirits of the dead, _ts�{~COMBINING BREVE~}ndi_, which they
+believe travel anywhere and everywhere at will, often doing evil, but
+never good. The body is prepared for burial previous to death, and is
+never touched afterward if it can be avoided.
+
+To the end that the spirit may begin aright its journey to the afterworld,
+the body is taken out of the hog�n through an opening specially made in
+the wall on the northern side, for the doorway always faces the east. The
+immediate relatives of the deceased avoid looking at the corpse if
+possible. Friends of the family or distant relations usually take charge
+of the burial. A couple of men dig a grave on a hillside and carry the
+body there wrapped in blankets. No monument is erected to mark the spot.
+Before the body is taken out, the hog�n is vacated and all necessary
+utensils are carried away. The two men who bury the remains of the former
+occupant carefully obliterate with a cedar bough all footprints that the
+relations of the deceased may have made in the hog�n, in order to conceal
+from the departed spirit the direction in which they went should it return
+to do them harm. The premises are completely abandoned and the house often
+burned. Never will a Navaho occupy a _ts�{~COMBINING BREVE~}ndi hog�n_, and when travelling
+at night he will take a roundabout trail in order to avoid one. Formerly
+horses were killed at the grave. So recently as 1906 a horse was
+sacrificed within sight of a Catholic mission on the reservation, that its
+spirit might accompany that of a dead woman to the afterworld. This horse
+was the property of the woman, and her husband, fearing to retain it, yet
+not daring to kill it himself, called upon another to do so.
+
+
+
+
+HISTORY
+
+
+Although raiders and plunderers since known to history, the Navaho cannot
+be designated a warring tribe, for however courageous they may be, their
+lack of political integrity has ever been an obstacle to military
+organization. They never have had a tribal chief, properly so called,
+while their many leading men could never command more than a small
+following. Manuelito, who was acclaimed head-chief in 1855 at the
+conference with Governor Meriwether for the purpose of negotiating a
+treaty, probably had a greater following than any other Navaho in historic
+times, but he could never have relied on a majority of the warriors of his
+widely scattered tribe. Although divided into many bands, like the Apache,
+the Navaho, unlike them, were not engaged in ceaseless depredation, their
+sporadic raids having been conducted by small parties quite independent of
+any organized tribal movement. They preferred rather to follow a pastoral
+life. With their large population, had they possessed the Apache's
+insatiable desire for war and a political organization that permitted
+concerted action, the subjugation of the Southwest would have been far
+more difficult than it proved to be.
+
+While the statement is made that the Navaho were never a warlike people,
+it must not be presumed that they never caused our Government trouble.
+Those familiar with the Navaho admire their energy, industry,
+independence, and cheerful disposition, and their ability to attack the
+problems of life in a way that no other wandering tribe has exercised. On
+the other hand, cunning and trickery are among their characteristics, and
+they are expert horse-thieves. With the Indian, as well as with civilized
+man, honesty may be interpreted in various ways. If one should leave his
+camp equipage unprotected in a tent, it would be entirely safe from all
+except the renegade, already recognized by his people as a thief. But if
+one should turn his back and later find that his horse had been run off by
+a Navaho in the hope of being rewarded for returning it, the tribesmen of
+the raider would regard him as one whose cunning should be emulated.
+
+                      [Illustration: Navaho _Hogan_]
+
+                              Navaho _Hogan_
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+For a long period prior to the acquisition from Mexico of the territory
+now forming the northern portion of Arizona and New Mexico, which, since
+first known, has been occupied in part by the Navaho, the tribe had been
+in the habit of making raids on the New Mexican Indian pueblos and the
+white settlements along the Rio Grande, chiefly for the capture of
+livestock, although both Indians and Mexicans also were taken and
+enslaved. The Mexicans lost no opportunity to retaliate, with the result
+that scattered throughout their villages in the valley of the Rio Grande
+there were more captives of Navaho blood than there were Mexican prisoners
+among the Navaho tribe; but in the matter of sheep, cattle, and horses,
+the Navaho were far ahead in the game of thievery, and even boasted that
+they could easily have exterminated the Mexicans had they not needed them
+as herders of their stolen flocks. In consequence, bitter enmity early
+arose between the Mexicans and the Navaho, which reached its height about
+the time Col. Stephen W. Kearny took possession of the territory in behalf
+of the United States in 1846.
+
+In the year named a military expedition was sent into the Navaho country
+for the purpose of making a treaty of peace and friendship with this
+marauding tribe; but this treaty, like several others that followed, was
+soon broken, and the raids continued as before. In 1858 the troubles
+arising from the plunderings became especially severe and led to several
+other expeditions, but with little result. The problem became a serious
+one in 1861, when the Civil War necessitated the withdrawal of troops from
+the frontier, leaving the way open to the devastation of the country by
+the Navaho and Mescaleros, until General Carleton, who assumed command of
+the military forces in New Mexico in 1862, formulated a policy to
+thoroughly subdue the Navaho and to transfer them to the Bosque Redondo,
+on the Rio Pecos in New Mexico, where Fort Sumner had been established,
+and there hold them as prisoners of war until some other plan could be
+devised. His plan was successfully carried out. By the spring of 1863 four
+hundred Mescaleros were under guard on the new reservation, and by the
+close of that year about two hundred Navaho prisoners had either been
+transferred thither or were on the way. Early in 1864 Col. Kit Carson led
+his volunteers to the Ca�on de Chelly, the Navaho stronghold, where in a
+fight he succeeded in killing twenty-three, capturing thirty-four, and
+compelling two hundred to surrender. The backbone of the hostility was now
+broken, and before the beginning of 1865 about seven thousand, later
+increased to 8491, were under military control within the new reservation.
+But the Bosque Redondo proved unhealthful and disappointing as a
+reservation, while its maintenance was costly to the Government. A treaty
+was therefore made with the Navaho in 1868, one of the provisions of which
+was the purchase of fifteen thousand sheep to replenish their exterminated
+flocks. In July 7304 Navaho, the remainder having died or escaped, arrived
+at Fort Wingate on the way to their old home, where they have since lived
+in peace and prosperity.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+In the world below(5) there was no sun and no moon, and therefore no
+light, yet vegetation in innumerable forms and the animal people thrived.
+Among the latter were Gray Wolf people, Nakl�tso; Mountain Lion,
+Nashtu�tso; Badger, Naasch�{~COMBINING BREVE~}d; Locust, W�neschidi; Pine Squirrel,
+Klozeslsk�i and Klozeslzh�{~COMBINING BREVE~}ni; Blue Fox, Mai-Dotl�{~COMBINING BREVE~}shi; Yellow Fox,
+Mai-Ilts�i; Owl, N�scha; Crow, Gage; Buzzard, J�sho; four different
+varieties of the Hawk people, and many others.
+
+                    [Illustration: Navaho Still Life]
+
+                            Navaho Still Life
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Their world was small. At its eastern rim stood a large white mountain,
+and at the south a blue one. These formed the home of �stse H�stin, First
+Man. A yellow mountain in the west and a black one in the north harbored
+�stse Ests�n, First Woman.(6) Near the mountain in the east a large river
+had its source and flowed toward the south. Along its western bank the
+people lived in peace and plenty. There was game in abundance, much corn,
+and many edible fruits and nuts. All were happy. The younger women ground
+corn while the boys sang songs and played on flutes of the sunflower
+stalk. The men and the women had each eight chiefs, four living toward
+each cardinal point; the chiefs of the men lived in the east and south,
+those of the women in the west and north. The chiefs of the east took
+precedence over those of the south, as did those of the west over those of
+the north.
+
+One day, led by their eight brave chiefs, all the men went off on a hunt.
+It occurred to the head-chief when they had been gone but a short time
+that the women should have been instructed to clean the camp thoroughly
+and bake a quantity of bread while all the men were away; so he despatched
+the youngest of the four chiefs of the south to the camp to make known his
+wishes, but instead of doing as bidden, the young chief visited with the
+head-chief's wife. The hunters were gone four days, at the end of which
+time they returned with much game, weary and very hungry. To their
+surprise they found the camp in a very unkempt condition and no bread
+baked in anticipation of their return. The messenger was called before the
+head-chief at once and questioned as to the directions he had given the
+women. He explained that he had told the chief of the women what they were
+expected to do, but she refused to listen to him, and he was powerless to
+do more. Then the head-chief went to his wife and demanded to know why she
+had refused to issue his orders to the women. She curtly replied that that
+was her business and not his; as it was, the women did more work than the
+men, for they tilled the fields, made the clothing, cared for the
+children, and did the cooking, while the men did practically nothing, so
+if they chose to spend a few days in idleness, it was nothing more than
+they had a right to do and no one's concern but their own. The chief
+became angry, and during a quarrel that ensued he was told that he and all
+his followers might leave if they would, for the women could get along
+better without them.
+
+Remonstrance and reasoning availed nothing; the chief of the women grew
+more vehement as she argued, so the head-chief determined to put the women
+to the test. The following morning he issued orders that all the men in
+camp prepare to depart, for the women had declared they could live better
+independently of them and were to be given an opportunity to do so.
+
+Having decided to cross the great river flowing from the east, work at
+once began on four large cottonwood rafts to be used as ferries. Four days
+it took to put all in readiness, and at dawn of the fifth day the crossing
+of the stream began. Orders were issued that all food supplies, clothing,
+and utensils be left with the women, save enough seed corn to plant crops
+the next spring, and no males, infant or aged, were to be left behind.
+Four _n�{~COMBINING BREVE~}tli_ (hermaphrodites) objected strongly at being taken from the
+women, but were forced to join the men, as they were needed to care for
+the babies. Four old cripples, too weak to move, were left behind, but
+other than these not a male inhabitant remained in the old village at the
+end of four days. After all had crossed the river, the rafts were fastened
+securely to the bank in order that the women might not get them and
+follow.
+
+                   [Illustration: Navaho Medicine-man]
+
+                           Navaho Medicine-man
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+As soon as the men had landed they began to work with zeal, for houses had
+to be built, game caught, skins tanned, and land prepared for crops. They
+suffered much from scarcity of food and clothing the first winter, but
+managed to exist. The women, however, had bountiful crops, and all through
+the late fall and winter could be heard revelling in great delight,
+feasting daily and dancing much of the time to the music of songs sung by
+the four old cripples. The following autumn found the men in much better
+circumstances, for they had grown small crops; but the women were less
+fortunate. Having none but themselves to work and provide for, they had
+become negligent from the beginning, dissipating the contents of their
+granaries and allowing their fields to grow fallow. By the end of the
+second year clothing had become very scarce, and not knowing how to hunt,
+they had no way to obtain more skins. The men, on the contrary, had grown
+more prosperous; their well-tended farms yielded an ample supply of corn
+for the winter, and the pelts of deer and antelope furnished a deal of
+warm clothing and bedding. The third year found the men living in ease and
+comfort, while the women had become reduced to absolute want, many having
+fallen ill from self-neglect. They called across to the men, pleading to
+be taken over and promising faithful allegiance, but the chief was
+resolute and refused to forget how he had been wronged.
+
+Then it was that the youngest of the eight ruling men, in a moment of
+compassion, confessed his guilt, admitting in a plea to the head-chief for
+clemency that he was in fact responsible for the attitude his wife had
+taken. This served only to renew the old chief's anger; he stoutly refused
+to listen to further appeals and expressed his regret that the first seeds
+of wrong should have been thus sown. No longer able to keep up the fight,
+with starvation staring them in the face, and being in nakedness, at the
+end of the fourth year the women attempted to swim the river in parties,
+but the attempts resulted only in death, for the swift current would have
+been too much even for the strongest men to buffet. Seeing this
+self-sacrifice and realizing that the race would be ultimately
+exterminated if the women continued it much longer, appeals were made
+daily to the head-chief to permit the rescue of the remainder. Four times
+was he sought to grant such permission before he consented, then at dawn
+of the fifth morning he gave directions to loose the rafts and ferry the
+women over. A miserable remnant they were, unclad, wan, and wasted; but a
+return to the old habits of life soon restored them to their former
+selves, and peace, happiness, and prosperity reigned again.
+
+The broad river that flowed from the east had its source in two very large
+springs, a he-spring and a she-spring, in which lived two large Water
+Monsters. These had a pair of youngsters who delighted in emerging from
+the depths of the spring and swimming out across the meadows in the
+shallow water where there was neither current nor river banks. Coyote
+spied them one day, and being ever a meddler and trouble-maker--though
+withal a fellow of polished mien--stole them, putting the two under the
+folds of his jacket.
+
+Now there was no sun, moon, or stars to give light; but in the east every
+morning appeared White Dawn four fingers high. The midday was lighted by
+Blue Dawn in the south, and late afternoon by Yellow Dawn from the west.
+The north remained always dark. On the morning following Coyote's return
+from his trip to the east, ostensibly to discover, if possible, the source
+of the dawn, the head-chief noticed that it was not so broad as usual--only
+three fingers high, with a dark streak beneath. A Wolf man was sent to
+learn what was wrong. He hurried off, returning at nightfall with the
+report that all was well in the east. The next morning White Dawn was much
+narrower and the darkness beneath had increased. A Mountain Lion messenger
+was despatched to seek the cause. He reported everything in normal
+condition, but those in camp noticed deer in the distance travelling
+westward at a rapid pace. The third morning the belt of darkness was wider
+than White Dawn, which now gave an alarmingly dim light. The chief then
+sent White Hawk to investigate the trouble, under orders of haste. His
+report, like that of each of the other messengers, was that nothing
+unusual appeared in the east. More deer, antelope, and other game animals,
+however, were seen running westward in apparent fright.
+
+                [Illustration: Through the Canon - Navaho]
+
+                        Through the Canon - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+On the fourth morning White Dawn was entirely obscured; nothing but
+darkness appeared in the east. Sparrow-hawk sped away, returning in a very
+brief time with the report that water was fast rising in the two springs
+at the head of the river and might soon spread westward in a great
+devastating wave. Instantly the camp became a scene of commotion. Quickly
+gathering together what corn and other seeds they could carry, the people
+started in haste for the White Mountain in the east. On reaching the top
+they saw the waters climbing rapidly up the eastern slope, so they
+descended and ran to the Blue Mountain in the south, taking with them
+handfuls of earth from its crest, and from its base a reed with twelve
+sections, which a Wolf man carried.
+
+From the top of the Blue Mountain it was seen that the wave of water, fast
+approaching, would submerge them, so snatching handfuls of earth from it
+they hurried on to the Yellow Mountain in the west. The oncoming wave
+seemed higher than ever, so again they ran on, this time toward the north,
+where the Black Mountain stood, taking as before handfuls of earth and
+another reed, entrusted to Mountain Lion. Here the water surrounded them
+and slowly crept up the sides of the mountain. The female reed from the
+west was planted on the western side near the top, the male reed from the
+east on the eastern slope, and both at once began to shoot upward rapidly.
+Into the twelve internodes of the female reed climbed all the women, while
+the men made haste to get into theirs. Turkey being the last to get in,
+the foamy waters caught his tail, whitening the tips of the feathers,
+which are so to this day.
+
+The reeds grew very rapidly, but equally fast rose the waters around them.
+Four days the reeds grew thus, at the end of the fourth day meeting at the
+sky. This seemed an impenetrable barrier for a time, but Locust had taken
+with him his bow of darkness and sacred arrows. With these he made a hole
+in the sky and passed on into the world above--the present earth.
+
+The earth was small, devoid of vegetation of any kind, and covered in
+greater part by water in which lived four Monsters with great blue horns.
+These had their homes at the cardinal points, and just as soon as Locust
+made his appearance arrows came whizzing at him from all quarters. Failing
+to harm him with their arrows, which he dodged with ease, the Monsters
+bade him leave at once, threatening immediate death if he tarried; adding
+that visitors were not desired and were always destroyed at sight.
+
+Locust replied that he intended no harm, but would insist upon remaining
+with them for a time, for he had many followers for whom he was seeking a
+home. Seeing that Locust had no fear of them and had proved too agile to
+be hit with arrows, the Monsters sought to kill him by trickery. Each took
+two heavy arrows, swallowed them, and pulled them out through their
+flanks, saying, "Do this and you may remain." Locust followed their
+example, escaping unharmed.
+
+"Now," said he, "I did your trick, let me ask you to do one of mine." Then
+taking four sacred arrows he passed them transversely through his chest,
+back and forth, one at a time. As he pulled each arrow out the second time
+he passed it to one of the four Monsters, saying, "If you can do this, my
+people will not come; if not, then I shall send for them and we shall all
+make this our home." Each placed an arrow to his chest and pushed, but
+cringed with pain as soon as it penetrated the skin. Fearing the Monsters
+might not proceed, Locust quickly blew toward each of the arrows, which
+shot through their bodies, instantly killing them. In the east now flows
+Red river, made red by the blood of these Monsters; and holes yet remain
+through the thorax of the locust.
+
+Impatient at the delay in Locust's return, Badger climbed through the hole
+in the sky and followed the tracks to where Locust had been in controversy
+with the slain Monsters. Seeing their bodies lying out in the shallow
+water, he thought he would go over and inspect them, but he sank into the
+soft black mud, which made him retreat. The mud blackened his legs, which
+have remained the same to this day.
+
+              [Illustration: Evening in the Desert - Navaho]
+
+                      Evening in the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+With a large stone knife Locust cut off the horns of the Monsters one by
+one. With those from the one toward the east he made a long sweep with his
+arm in that direction, and in the distance sprang up an ocean. In like
+manner he formed oceans to the south, west, and north with the horns of
+the remaining three. The creation of rivers followed: with a wave of the
+hand the Rio Grande, the San Juan, the Colorado, the Little Colorado, and
+others were made. Hair pulled from the bodies of the Monsters was tossed
+to the winds and from it sprang frogs, snakes, lizards, and reptiles of
+every kind.
+
+While Locust was doing this the remainder of the people came up. They
+stood about on the small bare spots of ground wondering what to do. Among
+them were the four Winds (N�{~COMBINING BREVE~}lchi), Black, Blue, Yellow, and White. Each
+blew toward his respective cardinal point and soon much of the water dried
+up, leaving a quantity of bare land. But not a sign of vegetation was
+there at any hand; all was as barren as the desert sands. Luckily each had
+brought seeds of many kinds from the world below. These they began
+planting, finishing the task in four days.
+
+After the planting, First Man, First Woman, Wolf Chief, and Mountain Lion
+Chief each made a speech advising the creation of a number of mountains
+similar to the ones they had had in the lower world. This was agreeable to
+all, and accordingly the work was begun. The handfuls of earth caught up
+hurriedly from the tops of the mountains below as they were driven off by
+the rising flood were taken to the cardinal points and deposited in the
+same relative positions, an equal distance apart, as were the submerged
+mountains from which the earth had been taken. First S�{~COMBINING BREVE~}snajini, the White
+Mountain, was made in the east; then Ts�tzilh, the Blue Mountain, in the
+south; next Dok��slit, the Yellow Mountain, in the west, and lastly
+Dep�{~COMBINING BREVE~}nsa, the Black Mountain, in the north. Having yet portions of each
+handful of earth remaining, two more mountains, called Ch�ili and
+Tzilhn�hodihli, were made near the point of emergence in the middle of the
+rectangle formed by the creation of the other four. To give each mountain
+color, white shell, turquoise, abalone, and jet were used for those at the
+cardinal points, while the middle two were colored with a mixture of all
+these substances.
+
+When the mountains were finished and the people looked about, it was
+proposed that a sky should be made to cover the earth. "But," said one,
+"what of the earth itself; is it not too small to furnish food for the
+people who shall later come to live upon it?" None had thought of this,
+but reflection, followed by a discussion, brought them all to the one
+opinion--they would enlarge the earth and at the same time spread the sky
+above. Accordingly, the chief who had spoken asked if anyone had a piece
+of turquoise weighing as much as a man, and the skin of a large male deer
+which had been smothered to death in pollen. First Man answered that he
+had. A large white shell and the skin of a doe which had been smothered in
+pollen were next requested. First Woman responded with them. The two skins
+were then placed on the ground, side by side, with their heads toward the
+east. Upon the one was put the turquoise and a piece of abalone shell; on
+the other the white shell and a pearl. First Man and First Woman then
+called for K�sdilhkih, Black Cloud, and �dilhkih, Black Fog. These came
+and spread out over the skins four times each, lifting and settling each
+time. When Fog lifted the last time it took up with it the skin with the
+turquoise and abalone and began to expand, spreading wider and wider until
+a blue film covered all, in the form of the sky. As the turquoise skin
+expanded, so also did the white-shell skin, broadening the earth as it
+grew. During this period of transition the people all travelled eastward,
+and being Holy People, covered great distances each day. At the end of the
+fourth day they stopped. Then also the sky and the earth ceased widening,
+having reached their present dimensions. Since the two skins had been
+placed with their heads toward the east, the heads of the sky and the
+earth are now in that direction.
+
+                  [Illustration: _Hasch�{~COMBINING BREVE~}lti_ - Navaho]
+
+                          _Hasch�{~COMBINING BREVE~}lti_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+This, the Talking God, is the chief character in Navaho mythology. In the
+  rites in which personated deities minister to a suffering patient this
+ character invariably leads, carrying a four-piece folding wand, _bal�l_,
+                       and uttering a peculiar cry.
+
+
+As yet there was neither sun nor moon to shed light, only dawn, circling
+the horizon in the four colors--white in the east, blue in the south,
+yellow in the west, and black in the north. Deeming it necessary that they
+should have light to brighten the world, and warmth for the corn and the
+grass, on their return to the earth's centre one of the chiefs made a
+speech advocating the creation of a sun and a moon.
+
+First Man and First Woman placed two sacred deerskins on the ground as
+before. On the buckskin a shell of abalone was placed, on the doeskin a
+bowl made of pearl. The shell contained a piece of clear quartz crystal,
+and the bowl a moss agate. The objects were dressed respectively in
+garments of white, blue, yellow, and black wind, and were carried to the
+end of the land in the east by First Man and First Woman. With their
+spirit power �stse H�stin and �stse Ests�n sent both the shell and the
+bowl far out over the ocean, giving life to the crystal and the agate as
+they did so, directing that the one who would be known as Chehona�i, the
+Sun, should journey homeward through the sky by day, shedding light and
+warmth as he passed; the other, Klehona�i, the Moon, must travel the same
+course by night. To each were given homes of turquoise in the east and
+west, and none but the Winds and the gods, Hasch�{~COMBINING BREVE~}lti and Hasch�gan, were
+to visit them.
+
+Upon their return �stse H�stin and �stse Ests�n were asked if they would
+leave the sky in so plain a condition, or if they intended to beautify it
+with jewels. They replied that it was their intention to dot it with many
+bright stars. All those who had bits of white shell, turquoise, crystal,
+pearl, or abalone were directed to contribute them for the making of the
+stars. These were placed upon the two deerskins by First Man and First
+Woman. The seven stars of the Great Dipper, N�hokos Bak�{~COMBINING BREVE~}n, were the first
+to be set in the sky. Next, those of N�hokos Ba�d, his female complement,
+were placed in the blue dome. Then followed Et�{~COMBINING BREVE~}tso and Etets�zi, S�ntso
+and Sonts�zi, and D�lgehet, the Small Dipper, Sonh�tsi and Klek�i St�i,
+the Milky Way.
+
+In each instance the arrangement of the stars in the constellation was
+made when the fragments of precious stones were placed upon the skins,
+where �stse H�stin and �stse Ests�n imparted glowing light to them and
+delivered them to the Winds to carry to the sky. Only a small portion of
+the gems had been thus transformed and sent up, when a fine-looking,
+well-dressed stranger came up to watch the proceedings. In reply to his
+question as to what was being done, his attention was directed to the sun,
+the moon, and the many stars already created, while more were soon to
+follow. The man was Coyote, son of Darkness. He watched the work for a
+time, when, seeing his chance, he caught the large deerskin containing the
+pile of jewel fragments and flung it skyward, blowing into the bits four
+times ere they could fall, scattering them all over the sky. Thus it is
+that there are myriads of stars irregular in arrangement and without
+names. As he strode off Coyote explained curtly that there were already
+enough sacred things to worship.
+
+Then the Winds were stationed at the horizon to guard the earth, and at
+the four sacred mountains in the east, south, west, and north, to act as
+messengers for the Hasch�{~COMBINING BREVE~}lti and Hasch�gan--Talking Gods and House
+Gods--who had their abodes on them. On the same plane, one behind the
+other, the Winds were ranged in streaks, White, Blue, Yellow, and Black.
+Outside of all Coyote placed a streak of Red Wind. This forced itself to
+the inside many years later and gave rise to disease and premature death,
+for as the good Winds are life-breathing, so the evil Winds are
+life-taking. Even now the Red Wind takes the lives of many children every
+year.
+
+                   [Illustration: _Hasch�gan_ - Navaho]
+
+                           _Hasch�gan_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ Second in general importance only to Hasch�{~COMBINING BREVE~}lti among Navaho deities is
+ the House God, here shown. His position among the gods is quite parallel
+ with that of peace chief among Indians in life. Like the majority of the
+    myth characters he has numerous counterparts in the various world
+                                quarters.
+
+
+The Dig�{~COMBINING BREVE~}n made their homes near Ch�ili, close to the place of emergence.
+It was there that all ceremonies took place. From their homes the people
+saw a dark Cloud settle and cover the top of Ch�ili. For four days it kept
+lowering until the mountain was completely shrouded in dark blue fog. They
+did not know whether it portended good or evil, but realized that
+something of moment was at hand. �stse H�stin ascended the mountain
+through the fog to learn what it meant, but found nothing unusual. As he
+turned to descend, a faint, apparently distant cry reached his ears, but
+he paid no heed. Ere long the same sound came to him again; then a third
+and a fourth time, whereupon he turned and walked in the direction whence
+it came. On the eastern slope he found a tiny baby, and wrapping it in
+rays of sunbeams he carried it home to his wife.
+
+The Cloud that descended was a portion of the sky which had come to meet
+the Earth; from the union of the two Y�lkai Ests�n, White-Shell Woman, was
+born. In twelve days the baby had grown to maturity, subsisting on pollen
+only. �stse H�stin and �stse Ests�n sent messengers to all the Dig�n to
+tell them of the marvel and to summon them to a ceremony which would be
+held four days later. Word was sent also to the gods on the four sacred
+mountains.
+
+�stse Ests�n dressed Y�lkai Ests�n in fine garments ornamented with
+beautiful jewels. At the western side of her hog�n she placed a sacred
+deerskin and laid upon it several wool and cotton blankets, covering the
+whole with a mountain-lion skin. These were arranged as the seat of honor
+for White-Shell Woman, for whom was about to be held a ceremony
+celebrating her maturity.
+
+On the appointed day all assembled. The first matter to decide was the
+number of songs to be sung. Some wished fourteen, others thought twelve
+sufficient. Hasch�{~COMBINING BREVE~}lti, Talking God, sang the songs and chose to sing
+fourteen. When he had finished, each of the Holy People sang six songs,
+making in all two hundred and eighty-two. An entire night was thus
+consumed. At dawn �stse Ests�n came into the hog�n with a white-shell bowl
+containing yucca root, a black _t�zus_, or water bottle, containing black
+rain, and a blue one with blue rain. From each bottle she poured a little
+water upon the yucca root and proceeded to wash Y�lkai Ests�n and all her
+finery. That done, Y�lkai Ests�n was directed to run toward the rising sun
+for a short distance and return. Many of the young people followed, a
+chosen singer chanting eight songs during their absence. The ceremony
+finished, the assemblage returned to their homes, each of the selected
+singers taking one of the blankets from the seat in return for his
+services.
+
+Although all the people then on earth were of the Dig�{~COMBINING BREVE~}n, only a few had
+god-like powers, particularly First Man, First Woman, Y�lkai Ests�n, and
+the Winds. The lesser Holy Ones worked much in clay, making pottery and
+adobe houses. The designs they used in their earthenware, however, were of
+a sacred nature, to be used only in ceremonials, and when the Fox, Wolf,
+Badger, Bird, and many other people repeatedly employed sacred symbols to
+adorn their cooking pots, First Man and his wife became very angry and
+called a council, which, in addition to themselves, was attended by
+Chehona�i, Y�lkai Ests�n, and N�{~COMBINING BREVE~}lchi, the Wind People.
+
+The wicked people had homes throughout the land, many of which were built
+of stone, upon the plains, and others in the cliffs. The councillors
+decided that these people and their homes must be destroyed, but how to
+effect this was a problem.
+
+First Woman and Chehona�i thought it would be wise to give birth to
+demoniac monsters and let them devour the evil ones, but First Man
+objected, and finally the council agreed that the Winds should perform the
+task by bringing forth a devastating storm. The faithful were warned and
+given time to seek refuge under the water, inside the sacred mountains, in
+the higher cliffs, and in the sky. Then the Winds came. For four days
+terrific storms raged, hurling men and trees and houses through the air
+like leaves. When they abated hundreds of houses lay in ruins which may
+yet be traced by heaps of stones scattered throughout the Navaho country.
+
+             [Illustration: Antelope Ruin - Canon del Muerto]
+
+                     Antelope Ruin - Canon del Muerto
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Soon another council of the same dictators was called, this time to
+discuss how more people might be created. First Man sent Wind messengers
+to bring Black Fog Boy and Black Cloud Girl, Precious Stone Boy and
+Precious Stone Girl, White Corn Boy and Yellow Corn Girl, Blue Corn Boy
+and All-Color Corn Girl, Pollen Boy and Cricket Girl, and Rain Boy and
+Rain Girl. These twelve were laid side by side on four sacred deerskins
+and covered with four others. The Spirit Winds of the west came and blew
+between the skins; the Spirit Winds of the east came and blew also; then
+came Hasch�{~COMBINING BREVE~}lti from the east, with rainbows in his hand, calling
+"Wu-hu-hu-hu-u"; and Hasch�gan from the south, with sunbeams in his hand.
+They walked up and gently tapped the skins with their bows and beams.
+Hasch�{~COMBINING BREVE~}lti of the west and Hasch�gan of the north came next and gently
+tapped the skins. Then the skins lifted, revealing twelve beautiful young
+people perfectly formed. �stse H�stin bade them arise and stand, and then
+with Hasch�{~COMBINING BREVE~}lti in the lead and Hasch�gan behind, they four times
+encircled the sacred mountains Ch�ili and Tzilhn�hodihli, halting close to
+the hole whence the Holy People emerged. There �stse H�stin made them an
+extended speech, telling them that they had been brought forth from the
+elements to people the earth; that they must rear children and care for
+them as kind fathers and mothers, teaching them to be good to one another;
+and that it would be necessary for them to plant corn and other seeds at
+once. The Dig�{~COMBINING BREVE~}n, First Man continued, were about to leave, to go into the
+rivers, the oceans, the cliffs, the mountains, off to the horizon, and to
+the sky, but they would ever keep watch over their people and would help
+those who showed them respect and reverence in prayer and song. To Y�lkai
+Ests�n was entrusted future guardianship of the people. It would be her
+duty to furnish the he-rain and the she-rain, to fructify all crops, and
+bring forth abundant grass and seeds.
+
+Then the Dig�{~COMBINING BREVE~}n took their departure, vanishing the people knew not
+whither. Y�lkai Ests�n turned westward to her whiteshell home on the
+horizon, far out across the wide waters. Arriving there she determined to
+make a few more people. Cuticle rubbed from her body, with bits of white
+shell, turquoise, abalone, and jet, she placed between two sacred
+deerskins, male and female, and called for the Spirit Winds of the east,
+the Spirit Winds of the west, Hasch�{~COMBINING BREVE~}lti and Hasch�gan, who came and
+breathed upon and tapped the deerskins as once before, and lo! there arose
+four pairs of people.
+
+Each pair was given a walking-stick--one of white shell to one, staffs of
+turquoise, abalone, and jet respectively to the others. Black Fog and
+Black Cloud came and spread out over the water. Upon these the new people
+took up their journey eastward to join others like themselves. For four
+days they travelled on Fog and Cloud, reaching the earth at the end of the
+fourth day, where, on the following day, they were welcomed by Chehona�i,
+the Sun. There, too, the Bear, the Wolf, the Great Snake, the Mountain
+Lion, the Weasel, and the Porcupine met them at the direction of Y�lkai
+Ests�n, to guard them on their long land journey. The Lightning also she
+made, to protect them from above.
+
+They journeyed eastward, stopping to camp and rest at the end of the first
+day. For water they had but to prod the earth with their walking-sticks
+and a spring gushed forth. The first of the four, the man of White Shell,
+stuck his staff into the ground and water came up at once. "The water is
+close," he remarked, from which speech he took his name, for the others
+henceforth called him To Ah�ni, Water Is Close. The following night the
+Turquoise Woman brought water, but it was bitter, so she said, from which
+fact she took her name of To Dich�ni, Bitter Water. The man who tried for
+water on the third night found only a muddy flow, so the others called him
+Hashkl�{~COMBINING BREVE~}shni, Mud. The fourth night they camped in sight of the Din�{~COMBINING BREVE~}
+(Navaho) whom they had come to join. The woman of the fourth pair called
+attention to the houses in the caves, after which they called her K�{~COMBINING BREVE~}nya
+�ni, Houses in the Cliffs.(7)
+
+The following day they were welcomed by the twelve who had been created
+and given dominion over the land but a short time before, and from these
+twenty have the pure-blood Navaho descended.
+
+
+
+
+MIRACLE PERFORMERS
+
+
+                 [Illustration: _Nay�{~COMBINING BREVE~}nezgani_ - Navaho]
+
+                         _Nay�{~COMBINING BREVE~}nezgani_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+    Two of the most important characters in Navaho mythology are twin
+    miracle-performing sons of White-Shell Woman, Y�lkai Ests�n, chief
+goddess. This plate pictures the leader of the two--the first conceived and
+ the first-born, whose father is the sun. His name means "Slayer of Alien
+ Gods," from _an�_, alien; _ye_, gods; _ag�ni_, to kill. By him, with the
+assistance of Tobadzisch�{~COMBINING BREVE~}ni, his twin brother, were killed numerous bird,
+animal, rock, and human monsters, typifying evils, who wantonly destroyed
+                               human life.
+
+
+When the Spirit People came upon this earth from below they made six
+sacred mountains, four on the distant horizon at the cardinal points and
+two in the centre, Ch�ili and Tzilhn�hodi�hli. On the eastern slope of
+Ch�ili, brought forth as the daughter of Earth and Sky, was born Y�lkai
+Ests�n, White-Shell Woman. First Man took her to his home near
+Tzilhn�hodihli, where she matured in twelve days into a beautiful woman
+with supernatural powers. Later she lived in a home of her own at the foot
+of this mountain. It was while there that she gave birth to twin boys who
+became saviours of their people, slaying alien gods who were fast
+depopulating the earth.
+
+Y�lkai Ests�n would often lie on the eastern slope of the mountain as the
+sun rose through the morning, and when the day grew warm would seek the
+shade of jutting rocks from which trickled shining drops of water. Quite
+unknown to herself she had conceived one day from the sunbeams and the
+dripping water. When she became aware that she was to become a mother
+Y�lkai Ests�n was made very happy, for she did not enjoy living alone.
+Soon she found herself the proud possessor of twin boys. The first-born
+and the stronger came to be known in his youth as Nay�{~COMBINING BREVE~}nezgani, Slayer of
+Alien Gods; the other was always known as Tobadzisch�{~COMBINING BREVE~}ni, Born From Water.
+Their prenatal life covered a period of only twelve days, and maturity was
+attained in thirty-two days after passing through eight changes, one of
+which came every four days.
+
+At that time the earth was infested with great giants, foreign gods, who
+were rapidly destroying the people. Of these, Y�itso, Big God, as large as
+a mountain, was the only one in human form. The others were Man-eating
+Bird, Rolling Stone, that crushed all in its path, Tracking Bear, and
+Antelope, who killed without mercy. Fearing lest some of these monsters
+learn of the presence of her boys, Y�lkai Ests�n kept them hidden away on
+the mountain side, but they chafed under confinement, so she made them
+bows and arrows and let them play about, but admonished them not to stray
+far from home. The boys promised to obey, but not long afterward, because
+in reply to their questions their mother told them she did not know who
+their father was, they became sulky and broke their promise, going off
+toward the east. They would go and search for someone who knew. When on a
+small knoll a long way from home they heard a whispered "Sh-h."
+
+"Are you afraid, my younger brother?" asked Nay�{~COMBINING BREVE~}nezgani.
+
+"No!" was the quick response.
+
+Four times they heard the whisper, and then two of the Wind People
+appeared. "We saw you travelling eastward," said they, "and came to
+caution you. The land is cursed with alien gods who kill for pleasure;
+beware of them! Why do you journey thus alone without your father?"
+
+"Our father! Alas, we know nothing of him and are now starting on a search
+to learn. Do you know who he is?" asked the boys.
+
+"Yes, the Sun is your father; but if you think to find him you will have
+to travel far eastward and cross the wide, wide waters."
+
+Nay�{~COMBINING BREVE~}nezgani turned to his younger brother and said, "S�tsili, let us go."
+
+The Sun was then overhead. Being in fact of a holy nature, the boys
+covered distance rapidly and by mid-afternoon had passed well beyond the
+limits of their homeland. There they came upon an old woman sitting beside
+a ladder projecting from a hole. She asked them who they were and whither
+they were going. They told her to the Sun, whose sons they were, but whom
+they had never seen.
+
+                [Illustration: _Tobadzisch�{~COMBINING BREVE~}ni_ - Navaho]
+
+                        _Tobadzisch�{~COMBINING BREVE~}ni_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+This is Born From Water, the second of the twin miracle-performing sons of
+    Y�lkai Ests�n, the White-Shell Woman. His brother is Nay�{~COMBINING BREVE~}nezgani.
+
+
+"I pity you, my grandchildren," said the old woman; "come in here and rest
+a moment before going on." She started down the ladder and the boys
+followed. Twelve ladders were descended before her home was reached. The
+old woman was Spider Woman, the little grandmother who belonged to the
+Holy Ones. Her home was well kept, clean and comfortable, and the boys
+were glad to rest. Said she, "My grandchildren, your journey is long and
+many trials will beset you before you reach the end. Take these life
+feathers; they will help you; if difficulties befall you, use them," and
+she gave to each two feathers plucked from a living eagle.
+
+The boys took the feathers, thanked her, and resumed their journey. After
+travelling a long way they came to a ridge of loose, yellow sand. It
+afforded poor footing for an ascent, but the boys struggled to the top,
+only to have the whole side of the ridge slide and carry them back. Three
+times the bank gave way as they were about to reach its crest; on the
+fourth trial they bethought themselves of the sacred feathers, and putting
+them on their feet marched readily over.
+
+They travelled unimpeded then for quite a long distance, in time coming to
+four rows of tall, thorny reeds with spiked branches. The reeds grew far
+enough apart to permit travellers to pass into them, but closed whenever
+the unwary allowed himself to be caught, and he never escaped. The boys
+marched boldly up to the reeds and started in, then darted back quickly.
+The reeds closed instantly, but did not catch them. Then they put the life
+feathers on their feet again and jumped over all four rows.
+
+The next obstacle was a deep ca�on with precipitous walls. This, however,
+was not a serious impediment, for the life feathers, as before, helped
+them to cross it in one bound. By nightfall the boys had arrived at a
+broad, beautiful meadow where lived the W�sakidi, or Grasshopper People,
+who received them kindly, giving them food and beds for the night. On
+being asked whither they were bound, the boys replied that they were
+journeying to the home of the Sun, their father, whom they had never seen.
+
+The W�sakidi cautioned the boys of dangers ahead, and as they were about
+to depart in the morning gave them little balls of yellow sputum to put in
+their mouths to prevent poisoning, should they find it necessary to eat or
+smoke among hostile people, and two sacred wands of turquoise and white
+shell. Two of the W�sakidi also accompanied them for a time as guides.
+
+They had not been long on their way when they came to a place where the
+trail ran between two high, smooth-faced bowlders. "These," said their
+W�sakidi companions, "are the Bumping Rocks. If you step into that narrow
+passageway between them they will crash together and kill you." The boys
+started as if to enter, but fell back. The huge rocks came violently
+together, but did no harm. The feint was made three times, and each time
+the rocks crashed together and bounded back. The fourth time the boys
+entered they placed their sacred wands of turquoise and white shell across
+the gap above their heads and passed through, for these held the bowlders
+apart. As they emerged on the opposite side they saw the Sun rising from
+his eastern home and he was yet far away.
+
+Soon a wide stretch of water was encountered; so far as they could see
+there was nothing but water. Here again they used their life feathers and
+were carried safely over. Four successive stretches of water and land were
+crossed, and still a fifth sheet of water lay before them. Along its
+shores paddled many varieties of animals. The boys looked out across the
+deep and could discern away out in the centre a house of turquoise and
+white shell, its roof glistening in the sunlight. Certain that it must be
+the home of their father, they readjusted their life feathers to start
+across, but found that they had lost control over them. They tried them
+several times in different places, but to no avail. The thought of not
+reaching their father's house when so near filled their hearts with bitter
+disappointment. Seemingly there was naught that they could do, but they
+sat and pondered.
+
+                 [Illustration: _Hasch�{~COMBINING BREVE~}zhini_ - Navaho]
+
+                         _Hasch�{~COMBINING BREVE~}zhini_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+    Black God, the God of Fire. An important deity of the Navaho, but
+        appearing infrequently in their mythology and ceremonies.
+
+
+As they sat there in silence, Snipe Man, a little old fellow, came to them
+and asked, "Where do you go, my grandchildren?"
+
+"To the home of the Sun," the boys replied.
+
+"Do you know anyone there?"
+
+"Yes," said they, "the Sun is our father." Thereupon Snipe Man placed a
+rainbow bridge across the water and told them to pass on, first warning
+them against two large Bears, the Lightning, Snakes, and Wind, who guarded
+the home of the Sun. They crossed over the rainbow bridge, which took them
+almost to the door of the house, and there they were met by the Bears with
+bristling coats. Nay�{~COMBINING BREVE~}nezgani spoke to them, saying, "I am the child of
+Y�lkai Ests�n." They let him pass. Tobadzisch�{~COMBINING BREVE~}ni uttered the same words
+and passed on also. The same words took the boys past the Lightning, the
+Snakes, and the Wind, and they entered the house, going through four
+doorways before coming to the living-rooms in the interior.
+
+There they found an elderly woman, radiantly beautiful, with two handsome
+boys and girls, the like of whom they had never seen. They stood
+transfixed as if in a dream until the voice of the beautiful woman, who
+was the wife of the Sun, startled them, demanding to know how they dared
+to enter a sacred place forbidden to all save the Dig�{~COMBINING BREVE~}n.
+
+Nay�{~COMBINING BREVE~}nezgani replied, saying, "This is the end of our journey. We came to
+see our father, the Sun and this we are told is his home."
+
+The wife raged with anger, making dire threats against her husband if what
+the boys asserted were true, which she did not doubt since they had found
+it possible to gain entrance to her home. Could it be that he was the
+father of many of whom she knew nothing? She would find out. Surely he
+must have smiled upon most ugly creatures if these two boys were his sons!
+
+It was about time for the Sun to return. As his wife thought of what he
+might do to the boys, her anger turned to compassion, and she bade them
+wrap themselves in the clouds that hung on the wall, and hide. Ere long a
+great rattle was heard outside, and a moment later the Sun came striding
+in and hung up his glistening shield. "What strangers are here?" he asked.
+There was no answer. Again he asked the question, repeating it a third
+time and a fourth, waxing angry. Then his wife began to scold. She told
+him that two boys of his, the ugliest creatures she had ever looked upon,
+had come to see their father, and demanded to know what it meant. "Where
+are they?" asked the Sun; but his wife did not reply to the question;
+instead she kept on scolding. The Sun looked about, and noting a change in
+the clouds that hung upon the western wall, took them down and unfolded
+them, until he discovered Nay�{~COMBINING BREVE~}nezgani and Tobadzisch�{~COMBINING BREVE~}ni.
+
+The Sun became angrier than ever and determined to have done with the
+trouble at once by killing the boys. From the eastern wall of the room
+projected numerous sharp spikes of white shell. There were turquoise
+spikes in the southern, abalone in the western, and jet in the northern
+walls. The boys were each hurled against the first of these, but dropped
+to the floor unharmed; then against the second, the third, and the fourth,
+with a like result. On the floor near the walls sat four large mortars
+with heavy pestles in them. The boys were placed in each of these
+successively and pounded, as their father thought, into fragments, but out
+of this also they came unharmed.
+
+The Sun then waved them to a seat and brought forth four large pipes, two
+of abalone and two of lignite. He handed two of each to the boys, saying,
+"I wish you to have a good smoke."
+
+"Beware!" whispered the Wind. "His tobacco is poisoned!"
+
+The boys deftly sought the little balls they had received from the
+W�sakidi, slipped them into their mouths, and began puffing. When the
+first pipefuls were finished they laid the pipes on the floor and picked
+up the other two, showing no sign of distress.
+
+Seeing that the poison tobacco was having no effect on the youthful
+strangers, the Sun sent for Hasch�gan and Hasch�{~COMBINING BREVE~}zhini, the House God and
+the Fire God, to come and build a sweat-house and heat large stones as hot
+as they could be made, so that they might burst into fragments and fill
+the sweat-lodge with scalding steam when water was poured upon them. By
+the time the boys had finished their second pipes, which proved as
+harmless as the others, the little house and heated stones were ready.
+Hasch�gan made the lodge of stone and covered it with earth, erecting
+double walls on the northern side with a space between, into which he
+provided an entrance from the inside, concealed with a flat stone slab.
+
+                [Illustration: _Ga__n__ askidi_ - Navaho]
+
+                         _Ga__n__askidi_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ This is the personation of the Navaho God of Harvest. The name signifies
+ "Hunchback." He is represented always in a stooping posture, carrying a
+staff to aid him in supporting a burden of corn, bean, pumpkin, and other
+  seeds which he carries upon his back. The personation is conventional,
+                     rather than literal, in intent.
+
+
+The Sun looked into the lodge, saw that it was tight, and told the boys to
+enter. As they passed in Hasch�gan whispered, "Get behind the stone slab
+on the north!" Then Hasch�{~COMBINING BREVE~}zhini rolled in several red-hot bowlders and
+closed the entrance tightly with heavy cloud blankets. White, blue,
+yellow, and black water was then thrown in, and there followed the sounds
+of the sizzling steam and bursting stones; fragments could be heard
+striking the walls on all sides. After a short while the boys heard the
+voice of their father call out from the east, "Are you warm?" They gave no
+response. He called again from the south, but received no answer; then
+from the west; all was silence. "Surely I am rid of them at last," thought
+he. He called once again from the north, and to his great surprise
+received a reply. The sweat-house had cooled enough to permit the boys to
+emerge from their hiding-place, so their cheerful voices came from near
+the doorway.
+
+"These must be my sons," thought the Sun, and throwing back the blankets
+from the door he embraced them. "My children, whence came you and how did
+you get here?"
+
+The story of their home at Tzilhn�hodihli, of their long journey across
+land and water, and of the many obstacles encountered, was soon told. Then
+the Sun directed his wife and daughters to remould the boys and make them
+as handsome as themselves. When that was done all entered the house, where
+on the walls hung many beautiful strings of turquoise, abalone,
+white-shell, and jet beads, and plates of armor. These were offered to the
+boys, but they refused them, saying they cared not for jewels, preferring
+instead to have lightning arrows, strong bows, and heavy knives with which
+to battle with the giant alien gods who were destroying people in all
+parts of the earth. The Sun gave them the weapons desired, and when it
+came time to resume his journey across the sky he took his newfound sons
+with him.
+
+Near Ts�tzilh, the sacred mountain of the south, lived Y�itso, the Big
+God. The boys wished to try their skill on him first, so their father let
+them down from the sky upon that mountain. The giant was drinking from a
+lake and saw the reflection of his new enemies as they dropped upon the
+mountain. He straightened up quickly and sent an arrow aimed for the body
+of Nay�{~COMBINING BREVE~}nezgani, but the boy dodged quickly and responded with a bolt of
+lightning which stripped the armor from Y�itso's feet. Three more shafts
+of lightning struck the armor from the hips, body, and head of this
+fiercest of giants, exposing his vitals to the attack of the boys, who
+filled him with arrows, killing him instantly. The Big God's blood began
+to flow down a ca�on. Nay�{~COMBINING BREVE~}nezgani drew a line across its path with his
+stone knife, and the blood ceased flowing onward, rising in a wall across
+the ca�on's head, over which now plunges a beautiful waterfall.
+
+The brothers then set off for home, taking the heart of their slain enemy
+with them. Arriving at Tzilhn�hodihli they found their mother in tears,
+for she was certain that her boys had been killed and devoured by
+monsters. Though unchanged in size, so altered were they in appearance
+that Y�lkai Ests�n could not believe them to be her own boys whom she was
+mourning as dead, but the story of their adventures from the time they had
+left home was soon told, and all rejoiced.
+
+In the days following, Nay�{~COMBINING BREVE~}nezgani and Tobadzisch�{~COMBINING BREVE~}ni made incursions
+into the lands of the alien gods, killing them all and freeing the earth
+from the dread and curse of these man-killing monsters. The first to meet
+destruction at their hands when they took up their deliberate search for
+giants was D�ilget, Giant Antelope, who had great blue horns upon which he
+tossed people to death. The next accosted was Tse Nah�li, the preying
+Mountain Eagle, and soon after they sought and killed Tsetah�dzilht�hli,
+Among The Rocks He Kicks Them Down The Mountain. Then Bin�yeagani, Who
+Kills With His Eyes, met death, followed shortly after by Ts�{~COMBINING BREVE~}agai,
+Rolling Bowlder, and Sush Nalk�i, Tracking Bear, the last to lose their
+lives at the hands of the youthful warriors, Nay�{~COMBINING BREVE~}nezgani and
+Tobadzisch�ni, who have since remained the War Gods of the Navaho.
+
+
+
+
+LEGEND OF THE HAPPINESS CHANT
+
+
+                   [Illustration: _T�nenili_ - Navaho]
+
+                           _T�nenili_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  T�nenili, Water Sprinkler, is the Rain God of the Navaho. He it is who
+sends the rain, the hail, and the snow, and causes thunder and lightning.
+   The personator of this god in the ceremonies assumes the additional
+ character of a clown and as such creates much merriment in the dances in
+which he appears. His apparel consists principally of spruce boughs and a
+                                  mask.
+
+
+The Hozh�ni Hat�l, or Happiness Chant, is a nine-days' chant held inside a
+hog�n, and like many of the Navaho ceremonies, it was derived from another
+tribe. The myth relating to it tells of a renowned warrior who had two
+beautiful sisters whom he wished to see married, but only to men who
+should first prove their strength and valor in a feat of arms; so word was
+sent to all the young men of the warrior's tribe to gather at his home on
+a certain day, prepared for war, if they wished to enter a contest he
+would then propose. The girls being coveted prizes, a goodly number of
+warriors, painted and dressed in full war regalia, assembled on the
+appointed day, among them being two old, white-haired brothers, of an
+alien tribe, who had recently come to live near the Navaho people. The
+young chief protested at the presence of the old men, declaring that they
+would only sacrifice their lives in the first combat, for they could have
+no possible hope of success. The two persisted, however, and were allowed
+to remain in the van.
+
+Four-days journey from the Navaho country was a village of the �ya Kinn�{~COMBINING BREVE~},
+Have Holes For Houses, enemies from early times. They also prided
+themselves on having two very beautiful girls, upon whom many admiring
+young men of the tribe bestowed valuable presents of turquoise, shell
+beads, and other jewels. One of these wondrous beauties wore her hair
+plaited always with rich strings of turquoise; the other with strings of
+white shell.
+
+"To the two men," said the vaunting young Navaho, "who will fight their
+way to the homes of these boasted beauties and bring to me their
+jewel-plaited scalps, will I give my sisters."
+
+The band started, each man eager and hopeful, and on the fourth night
+bivouacked in sight of the cliffs under which the hated �ya Kinn�{~COMBINING BREVE~} had
+their homes. At daybreak on the following morning they made their attack
+on the pueblo, but the villagers, ever alert and well prepared for an
+onslaught, offered desperate resistance, every man fighting bravely for
+his life and his family. All day long the contest raged; arrow, lance, and
+stone hammer dealing death on every hand. As nightfall shrouded the
+combatants in darkness, the invaders, depleted in rank, slunk back to
+their camp on the hill, where they found the two gray-haired brothers,
+each bearing a jewelled scalp as his trophy.
+
+When the Navaho chief learned that the old men were the victors, he raged
+with anger, condemning his tribesmen and vowing that his sisters should
+never become the wives of unknown aliens, and accordingly declared a new
+contest. The man who would win a beautiful wife must hit the blade of a
+yucca plant with an arrow at forty paces. The long, narrow blade was hung
+in the bark of a tree and the contest commenced. The younger men shot
+first. One by one they twanged their bows, and one by one marched off in
+sullen humor. At last it came the turn of the aged brothers. The first
+shot his arrow, and the slender leaf was pierced; the second shot, and
+again the leaf was pierced; but so soon as the second arrow had hit its
+mark the Navaho declared a new feat, contending that this had not been
+sufficient. A long race was then arranged, and once more the brothers came
+off victorious.
+
+The chief became desperate. Some feat must be devised in which his own men
+could prove the superior. In the wall of a high cliff not far distant was
+a small hole, barely larger than a half-closed hand, and just above the
+reach of the average man. The ones who could run past that hole, jump, and
+thrust their hands into it as they did so, might claim the sisters. One by
+one the young Navaho warriors leaped wildly and struck out for the hole in
+the cliff, but none could thrust his hand into it. Then the elderly
+brothers ran past, sprang lightly, and darted a hand each into the pocket.
+
+                  [Illustration: _Zahadolzh�_ - Navaho]
+
+                          _Zahadolzh�_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  These deific characters in Navaho mythology, though beneficent always,
+ have no special functions to perform. The name means "Fringe Mouth" and
+  has no ascertainable significance other than that these spirits, whose
+abode is in the water, are supposed to have peculiar markings about their
+  mouths. Rescue from drowning invariably redounds to the glory of these
+                                  gods.
+
+
+But for the third time the Navaho chief declared the test insufficient.
+The cliff was high. They who would marry his sisters must shoot an arrow
+over its rim; so a second contest in archery took place, but only the
+feathered reeds of the white-haired brothers passed out of sight.
+
+Still the old men were refused the prizes they had fairly won so many
+times. A dance was called. Finding no way to outdo the two brothers in
+skill or strength, the young chief left the selection of husbands to his
+sisters. They should join the men in the dance and go home with whom they
+chose. The aliens did not join the dancers, preferring instead to remain
+in their own little brush house half a mile distant, with its single-slant
+roof, "For it is foolish," said one, "to think that two such handsome
+young maidens as they are would ever look with favor upon our rags and
+wrinkles. We would better lie here to-night and rest in sleep after our
+busy day." Each then brought forth a sacred pipe and tobacco, which they
+used only on rare occasions. One had a pipe of rich blue turquoise, and
+the other one of fine, pure white shell. They filled them, smoking in
+silence. From the distance the songs and laughter of the merry dancers
+greeted their ears, but not as joyous sounds. Each smoked with apparent
+resolution, blowing forth cloud after cloud of filmy whiteness, and lo! as
+they smoked each noticed that the other had grown youthful in appearance!
+Their tattered garments, too, as insensibly as the creeping shadows,
+changed their forms, becoming fine shirts, leggings, and moccasins.
+
+At the dance the younger sister asked, "What is it that smells so sweet?"
+
+"I have noticed nothing," the other replied.
+
+"Come over here and face the breeze," said the first; and there, sure
+enough, came wafts of air sweet and savory. Neither had ever before
+scented anything so pleasing, and they determined to follow the aroma
+against the breeze. The moon shed ample light to guide their footsteps,
+and once locating the true direction whence the wind came, the two had no
+difficulty in threading their way straight to the home of the brothers who
+had vanquished so many rivals in so many feats. Knowing nothing of the
+men, other than that they were strangers from an alien tribe, the girls
+were somewhat startled at coming so boldly face to face with them; but a
+moment's hesitation gave them assurance, for surely, they thought, such
+finely dressed, handsome men could mean no harm.
+
+Said one: "What it was we did not know, so came to determine if we could;
+but the most delicious odor we ever smelled seemed to fill the air about
+us at the dance, coming always from this direction, and now we see that it
+was the smoke of your tobacco. It must be a wonderful land, where you come
+from, if tobacco like that grows there."
+
+"That you may see for yourselves," answered the elder brother, "for we
+have come to take you there if you will but consent to go. Our land is
+rich in jewels and possesses a soil that grows bountiful crops of many
+kinds, some of which you have never seen. Marry us and you shall live
+always in abundance."
+
+The girls consented, and at bedtime retired with their husbands for the
+night, only to waken in the morning, however, to a sense of horror; for
+whom should they find beside them but the two grim-visaged old men so
+cordially hated by all their tribe! They dared not to display their fear
+and horror before the men, who were quite awake, though feigning sleep,
+but each read the other's feelings at a glance. Where were they? Where had
+they been? Had they merely dreamed of meeting two handsome, well-clad
+strangers in the night? Slowly their memories came back--the last shooting
+contest, the preparation for the dance, the songs and feasting, the
+enchanting perfumed breezes, and their quest--they remembered now. But how
+this change in their companions? They were strangers, and unquestionably
+magicians who could transform themselves or work spells on others! With
+this thought the desire for vengeance increased with every pulse-beat.
+
+                  [Illustration: _Hascheba�d_ - Navaho]
+
+                          _Hascheba�d_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  In Navaho mythology there are numerous references to benevolent female
+  deities, who are personated in medicine rites by men wearing masks, as
+   shown in this plate. Hascheba�d may be translated "female deity," or
+                                "goddess."
+
+
+The day wore on before the women had a chance to talk together apart from
+their husbands, when they agreed that they would return to their home and
+tell their brother of the evil worked upon them by the old men, whom they
+would then soon see killed; but the Little Whirlwind whispered to them,
+"Return not to your home; anger fills the hearts of all your people, and
+it is you who would be killed with clubs and stones." Thwarted in this
+plan, they determined to leave and search for a distant tribe of which
+they had once heard, that lived in peace, and had never led the life of
+marauders. There, surely, they might receive food and shelter and freedom
+from the sorcery of their husbands. Each would take a separate course upon
+starting, to meet at a wooded mountain in the east.
+
+All went well throughout the day; the old men rested and made ready for
+the journey to their home-land, on which they planned to start at
+daybreak. That night the women did not sleep. When their husbands became
+wrapt in slumber, they quietly crawled out from their furs, snatched a
+little food, and glided into the moonlight. They had been gone but a short
+time when one of the old men arose to stir the fire, and in deep surprise
+noted the absence of the women. He called his brother, and the two held a
+hurried consultation. They circled the lodge, but in the dimness of the
+light could discern no guiding footprint to tell the direction in which
+their young wives had gone. Returning to the camp, they filled their
+sacred pipes, and in silence sat and smoked. Soon a thin curl of smoke was
+seen drifting southward, winding in and out among the pi�ons; then another
+on the north side. These they followed, bearing eastward, smoking as they
+went, and as the sun began to tint the higher hills and mountain crests
+with yellow, bathing all else in purple shadows, they came upon their
+wives in a little rocky ca�on screened by thickly growing cedar and pi�on.
+The smoke foretold the women of their doom, so they were not taken by
+surprise.
+
+Seeing no way to escape, the girls resigned themselves to fate, and meekly
+followed the old men back to camp, whence they journeyed with them to the
+west.
+
+At their home the brothers had wives and children, so they did not herald
+their new consorts as such, but wedded them at once to their eldest sons.
+This prospect pleased the two young women, and they entered into the
+spirit of the new life with zest. They learned the songs and chants of the
+rites of the Snake and the Bear people--the clans to which these younger
+husbands belonged--and taught them to a young brother who came to visit
+them. When the brother returned to the Navaho people, he told them that
+his sisters were quite happy, and with the songs he had learned from them
+he originated the Hozh�ni Hat�l, Happiness Chant.
+
+
+
+
+LEGEND OF THE NIGHT CHANT
+
+
+Long years ago three brothers--the eldest rich, the second a wayward,
+roving gambler, and the youngest a mere boy--lived together among their
+kind, the Din�{~COMBINING BREVE~} people. Their only sister was married, living apart with
+her husband. The gambler often took property belonging to his brothers,
+going to distant corners of the land to stake it on games of chance. On
+returning, he never failed to relate a story of wonders he had seen--the
+Holy People whom he had met, and who revealed many things to him. His
+brothers never believed him, calling him Bilh Ahat�{~COMBINING BREVE~}ni, The Dreamer.
+
+    [Illustration: _G�__n__ askidi. Zahadolzh�. Hasch�{~COMBINING BREVE~}lti_ - Navaho]
+
+            _G�__n__ askidi. Zahadolzh�. Hasch�{~COMBINING BREVE~}lti_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ The personated deities pictured in this plate appear together in acts of
+succor in the Night Chant in the order seen, the Talking God in the lead.
+  From left to right they are, respectively, the God of Harvest, Fringe
+                         Mouth, and Talking God.
+
+
+One day they wished to go hunting, but did not want The Dreamer to
+accompany them, so, going to the home of their brother-in-law, they told
+him of their purpose, and all three stole away. As the sun began its
+descent on the fourth day, it occurred to Bilh Ahat�{~COMBINING BREVE~}ni that he had been
+tricked, so he started in search of the hunters, hoping to meet them
+returning, that he might help them carry their game and be rewarded with a
+pelt or two. He travelled far, but had not come upon them when the sun
+passed behind the distant hills. Near by was a deep, rock-walled ca�on,
+from the depths of which many mingled voices could be heard. Bilh Ahat�{~COMBINING BREVE~}ni
+walked to its edge and peered over. Back and forth from side to side flew
+countless crows, passing in and out of dark holes in opposite walls. From
+below, when darkness had shrouded all, Bilh Ahat�{~COMBINING BREVE~}ni heard a human voice
+call in loud echoing tones, "They say, they say, they say, they say!"
+
+From the far side came the answer: "Yes, yes! What's the matter now?
+What's the matter now?"
+
+"Two people were killed to-day," continued the voice just below.
+
+"Who were they? Who were they?"
+
+To which the first voice answered, "Anahail�{~COMBINING BREVE~}hi, killed at sunrise, and
+Ig�kizhi, killed at dusk, by the People of the Earth. They went in search
+of meat, and the hunters shot arrows into them. We are sorry, but they
+were told to be careful and did not heed. It is too late to help them now;
+let us go on with the chant."
+
+It had grown very dark, and Bilh Ahat�{~COMBINING BREVE~}ni became greatly frightened, but
+he stayed to listen and watch. Muffled strains of songs came from the deep
+recesses in each ca�on wall,--the gods were singing--and just within the
+openings, discernible in the glow of a fire, could be seen many dancers
+performing in unison as they kept time with rattles. Throughout the night
+firelight flickered from wall to wall and singing and dancing continued.
+At daylight the participants departed in all directions, so Bilh Ahat�{~COMBINING BREVE~}ni
+resumed the quest of the hunters.
+
+He had travelled but a short time when he came upon his brothers, resting
+their heavy game packs on their journey homeward.
+
+"Here comes The Dreamer," spoke his elder brother. "I will wager he has
+something marvellous to relate."
+
+Bilh Ahat�{~COMBINING BREVE~}ni was greeted first by his brother-in-law. "You must have
+slept near here last night, for you are too far out to have made this
+distance since daylight."
+
+"I did," he replied, "near a ca�on that is surely holy. A lot of people
+had gathered to dance, the gods sang, and--"
+
+"There, I told you he would have some lie to tell," interrupted the eldest
+brother, and started on.
+
+"Go ahead," urged the brother-in-law; "tell us the rest."
+
+"It's no use; no one cares to listen to me," said Bilh Ahat�{~COMBINING BREVE~}ni.
+
+His younger brother, also incredulous, took up his burden and plodded off,
+whereat Bilh Ahat�{~COMBINING BREVE~}ni related all that he had seen and heard.
+
+"You men must have killed those people they spoke about," he accused.
+
+"No, it was none of us," his brother-in-law protested; "we have killed no
+people. Yesterday morning one shot a crow, and last night we killed a
+magpie, but there was no harm in that."
+
+"I fear there was; they were hunters like yourselves, in search of meat
+for the Holy People, for the time disguised as birds," Bilh Ahat�{~COMBINING BREVE~}ni
+ventured. Then, dividing the pack, the two hurried on to overtake the
+others.
+
+"Well," asked the youngest, "did you hear a fine story?"
+
+"It is not a lie," his brother-in-law retorted; "we killed a crow and a
+magpie yesterday, and the Holy People talked about it in the ca�on last
+night. Look! There come four mountain sheep! Hurry, Bilh Ahat�{~COMBINING BREVE~}ni and head
+them off!" They had come upon the ca�on where the strange voices had been
+heard. Four sheep, among large bowlders near the rim, were carefully
+threading their way out of it. The three dropped back, while Bilh Ahat�{~COMBINING BREVE~}ni
+ran ahead and concealed himself near the ascending trail. As the sheep
+approached he drew his bow and aimed for the leader's heart, but his
+fingers could not loose their grip upon the arrow, and the sheep passed by
+unharmed. Bilh Ahat�{~COMBINING BREVE~}ni scrambled up over the rim of the ca�on and ran to
+get ahead of them again, but the bowstring would not leave his fingers as
+they passed. A third effort, and a fourth, to kill the game brought the
+same result. Bilh Ahat�{~COMBINING BREVE~}ni cursed himself and the sheep, but ceased
+suddenly, for whom should he see but four gods, Y�bichai, appear before
+him, who had transformed themselves into sheep! Hasch�{~COMBINING BREVE~}lti, in the lead,
+ran up to him and dropped his _bal�l_--a rectangular, four-piece, folding
+wand--over him, as he sat, and uttered a peculiar cry. Behind him came
+Zahadolzh�, Hascheba�d, and G�naskidi; all were masked.
+
+    [Illustration: _T�nenili, Tobadzisch�{~COMBINING BREVE~}ni, Nay�{~COMBINING BREVE~}nezgani_ - Navaho]
+
+            _T�nenili, Tobadzisch�{~COMBINING BREVE~}ni, Nay�{~COMBINING BREVE~}nezgani_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ These three gods appear in the order shown when seen in the rites of the
+                           Navaho Night Chant.
+
+
+"Whence came you?" Bilh Ahat�{~COMBINING BREVE~}ni asked them.
+
+"From Kinn�{~COMBINING BREVE~}nikai," Hasch�{~COMBINING BREVE~}lti answered.
+
+"Whither are you going?"
+
+"To Ts�{~COMBINING BREVE~}gyii, to hold another _hat�l_ four days from now. You had better
+come along."
+
+"No, I couldn't travel so far in four days."
+
+But after a little parleying Bilh Ahat�{~COMBINING BREVE~}ni assented. He was told to
+disrobe, and doing so G�naskidi breathed upon him, and his raiment became
+the same as that of the gods. Then all took four steps eastward, changing
+into mountain sheep, and bounded away along the ca�on's rim.
+
+The hunters in hiding became restless as The Dreamer did not return, so
+ventured out where they could view the trail on which he was last seen. No
+one was in sight. One went to the rock where Bilh Ahat�{~COMBINING BREVE~}ni first hid near
+the sheep and followed his tracks from hiding place to hiding place until
+the fourth one was reached, and there he found his brother's old clothes
+with his bow and arrows upon them. There he traced four human footsteps to
+the east that merged into the trail of five mountain sheep. The eldest
+brother cried in his remorse, for he saw that his brother was holy, and he
+had always treated him with scorn.
+
+The gods and Bilh Ahat�{~COMBINING BREVE~}ni, transformed to mountain sheep, travelled very
+far during their four days' journey, coming on the fourth day to a large
+hog�n. Inside were numerous Holy People, both gods and men. When Bilh
+Ahat�{~COMBINING BREVE~}ni entered with his four holy companions, a complaint at once arose
+from those inside against an earthly odor, whereat Hasch�{~COMBINING BREVE~}lti had their
+charge taken out and washed with yucca-root suds.
+
+Inside the hog�n stood four large jewel posts upon which the gods hung
+their masks. The eastern post was of white shell, the southern of
+turquoise, the western of abalone, and the northern of jet. Two jewel
+pipes lay beside a god sitting on the western side of the hog�n. These he
+filled with tobacco and lighted, passing one each to his right and his
+left. All assembled smoked, the last to receive the pipes being two large
+Owls sitting one on each side of the entrance way at the east. They drew
+in deep draughts of smoke and puffed them out violently. While the smoking
+continued, people came in from all directions. At midnight lightning
+flashed, followed by heavy thunder and rain, which T�nenili, Water
+Sprinkler, sent in anger because he had not been apprised of the dance
+before it was time to begin it; but a smoke with the assembled Holy People
+appeased him. Soon after the chant began and continued until morning.
+
+Some of the gods had beautiful paintings on deerskins, resembling those
+now made with colored sands. These they unfolded upon the floor of the
+hog�n during the successive days of the _hat�l_.
+
+The last day of the dance was very largely attended, people coming from
+all holy quarters. Bilh Ahat�{~COMBINING BREVE~}ni through it all paid close attention to
+the songs, prayers, paintings, and dance movements, and the forms of the
+various sacred paraphernalia, and when the _hat�l_ was over he had learned
+the rite of Kl�je Hat�l. The gods permitted him to return to his people
+long enough to perform it over his younger brother and teach him how to
+conduct it for people afflicted with sickness or evil. This he did,
+consuming nine days in its performance, after which he again joined the
+gods at Ts�{~COMBINING BREVE~}gyii, where he now lives. His younger brother taught the
+ceremony to his earthly brothers, the Navaho, who yet conduct it under the
+name of Kl�je Hat�l, Night Chant, or Y�bichai Hat�l, The Chant of Paternal
+Gods.
+
+
+
+
+CEREMONIES--THE NIGHT CHANT
+
+
+                [Illustration: _Y�bichai_ Sweat - Navaho]
+
+                        _Y�bichai_ Sweat - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  Each morning during the first four days of the Navaho Y�bichai healing
+ceremony, or Night Chant, the patient is sweated--sometimes inside a small
+ sweat-lodge, oftener by being placed upon a spot previously heated by a
+fire and covered with heavy blankets. The three figures are medicine-men,
+or singers, chanting. The patient lies under the blankets surrounded by a
+ line of sacred meal in which turkey-feather prayer-sticks, _ked�n_, are
+                                implanted.
+
+
+A description of the ritual and form of the Y�bichai ceremony,--Kl�je
+Hat�l, or Night Chant,--covering its nine days of performance, will give a
+comprehensive idea of all Navaho nine-day ceremonies, which combine both
+religious and medical observances. The myth characters personified in this
+rite are termed Y�bichai, Grandfather or Paternal Gods. Similar
+personations appear in other ceremonies, but they figure less prominently.
+
+_First Day_: The ceremonial, or medicine, hog�n is built some days in
+advance of the rite. The first day's ceremony is brief, with few
+participants. Well after dark the singer, assisted by two men, makes nine
+little splint hoops--_tsipa__n__s y�zhe ked�n_--entwined with slip-cords,
+and places them on the sacred meal in the meal basket. Following this,
+three men remove their everyday clothing, take Y�bichai masks, and leave
+the hog�n. These three masked figures are to represent the gods
+Hasch�{~COMBINING BREVE~}lti, Talking God, Hascheba�d, Goddess, and Hasch�{~COMBINING BREVE~}lapai, Gray God.
+When they have gone and passed to the rear of the hog�n, the patient comes
+in, disrobes at the left of the centre, passes around the small fire
+burning near the entrance of the hog�n, and takes his seat in the centre,
+immediately after which the singing begins. During the third song
+Hasch�{~COMBINING BREVE~}lti enters with his cross-sticks--_Hasch�{~COMBINING BREVE~}lti bal�l_--and opens and
+places them over the patient's body, forcing them down as far toward the
+ground as possible. The second time he places them not so far over the
+body; the third, not lower than the shoulders; the fourth time, over the
+head only, each time giving his peculiar call, _Wu-hu-hu-hu-u!_ Then
+Hasch�{~COMBINING BREVE~}lti takes up a shell with medicine and with it touches the
+patient's feet, hands, chest, back, right shoulder, left shoulder, and top
+of head,--this being the prescribed ceremonial order,--uttering his cry at
+each placing of the medicine. He next places the shell of medicine to the
+patient's lips four times and goes out, after which Hascheba�d comes in,
+takes one of the circle _ked�n_, touches the patient's body in the same
+ceremonial order, and finally the lips, at the same time giving the
+slip-cord a quick pull. Next comes Hasch�{~COMBINING BREVE~}lapai, who performs the same
+incantations with the _ked�n_. Again Hasch�{~COMBINING BREVE~}lti enters with the
+cross-sticks, repeating the former order, after which he gives the patient
+four swallows of medicine,--a potion different from that first given,--the
+medicine-man himself drinking what remains in the shell. This closes the
+ceremony of the first day. There will, perhaps, be considerable dancing
+outside the hog�n, but that is merely practice for the public dance to be
+given on the ninth night. The singer and the patient sleep in the hog�n
+each night until the nine days are passed, keeping the masks and medicine
+paraphernalia between them when they sleep.
+
+_Second Day_: Just at sunrise the patient is given the first ceremonial
+sweat. This is probably given more as a spiritual purification than in
+anticipation of any physical benefit. To the east of the hog�n a shallow
+hole is dug in the earth, in which are placed hot embers and
+ashes,--covered with brush and weeds, and sprinkled with water,--upon which
+the patient takes his place. He is then well covered with blankets. The
+medicine-man, assisted by Hasch�{~COMBINING BREVE~}lti and Hascheba�d, places about the
+patient a row of feathered _ked�n_, and then commences to sing while the
+patient squirms on the hot, steaming bed. After singing certain songs the
+medicine-man lifts the blanket a little and gives the patient a drink of
+medicine from a ceremonial basket. He is again covered, and the singing
+goes on for a like time. Later the blankets are removed and Hasch�{~COMBINING BREVE~}lti and
+Hascheba�d perform over the patient, after which he goes to the hog�n. The
+brush and weeds used for the bed are taken away and earth is scattered
+over the coals. This sweating, begun on the second day, is repeated each
+morning for four days: the first, as above noted, taking place east of the
+hog�n, and the others respectively to the south, west, and north. The
+ceremonies of the second night are practically a repetition of those held
+the first night. During the third song Hasch�{~COMBINING BREVE~}lti enters with the
+_Hasch�{~COMBINING BREVE~}lti bal�l_, placing it four times in the prescribed order and
+giving his call; then he goes out, re-enters, and takes from the medicine
+basket four sacred reed _ked�n_. These he carries in ceremonial order to
+the four cardinal points: first east, then south, next west, lastly north.
+Next stick _ked�n_ are taken out of the basket, which holds twelve each of
+the four sacred colors. These also are carried to the four cardinal
+points--white, east; blue, south; yellow, west; black, north. After all the
+_ked�n_ are taken out, Hasch�{~COMBINING BREVE~}lti again enters with the _Hasch�{~COMBINING BREVE~}lti
+bal�l_, using it in directional order and giving medicine as on the night
+before.
+
+                 [Illustration: _Pik�hodiklad_ - Navaho]
+
+                         _Pik�hodiklad_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+The first of the four dry-paintings used in conducting the Kl�je Hat�l, or
+Night Chant, of the Navaho, being made on the fifth night. The purpose of
+   this night's acts is to frighten the patient; hence the name of the
+             painting, which signifies "Frighten Him On It."
+
+ The encircling figure represents the rainbow, _akl�lh_; the first on the
+          left Hasch�{~COMBINING BREVE~}lti, Talking God; the central, Hascheba�d,
+ goddess--symbolically the patient--and the right-hand figure a male deity,
+                              Haschebak�{~COMBINING BREVE~}n.
+
+   The patient sits on the central figure at its waist line during the
+night's performance. When the ceremony in connection with this painting is
+ concluded the colored sands are carefully collected, carried out toward
+                  the north, and deposited under a tree.
+
+
+_Third Day_: It is understood that the patient has been sweated in the
+morning, as on the second day. On this night he is dressed in spruce
+boughs by the assisting medicine-man, bound around the wrists, arms,
+ankles, legs, and body, and fastened on the head in the form of a turban.
+After several songs, Nay�{~COMBINING BREVE~}nezgani and Tobadzisch�{~COMBINING BREVE~}ni cut the boughs from
+the body, using a stone arrow-point as a knife. Then the boughs are cut
+into fragments over the patient's head, after which the singer takes a
+feather wand, points it toward the four cardinal points above the fire,
+and brushes the patient, chanting meanwhile. At the end of the brushing he
+points the wand out of the smoke-hole, at the same time blowing the dust
+from it out into the open air.
+
+_Fourth Day_: The ceremonies this day do not begin until later than usual,
+probably nine o'clock. Hasch�{~COMBINING BREVE~}lti and Hascheba�d dress and go out. The
+patient disrobes and takes his place. The assisting medicine-man digs a
+small hole just between the patient's feet, and encircles it with a line
+of _t�ditin_, or pollen, leaving an opening to the east, after which the
+patient dons a mask. Hasch�{~COMBINING BREVE~}lti enters, followed by Hascheba�d, who
+carries a small spruce tree. The former puts sacred pollen in the hole
+four times, each time giving his call; then Hascheba�d plants the tree in
+the hole and fastens its top to the patient's mask; the mask is then
+pulled off the patient's head by his jerking quickly away from the tree.
+This is the first night in which the ceremonies are continued until dawn.
+After the unmasking, the singers take their place at one side of the back
+of the hog�n and begin singing to the accompaniment of a basket drum. A
+youth and a maiden are required to sit in the hog�n throughout the fourth
+night, the ritual requiring that these be persons who have not had sexual
+knowledge.
+
+_Fifth Day_: This is the last day of the sweating, and the day on which
+the first dry-painting is made. Just at dark this painting, a small one,
+is begun inside. In size it would square about four feet, and is placed
+close to the back of the hog�n. There are three figures in the painting:
+the central one being the patient, the one to the left Hasch�{~COMBINING BREVE~}lti, the one
+to the right Haschebak�{~COMBINING BREVE~}n. Around this painting, at all sides except the
+eastern, feather wands, _ndi�_, are stuck in the ground; in this case
+twelve in number. Foot-tracks are made in the sand with white meal.
+Hasch�{~COMBINING BREVE~}lti and Haschebak�{~COMBINING BREVE~}n dress ceremonially, mask, and go out, after
+which the patient enters and takes his position on the central figure of
+the dry-painting, facing the east. The effort this night is to frighten
+the patient and thus banish the evil spirits from his body. The two
+maskers come running in, uttering weird, unearthly howls, in which every
+spectator in the hog�n joins, feigning great fear. The masked figures make
+four entries, each like the other. In many cases the patient either
+actually faints from fright or feigns to do so. The patient then leaves
+the dry-painting and it is destroyed. None of the sand or other pigments
+used in this painting is applied to the patient's body, as is done with
+that of later paintings. The next part of the fifth night's ceremony is
+the initiation of new members into the Y�bichai order. No one who is not a
+member of the order is allowed to enter the ceremonial hog�n. At the time
+of the initiation Hasch�{~COMBINING BREVE~}lti and Haschebak�{~COMBINING BREVE~}n are outside in the darkness.
+The initiates enter and sit on the ground in a row--the males naked, the
+women dressed in their ordinary mode. They dare not look up, for should
+they see Hasch�{~COMBINING BREVE~}lti before being initiated, they would become blind. One
+at a time these novices take their place in the centre of the hog�n and
+the initiatory rite is performed over them.
+
+                 [Illustration: _Shilhn�'ohli_ - Navaho]
+
+                         _Shilhn�'ohli_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+ In this plate is pictured the second dry-painting employed in the Night
+ Chant, made on the sixth day of the ceremony. It represents crossed logs
+which whirl around in a mythic lake. Upon them are alternately seated male
+      and female deities, singing. The light figures are goddesses,
+ _hascheba�d_; the dark ones gods, _haschebak�{~COMBINING BREVE~}__n_. Their songs treat of
+ all life-giving plants, of which corn, beans, squashes, and tobacco, the
+most important, are pictured as growing from the very centre of the lake,
+                    the point of contact of the logs.
+
+     Of the four marginal figures the one in white toward the east is
+  Hasch�{~COMBINING BREVE~}lti, Talking God, with his pine-squirrel pouch of sacred meal.
+ Opposite him stands Hasch�gan, House God. The other two are G�nask�{~COMBINING BREVE~}dil,
+  Hunchbacks, Gods of Harvest, with seeds of the field in packs on their
+           backs. Around the whole is the personified rainbow.
+
+When the dry-painting is in actual use the patient enters upon it over the
+    feet of Hasch�{~COMBINING BREVE~}lti and sits at the intersection of the logs. A man
+personating a god then enters, places his hands upon the various parts of
+ the many deities represented in the picture, then upon the corresponding
+ parts of the patient's body. The whole picture is then destroyed and the
+ colored sands are carried off to the north in a blanket and strewn under
+                                  trees.
+
+
+_Sixth Day_: This is the first day of the large dry-paintings. The
+painting is commenced early in the morning, and is not finished until
+mid-afternoon. The one on this day is the whirling log representation.
+After it is finished, feathers are stuck in the ground around it, and
+sacred meal is scattered on parts by some of the assisting singers. Others
+scatter the meal promiscuously; one of the maskers uses a spruce twig and
+medicine shell, applying meal to every figure and object in the painting.
+Then the medicine-men all gather up portions of the sacred meal, putting
+it in their medicine pouches. The patient soon enters and takes his seat
+in the centre of the painting. The usual incantations are gone through,
+after which the colored sands of the painting are applied to the
+corresponding parts of the patient's body, then gathered up and carried
+off to the north. During the day two sets of beggars go out to the
+neighboring hog�ns. These personate Hasch�{~COMBINING BREVE~}lti, T�nenili--Water Sprinkler,
+the God of Water, who is really a clown--and as many Hascheba�d as care to
+go out. The beggars carry whips made of yucca leaves, and one who does not
+respond to their appeals for gifts is whipped,--if he can be caught,--which
+creates a great deal of amusement. The personators act like a company of
+clowns, but at the same time they gather a large quantity of food. When
+the day is thoroughly taken up with dry-painting and ceremonies, there is
+less of the ceremonial at night. The medicine-men, to the accompaniment of
+the basket drum, sing for a short time only on this sixth night, while
+outside the late evening is spent in dancing by those who are later to
+participate in the closing dance.
+
+_Seventh Day_: This day is practically consumed with the making of another
+large dry-painting. The masked men go out on another begging tour, also,
+and the medicine ceremonies and the destroying of the dry-painting are
+practically the same as those of the day before, while during the evening
+the medicine-men sing to the accompaniment of the drum.
+
+_Eighth Day_: The dry-painting is finished about three o'clock in the
+afternoon. After its completion there is a large open-air initiation. To
+become a full member of the Y�bichai order one must first be initiated in
+the hog�n; the second initiation is a public one; the third, another
+inside the hog�n; the fourth, another in the open. These different
+initiation ceremonies, the same in point of ritualism, may be carried over
+several years.
+
+_Ninth and Final Day_: To the average person and to the Indians as a whole
+the last day is the Y�bichai dance. From a distance the Indians have been
+gathering during the two previous days, and the hospitality of the
+patient's family, as well as that of all the people living in the
+neighboring hog�ns, is taxed to the utmost. And from early morning until
+dark the whole plain is dotted with horsemen coming singly and in groups.
+Great crowds gather at the contests given half a mile from the hog�n,
+where horse-races, foot-races, groups of gamblers, and throngs of Indians
+riding wildly from race-track to hog�n fill the day with hilarity and
+incidents memorable to all. Toward the end of the day preparation is made
+for the closing part of the nine-day rite. Great quantities of fuel have
+been brought from the distant plateau, and placed in many small piles at
+each side of the smooth dance ground to the east of the hog�n. As soon as
+it is dark the fuel is ignited, making two long lines of camp-fires,
+furnishing both light to see the dancers and warmth to the spectators, for
+the Y�bichai cannot be held until the autumn frosts begin, when the nights
+have the sharp, keen air of the high altitudes.
+
+                  [Illustration: _Zahadolzh�_ - Navaho]
+
+                          _Zahadolzh�_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+   This is the last of the dry-paintings used in the Night Chant, being
+ destroyed on the night of the eighth day's ceremonies. It takes its name
+ from the fact that the principal characters represented in it, the dark
+  figures, are all Zahadolzh�, Fringe-mouth Gods. According to the myth
+underlying the rite these gods made the first paintings of this sort used
+  among the spirit people, and were the ones who furnished succor to the
+ patients on the eighth day of the nine days' healing ceremony. The light
+ figures are female deities--hascheba�d. In the centre is the cornstalk, a
+life-giving symbol, and partially encircling the whole is the personified
+                light-giving rainbow, a female personage.
+
+ During the ceremony a man masked as a Zahadolzh� places his hands first
+  upon a part of his likeness pictured in colored earths and then on the
+  corresponding part of the patient, as head, body, and limbs. Later the
+  colored earths or sands are carried away in a blanket and placed under
+                     brush or trees toward the north.
+
+
+With the gathering darkness the human tide flows toward the medicine
+hog�n, illuminated in the dusk by the long lines of camp-fires. All gather
+about and close around the dance square, having to be kept back by those
+in charge. Men, women, and children sit on the ground near the fires. Many
+on horseback have ridden up, and form a veritable phalanx back of the
+sitting spectators. The dance does not begin at once, and those assembled
+spend the time telling stories, jesting, and gossiping. Belated arrivals
+make coffee, or do hurried cooking around the fires.
+
+Some distance to the east of the dance ground is a brush enclosure where
+the dancers prepare for their part in the rite. There, too, is a fire for
+light and warmth. The men in preparation remove all clothing, save short
+kilts, and paint their bodies with a mixture of water and white clay.
+Anyone who may have experienced the enjoyment of a sponge bath out in the
+open on a cold, windy night can appreciate the pleasure of the dance
+preparation. The dancers are impersonators of Navaho myth characters,
+twelve usually taking part. No qualifications are necessary other than
+that the participant be conversant with the intricate ritual of the dance.
+The dance continues throughout the entire night, one group of men being
+followed by another. The first twelve men dance through four songs,
+retiring to the dressing enclosure for a very brief rest after each. Then
+they withdraw, and twelve others dance for a like period, and so on. The
+first group sometimes returns again later, and the different groups vie
+with one another in their efforts to give the most beautiful dance in
+harmony of movement and song, but there is no change in the step. The
+several sets have doubtless trained for weeks, and the most graceful take
+great pride in being pronounced the best dancers. The first group of
+grotesquely masked men is ready by nine or ten o'clock; they file into the
+dance enclosure led by Hasch�{~COMBINING BREVE~}lti, their naked, clay-painted bodies
+glinting in the firelight. While wearing masks the performers never speak
+in words; they only sing or chant. To address one in conversation would
+incur the displeasure of the gods and invite disaster. Time is kept by the
+basket drum and the rhythm of the singing.
+
+The white visitor will get his best impression of the dance from a short
+distance, and, if possible, a slight elevation. There he is in touch with
+the stillness of the night under the starry sky, and sees before him, in
+this little spot lighted out of the limitless desert, this strange
+ceremonial of supplication and thanksgiving, showing slight, if any,
+change from the same performance, held on perhaps the same spot by the
+ancestors of these people ages ago. As the night wears on the best group
+of dancers come out. They are, perhaps, from the Redrock country, or from
+some other far-away district, and have been practising for weeks, that
+they might excel in this dance. The most revered song of the Y�bichai is
+the Bluebird song, which is sung at the approach of day, and is the
+closing act of the drama. With the last words, "_D�la any�, d�la any�_,"
+the assembled multitude start for their homes, near and far, melting into
+the gray of the desert morn, and by the time the sun breaks above the
+horizon the spot which was alive with people a few hours before is wrapped
+in death-like stillness, not a soul being within range of the eye.
+
+                [Illustration: _Y�bichai Hog�n_ - Navaho]
+
+                        _Y�bichai Hog�n_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+MATURITY CEREMONY
+
+
+The ceremony celebrating maturity of girls among the Navaho is held
+generally on the fourth night after the first evidence of the maiden's
+entrance into womanhood. On the first morning following the moment of this
+change in life the girl bathes and dresses in her finest clothes. Later
+she stretches herself face downward on a blanket just outside the hog�n,
+with her head toward the door. A sister, aunt, or other female relation,
+if any happen to be close at hand, or if not, a male relative other than
+her father, then proceeds symbolically to remould her. Her arms and legs
+are straightened, her joints smoothed, and muscles pressed to make her
+truly shapely. After that the most industrious and energetic of the comely
+women in the immediate neighborhood is called in to dress the girl's hair
+in a particular form of knot and wrap it with deerskin strings, called
+_tsikl�lh_. Should there be any babies or little tots about the home, the
+girl goes to them, and, placing a hand under each ear, successively lifts
+them by the neck, to make them grow faster. Then she darts off toward the
+east, running out for about a quarter of a mile and back. This she does
+each morning until after the public ceremony. By so doing she is assured
+of continuing strong, lithe, and active throughout womanhood.
+
+The four days preceding the night of the ceremony are days of abstinence;
+only such foods as mush and bread made from corn-meal may be eaten, nor
+may they contain any salt. To indulge in viands of a richer nature would
+be to invite laziness and an ugly form at a comparatively early age. The
+girl must also refrain from scratching her head or body, for marks made by
+her nails during this period would surely become ill-looking scars. All
+the women folk in the hog�n begin grinding corn on the first day and
+continue at irregular intervals until the night of the third, when the
+meal is mixed into batter for a large corn-cake, which the mother bakes in
+a sort of bean-hole outside the hog�n.
+
+The ceremony proper consists of little more than songs. A medicine-man is
+called upon to take charge, being compensated for his services with
+blankets, robes, grain, or other articles of value. Friends and neighbors
+having been notified, they assemble at the girl's hog�n fairly early in
+the evening. When dusk has settled, the medicine-man begins his songs,
+singing first the twelve "hog�n songs" of the Bah�zhonchi. After he has
+finished, anyone present who so desires may sing songs taken from the
+ritual of the same order. This motley singing and hilarity continue until
+well toward sunrise, when the mother brings in a bowl of yucca suds and
+washes the girl's hair. Her head and hair are dried with corn-meal, after
+which the girl takes her last run toward the east, this time followed by
+many young children, symbolically attesting that she will be a kind
+mother, whom her children will always follow. The _hat�li_, or medicine
+singer, during her absence sings eight songs, generally termed the Racing
+songs. On her return the great corn-cake is brought in, cut, and divided
+among the assemblage, when all disperse, and the girl may once more loosen
+her hair and partake of any food she pleases.
+
+
+
+
+MARRIAGE
+
+
+               [Illustration: _Y�bichai_ Dancers - Navaho]
+
+                       _Y�bichai_ Dancers - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+The Navaho marriage ceremony is always held at the home of the girl. When
+a young man wishes to marry the maid of his choice, he makes his desire
+known to his parents, when the father goes to the girl's parents and
+explains that his son would like to marry their daughter. The girl is then
+consulted, and if she be willing to marry the young man, the parents of
+the two open negotiations. A popular, pretty girl commands a considerably
+higher price than a plain one, though few are married for a smaller bonus
+than fourteen ponies and a silver belt. Horses, saddles, cattle, sheep and
+goats, and turquoise-studded silver ornaments are the usual media of
+exchange in matrimonial bargains. The arrangement of compensatory details,
+particularly the date of delivery of the articles for payment, often
+requires a considerable period of time and no little controversy. When
+finally completed, the date is set for the wedding, which takes place
+always at night.
+
+The girl's mother fills a wedding basket with corn-meal mush, which
+figures prominently in the ceremony. About nine o'clock in the evening the
+wedding party assembles. Anyone may attend, and usually a goodly number is
+present. The young man and his bride take seats on the western side of the
+hog�n, facing the doorway. On their right the male spectators sit in rows;
+on their left, the women. The girl's mother, however, does not enter, for
+a mother-in-law, even in the making, must not look upon her newly acquired
+son, nor he upon her, then or thereafter. To do so would occasion
+blindness, and general ill luck to either one or both parties.
+
+The basket of mush and two wicker bottles of water are brought in and
+placed before the couple, the bearer being careful to see that the side of
+the basket on which the top coil terminates is toward the east. The girl's
+father then steps forward, and from his pouch of _t�ditin_, or sacred
+pollen, sifts several pinches on the basket of mush. Beginning at the end
+of the coil on the eastern rim, he sifts straight across and back, then
+follows the rim with the pollen around to the south side, sifts across and
+back, and then drops a little in the centre. That done, the bride pours a
+small quantity of water from the wicker bottle upon the young man's hands.
+He washes and pours a little upon hers. Then from the side of the basket
+toward the east he dips out a little mush with two fingers and eats. The
+girl follows, dipping from the same place. This act is repeated at the
+three remaining sides--the south, west, and north,--and then the basket is
+passed to the assemblage, who finish eating its contents. The empty basket
+becomes the property of the young man's mother, who retains it as a sort
+of certificate of marriage. The washing of hands and the dipping of mush
+from the same spot is a pledge that the girl will follow in her husband's
+footsteps--doing as he does.
+
+When the ceremony is concluded, a supper is provided for all. General
+conversation and levity while away the hours, the talk consisting
+principally, however, of sage advice from relatives to both husband and
+wife as to how they should conduct themselves in future. At dawn the party
+disperses, the young man taking his bride with him.
+
+                 [Illustration: Mescal Harvest - Apache]
+
+                         Mescal Harvest - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+APPENDIX
+
+
+               [Illustration: White River Valley - Apache]
+
+                       White River Valley - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+
+
+TRIBAL SUMMARY - THE APACHE
+
+
+LANGUAGE--Athapascan.
+
+POPULATION--Fort Apache Agency, Arizona (White Mountain Apache), 2,072.
+San Carlos Agency: San Carlos Apache, 1,066; Tonto Apache, 554; Coyoteros,
+525.
+Tonto Apache on Beaver Creek, 103.
+Total Apache of Arizona (not including the so-called Mohave Apache and
+Yuma Apache), 4,320.
+Mescaleros in New Mexico, 460. Jicarillas in New Mexico, 784.
+Chiricahua Apache at Fort Sill, Oklahoma, 298. Kiowa Apache in Oklahoma,
+155.
+Grand total of Apache tribes, 6,017.
+
+DRESS--The primitive dress of the men was deerskin shirt (_epuntlt�sis_),
+leggings (_iskl�{~COMBINING BREVE~}tlikai_), and moccasins (_ep�{~COMBINING BREVE~}nke_). They were never
+without the loin-cloth, the one absolutely necessary feature of Indian
+dress. A deerskin cap (_cha_), with attractive symbolic ornamentation, was
+worn; but for the greater part the headgear consisted of a band braided
+from the long leaves of the yucca, which they placed rather low on the
+head to keep the hair from the eyes. The dress of the Apache women
+consisted of a short deerskin skirt, high boot-legged moccasins, and a
+loose waist which extended to the hips and was worn outside the skirt.
+Both skirt and waist were ornamented with deerskin fringe and latterly
+with metal pendants. The men's hair always hangs loose; it is never
+braided. At time of mourning the hair is cut horizontally just above the
+shoulder line. Apache matrons, like the men, do not braid the hair, but
+let it hang loosely over the shoulders. The maidens tie their hair in a
+low long knot at the back of the head, to which is fastened a decorated
+deerskin ornament, denoting maidenhood. So arranged it is called
+_pitsiv�{~COMBINING BREVE~}sti_, and the wrapping, _tsig�{~COMBINING BREVE~}_.
+
+DWELLINGS--The Apache dwelling consists of a dome-shaped frame of
+cottonwood or other poles, thatched with grass. Average diameter at the
+base, twelve feet. The house itself they term _k�wa_; the grass thatch,
+_pi__n_. Bear-grass, or what the Spanish term _palmillo_, is used
+exclusively in thatching. Since the institution of the Messiah religion
+the houses are built rather elongate in form, with a doorway in each end,
+and all the houses of the village are arranged in long rows. Doorways are
+termed _d�itin_, or _chog�nti_, interchangeably. Summer houses are
+generally built at a distance from the winter houses, in fact wherever the
+Apache would have occasion to stop, and are little more than brush
+shelters to afford temporary shade.
+
+PRIMITIVE FOODS--No tribe is more capable of living on the natural products
+of their pristine haunts than the Apache. Whether allowed to live
+peacefully in the river valleys or driven in war to seek protection of
+impenetrable mountains, nature provided amply for their support; for
+practically all the flora and fauna indigenous to the Southwest are
+considered food by the Apache. (See the list in the vocabulary.)
+
+ARTS AND INDUSTRIES--The art expression of the Apache is manifested chiefly
+in their basketry, which shows much taste in form and decoration. The
+_tus_, an urn-shaped water bottle, is loosely woven of the stems of
+aromatic sumac, then coated inside and out with pi�on gum. The flat tray
+basket, called _tsa-nask�{~COMBINING BREVE~}di_, is much used in their domestic life. The
+most pretentious basket is the immense _tus-nask�{~COMBINING BREVE~}di_, urn-shaped, like
+the _tus_--whence its name--and used principally for the storage of grain.
+No Apache home is without the burden basket, _t�{~COMBINING BREVE~}tza_, round and deep,
+often somewhat conical in form, and invariably decorated with deerskin
+fringe.
+
+POLITICAL ORGANIZATION--The Apache never had a very stable form of
+government. Chiefs were elected, or chosen, and ruled so long as it
+pleased their followers. If the son of a chief proved himself capable, he
+would be accorded opportunity to rule, otherwise he received no special
+recognition. Medicine-men were always more influential than the chiefs.
+Social customs and habits and much of the government of the tribe are
+guided by the medicine-men; but often they lose all influence by meeting
+with failure in the treatment of disease. Like the chiefs, the
+medicine-men depend on popular approval for their success.
+
+CLANS--The Coyoteros are divided into five bands, each consisting of a
+number of clans. In one band there are survivors of one clan only; in
+other bands as many as seven or eight clans are yet to be found. Descent
+is reckoned through the mother; that is, the children belong to the
+mother's clan, except among the Chiricahua, where, it is said, descent is
+traced through the father.
+
+                  [Illustration: _Nalin Lage_ - Apache]
+
+                          _Nalin Lage_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+_Coyotero Clans_
+
+BAND I
+
+   1. Tse Chin (Red Rocks).
+   2. Glesh Chin (Red Clay).
+   3. Des K�in (Cottonwood People).
+   4. N�{~COMBINING BREVE~}gwu Dilhk�zn (Between Two Mountains).
+   5. Des L�ntin (Where the Cottonwoods Meet).
+   6. Kai Hin Chin (Through the Willows).
+   7. Kest�chi N�dakin (Ford between Sycamores).
+
+BAND II
+
+   1. Kl�qa Di K�in (Many-reeds People).
+   2. Il Chen Ti�n (Long Row of Pines).
+   3. Ch�nche Chich�l K�in (Clump-of-oaks People).
+   4. Tzilh �din (By the Mountain).
+   5. Yak�i K�in (White-hill People).
+
+BAND III
+
+   1. Ia On Ye (In Black Brush).
+   2. Ta K�in (Sand People).
+   3. Tentolz�{~COMBINING BREVE~}ga (Juts into the Water).
+   4. Dosh To An (Many Flies).
+   5. Tse Des K�in (White-rock People).
+   6. Tse Te�{~COMBINING BREVE~}n (Rocks in the River).
+   7. Tu Dilhk�{~COMBINING BREVE~}h Shan (By the Black Water).
+   8. Ke Shin Ti�n (Long Row of Sycamores).
+
+BAND IV
+
+   1. Nde Nd�{~COMBINING BREVE~}zn (Tall People).
+
+BAND V
+
+   1. N�dotz �zn (By Sharp Mountains).
+   2. Pis A H�n (Bank Caved In).
+
+_Arivaipa Clans_
+
+   1. Glesh Chin (Red Clay).
+   2. Des Zep�{~COMBINING BREVE~}n (Big Gray Cottonwoods).
+   3. Tsez Zhun�{~COMBINING BREVE~} (By the Little Black Rocks).
+   4. Tse Des K�in (White-rock People).
+
+_Chiricahua Clans_
+
+   1. Aiah�n (People of the East).
+   2. Nde Nd�i (Apache Half Mexican).
+   3. Cho Kun�{~COMBINING BREVE~} (Ridge on the Mountain-side).
+   4. Chan Han (Red People).
+
+MARRIAGE--Strictly speaking, barter for women at an agreed price was never
+the custom among the Apache,--so the older of the present generation
+contend,--personal choice on the part of the girl having always to be
+considered. Nevertheless, payment for the bride is always made to her
+parents in the form of grain, money, horses, saddles, blankets, or cattle.
+The bride's consent is necessary, custom requiring the young man to prove
+his moral strength, and ability to support a wife and himself, by erecting
+a neat house and permitting the girl of his choice to occupy it with him
+for four nights without being molested or having her presence observed. By
+preparing his breakfast the morning following the fourth night the girl
+acknowledges her willingness to marry, and the agreement as to the
+definite payment her parents shall receive may be made any time later. She
+then becomes the man's wife, though a month may sometimes elapse before
+the agreement is sealed and the consequent payment made.
+
+GENESIS--In the unbroken darkness of the beginning of time appeared a small
+spot, which grew as embryonic life and became a human figure, known in the
+myth as K�terastan, The One Who Lives Above. This creator then made light,
+and next Sten�tlihan, Woman Without Parents. Next he created Chugana�i,
+The Sun, and following him H�dintin Skhin, Pollen Boy. The creator next
+made the earth, and then the other gods of the Apache pantheon. Following
+their creation he instructed the various gods in their respective duties,
+and then disappeared into the sky through the smoke from a miraculous
+fire.
+
+PERSON OF MIRACULOUS BIRTH--Sten�tlihan, a goddess, is the mother of two
+boys, who perform miracles and act as saviours of the people. The elder
+brother, Nay�{~COMBINING BREVE~}nezgani, conceived by the Sun, is the more active and is
+revered as the God of War. To Tubadzisch�{~COMBINING BREVE~}ni, conceived by Water, is
+ascribed the making of the ocean as it now is, and he is supposed to have
+much to do with water in the form of rain and snow.
+
+CEREMONIES--The ceremonies are invariably called "dances." Among these are:
+a rain dance, a puberty rite, a harvest or good-crop dance, and a spirit
+dance. The medicine dance is the creation of a medicine-man and varies
+with his individual views. The ceremonial paraphernalia of the other four
+dances may vary in accordance with the dictates of the medicine-man, but
+for the greater part follows prescribed formula. The Apache are devoutly
+religious and pray on many occasions and in various ways: sometimes with
+the aid of little images representing gods, sometimes with painted
+deerskins and caps, and sometimes by merely facing the cardinal points and
+scattering pollen to the four winds for the gods from whom they seek
+favor. Usually the plants employed by them as medicine are dug in a
+ceremonial way, one notable exception being the gathering of pollen, no
+prayers being offered at that time. In secluded spots in the hills and
+mountains are found round cairns, with cedar and other twigs deposited
+upon them. These are shrines at which the Apache make offerings to their
+favorite gods. The medicine ceremonies are very numerous and vary with the
+dreams and personal views of the medicine-man who conducts them.
+
+BURIAL--Everywhere throughout the hills and mountains of the reservation
+one finds small heaps of stones. In most instances these mark Apache
+graves. A favorite place of burial is a cleft in the rocks, in which the
+body is placed by the deceased's relatives and covered with stones. These
+small stones are always deposited one at a time, the Apache believing that
+to put them on the body all at once would shorten the life of the one so
+doing. Infants are usually placed on the upper branches of large cedar or
+pi�on trees. The child is wrapped in its carrier, or cradle-board, which
+is left face up and covered with any sort of cloth, the belief being that
+the souls of infants are not strong enough to come out through the stones,
+should they be placed in the ground and covered therewith.
+
+AFTER-WORLD--Re-created in the human form, Apache spirits are supposed to
+dwell in a land of peace and plenty, where there is neither disease nor
+death. The Milky Way is the path of all souls to the after-world. Y�lkai
+Nal�{~COMBINING BREVE~}n is the guardian goddess of this spirit land, and the spirits of the
+dead are supposed to journey four days before reaching it. Formerly horses
+were killed beside the grave of the dead, that they might use them in the
+after-world. For the same reason wearing apparel was also placed at the
+grave, together with available articles of adornment and accoutrement.
+
+NAMES FOR INDIAN TRIBES--
+
+Apache - Nde (The People)
+
+Arivaipa Apache - Chulinn�{~COMBINING BREVE~}
+
+Chiricahua Apache - Aiah�n (People of the East)
+
+Coyotero Apache - Klin�paha (Many Travel Together)
+
+Havasupai - Dezh�{~COMBINING BREVE~}piklakulh (Women Dress in Bark)
+
+Hopi - Tsekulkinn�{~COMBINING BREVE~} (Houses on the Rocks)
+
+Navaho - Yutah�n (Live Far Up)
+
+Northern Indians - Nda Yutah�n (White-man Navaho)
+
+Pima - Saikinn�{~COMBINING BREVE~} (Sand Houses)
+
+Rio Grande Pueblos - Tu Tl�{~COMBINING BREVE~}ni (Much Water)
+
+San Carlos Apache - Tse�nlin (Between Rocks)
+
+Tonto Apache - Dilzh�{~COMBINING BREVE~}n (Spatter-talkers), or Ko�n (Rough)
+
+Zu�i - Nashtizh�{~COMBINING BREVE~} (Blackened Eyebrows)
+
+                  [Illustration: Infant Burial - Apache]
+
+                          Infant Burial - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+THE JICARILLAS
+
+
+LANGUAGE--Athapascan.
+
+POPULATION--784.
+
+DRESS--The Jicarillas in dress show the effect of their contact with the
+Plains tribes, especially the Ute. The primitive dress of the men was a
+deerskin shirt with sleeves, hip-leggings and moccasins, and the universal
+loin-cloth. In winter a large loose deerskin coat was worn in addition.
+The women wore a waist open at the sides under the arms, a deerskin skirt
+falling below the knees, and legging-moccasins with very high tops. About
+the waist the women now also wear a very broad leather belt, ten to
+sixteen inches in width, extending well up under the arms. The men wear
+their hair in braids hanging over the shoulders and wound with strips of
+deerskin. Formerly they wore bangs in front on a line with the cheek-bones
+and tied their hair in a knot at the back of the head, as the Navaho and
+the Pueblo Indians do. The women part their hair down the middle, bring it
+to the sides of the head, and tie it with strips of deerskin, cloth, or
+yarn.
+
+DWELLINGS--The Jicarilla dwelling is the same as the tipi of the Plains
+Indians, once made of five buffalo skins on the usual framework of poles,
+with smoke-hole at the apex. Since the disappearance of the buffalo,
+canvas has replaced the skins, and many log houses are also to be found on
+the reservation. The native house is called _kozh�n_.
+
+PRIMITIVE FOODS--The Jicarillas obtain corn from Rio Grande Pueblos in
+exchange for baskets; but formerly they subsisted mainly by the chase,
+killing buffalo, deer, antelope, and mountain sheep, besides many kinds of
+small game and birds. Pi�on nuts and acorns, with various wild fruits and
+berries, were used. Bear and fish were never eaten.
+
+ARTS AND INDUSTRIES--The Jicarillas make a great many baskets of fair
+quality, from which industry the tribe gained its popular Spanish name.
+The most typical of their baskets is tray-shaped; this not only enters
+largely into their domestic life, but was formerly the principal article
+of barter with their Pueblo neighbors and Navaho kindred. Some pottery is
+made, practically all of which is in the form of small cooking utensils.
+The large clay water jar was not used, their wandering life necessitating
+a water carrier of greater stability.
+
+ORGANIZATION--While the government of the Jicarillas is very loose, the
+head-chief, selected from the family of his predecessor, exercises
+considerable influence. The two bands into which the tribe is divided had
+their origin when a part of the tribe remained for a period on the plains
+after an annual buffalo hunt, and henceforth were called Kohlkah�n, Plains
+People; while those who returned to the mountains received the name Sait
+Nde, Sand People, from the pottery they made. Each of the two bands has a
+sub-chief. There are no clans.
+
+MARRIAGE--Marriage is consummated only by consent of the girl's parents.
+The young man proves his worth by bringing to her family a quantity of
+game, and by building a _kozh�n_, which is consecrated on the night of the
+wedding, by a medicine-man, with prayers to Nay�{~COMBINING BREVE~}nayezgani.
+
+ORIGIN--People, existent with the beginning of time, are guided by
+Chunna�i, the Sun God, and Klena�i, the Moon God, out of an under-world
+into this, where the various tribes wander about and find their several
+homes.
+
+PERSONS OF MIRACULOUS BIRTH--Nay�{~COMBINING BREVE~}nayezgani, son of the virgin Y�lkai
+Ests�n and the Sun, and Kobadjisch�ni, son of Ests�n N�tleshin and Water,
+perform many wonders in ridding the earth of its monsters. The former was
+the more powerful and much mythology centres about him.
+
+CEREMONIES--The Girls' Maturity observance, an annual feast whose main
+features are borrowed from the Pueblos, and a four-days medicine rite are
+the principal ceremonies of the Jicarillas. Numerous less important
+medicine chants are held.
+
+BURIAL--The dead, accompanied with their personal possessions, are taken to
+elevated places and covered with brush and stones. Their situation is
+known to only the few who bear the body away. Formerly the favorite horse
+of the deceased was killed and the _kozh�n_ burned, and relatives
+frequently cut their hair and refrained for a time from personal
+adornment.
+
+AFTER-WORLD--When the good die their spirits are believed to go to a home
+of plenty in the sky, where they hunt among great herds of buffalo. Those
+who have practised "bad medicine," or sorcery, go to another part of the
+sky and spend eternity in vain effort to dig through the rock into the
+land of the good.
+
+NAMES FOR INDIAN TRIBES--
+
+Apache
+Mohave
+Yuma
+Pima
+
+                                                       Chish�n (Red Paint)
+
+Comanche
+Arapaho
+Kiowa and all Plains tribes
+
+                                                             Nda (Enemies)
+
+Jicarillas - Ha�sndayin (People Who Came from Below)
+
+Mescaleros - Natah�{~COMBINING BREVE~}n (Mescal)
+
+Navaho - Inltan�{~COMBINING BREVE~} (Corn Planters)
+
+Pueblos - Chi�in (Have Burros)
+
+Ute - Y�ta
+
+
+
+
+THE NAVAHO
+
+
+                [Illustration: _Tobadzisch�{~COMBINING BREVE~}ni_ - Navaho]
+
+                        _Tobadzisch�{~COMBINING BREVE~}ni_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+LANGUAGE--Athapascan.
+
+POPULATION--About 17,000 (officially estimated at 20,600).
+
+DRESS--Primitively the men dressed in deerskin shirts, hip-leggings,
+moccasins, and native blankets. These were superseded by what has been the
+more universal costume during the present generation: close-fitting cotton
+or velvet shirt, without collar, cut rather low about the neck and left
+open under the arms; breeches fashioned from any pleasing, but usually
+very thin, material, and extending below the knees, being left open at the
+outer sides from the bottom to a little above the knees; deerskin
+moccasins with rawhide soles, which come to a little above the ankles, and
+brown deerskin leggings from moccasin-top to knee, held in place at the
+knee by a woven garter wound several times around the leg and the end
+tucked in. The hair is held back from the eyes by a head-band tied in a
+knot at the back. In early times the women wore deerskin waist, skirt,
+moccasins, and blanket, but these gradually gave place to the so-called
+"squaw-dress," woven on the blanket loom, and consisting of two small
+blankets laced together at the sides, leaving arm-holes, and without being
+closed at top or bottom. The top then was laced together, leaving an
+opening for the head, like a poncho. This blanket-dress was of plain dark
+colors. To-day it has practically disappeared as an article of Navaho
+costume, the typical "best" dress of the women now consisting of a velvet
+or other cloth skirt reaching to the ankles, a velvet shirt-like waist cut
+in practically the same manner as that of the men, and also left open
+under the arms. Many silver and shell ornaments are worn by both sexes.
+The women part their hair down the middle and tie it in a knot at the
+back.
+
+DWELLINGS--Whatever its form or stability, the Navaho house is called
+_hog�n_. In its most substantial form it is constructed by first planting
+four heavy crotch posts in the ground; cross logs are placed in the
+crotches, and smaller ones are leaned from the ground to these, the corner
+logs being longer, forming a circular framework, which is covered with
+brush and a heavy coating of earth. The entrance is invariably at the
+east. The building of a hog�n and its first occupancy are attended with
+ceremony and prayer. For the great nine-day rites hog�ns like those used
+as dwellings, but larger, are built. Generally they are used for the one
+occasion only, but in localities where there are very few trees the same
+ceremonial hog�n may be used for a generation or more. For summer use a
+brush shelter, usually supported by four corner posts and sometimes
+protected by a windbreak, is invariably used, supplanting a once common
+single slant shelter.
+
+PRIMITIVE FOODS--See the list in the vocabulary.
+
+ARTS AND INDUSTRIES--The Navaho are known the world over for their skill in
+weaving. Practically every Navaho woman is a weaver, and the blanketry
+produced is one of the most important handicrafts of any tribe of North
+American Indians. A few baskets, of a single form, are made, and for
+ceremonial use only, most so-called Navaho ceremonial baskets being
+manufactured by neighboring tribes. The Navaho are also skilful
+silversmiths, having learned the art of metal-working from the Spaniards.
+Their first work of this character, however, was in iron, but this was
+superseded by the more easily worked silver. Some pottery is made, but it
+is rather crude in form, black in color, and without decoration.
+
+POLITICAL ORGANIZATION--The government of the Navaho is rather loose;
+indeed, inasmuch as they have no head-chief strictly such, it may be said
+that they have no _tribal_ government. Their code of ethics and morals is
+governed almost entirely by their religious beliefs. There is always a man
+who is denominated the head-chief, but his influence is seldom much
+greater than that of any one of the many subordinate chiefs who are the
+recognized heads of small groups only.
+
+CLANS--Descent is reckoned through the mother, and a man and a woman
+belonging to the same clan may not marry. There are also related clans,
+forming phratries, within which marriage is also prohibited by tribal
+custom. In the Navaho creation myth it is related that four pairs of men
+and women were made by Y�lkai Ests�n at her home beyond the western ocean,
+whence they migrated eastward, far inland, joining others of their kind
+created but a short time previously. Each parent pair was given a sacred
+jewel wand with which to bring water from the earth if no springs were
+found during the journey. The first man brought water with ease,
+remarking, "The water is close," owing to which circumstance he came to be
+termed To Ah�ni, Water Is Close. In a similar way the other three pairs
+received the names of To Dich�ni, Bitter Water; Hashkl�{~COMBINING BREVE~}shni, Mud; and
+Kinya �ni, Houses in the Cliffs. It required four days to make the journey
+from the ocean to what was to be their homeland. On the first day children
+were born to the several pairs; they matured by nightfall and camped apart
+from the parents as though they were not of kin, and received in turn a
+family name derived from their camp surroundings, from peculiarity of
+dress or form, or from remarks they made. These in turn bore children on
+the following day, who gave birth to others on the third. Thus were
+produced three new generations from each parent pair. All these then
+became clanship groups bearing names now applied to various Navaho clans.
+The four generations, including the original pairs, formed phratries,
+which have no names. The clans in each phratry in the order of generations
+are as follows:
+
+To Ah�ni - Water Is Close
+Tzilh Kla�ni - Mountain Corner
+T�ne Z�ni - Scattered Mounds
+H�ne G�ni - Goes Around
+
+To Dich�ni - Bitter Water
+Tsins Ak�ni - Under the Trees
+Bin Bet�ni - Deer Spring
+To D�koshe - Salty Water
+
+Hashkl�{~COMBINING BREVE~}shni - Mud
+To Ts�{~COMBINING BREVE~}hni - Big Water
+Bit�ni - Folds her Arms
+Hl�ha Din�{~COMBINING BREVE~} - Reed People
+
+K�{~COMBINING BREVE~}nya �ni - Houses in the Cliffs
+Be A�ni - Fallen Leaves
+Tzilh Tad - In Front of the Mountains
+K�{~COMBINING BREVE~}nya �ni - (An inferior clan of the same name as the first of this
+group)
+
+Cliff people already occupying the country formed three clans:
+Tsenijikinn�{~COMBINING BREVE~}, In the Rock Houses; To Het Kl�{~COMBINING BREVE~}ni, Where the Waters Come
+Together; and Tzilhn�hodinli, Beside the Mountain. An old woman joined the
+Navaho from the salt lakes to the south, heading the Ashih�n clan. People
+from Jemez formed the Mai Deshk�s, or Coyote Pass, clan; Apache from the
+Cibicu ca�on, the Desch�ni clan, or Red-light People, and families from
+Zu�i the Nashtezh�{~COMBINING BREVE~}, Blackened Eyebrows, clan, and Tuh'ch�ni, Red Heads,
+clan, so called from their painted faces and bodies. There are numerous
+other clanship groups derived from adopted peoples now recognized as being
+distinctly Navaho; the first sixteen clans here named are accepted in the
+tribe as being strictly Navaho in origin.
+
+MARRIAGE--The girl's consent is necessary to marriage, but tribal custom
+demands that the intended husband compensate her parents, the usual price
+being fourteen horses and a silver belt. Indeed, the bringing of the
+horses is a part of the ceremony. When a young man desires to marry, but
+does not have the necessary number of horses, his friends aid him by
+presenting horses until he has the required number. The marriage ceremony
+takes place at night under the direction of a medicine-man.
+
+                 [Illustration: _Ga__n__askidi_ - Navaho]
+
+                         _Ga__n__askidi_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+ORIGIN--Mythical First People produced from corn, rain, pollen, and
+precious stones in a miraculous manner by four gods and the Winds.
+
+PERSONS OF MIRACULOUS BIRTH--Nay�{~COMBINING BREVE~}nezgani and Tobadzisch�{~COMBINING BREVE~}ni are the sons
+of the Sun and Water respectively, and the virgin Y�lkai Ests�n,
+White-Shell Woman. Man-destroying monsters, symbolic of earthly evils,
+infested the earth until destroyed by these two miraculous personages.
+
+CEREMONIES--The Navaho life is particularly rich in ceremony and ritual,
+second only to some of the Pueblo groups. Note is made of nine of their
+great nine-day ceremonies for the treatment of ills, mental and physical.
+There are also many less important ceremonies occupying four days, two
+days, and one day in their performance. In these ceremonies many
+dry-paintings, or "sand altars," are made, depicting the characters and
+incidents of myths. Almost every act of their life--the building of the
+hog�n, the planting of crops, etc.--is ceremonial in nature, each being
+attended with songs and prayers.
+
+BURIAL--The Navaho dead are buried by others than immediate relatives in
+unmarked graves. No ceremonies are held, for the dead are considered evil
+and are feared. The hog�n in which death occurs is forever abandoned,
+often burned. Sometimes a hog�n is demolished over the dead and then left
+to decay.
+
+AFTER-WORLD--An under-world whence came the spirit people who created man
+and to which spirits return.
+
+NAMES FOR INDIAN TRIBES--
+
+Acoma - H�qoni (An Acoma word)
+Apache - Tzlih A G�n (On the Mountains)
+Chiricahua - Kl�{~COMBINING BREVE~}shni (Red War-paint)
+Cochiti - To Gad (Cedar Water)
+Comanche - An� Tl�{~COMBINING BREVE~}ni (Many Enemies)
+Havasupa� - Gohn�{~COMBINING BREVE~}ni (A term borrowed from the Hopi)
+Hopi - Ay� Kinn�{~COMBINING BREVE~} (Hole Houses)
+Isleta - An� To Ho (Tribe by the Water)
+Jemez - Mai Deshk�s (Coyote Pass)
+Laguna - To Tl�{~COMBINING BREVE~}ni (Have much Water)
+Mohave, Pima, Maricopa, Yuma, Papago - Be Es� Nts�i (With large Jars)
+Navaho - Din�{~COMBINING BREVE~}
+Sandia - Kin Nod�zi (Striped Houses)
+San Felipe - To H�chele (Pull up Water)
+San Ildefonso - Tse Tu Kinn�{~COMBINING BREVE~} (Houses between Rocks)
+San Juan - Kin Klech�ni (Red-house People)
+Santa Clara - �na S�{~COMBINING BREVE~}shi (Tribe like Bears--from skunkskin moccasins, first
+thought to be of bearskin)
+Santo Domingo - Kin Klek�i Ni (White Houses)
+Sia - Tl�gi (Hairy)
+Taos - To Wolh (Water Gurgles)
+Zu�i - Nashtezh�{~COMBINING BREVE~} (Blackened Eyebrows)
+
+
+
+
+
+SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY
+
+
+                        ANATOMICAL TERMS
+_English_     _Apache_          _Jicarilla_    _Navaho_
+ankle-joint   ko-k�{~COMBINING BREVE~}            k�{~COMBINING BREVE~}t-sin       a-k�{~COMBINING BREVE~}ts-in
+              ilh-ru-nu-ni-w�
+arm           ko-g�n            gon            a-g�n
+blood         dilh              t�{~COMBINING BREVE~}l-the       dilh
+bone          its-�{~COMBINING BREVE~}n           �{~COMBINING BREVE~}ts-in        ts'in
+chest         i-t�{~COMBINING BREVE~}l            ko-y�{~COMBINING BREVE~}-te      a-je-�{~COMBINING BREVE~}ts-in
+chin          ko-y�{~COMBINING BREVE~}-d�         is-�{~COMBINING BREVE~}-t�       �{~COMBINING BREVE~}-yats-in
+ear           id-j�             id-j�          a-j�
+elbow         ko-g�n            id-an-hl�      osh-l�
+              ilh-ru-nu-ni-w�
+eye           in-d�{~COMBINING BREVE~}            it-�           an-�n
+face          ko-n�             in-n�          an-�n
+finger        ko-lu-zh�zh       in-la          shi-la
+finger-nail   ko-lu-g�n         in-l�-g�{~COMBINING BREVE~}n     shi-l�{~COMBINING BREVE~}sh-g�n
+foot          ko-k�{~COMBINING BREVE~}            i-k�           ke
+hair          tsi-ra            it-s�{~COMBINING BREVE~}         tsi-gh�{~COMBINING BREVE~}
+hand          ko-g�n            u-l�           sh�-la
+head          kots-its-�{~COMBINING BREVE~}n      �{~COMBINING BREVE~}ts-its-in    s�{~COMBINING BREVE~}ts-its-in
+heart         kod-j�            ko-ch�         a-je-id-�{~COMBINING BREVE~}sh-jalh
+              did-j�-la
+knee          ko-q�t            i-k�           a-wh�d
+leg           kod-jak           i-jad          a-jad
+lip           su-su-b�-n�{~COMBINING BREVE~}      i-ta           a-da
+lungs         kod-j�            i-t�-l�{~COMBINING BREVE~}       a-j�
+mouth         ko-z�             i-z�{~COMBINING BREVE~}          si-z�
+neck          ko-g�s            i-k�{~COMBINING BREVE~}s         ak-�s
+nose          ko-ch�            i-ch�n         a-ch�{~COMBINING BREVE~}n
+nostril       k�-n�{~COMBINING BREVE~}            in-n�{~COMBINING BREVE~}         a-n�{~COMBINING BREVE~}n
+shoulder      ko-hw�s           ih-hw�s        a-hw�s
+toe           ko-ke-zh�zh       ih-k�{~COMBINING BREVE~}sh       a-k�{~COMBINING BREVE~}
+toe-nail      ko-ke-g�n         ih-k�{~COMBINING BREVE~}sh-gon   a-k�{~COMBINING BREVE~}sh-g�n
+tongue        ko-z�             ih-z�-te       a-ts�
+tooth         ko-w�             ih-gw�         a-hw�
+
+                    ANIMALS (See also FOODS)
+_English_        _Apache_         _Jicarilla_     _Navaho_
+antelope         j�-ge            t�-ga-te        j�{~COMBINING BREVE~}-di
+badger           bu-nta-l�{~COMBINING BREVE~}       n�-as-chid
+                 na-gans-chi-tn
+bat              cha-b�-n�{~COMBINING BREVE~}       cha-na-mi-�n    j�-a-b�-ni
+bear             sush             shash           sush
+beaver           cha              cha             cha
+blue-bird        rush-t�          d�-lo           d�-li
+                 du-tl�{~COMBINING BREVE~}sh
+buffalo          bi-shish-j�k     a-y�n-de        a-y�-ni
+buzzard          chi-sh�-gi       ta-ch�-ze       j�-sho
+chipmunk         gu-sus-s�        in-se-z�-so     tsid-�{~COMBINING BREVE~}t-�{~COMBINING BREVE~}-ni
+coyote           ban              tsil-i-t�{~COMBINING BREVE~}n     mai
+crow             ga-ge            ka-ge           ga-ge
+deer             bin              bin             bin
+eagle            ts�-cho          i-ts�           a-ts�
+elk              bin-nal-d�{~COMBINING BREVE~}      tzes            tze
+gopher           na-ilh-tl�-gi    ma-�-ne-lin     na-a-z�-si
+hawk             it-sa            it-s�{~COMBINING BREVE~}-so-ye
+                                  g'�{~COMBINING BREVE~}-ni
+mountain lion    nd�-ch�          en-t�-ye        nash-tu-�-tso
+mountain sheep   de-b�{~COMBINING BREVE~}-chu       tse-t�{~COMBINING BREVE~}-de-be
+                 zi-de-b�{~COMBINING BREVE~}
+owl              bu               y�-ye           n�s-cha
+rat (wood)       kl�sh-chu        kl�{~COMBINING BREVE~}-tso        kle-�{~COMBINING BREVE~}-tso
+skunk            gu-l�zh-i        kel-din-sh�{~COMBINING BREVE~}n
+                                  wo-l�{~COMBINING BREVE~}-zhi
+spider           na-alht-lo-l�{~COMBINING BREVE~}   mans-ch�{~COMBINING BREVE~}       nash-j�'i
+squirrel         tse-sk�s-si      na-jil-k�i-i    t'l�-zi
+turkey           t�-zhi           k�-zhi          t�-zhi
+wolf             ban-ch�          bai-�{~COMBINING BREVE~}-tso      mai-�{~COMBINING BREVE~}-tso
+
+                  [Illustration: _Zahadolzh�_ - Navaho]
+
+                          _Zahadolzh�_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+                    CARDINAL POINTS
+_English_   _Apache_        _Jicarilla_     _Navaho_
+north       n�-ak-ku-s�{~COMBINING BREVE~}    n�-ko-su        n�{~COMBINING INVERTED BREVE~}-ho-kos
+            bi-y�-y�        bi-ya-y�{~COMBINING BREVE~}
+south       nu-dit-�{~COMBINING BREVE~}       sha-t� ai-y�{~COMBINING BREVE~}   shu-tu-�{~COMBINING BREVE~}
+            bi-y�-y�
+east        hu-n�-it-�{~COMBINING BREVE~}kh   sha-h� ai-y�{~COMBINING BREVE~}   h�-i
+            bi-y�-y�
+west        on-ud-�{~COMBINING BREVE~}kh      sha-� ai-y�{~COMBINING BREVE~}    i-yu-�{~COMBINING BREVE~}
+            bi-y�-y�
+zenith      nokh-g�{~COMBINING BREVE~}h-yo                    ya-alh-n�-gi
+nadir       nokh-tl�h-yo                    a-y�-i
+                                            des-�-i-gi
+
+                          COLORS
+_English_   _Apache_           _Jicarilla_    _Navaho_
+black       d�{~COMBINING BREVE~}lh-kih          d�{~COMBINING BREVE~}lh-i-li     d�{~COMBINING BREVE~}lh-kih
+blue        du-tl�{~COMBINING BREVE~}sh-i        d�-tlish       do-tl�{~COMBINING BREVE~}sh-i
+brown       hish-tl�{~COMBINING BREVE~}zh        kli-p�         d�{~COMBINING BREVE~}-nil-zhin
+gray        qul-ba             tne-n�-tlish   kle-p�
+green       tloh-du-tl�{~COMBINING BREVE~}zh-a   ye-d�-tlish    d�-tlish
+red         tli-ch�            kli-ch�        kle-ch�
+white       tli-k�i            kli-k�i        kle-k�i
+yellow      tli-ts�            kli-ts�        kl�{~COMBINING BREVE~}-tso
+
+                           FOODS (PRIMITIVE)
+_English_         _Apache_          _Jicarilla_         _Navaho_
+acorns            chid-j�{~COMBINING BREVE~}l         na-t�-ka-tse        ch�{~COMBINING BREVE~}-chil bi-n�
+antelope          j�-ge             ta-g�-te            j�{~COMBINING BREVE~}-di
+beans (native)    b�{~COMBINING BREVE~}s-tsoz         n�-o-hle-tsos-tet   n�{~COMBINING BREVE~}-o-hli
+cedar berries     dil-t�-hla        kal-t�-ste-ih       dit-z�{~COMBINING BREVE~}
+                  du-tl�{~COMBINING BREVE~}sh-i
+corn              na-t�n            na-t�n              na-t�n
+deer              bin               bi^{n)              bin
+elk               bin nal-d�{~COMBINING BREVE~}       tzes                tze
+grapes (wild)     duh-ts�           tut-z�{~COMBINING BREVE~}             tut-z�{~COMBINING BREVE~}
+juniper berries   dil-t�-hla                            chil-h�-zhe
+mescal (agave)    n�-ta             n�-ta               n�-ta
+mountain sheep    de-b�{~COMBINING BREVE~}-chu        tse-t�{~COMBINING BREVE~}-de-be
+                  zi-de-b�{~COMBINING BREVE~}
+pi�on nuts        o-b�{~COMBINING BREVE~}             nes-ch�             nes-ch�
+potatoes (wild)   ilh-ts�           pi-ji-n�{~COMBINING BREVE~}           n�-ma-si
+                  si-ts�{~COMBINING BREVE~}n-ni
+prairie-dogs      an                klun                klun
+pumpkins          belh-k�n          na-y�-ze            na-yi-zi-ch�
+rabbits (jack)    gah-ch�           gah-ts�             gah-ts�
+rabbits           gah-chi-l�{~COMBINING BREVE~}       gah-chi-sh�{~COMBINING BREVE~}        gah
+(cottontail)
+rats (wood)       klosh-ch�         kl�{~COMBINING BREVE~}-tso            kle-�{~COMBINING BREVE~}-tso
+squash            g�-chi belh-k�n   na-y�-ze            na-y�{~COMBINING BREVE~}-zi
+yucca fruit       gu-sk�{~COMBINING BREVE~}n          kash-k�n            kush-k�n
+
+                            HANDICRAFT
+_English_         _Apache_          _Jicarilla_      _Navaho_
+arrow-point       besh-go-l�{~COMBINING BREVE~}n      b�{~COMBINING BREVE~}sh-te         bes-est-�-gi
+arrow-shaft       tsi-ga            ki-ish-tlu-z�{~COMBINING BREVE~}   ts'ak-�{~COMBINING BREVE~}
+basket (tray)     ts�-nas-k�{~COMBINING BREVE~}-di    ts'�
+                  i-tsa
+basket (burden)   t�{~COMBINING BREVE~}t-za           i-ts�-nas-k�     tsi-z�{~COMBINING BREVE~}s
+bow               ilh-t�{~COMBINING BREVE~}           it-kin-ch�i      alht-h�n
+cap               cha               cha              cha
+deerskin          e-p�{~COMBINING BREVE~}n            e-p�{~COMBINING BREVE~}n           e-p�{~COMBINING BREVE~}n
+fire-sticks       k�h-til-di        t'te             wolk-�n
+head-band         tsi-n�z-de        tsi-n�z-de       cha
+house             k�-wa             ko-zh�n          ho-g�n
+leggings          is-kl�{~COMBINING BREVE~} tli-k�i   is-kl�{~COMBINING BREVE~}          e-p�{~COMBINING BREVE~}n is-kl�{~COMBINING BREVE~}
+loin-cloth        ch�sh-ta          tsa-�-te         t'lests-�s
+moccasins         e-p�{~COMBINING BREVE~}n ke         k�{~COMBINING BREVE~}'it-ze        ke
+pottery           nulh-k�-de bi     i-ts�{~COMBINING BREVE~}
+                  i-d�{~COMBINING BREVE~}             kush-t�{~COMBINING BREVE~}sh
+shirt             e-pun-tl�-sis     �{~COMBINING BREVE~}'it-ze         e-pun'�{~COMBINING BREVE~}
+sweat-lodge       ka-ch�{~COMBINING BREVE~}           k�{~COMBINING BREVE~}lh-cha        ta-ch�{~COMBINING BREVE~}
+water bottle      k�n-che-e         t�-zus
+tus
+
+                         MONTHS (MOONS)(8)
+_English_        _Apache_          _Jicarilla_       _Navaho_
+January          It-s� Bi-zh�{~COMBINING BREVE~}zh   Ku-wan-d�{~COMBINING BREVE~}        Yas Nlht'es
+February         Buh Is-ch�{~COMBINING BREVE~}t      Is-sai-z�         A-ts�{~COMBINING BREVE~} Bi-y�sh
+March            T'a Nu-ch�{~COMBINING BREVE~}l      It-�-na Chi-t�i   Wozhch'td
+April            T'a Nu-ch�        It-�-na Tso       At-an Chil
+May              Shosh-k�{~COMBINING BREVE~}         Ku-sk� It-ch�     At-an Tso
+June             Bin-ni-ts�{~COMBINING BREVE~}       Ta-ge It-ch�      Nesh-j� Ch�l-i
+                 Dilh-ts�{~COMBINING BREVE~}k
+July             Bin-ni-ts�{~COMBINING BREVE~}       Bi It-ch�         Nesh-j� Tso
+                 Chi-�{~COMBINING BREVE~}
+August           Bi-ni-t�n
+                 Tsos-s�{~COMBINING BREVE~}
+                 Ke-tle-p�{~COMBINING BREVE~}
+                 Lak-t�i-ke
+                 Bint-an
+                 Ts'�n-si
+September        Bi-ni-t[�.]n      It-ha-sti-k�{~COMBINING BREVE~}h    Bint-an Tso
+                 Chu
+October          Ran-zhi           Iz-t�{~COMBINING BREVE~}-o-e        Ghan-ji
+November
+Ka-r�h-nul-gus
+Bin-z�-ki-a
+Nlhch-i
+Ts'an-si
+December         Sos-nalh-t�s      Bin-nai-a-sh�{~COMBINING BREVE~}    Nlhch-i Tsa
+
+     [Illustration: _Hasch�{~COMBINING BREVE~}lti_, _Hascheba�d_, _Zahadolzh�_--Navaho]
+
+             _Hasch�{~COMBINING BREVE~}lti_, _Hascheba�d_, _Zahadolzh�_--Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+                       NATURAL PHENOMENA
+_English_       _Apache_        _Jicarilla_     _Navaho_
+ashes           ilh-ch�         kus-ch�-ish     hlesh-ch'�i
+charcoal        tli-t�{~COMBINING BREVE~}sh       kus-ch�         t'esh
+cloud           ya-k�{~COMBINING BREVE~}s         kos             kos
+darkness        chalh-k�{~COMBINING BREVE~}lh     klin            cha-halh-k�lh
+day             dji             djin            jin
+earth           ni-go-st�{~COMBINING BREVE~}n     n�-to-gus-an    n�-ho-es-tsan
+fire            koh             ku              kun
+ice             ti              i-l�            tqin
+lake            tu-si-ka        ko-zilh-k�      to
+light           go-t�           go-t�h          a-d�{~COMBINING BREVE~}n-din
+lightning       h�-dilh-kih     �-dilh-chil     a-ts�n-il-klish
+Milky-way       I-k�{~COMBINING BREVE~}tl b�-h�   Ts�s-pai        Kle-k�i st�-i
+mist            �t              ku-be-zh�-zi    i-dz�
+moon            kle-ga-na-�i    kle-na-�i       kle-ho-na-�i
+mountain        tzilh           tzilh           tzilh
+night           kle             kli             kl�-je
+Pleiades        Nus-ka-o-u-h�   Sons-chi-st�{~COMBINING BREVE~}   D�{~COMBINING BREVE~}l-ge-het
+rain            n�-il-ti        na-golh-k�n     nit-s�{~COMBINING BREVE~}n
+rainbow         hi-ts�-tl�l     it-sun-to-l�{~COMBINING BREVE~}
+                                nads-�-lid
+river           tu-ndl�         ko-dl�{~COMBINING BREVE~}         to
+rock            tse             tsi             tse
+shooting-star   titl-s�n-s�{~COMBINING BREVE~}    sush-na-ts�{~COMBINING BREVE~}    son-�{~COMBINING BREVE~}-dal-dsid
+(meteor)        nul-t�{~COMBINING BREVE~}
+sky             y�-dilh-kih     ya              y�-dilh-kih
+smoke           tlik            kli             hlid
+snow            sos             zos             yas
+star            titl-s�{~COMBINING BREVE~}n-se    sons            son
+sun             chu-ga-na-�i    chun-na-�i      che-ho-na-�i
+thunder         i-d�-ndi        i-dilh-n�       �-ni
+water           tu              ko              to
+wind            n�{~COMBINING BREVE~}l-chi        nl-chi          n�{~COMBINING BREVE~}l-chi
+
+                           NUMERALS
+_English_       _Apache_         _Jicarilla_    _Navaho_
+one             hl�-i            hl�-i          hl�-i
+two             n�-ki            n�-ki          n�-ki
+three           t�-gi            k�-i           ta
+four            d�n-i            d�n-i          din
+five            ash-tl�-i        �{~COMBINING BREVE~}sh-tle       �{~COMBINING BREVE~}sh-dla
+six             gus-t�n          kus-k�{~COMBINING BREVE~}n       has-t�n
+seven           gus-ts�{~COMBINING BREVE~}-gi      kus-ts�{~COMBINING BREVE~}t-i    ts�sts-ed
+eight           ts�-bi           ts�-bi         ts�-bi
+nine            ngus-t�-i        nkus-t�-i      n�as-d�i
+ten             g�-nez-na        k�-nez-ni      n�{~COMBINING BREVE~}z-na
+eleven          hla-z�-ta        hla-i-z�       hla-z�{~COMBINING BREVE~}-ta
+twelve          na-ki-z�-ta      na-ki-z�       na-ki-z�-ta
+thirteen        ta-z�-ta         ka-z�          ta-z�-ta
+_English_       _Apache_         _Jicarilla_    _Navaho_
+fourteen        din-z�-ta        din-z�         din-za-ta
+fifteen         ash-tla-�-ta     ash-tle-z�     ash-dla-a-ta
+sixteen         gus-ta-�-ta      kus-kun-z�     has-tan-a-ta
+seventeen       gus-tsi-z�-ta    kus-tsit-z�    tsosts-ed-za-ta
+eighteen        tsa-bi-z�-ta     tsa-bi-z�      tse-bi-dza-ta
+nineteen        ngus-ta-dz�-ta   nkus-ta-z�     n�as-dai-dza-ta
+twenty          na-d�{~COMBINING BREVE~}n          na-t�n         na-d�n
+twenty-one      na-d�{~COMBINING BREVE~}n-hla      na-t�n-hla     na-d�n-hla
+thirty          ta-d�{~COMBINING BREVE~}n          ka-t�n         t�-din
+forty           dis-d�{~COMBINING BREVE~}n         dis-t�n        d�{~COMBINING BREVE~}s-din
+fifty           ash-tl�-din      ash-tl�{~COMBINING BREVE~}-tin   �{~COMBINING BREVE~}sh-dla-din
+one hundred     n�{~COMBINING BREVE~}z-na-din
+g�-nez-na-din
+k�-nez-ni-tin
+
+                          PERSONAL TERMS
+_English_         _Apache_          _Jicarilla_         _Navaho_
+aunt              ko-b�{~COMBINING BREVE~}-zhe        ku-b�-zhe           shi-b�{~COMBINING BREVE~}-zhi
+baby              me                �-ja-z�{~COMBINING BREVE~}            a-w�{~COMBINING BREVE~}
+boy               skhin             ish-ki-�n           skhi
+brother           ku-i-zh�          s�{~COMBINING BREVE~}-tsi-li
+(younger)
+ko-k�{~COMBINING BREVE~}zn
+ko-ka-g�{~COMBINING BREVE~}
+na-r�-h�{~COMBINING BREVE~}
+brother (elder)   ku-na-�           sh�{~COMBINING BREVE~}-nai
+ko-k�{~COMBINING BREVE~}zn un
+na-r�-h�{~COMBINING BREVE~}
+child             ch�-r�-she        ilh-ch�{~COMBINING BREVE~}n           shi-y�{~COMBINING BREVE~}zh
+clan              nde-�z-di-i       i-chu-ge-d�{~COMBINING BREVE~}
+                                    di-n�{~COMBINING BREVE~}-e
+enemy             e-n�              ko-nd�              a-n�
+father            ko-t�{~COMBINING BREVE~}            ku-ka-i             shi-zh�{~COMBINING BREVE~}-e
+girl              na-l�{~COMBINING BREVE~}n           ish-t�{~COMBINING BREVE~}tn           at-�{~COMBINING BREVE~}d
+man               nde               tin-d�{~COMBINING BREVE~}             di-n�{~COMBINING BREVE~}
+medicine-man      di-g�{~COMBINING BREVE~}n           tin-d�-ko-ka-tl�{~COMBINING BREVE~}   ha-t�-li
+mother            ko-ma             ku-s�               sha-m�{~COMBINING BREVE~}
+people            ko-k�             she-tin-d�{~COMBINING BREVE~}         di-n�{~COMBINING BREVE~}
+(tribesmen)
+people            tl�h-go nd�{~COMBINING BREVE~}-hi   ta-�-tso            a-n�
+(strangers)
+person            tsilh-k�{~COMBINING BREVE~}dn       ti-n�               di-n�{~COMBINING BREVE~}
+sister            ko-di-zh�{~COMBINING BREVE~}        she-l�              shi-d�-zhi
+(younger)
+sister (elder)    ko-l�             she-nda-t�{~COMBINING BREVE~}         sh�{~COMBINING BREVE~}d-di
+uncle             ko-d�-�{~COMBINING BREVE~}          she-ka-na-tl�{~COMBINING BREVE~}n     shi-b�{~COMBINING BREVE~}-zhi
+woman             ist-s�{~COMBINING BREVE~}n          es-ts�n             es-ts�n
+
+                         TREES
+_English_    _Apache_          _Jicarilla_    _Navaho_
+cedar        g�-il-li          k�lh-te        gad
+cottonwood   t'is              tu-�s          t'is
+juniper      dil-t�t-hle-chi                  gad n�z-si
+oak          chi-ch�{~COMBINING BREVE~}l         shun-chi-l�{~COMBINING BREVE~}   ch�{~COMBINING BREVE~}-chil
+pine         ndil-ch�          nus-ch�        ndish-ch�
+pi�on        o-be-ts�{~COMBINING BREVE~}n        i-zen-ch�      ch�{~COMBINING BREVE~}-olh
+spruce       dju-�tlh          kon-ske-l�{~COMBINING BREVE~}    dishl-b�i
+willow       gai               k�{~COMBINING BREVE~}-i          k'�-i
+
+                       [Illustration: Navaho Women]
+
+                               Navaho Women
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+                         MISCELLANEOUS
+_English_      _Apache_             _Jicarilla_        _Navaho_
+arm            ko-g�n               gon                a-g�n
+food           chi-z�{~COMBINING BREVE~}n             ai-t�-i            chi-�n
+forest         gud-nlh-ch�l         ku-don-ch�l        tsin
+god            ya-�-diz-tan         bi-tsa-she-nd�-i
+                                    ye
+jewels         tse-ru-d�{~COMBINING BREVE~}n-lig-ge   n'kliz
+large          n'chai               n'tsai             n'tsa
+pollen         h�-din-tin tl�sh     t�-di-tin
+small          al-ch�{~COMBINING BREVE~}-se           uns-ts�{~COMBINING BREVE~}s-te       y�-zhe
+spirits        chidn                kuts-�in           tsi*n-di
+spirit-land
+chidn-t�h-yo
+bits-�in
+be-ke-y�
+tobacco        tzilh-n�-to          n�-to-te           n'�t'o
+turquoise      du-tl�{~COMBINING BREVE~}sh-i          da-tl�{~COMBINING BREVE~}sh-e        d�-tlish
+
+
+
+
+
+INDEX
+
+
+_Abalone_, cross of, on medicine cap, 40
+in Navaho myth, 91, 92, 97, 103, 104, 115
+
+_Acoma_, Navaho name for, 138
+
+_Acorns_ eaten by Apache, 19
+
+_Acosta_, an Apache, conference with, 7
+
+_�dilhkih_ (Black Fog) of Navaho myth, 91, 96, 97
+
+_After-world_ in Apache belief, 134
+in Jicarilla belief, 135
+in Navaho belief, 137
+
+_Agave._ _See_ MESCAL
+
+_�gocho._ _See_ PIGEON
+
+_Agriculture_ of the Navaho, 73
+
+_Ah�ni clan_ of the Navaho, 137
+
+_Aiah�__n__ clan_ of the Apache, 22
+
+_Akl�lh._ _See_ RAINBOW
+
+_Alabama_, Apache sent to, 10
+
+_All-color Corn Girl_ of Navaho myth, 96
+
+_Alphabet_ used for Indian terms, vi
+
+_Anatomical terms_, Athapascan, 139
+
+_Animal chiefs_ in Navaho under-world, 80
+
+_Animals_, Athapascan terms for, 139
+deified by Apache, 29
+in Apache myth, 27, 35
+represented in Jicarilla dry-painting, 57
+spirits of, prayers to, 39
+
+_�nltsistn_, a Jicarilla god, 60, 61
+_See_ WHIRLWIND
+
+_Antelope monster_ in Navaho myth, 99, 106
+
+_Antelope skin_ used in maternity belt, 39
+
+_Apache_, account of the, 1-49
+and Navaho compared, 81
+application of term, 53
+character of the, xix
+Jicarilla name for, 135
+Navaho name for, 138
+people among Navaho, 137
+tribal summary of, 131-134
+vocabulary of, 139-144
+
+_Apache-Mohave_ assigned to reservation, 8
+character of, 5-6
+subdued by Crook, 8
+_See_ MOHAVE
+
+_Apaches del Perrillo_ mentioned, 53
+
+_Apaches de Nabaj�_ mentioned, 53
+
+_Apaches Faraones_ mentioned, 53
+
+_Apaches Gile�os_ mentioned, 53
+
+_Apaches Lipanes_ mentioned, 53
+
+_Apaches Llaneros_ mentioned, 53
+
+_Apaches Tejua_ mentioned, 53
+
+_Apaches Vaqueros_ mentioned, 53
+
+_Ap�tieh_, application of term, 5
+
+_Arapaho_, Jicarilla name for, 135
+
+_Arivaipa_, Apache name for, 134
+clans of the, 133
+
+_Armor_ in Navaho myth, 104, 105
+
+_Arrow-point_ as knife in ceremony, 118
+
+_Arrows_ in Jicarilla myth, 63, 65, 68
+in Navaho myth, 89, 99, 105, 107-108, 114
+
+_Art_, graphic, of the Apache, 20
+_See_ PAINTING
+
+_Arts_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 74, 136
+_See_ BASKETRY; HANDICRAFTS; INDUSTRIES; POTTERY; SILVER-WORK
+
+_�stse Ests�n_, First Woman of the Navaho, 84, 90-95
+
+_�stse H�stin_, First Man of the Navaho, 84, 90-96
+
+_Ats�si Hat�l._ _See_ FEATHER CHANT
+
+_�ya Kinn�{~COMBINING BREVE~}_, a traditional people, 106-107
+
+_Badger_ in Jicarilla mythology, 61
+in Navaho mythology, 90
+
+_Badger People_ of the Navaho, 84, 95
+
+_Bah�zhonchi_, a Navaho priesthood, 83
+songs of the, 125
+
+_Bal�l_, sacred wand of the Navaho, 93, 114, 116, 118
+
+_Basket_ in Jicarilla mythology, 68
+medicine, in Navaho Night Chant, 118
+wedding, of the Navaho, 126, 127
+
+_Basket drum_ of the Jicarillas, 57
+in Navaho Night Chant, 119, 121
+
+_Basketry_ of the Apache, 20-21, 42, 132
+of the Jicarillas, 54, 135
+of the Navaho, 77, 136
+sacred symbol prescribed for, 20, 21, 42, 44
+_See_ WATER BOTTLE
+
+_Baskets_, burden, used by Apache, 17, 19, 132
+Jicarilla, traded for corn, 134, 135
+
+_Bat_ in Jicarilla mythology, 67-68
+
+_Bathing_ by the Apache, 16
+following puberty rite, 47
+_See_ HAIR-WASHING; WASHING
+
+_Bead Chant_ of the Navaho, 78
+
+_Beads_, cross and crescent worked in, 42
+of precious stones in Navaho myth, 104
+shell, in Navaho mythology, 106-107
+shell, mixed with pollen, 38
+silver, of the Navaho, 76, 77
+symbolic of prayer, 34
+used in puberty rite, 46, 47
+white, on medicine caps, 40
+
+_Beans_ depicted in dry-painting, 121
+
+_Bear People_ of Navaho mythology, 111
+
+_Bears_ in Apache mythology, 35
+in Jicarilla mythology, 56, 58, 64
+in Navaho dry-painting, 79
+in Navaho mythology, 97, 102, 106
+tabooed as food by Apache, 20
+tabooed as food by Jicarillas, 135
+
+_Bear Springs_ valley, 11
+
+_Bear, Tracking_, a Navaho monster, 99, 106
+
+_Beasts of burden_ in Apache myth, 35
+
+_Beaver_ in Jicarilla mythology, 61
+
+_Beds_ of the Apache, 16
+
+_Begging ceremony_ of the Navaho, 120, 121
+
+_Belts_, maternity, used by Apache, 38-39
+silver, of the Navaho, 76, 126, 137
+
+_Big Dipper_ in Apache myth, 25, 27, 29
+in Navaho myth, 92
+
+_Big God_ in Navaho myth, 98, 105
+
+_Bilh Ahat�{~COMBINING BREVE~}ni_, a Navaho mythic character, 112-116
+
+_Bin�yeagani_, a Navaho monster, 106
+
+_Bird People_ of Navaho mythology, 95
+
+_Birds_, creation of, in Apache myth, 27
+
+_Birth._ _See_ CHILDBIRTH
+
+_Black Cloud_ of Navaho myth, 91, 96, 97
+_See_ CLOUDS
+
+_Black Fog._ _See_ �DILHKIH
+
+_Black God_, the Navaho Fire God, 103-104
+
+_Black Man._ _See_ HASCH�{~COMBINING BREVE~}N D�{~COMBINING BREVE~}LHILI
+
+_Black river_, Arizona, 17
+
+_Blankets_ in Navaho mythology, 94, 95
+medicine-men compensated with, 125
+of the Navaho, 74-75, 136
+used in marriage settlement, 133
+
+_Blindness_, fear of, by initiates, 120
+from looking upon mother-in-law, 126
+
+_Blowing_ to expel spirits, 48
+
+_Bluebird song_ of Y�bichai ceremony, 124
+
+_Blue Corn Boy_ of Navaho myth, 96
+
+_Bosque Redondo_, Navaho removed to, 83
+plan to remove Apache to, 7
+_See_ MESCALERO RESERVATION
+
+_Bounty_ offered for scalps, 6
+
+_Bourke_, John G., cited, 48
+
+_Bowl_ of pearl in Navaho mythology, 92
+of shell used for medicine, 117, 120
+of turquoise in Apache myth, 33
+
+_Bows._ _See_ ARROWS
+
+_Bracelets_, silver, of the Navaho, 76
+
+_Breech-cloth._ _See_ CLOTHING; LOIN-CLOTH
+
+_Buckskin._ _See_ DEERSKIN
+
+_Buffalo_ hunted by Jicarillas, 54
+in Jicarilla after-world, 135
+horns, myth concerning, 61, 62
+
+_Buffalo skin_, tipis of, of the Jicarillas, 134
+used in Jicarilla ceremony, 57
+
+_Bumping Rocks_ of Navaho myth, 101
+_See_ ROLLING STONE
+
+_Burial._ _See_ Mortuary Customs
+
+_Butterfly_ in Jicarilla mythology, 56, 58
+
+_Buttons_, silver, of the Navaho, 77
+
+_Buzzard People_ of the Navaho, 84
+
+_Cabezon mountain_, mythic creation of, 90
+
+_Cactus_, fastened to Apache clothing, 38
+_See_ FOOD
+
+_Cairns_, Apache, 133
+
+_Camp life_ of the Apache, 16
+
+_Ca�on de Chelly_, Navaho defeated in, 83
+Navaho farms in, 73
+_See_ TS�{~COMBINING BREVE~}GYII
+
+_Caps_ of the Apache, 131, 133
+sacred, prescribed in Messiah religion, 44
+_See_ CLOTHING; HEADDRESS; MEDICINE CAP
+
+_Cardinal points_ and Apache prayer, 133
+color symbolism of, 60, 61, 64, 66, 84, 87, 90-92, 103, 115, 118
+considered in dance circle, 48
+in Apache ceremony, 41
+in wedding ceremony, 126, 127
+prescribed order of, in Night Chant, 118
+represented by gods, 48
+terms for, 140
+_See_ ORIENTATION
+
+_Carleton_, Gen. J. H., in Apache campaign, 7
+Navaho subdued by, 83
+
+_Carrizo_, stream in Apache-land, 11
+
+_Carson_, Col. Kit, Navaho defeated by, 83
+
+_Cassari_, conference with, 7
+
+_Catamenia_, mythic significance of, 30
+
+_Cedar_, use of, in dance, 48, 49
+used in effacing footprints, 80-81
+
+_Ceremonies_, Apache, summary of, 133
+of the Jicarillas, 135
+of the Navaho, 4, 77-79, 116-127, 136, 138
+puberty, of Apache, 46, 133
+_See_ DANCE; MARRIAGE; PUBERTY CEREMONY
+
+_Chalhk�{~COMBINING BREVE~}lh Nal�{~COMBINING BREVE~}n._ _See_ NIGHT GIRL
+
+_Cha__n__zhn�{~COMBINING BREVE~}_, Jicarilla clowns, 59
+
+_Chato_, raids by Apache under, 9
+
+_Chehona�i_, the Sun of Navaho myth, 92, 95, 97
+_See_ CHUGANA�I; CHUNNA�I; SUN
+
+_Chiefs_ among the Jicarillas, 55
+among the Navaho, 81, 136
+of the Apache, 132
+of the Jicarillas, 135
+
+_Chihuahua_, Apache raids into, 14
+scalp bounty offered by, 6
+
+_Childbirth_, gods invoked at, 34
+medicine-men participate at, 38
+
+_Children_, Apache affection toward, 14
+Apache, disposal of bodies of, 134
+Apache, early training of, 17
+participate in puberty rite, 46-47, 124-125
+
+_Chiricahua Apache_ at Fort Sill, 131
+clans of the, 133
+descent among the, 22, 132
+flee to New Mexico in 1876, 9
+Navaho name for, 138
+raids by, 9, 10
+tribal name of, 134
+
+_Ch�ili_, sacred mountain of the Navaho, 91, 94, 96, 98
+
+_Chugana�i_, Apache Sun God, 24-27, 29-31, 38, 43, 133
+_See_ CHEHONA�I; CHUNNA�I; SUN
+
+_Chunna�i_, Jicarilla Sun God, 60-68, 135
+
+_Cibicu fight_ in 1882, 10-12
+
+_Civilization_, effect of, on Indians, 22
+
+_Clan system_ of Indians, 21
+
+_Clans_ absent among Jicarillas, 54, 135
+of the Apache, 22-23, 132
+of the Navaho, 97-98, 136-137
+
+_Cliff-dwellers_ in Navaho clans, 137
+in Navaho mythology, 95, 97, 106-107, 137
+mummies of, 74-75
+
+_Clothing_ decorated with cross and crescent, 42
+deposited with the dead, 134
+of flint in Jicarilla myth, 63
+of godly personators, 48
+of the Apache, 131
+of the Jicarillas, 54, 134
+of the Navaho, 136
+of turquoise in Jicarilla myth, 63
+_See_ CAPS; COSTUME; HAIR-DRESSING
+
+_Clouds_, Apache god of, 35
+in Apache mythology, 24, 26-30, 33
+in Navaho mythology, 94, 103, 104
+symbolized on maternity belt, 40
+symbolized on medicine cap, 40
+_See_ BLACK CLOUD
+
+_Clown_, Gaunesk�{~COMBINING BREVE~}de functions as, 84
+in Navaho ceremony, 120-121
+of the Jicarillas, 59
+
+_Cochiti_, Navaho name for, 138
+
+_Colorado river_, mythic creation of, 90
+
+_Colors_, Athapascan terms for, 140
+directional, of the Apache, 25-27, 60, 84
+directional, of the Jicarillas, 60, 61, 64, 66
+directional, of the Navaho, 84, 87, 90-92, 103, 115, 118
+
+_Comanche_, Jicarilla name for, 135
+Navaho name for, 138
+
+_Contests_ of skill in Navaho myth, 107-108
+
+_Cooking_ of mescal by Apache, 17-18
+_See_ FOOD
+
+_Copper Mines_, conference with Apache at, 7
+
+_Copper-working_ by the Navaho, 77
+
+_Corn_ deities of Navaho myth, 96
+depicted in dry-painting, 121, 123
+man born of, in Navaho myth, 84
+prayers for, 38
+t�lapai made from, 19
+used in puberty rite, 46-47, 125
+_See_ SEED
+
+_Corn-meal_, mush of, in Navaho marriage ceremony, 126
+sacred use of, 38
+used in drying hair, 125
+_See also_ MEAL
+
+_Cosmology._ _See_ GENESIS
+
+_Costume_ of girls during puberty rite, 47
+of Y�bichai dancers, 122
+_See_ CLOTHING
+
+_Cotton_, blankets of, in Navaho mythology, 94
+
+_Coyote_ in Jicarilla mythology, 69
+in Navaho mythology, 87, 93
+
+_Coyote Chant_ of the Navaho, 78
+
+_Coyoteros_, Apache name for, 134
+assigned to reservation, 8
+clans of the, 132
+organization of the, 22
+population of the, 131
+subdued by Crook, 8
+
+_Cradle-board_ deposited with infant's remains, 134
+
+_Creation._ _See_ GENESIS
+
+_Crescent._ _See_ Cross and Crescent
+
+_Cricket Girl_ of Navaho myth, 96
+
+_Crook_, Gen. George, Apache campaign by, 8-10
+
+_Crops_, fructification of, by Y�lkai Ests�n, 96
+Goddess of, of Apache, 34
+_See_ HARVESTS
+
+_Cross_ in Apache myth, 30, 32
+made by Apache, 10
+on Apache medicine cap, 40
+
+_Cross and crescent_ in Apache religion, 42
+on Apache basketry, 21
+origin of, among Apache, 43, 44
+
+_Crow_ in Apache mythology, 28
+in Jicarilla mythology, 61
+in Navaho mythology, 112
+
+_Crow People_ of the Navaho, 84
+
+_Crystal._ _See_ QUARTZ CRYSTAL
+
+_Cuticle_, people created from, 97
+
+_Dance_ by Apache to revive dead, 10-11
+during puberty rites, 46
+for rain among Apache, 33
+Harvest, of the Apache, 133
+in Navaho myth, 108
+of the Jicarillas, 58, 59
+_See_ CEREMONIES; Y�BICHAI
+
+_Dance of the Gods_ of Apache, 47-49
+
+_Das Lan_, Apache medicine-man, 21, 37, 38, 42-46
+
+_D�tilye._ _See_ HUMMING-BIRD
+
+_Davis_, Inspector-General, confers with Apache, 7
+
+_Dawn_ in Navaho mythology, 87
+
+_Dead_, Apache attempt to revive, 10
+how regarded by Navaho, 80
+_See_ BURIAL; MORTUARY CUSTOMS
+
+_Death_, Apache conception of, 32
+controlled by Y�lkai Nal�{~COMBINING BREVE~}n, 34
+origin of, in Navaho myth, 93
+
+_Death Goddess_ of the Apache, 34
+
+_Deer_ in Apache myth, 35
+
+_Deerskin_, Apache paintings on, 20
+in Navaho myth, 91, 92, 94, 96, 97
+masks of god personators, 48
+used in maternity belt, 39
+
+_D�ilget_, an Antelope monster, 99, 106
+
+_Dep�{~COMBINING BREVE~}nsa_, a Navaho sacred mountain, 91
+
+_Descent_ among the Apache, 22, 132
+among the Navaho, 136
+_See_ INHERITANCE
+
+_Designs_, pottery, of Navaho gods, 95
+_See_ ORNAMENT
+
+_Dig�{~COMBINING BREVE~}n._ _See_ HOLY PEOPLE
+
+_Din�{~COMBINING BREVE~}_, Navaho tribal name, 97, 138
+
+_Directions._ _See_ CARDINAL POINTS
+
+_Disease_, how expelled by Jicarillas, 60
+how regarded by Apache, 29, 35
+origin of, in Navaho mythology, 93
+God of, of Apache, 33
+_See_ Medicine; Medicine-men; Tubadzisch�{~COMBINING BREVE~}ni
+
+_Divorce_ among the Jicarillas, 55
+_See_ MARRIAGE
+
+_Doh._ _See_ FLY
+
+_Dokl�{~COMBINING BREVE~}ni._ _See_ NABAK�LTI
+
+_Dok�oslit_, a Navaho sacred mountain, 91
+
+_D�__n__i Tl�{~COMBINING BREVE~}shi N�ilt�__n__sh._ _See_ DAS LAN
+
+_Dreamer._ _See_ BILH AHAT�{~COMBINING BREVE~}NI
+
+_Dreams_, ceremonies affected by, 133
+God of, in Apache cosmology, 31
+_See_ VISIONS
+
+_Dress._ _See_ CLOTHING
+
+_Drowning_, rescue from, attributed to gods, 109
+
+_Drum_, basket, of the Jicarillas, 57
+basket, used in Navaho Night Chant, 119, 121
+medicine, of Apache, 11
+used in Apache dance, 48
+
+_Dry-paintings_ of the Apache, 41, 47
+of the Jicarillas, 56, 57
+of the Navaho, 78, 79, 115, 119-123, 138
+
+_Dutl�{~COMBINING BREVE~}shi Nal�{~COMBINING BREVE~}n_, Turquoise Girl, 31, 34
+_See also_ TURQUOISE WOMAN
+
+_Dutl�{~COMBINING BREVE~}shi Skhin_, Turquoise Boy, 31, 33
+
+_Dwellings_ of the Apache, 131
+of the Jicarillas, 54, 134
+of the Navaho, 74-76, 80-81, 136, 138
+_See_ HOG�N; HOUSES; TIPIS
+
+_Eagle_, feathers of, in Jicarilla myth, 63-64, 68
+feathers of, in Navaho myth, 100
+feathers of, in puberty rite, 46
+giant, in Jicarilla myth, 66-68
+giant, in Navaho myth, 106
+
+_Eagle People_, how supplicated, 40
+
+_Earth_, creation of, in Apache myth, 26
+
+_Earth Daughter_ of Apache mythology, 27, 28
+
+_Earth God_ of Navaho mythology, 98
+
+_Earth Messengers_ of Apache mythology, 31, 32
+
+_Elk_ in Jicarilla mythology, 65
+
+_En�sho Dilhkl�{~COMBINING BREVE~}shen_, an Apache deity, 31, 34
+
+_Ests�n N�tleshin_, a Jicarilla deity, 62, 135
+
+_Evil-spirit Chant_ of the Navaho, 78
+
+_Evil spirits_ banished in Night Chant, 119-120
+
+_Face-painting_ of Jicarilla dancers, 59
+
+_Fasting_ by Apache medicine-men, 32
+
+_Fear_ of Apache by other tribes, 6
+unknown to Apache, 14
+
+_Feather Chant_ of the Navaho, 78
+
+_Feathers_, eagle, in Jicarilla myth, 63-64, 68
+eagle, in Navaho myth, 100
+eagle, in puberty rite, 46
+employed in dry-painting, 120
+Jicarilla headdress of, 54
+turkey, prayer-sticks of, 117
+
+_Feather wands_ in Night Chant, 118, 119
+
+_Fermentation_ by Apache, 19-20
+
+_Fire_, how made by Apache, 14, 18
+in Jicarilla mythology, 63, 64
+mythic origin of, 69
+used in God Dance, 49
+used in Jicarilla ceremony, 58
+used in Night-Chant ceremony, 116
+used at Y�bichai Dance, 122
+
+_Fireflies_ in Jicarilla mythology, 69
+
+_Fire God_ of the Navaho, 103-104
+
+_Fire-sticks_ in Jicarilla mythology, 64, 65
+
+_First Man._ _See_ �STSE H�STIN
+
+_First Woman._ _See_ �STSE ESTS�N
+
+_Fish_ tabooed by Apache, 20
+tabooed by Jicarillas, 135
+
+_Flint_ clothing in Jicarilla myth, 63
+
+_Flood_ in Apache myth, 27-28
+in Jicarilla mythology, 61
+in Navaho mythology, 88, 90
+
+_Florida_, Apache prisoners sent to, 10
+
+_Flutes_ mentioned in Navaho myth, 84
+
+_Fly_ (Doh) in Apache myth, 26, 27
+
+_Fog._ _See_ CLOUDS; RAIN
+
+_Food_ of the Apache, 14-16, 19, 20, 131, 140
+of the Jicarillas, 134, 140
+of the Navaho, 76, 140
+terms for, 139-140
+used during maturity rite, 125
+_See_ TABOO
+
+_Foot-racing_ at time of Night Chant, 122
+in Navaho myth, 107
+
+_Fort Apache_, Apache scouts at, 10
+Coyoteros placed near, 8
+
+_Fort Apache agency_, number of Apache at, 131
+
+_Fort Sill_, Apache sent to, 10
+Chiricahua at, 131
+
+_Fort Sumner_, New Mexico, 83
+_See_ BOSQUE REDONDO
+
+_Fort Wingate_, Apache surrender at, 9
+Navaho arrive at, 83
+
+_Four_, an Apache sacred number, 36, 41-43
+
+_Fox People_ of the Navaho, 84, 95
+
+_Frightening_ the patient in Night Chant ceremony, 119
+
+_Fringe Mouths_, Navaho deities, 109, 113, 114, 123
+
+_Frogs_, creation of, in Navaho myth, 90
+
+_Fungi_ eaten by Apache, 19
+
+_Fun-maker._ _See_ CLOWN
+
+_Furniture_ of the Navaho, 76
+
+_Gag�{~COMBINING BREVE~}._ _See_ CROW
+
+_Gambler_ in Navaho mythology, 111
+
+_Gamblers_ present at Night Chant, 122
+
+_G�__n__aski�i_, a Navaho god, 114
+represented in dry-painting, 121
+
+_Garc�s_, Francisco, on the Apache, 4
+
+_G�un_, Apache gods, 31, 35
+
+_Genesis_ of Navaho clans, 137
+of the Apache, 23-35, 133
+of the Jicarillas, 60-62, 135
+of the Navaho, 83-98, 138
+
+_Geronimo_, capture of, 10
+raids by Apache under, 9, 10
+
+_Ghost Dance_ identified with Dance of Gods, 48
+
+_Giants_ in Navaho mythology, 98, 105-106
+_See_ MONSTERS
+
+_Girl Dance_ among Apache, 46
+
+_Goddesses_, how personated in Navaho ceremony, 111
+
+_Gods_, Indian belief in power of, 45
+of the Apache, 31, 35
+personated in Apache ceremony, 41
+_See_ DANCE; HOLY PEOPLE; MYTHOLOGY;  RELIGION
+
+_Gopher_ in Jicarilla mythology, 65, 66
+
+_Goshonn�_, Apache medicine-man, 37, 38
+
+_Gourd_ drinking cups of Apache, 21
+
+_Government_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ CHIEFS; POLITICAL ORGANIZATION
+
+_Grasshopper People_ of Navaho myth, 100, 103
+
+_Graves_ of the Apache, 133
+_See_ MORTUARY CUSTOMS
+
+_Gray God._ _See_ HASCH�{~COMBINING BREVE~}LAPAI
+
+_Great Dipper._ _See_ BIG DIPPER
+
+_Green things_ created by Turquoise Girl, 34
+
+_Guadalupe Hidalgo_, treaty of, 7
+
+_Habitat_ of the Apache, 14
+
+_Habitations._ _See_ DWELLINGS; HOG�N;  HOUSES; TIPIS
+
+_H�dilhkih._ _See_ LIGHTNING
+
+_H�dintin Nal�{~COMBINING BREVE~}n_, Pollen Girl, in Apache myth, 27-29, 31
+functions of, 34-35
+invoked by Apache, 43
+
+_H�dintin Skhin_, Pollen Boy, in Apache myth, 3, 24-31, 96, 133
+function of, 33
+invoked by Apache, 43
+_See also_ POLLEN; T�DITIN
+
+_Hair-cutting_ as a sign of mourning, 55, 135
+
+_Hair-dressing_ of girls during maturity rite, 124
+of the Apache, 131
+of the Jicarillas, 59, 134
+of the Navaho, 136
+
+_Hair-washing_ ceremony of the Navaho, 125
+
+_Ha�sndayin_, Jicarilla tribal name, 62, 65, 135
+
+_Handicrafts_, terms for, 141
+_See_ ARTS; BASKETRY; INDUSTRIES;  POTTERY; SILVER-WORK
+
+_Happiness Chant_ of the Navaho, 78, 106-111
+
+_Harvest Dance_ of the Apache, 133
+
+_Harvest God_ of the Apache, 28
+of the Navaho, 105, 113, 121
+_See_ G�NASKIDI
+
+_Harvests_ prayed for by Apache, 34
+_See_ CROPS
+
+_Hascheba�d_, a Navaho goddess, 114
+personated in Night Chant, 116-120
+represented in dry-painting, 119, 121, 123
+significance of, 111
+
+_Haschebak�{~COMBINING BREVE~}__n_ personated in Night Chant, 120
+represented in dry-painting, 119, 121
+
+_Hasch�{~COMBINING BREVE~}lapai_ personated in Night Chant, 116
+
+_Hasch�{~COMBINING BREVE~}lti_ in Navaho mythology, 92-94, 96, 97, 113, 115
+personated in Night Chant, 116-120
+represented in dry-painting, 119, 121
+
+_Hasch�{~COMBINING BREVE~}zhini_, Navaho Fire God, 103-104
+
+_Hasch�{~COMBINING BREVE~}n D�{~COMBINING BREVE~}lhili_, a god of creation, 69
+
+_Hasch�gan_, Navaho House Gods, 92-93, 95-97, 103-104, 121
+
+_H�shke N�{~COMBINING BREVE~}lnte_, Apache medicine-man, 29
+
+_Hashkl�{~COMBINING BREVE~}shni_ clan, origin of, 97, 137
+
+_Havasupai_, Apache name for, 134
+baskets of, among Navaho, 77
+Navaho name for, 138
+
+_Hawk People of the Navaho_, 84, 88
+
+_Head-dress_ of the Apache, 131
+_See_ CAPS; HAIR-DRESSING; MEDICINE CAP
+
+_Healing rites._ _See_ MEDICINE
+
+_Health_, God and Goddess of, of Apache, 27, 28, 33
+_See_ H�DINTIN SKHIN
+
+_Hermaphrodites_ in Navaho myth, 85
+
+_Hills_, creation of, in Apache myth, 27, 28
+_See_ MOUNTAINS
+
+_History_ of the Apache, 3-23
+of the Navaho, 81-83
+
+_Hoch�nchi Hatal._ See Evil-spirit Chant
+
+_Hog�n_, the Navaho house, 74, 136
+_See_ DWELLINGS; HOUSES; TS�{~COMBINING BREVE~}NDI HOG�N
+
+_Holy People_ of Navaho mythology, 83-84, 91, 94-96, 111-113, 115
+
+_Home life_ of the Navaho, 76
+
+_Honesty_, how regarded by the Navaho, 82
+
+_Hopi_, Apache name for, 134
+Apache raids in country of, 14
+Navaho name for, 138
+visited by Garc�s, 4
+
+_Horse-racing_ at time of Night Chant, 122
+
+_Horses_, accoutrement of, ornamented by Navaho, 77
+branded with sacred symbol, 42, 44
+sacrificed at graves, 55, 81, 134, 135
+used as doctors' fees, 41
+used in marriage settlement, 126, 133, 137-138
+
+_Horse-thieving_ by the Navaho, 82
+
+_Hostilities_ of the Apache, 6-23
+of the Navaho, 81-83
+
+_House Gods._ _See_ HASCH�GAN
+
+_Houses_, medicine, of the Jicarillas, 57
+of the Apache, 13-14, 44, 45
+of the dead burned by Jicarillas, 55
+owned by Navaho women, 76
+_See_ Dwellings; Hog�n; Tipis
+
+_Hozh�ni Hat�l._ _See_ HAPPINESS CHANT
+
+_Humming-bird_ in Apache myth, 26, 30
+
+_Hunchback gods_ of the Navaho, 105, 121
+
+_Hunting_ by the Jicarillas, 54, 55, 134-135
+
+_Images_ used by Apache, 40-41, 133
+
+_Implements_, Jicarilla, origin of, 69
+of the Apache, 17
+
+_Incantation_ used in treating disease, 36
+
+_Indian Office_, policy of, regarding Apache, 8
+
+_Industries_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ ARTS; HANDICRAFTS
+
+_Inheritance_ among Apache, 22
+among Jicarillas, 55
+_See_ DESCENT
+
+_Initiation_ into Y�bichai order, 120, 121
+
+_Intellect_, Goddess of, of Apache, 34
+
+_Intoxicants_ used by Apache, 19
+
+_Iron-working_ by the Navaho, 77
+
+_Irrigation_ practised by Navaho, 74
+
+_Isleta_, Navaho name for, 138
+
+_Its�._ _See_ EAGLE
+
+_Its�d Nd�{~COMBINING BREVE~}yu._ _See_ EAGLE PEOPLE
+
+_Jemez_, Navaho name for, 138
+people among Navaho, 137
+
+_Jet_ in Navaho mythology, 91, 97, 103, 104, 115
+_See_ LIGNITE
+
+_Jewelry_ of the Navaho, 76-77
+
+_Jewels_ in Navaho mythology, 94, 115
+_See_ ABALONE; JET; MOSS AGATE; PEARL; QUARTZ CRYSTAL; SHELL;  TURQUOISE
+
+_Jicarillas_, account of the, 51-69
+population of the, 131
+tribal summary of the, 134
+vocabulary of the, 139-144
+
+_Juan Jos�_, an Apache chief, 6
+
+_Juh_, raids by Apache under, 9
+
+_Juniper berries_ used by Apache, 19
+
+_K�ge._ _See_ CROW
+
+_Kearny_, Col. S. W., cited, 82
+
+_Ked�n_, Navaho ceremonial paraphernalia, 116-118
+
+_Keldi__n__sh�{~COMBINING BREVE~}n._ _See_ SKUNK
+
+_Kinn�{~COMBINING BREVE~}nikai_, a Navaho locality, 114
+
+_K�{~COMBINING BREVE~}nya �ni_ clan, origin of, 97, 137
+
+_Kiowa_, Jicarilla name for, 135
+
+_Kiowa Apache_, population of, 131
+
+_Klegana�i_, the Moon, in Apache myth, 31
+
+_Klehona�i_, the Moon, in Navaho myth, 92
+_See_ KLENA�I; MOON
+
+_Kl�je Hat�l._ _See_ NIGHT CHANT
+
+_Klena�i_, the Moon, in Jicarilla myth, 60, 62, 135
+_See_ KLEGANA�I; KLEHONA�I; MOON
+
+_Kl�{~COMBINING BREVE~}shcho Nal�{~COMBINING BREVE~}n_, Snake Girl, symbolized on maternity belt, 39
+
+_Knives_ in Navaho ceremony, 118
+in Navaho myth, 105
+
+_Kobadjisch�ni_, a Jicarilla god, 56, 62-68, 135
+_See_ TOBADZISCH�{~COMBINING BREVE~}NI; TUBADZISCH�{~COMBINING BREVE~}NI
+
+_Kolhkah�__n_, a Jicarilla division, 54, 135
+
+_K�sdilhkih._ _See_ BLACK CLOUD
+
+_K�wa_, the Apache house, 13-14, 44-45
+_See_ DWELLINGS
+
+_K�terastan_, Apache creator, 20, 24-30, 32, 34, 38, 43, 45, 133
+
+_Laguna_, Navaho name for, 138
+
+_Language._ _See_ VOCABULARY
+
+_La Plata mountain_, mythic creation of, 91
+
+_Leggings_, deerskin, of the Navaho, 77
+_See_ CLOTHING
+
+_Lightning_ in Apache myth, 24, 25, 27, 28, 30-33
+in Jicarilla myth, 67
+in Navaho myth, 97, 102, 107, 115
+represented in dry-paintings, 47
+symbolized on maternity belt, 39, 40
+
+_Lightning arrows_ in Navaho myth, 105
+
+_Lightning-stroke_, how treated by Apache, 40
+
+_Lignite_ in Navaho myth, 103
+_See_ JET
+
+_Little Colorado river_, creation of, in Navaho myth, 90
+
+_Lizards_, creation of, in Navaho myth, 90
+
+_Llaneros_, a band of Jicarillas, 54
+
+_Locust_ in Navaho mythology, 89, 90
+
+_Locust People_ of the Navaho, 84
+
+_Loin-cloth_ of the Apache, 131
+
+_Magpie_ in Navaho myth, 113
+
+_Maguey._ _See_ MESCAL
+
+_Mai Hat�l._ _See_ COYOTE CHANT
+
+_Ma�neli__n__._ _See_ GOPHER
+
+_Man-eating Bird_, a Navaho monster, 99
+
+_Mangas Coloradas_, an Apache warrior, 7
+
+_Ma__n__sch�{~COMBINING BREVE~}._ _See_ SPIDER
+
+_Manuelito_, chief of the Navaho, 81
+
+_Manzanita_ used by Apache, 19
+
+_Maricopa_ in Apache war, 7
+Navaho name for, 138
+
+_Marriage_ among the Apache, 133
+among the Jicarillas, 54, 135
+among the Navaho, 125-127, 136-137
+and property among Apache, 22-23
+restrictions among Apache, 22
+_See_ WOMEN
+
+_Masks_ of Apache dancers, 47, 48
+of Navaho gods, 111, 114, 115
+used in Night Chant, 116, 119-123
+
+_Maternity belt_ of Apache, 38-39
+
+_Maturity._ _See_ PUBERTY
+
+_Meal, sacred_, carried by Hasch�{~COMBINING BREVE~}lti, 121
+used in dry-painting, 119, 120
+used in Jicarilla ceremony, 59
+used in Night Chant, 117
+_See also_ CORN-MEAL
+
+_Medicine_, dry-paintings used in, 47
+
+_Medicine cap_ used by Apache, 40
+
+_Medicine ceremonies_, God Dance a part of, 48
+of the Jicarillas, 56, 57, 135
+of the Navaho, 77-79
+_See_ NIGHT CHANT
+
+_Medicine craze._ _See_ MESSIAH CRAZE
+
+_Medicine Dance_ of the Apache, 133
+
+_Medicine hog�n_ of the Navaho, 116
+
+_Medicine-making_ in Jicarilla myth, 57
+
+_Medicine-men_ and ceremonies, 133
+communicate with gods, 32
+employment of, in puberty rites, 46, 125
+marriage ceremony conducted by, 138
+Navaho, functions of, 79-80
+of the Apache, 35-42, 132
+participate in Night Chant, 116-124
+
+_Medicine performance_ of the Jicarillas, 57
+
+_Medicine plants_, how gathered, 133
+
+_Medicine practices_ of the Apache, 35-42
+
+_Medicine skin_ of the Apache, 29-36
+
+_Meriwether_, Gov. David, treats with Navaho, 81
+
+_Mescal_ harvest of the Apache, 15-19
+intoxicant made from, 20
+
+_Mescalero reservation_, Chiricahua sent to, 9
+_See_ BOSQUE REDONDO
+
+_Mescaleros_ confined at Bosque Redondo, 83
+depredations by, 83
+flee from reservation, 9
+Jicarilla name for, 135
+plan to place Arizona Apache with, 7
+population of the, 131
+
+_Mesquite pods_ eaten by Apache, 19
+
+_Messiah craze_ among Apache, 10, 38, 42-46
+Apache houses affected by, 131
+basketry designs affected by, 20-21
+
+_Metal-work_ of the Navaho, 76-77
+
+_Mexican_ captives enslaved by Navaho, 82
+coins used in Navaho silver-work, 77
+
+_Migration_, traditional, of the Jicarillas, 62
+
+_Miles_, Gen. N. A., subdues Apache, 10
+
+_Milky Way_ in Apache myth, 34, 134
+in Navaho myth, 93
+
+_Miracle performers_ of Apache myth, 32
+of Jicarilla myth, 62-68
+of Navaho myth, 98
+
+_Miraculous personages_ of Apache myth, 133
+of Jicarilla myth, 135
+of Navaho myth, 138
+_See_ GODS
+
+_Moccasins_, cross and crescent on, 42
+_See_ CLOTHING
+
+_Modesty_ of Apache women, 16
+
+_Mohave_, Jicarilla name for, 135
+Navaho name for, 138
+_See_ APACHE-MOHAVE
+
+_Monsters_ in Apache mythology, 32
+in Jicarilla mythology, 63-68, 135
+in Navaho mythology, 89, 90, 138
+_See_ GIANTS; WATER MONSTERS
+
+_Months_, names of, 141
+
+_Moon_, creation of, in Apache myth, 30, 31
+creation of, in Navaho myth, 92
+
+_Moon God._ _See_ KLEGANA�I; KLEHONA�I; KLENA�I
+
+_Moons_, names of, 141
+
+_Mortars_ in Navaho myth, 103
+
+_Mortuary customs_ of the Apache, 133
+of the Jicarillas, 55, 135
+of the Navaho, 80, 138
+
+_Moss agate_ in Navaho mythology, 92
+
+_Mother-in-law_, taboo of, among Navaho, 126
+
+_Mountain Chant_ of the Navaho, 78, 79
+
+_Mountain lion_, in Jicarilla myth, 64
+in Navaho myth, 97
+skin of, used in maternity belt, 39
+
+_Mountain Lion People_ of the Navaho, 84, 87, 90
+
+_Mountain sheep_ in Navaho myth, 113-114
+
+_Mountains_, mythic creation of, 28, 90-91
+sacred, in Navaho myth, 84, 88, 90-91, 93, 94, 98
+
+_Mourning_ by the Jicarillas, 55-56, 135
+_See_ MORTUARY CUSTOMS
+
+_Muhr_, A. F., acknowledgments to, xx
+
+_Mummies_ in cliff-ruins, 74-75
+
+_Murder_ among the Apache, 45
+
+_Musical instruments_ of the Jicarillas, 56-57
+_See_ DRUMS; FLUTES; RATTLES
+
+_Myers_, W. E., acknowledgments to, xx
+
+_Mythology_, Apache, basket designs and, 21
+of the Apache, 23-35
+of the Jicarillas, 56-57, 60-69
+of the Navaho, 83-106
+_See_ CEREMONIES; GENESIS; RELIGION
+
+_Nabak�lti_, Apache medicine-man, 10-12
+
+_Nachol�cho._ _See_ TARANTULA
+
+_Names_ adopted by Apache, 42
+native, of Indian tribes, 134, 135, 138
+of dead tabooed, 34
+of the moons or months, 141
+
+_Nan�_, conference with, 7
+raids by Apache under, 9
+
+_Nast�{~COMBINING BREVE~}lh_ in Apache myth, 31
+
+_Nat�i Hat�l._ _See_ SHOOTING CHANT
+
+_Natural phenomena_, terms for, 142
+
+_Navaho_, account of the, 71-127
+and Apache paintings compared, 41
+and Apache relationship, 3
+and Jicarilla ceremony compared, 53, 54, 56
+Apache name for, 134
+character of ceremonies of, 4
+character of the, xx
+hair-dress of the, 134
+Jicarilla name for, 135
+origin of the, 3
+trade of Jicarillas with, 135
+tribal summary of the, 136
+vocabulary of the, 139-144
+
+_Nay�{~COMBINING BREVE~}nayezgani_, a Jicarilla god, 55-57, 62-68, 135
+
+_Nay�{~COMBINING BREVE~}nezgani_, Apache and Navaho deity, 3, 31, 133, 138
+birth and adventures of, 32, 98-106
+personated in Night Chant, 118
+represented in Apache painting, 20
+symbolized on maternity belt, 39
+
+_Nde_, Apache tribal name, 134
+
+_Nd�dilhkizn_, Lightning Maker, in Apache myth, 25, 27, 28
+symbolized on medicine cap, 40
+
+_Nd�s�gocha__n_, Lightning Rumbler, in Apache myth, 25, 28
+
+_Nervousness_ treated by Apache, 40
+
+_New Mexico_, Chiricahua flee to, 9
+plan to remove Apache to, 7
+
+_New Mexico_, raids by Victorio in, 9
+
+_Night Chant_ of the Navaho, 78, 79, 111-124
+
+_Night Girl_ of Apache myth, 30, 31
+
+_Nigost�{~COMBINING BREVE~}n_, the Earth, in Apache myth, 26
+
+_Nigost�{~COMBINING BREVE~}n Bik� Bin�lze._ _See_ EARTH MESSENGERS
+
+_Nigost�{~COMBINING BREVE~}n Nal�{~COMBINING BREVE~}n._ _See_ EARTH DAUGHTER
+
+_N�{~COMBINING BREVE~}lchi._ _See_ WINDS
+
+_Nilch�dilhkizn_, the Apache Wind God, 25, 27, 31, 35
+
+_N�chitso_, a Jicarilla Whirlwind god, 61
+
+_N�kus�._ _See_ BIG DIPPER
+
+_Number_, sacred, of Apache, 36, 41-43
+
+_Numerals_, Southern Athapascan, 142
+
+_Obscenity_ of Jicarilla clowns, 59
+
+_Ocean_, creation of, in Apache myth, 33, 133
+creation of, in Navaho myth, 90
+
+_Ojo Caliente_, Apache of, 9
+Victorio surrenders at, 9
+
+_Oklahoma_, Apache sent to, 10
+population of Apache in, 131
+
+_Olleros_ band of Jicarillas, 54
+
+_Onions_, wild, eaten by Apache, 19
+
+_Opuntia._ _See_ PRICKLY PEAR
+
+_Orientation_ in sweating ceremony, 118
+of baskets in ceremony, 77
+of buffalo skin in ceremony, 57
+of Jicarilla ceremonial enclosure, 57
+of Navaho hog�ns, 80, 136
+of sacred skins in Navaho myth, 92
+of wedding basket, 126
+
+_Origin._ _See_ GENESIS
+
+_Ornamentation_ of Apache caps, 131, 133
+
+_Ornaments_ of the Navaho, 136
+
+_Ovens_, mescal, used by Apache, 17
+
+_Owl_ in Jicarilla myth, 62
+in Navaho myth, 115
+
+_Owl People_ of the Navaho, 84
+
+_Painting_, Apache, on deerskin, 20
+of bodies by Y�bichai dancers, 122
+of skins in Navaho myth, 115
+_See_ DRY-PAINTINGS; FACE-PAINTING
+
+_Paiute_, baskets of, among Navaho, 77
+
+_Papago_, Garc�s among the, 4
+in Apache war, 7
+Navaho name for, 138
+
+_Paralysis_ treated by Apache, 47
+
+_Pasquin_, conference with, 7
+
+_Peaches_, an Apache man, 22
+
+_Pearl_ in Navaho creation myth, 92
+
+_Personal terms_, Southern Athapascan, 143
+
+_Pesqueira_, Don Ignacio, co�perates against Apache, 7
+
+_Pestles_ in Navaho myth, 103
+
+_Phillips_, W. W., acknowledgments to, xx
+
+_Phratries_ among the Navaho, 136
+
+_Picuris_ mentioned in Jicarilla myth, 68
+
+_Pigeon_ in Apache myth, 27, 28
+
+_Pima_, Apache name for, 134
+Garc�s among the, 4
+in Apache war, 7
+Jicarilla name for, 135
+Navaho name for, 138
+
+_Pinale�os_ established at San Carlos, 8
+
+_Pine Squirrel People_ of the Navaho, 84
+
+_Pine-squirrel_ pouch of Hasch�{~COMBINING BREVE~}lti, 121
+
+_Pi�on_, creation of, in Apache myth, 27
+nuts of, eaten by Apache, 19
+pollen of, used by Apache, 38
+tea made from bark of, 19
+used in ceremonial enclosure, 57
+used for mythic water bottle, 21, 27, 30
+water bottles coated with gum of, 132
+
+_Pipes_ in Navaho myth, 103, 108-110, 115
+
+_Plains Indians_, Jicarilla name for, 135
+
+_Plains People_, a Jicarilla band, 54
+
+_Plants_ used in medicine, 36
+
+_Poisoned tobacco_ in Navaho myth, 103
+
+_Political organization_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ CHIEFS; GOVERNMENT
+
+_Pollen_, deification of, 3
+gathering of, by Apache, 133
+god personators sprinkled with, 49
+in Navaho mythology, 84, 91, 94
+use of, by Apache, 34, 38-41, 43, 133
+used in childbirth, 39, 40
+used in marriage ceremony, 126
+used in Night Chant, 119
+used in puberty rite, 46
+_See_ H�DINTIN NAL�{~COMBINING BREVE~}N; H�DINTIN SKHIN;  T�DITIN
+
+_Polygamy_ among the Apache, 13-14
+among the Jicarillas, 55
+among the Navaho, 76
+
+_Population_ of the Apache, 13, 131
+of the Jicarillas, 134
+of the Navaho, 136
+
+_Porcupine_ in Navaho myth, 97
+
+_Potatoes_, wild, eaten by Apache, 19
+
+_Pottery_ made by Navaho gods, 95
+of the Apache, 20
+of the Jicarillas, 135
+of the Navaho, 76, 77, 136
+
+_Pouch_ for image used by Apache, 41
+for meal used by Hasch�{~COMBINING BREVE~}lti, 121
+for medicine used by Navaho, 77, 120
+for pollen among Apache, 38
+
+_Prayers_, how symbolized by Apache, 3
+in Navaho ceremonies, 138
+Navaho, character of, 77-78
+of the Apache, 34-37, 133
+on erection of hog�n, 136
+to animal spirits, 39
+
+_Prayer-sticks_ of turkey feathers, 117
+_See_ KED�N
+
+_Precious Stone deities_ of the Navaho, 96
+_See_ JEWELS
+
+_Presidios_ established to check Apache, 5
+
+_Prickly pears_ eaten by Apache, 19
+
+_Property_ of women among Navaho, 76
+
+_Property marks_ of Apache, 18
+
+_Property right_ among Apache, 22
+among Jicarillas, 55
+
+_Prophecies_ of Apache medicine-man, 45
+of death among Apache, 38, 45
+
+_Puberty ceremony_, God Dance a part of, 48
+in Navaho mythology, 94-95
+of the Apache, 46, 133
+of the Jicarillas, 56, 135
+of the Navaho, 124-125
+
+_Pueblos_, Apache name for, 134
+Apache raids against, 14
+baskets exchanged with, 54
+ceremonies of the, 4
+hair-dress of, 134
+incorporated by Navaho, 75, 137
+Jicarilla ceremony borrowed from, 54, 135
+Jicarilla name for, 135
+Jicarillas trade with, 134, 135
+
+_Purity_ symbolized by Apache, 34
+
+_Quartz crystal_ in Navaho creation myth, 92
+
+_Races._ _See_ FOOT-RACING
+
+_Racing songs_ of the Navaho, 125
+
+_Rafts_ mentioned in Navaho myth, 85
+
+_Rain_ furnished by Y�lkai Ests�n, 96
+in Jicarilla mythology, 67
+man born of, in Navaho myth, 84
+
+_Rainbow_ in Jicarilla mythology, 63
+in Navaho mythology, 96, 102
+represented in dry-painting, 119, 121, 123
+
+_Rain Boy_ and Girl of Navaho myth, 96
+
+_Rain Dance_ of the Apache, 33, 133
+
+_Rain God_ of the Apache, 35
+of the Navaho, 107, 115, 120
+_See_ T�NENILI
+
+_Rattles_ mentioned in Navaho myth, 112
+
+_Red river_ of Navaho mythology, 89
+
+_Reeds_, use of, in Navaho myth, 88, 100
+
+_Religion_ of the Apache, 29, 42, 133
+_See_ AFTER-WORLD; CEREMONIES; MESSIAH CRAZE; MYTHOLOGY
+
+_Religious character_ of the Navaho, 79
+
+_Reptiles_, creation of, in Navaho myth, 90
+
+_Rio Grande_, creation of, in Navaho myth, 90
+
+_Ritual._ _See_ CEREMONIES; MYTHOLOGY; RELIGION
+
+_Rivers_, creation of, in Apache myth, 28
+creation of, in Navaho myth, 90
+
+_Rolling Stone_, a mythical monster, 68, 99, 106
+_See_ BUMPING ROCKS
+
+_Ruins_, pueblo, in Navaho mythology, 96
+
+_Running_, symbolic in puberty rite, 47
+
+_Sacrifice_ of property at death, 55, 81, 134, 135
+
+_Saddle bags_, sacred symbol prescribed for, 44
+
+_Sait Nde_, a Jicarilla division, 54, 135
+
+_Salt_ tabooed during puberty rite, 47, 125
+
+_Salvador_, an Apache, conference with, 7
+
+_San Carlos_, Apache established at, 8, 9
+Apache flee from, 9
+
+_San Carlos agency_, number of Apache under,  131
+
+_San Carlos Apache_, native name of, 134
+
+_San Carlos reservation_, property disputes on,  23
+
+_Sand altars._ _See_ DRY-PAINTINGS
+
+_Sandia_, Navaho name for, 138
+
+_Sand People_, a Jicarilla band, 54
+
+_San Felipe_, Navaho name for, 138
+
+_San Ildefonso_, Navaho name for, 138
+
+_San Juan_, Navaho name for, 138
+
+_San Juan river_, creation of, in Navaho myth, 90
+
+_San Xavier del Bac_, mission of, 4
+
+_Santa Clara_, Navaho name for, 138
+
+_Santo Domingo_, Navaho name for, 138
+
+_Scalp bounty_ offered, 6
+
+_Scalping_ mentioned in Navaho myth, 107
+
+_Scouts_, Apache, at Fort Apache, 10
+
+_Scratching_ prohibited during maturity rite, 47, 125
+
+_Seed planting_ in Navaho mythology, 85, 86, 90, 96
+
+_Seeds_ borne by G�naskidi, 121
+how prepared by Apache, 15
+_See_ CORN
+
+_Sheep_ of the Navaho, 73, 74
+purchased for Navaho, 83
+used in marriage settlement, 126
+
+_Shell_ beads mixed with pollen, 38
+beads of the Navaho, 77
+ornaments of the Navaho, 136
+symbolic of prayer, 34
+used as medicine bowl, 117, 120
+used in puberty rite, 46, 47
+white, in Navaho myth, 84, 91, 92,  97, 101, 103, 104, 108, 115
+_See_ Y�LKAI ESTS�N; Y�LKAI NAL�{~COMBINING BREVE~}N
+
+_Shield_ of Navaho Sun God, 103
+
+_Shirts._ _See_ CLOTHING
+
+_Shooting Chant_ of the Navaho, 78
+contest in Navaho myth, 107, 108
+
+_Shrines_ of the Apache, 133
+
+_Sia_, Navaho name for, 138
+
+_Sierra Madre_, Apache captured in, 10
+
+_Silver_ ornaments used in marriage settlement, 126
+
+_Silver-work_ of the Navaho, 76-77, 136
+
+_S�{~COMBINING BREVE~}snaj�{~COMBINING BREVE~}ni_, a Navaho sacred mountain, 90
+
+_Skin_, painted, of Apache, 29-35
+_See_ ANTELOPE SKIN; BUFFALO SKIN; DEERSKIN
+
+_Skirts_, sacred, used in childbirth, 39
+_See_ CLOTHING
+
+_Skunk_ in Jicarilla mythology, 61
+
+_Sky_, creation of, in Apache myth, 27, 28
+creation of, in Navaho myth, 91
+
+_Sky God_ of the Apache, 27, 28, 31, 33
+of the Navaho, 98
+
+_Sky Messengers_ of Apache myth, 31, 32
+
+_Slaves_ made of captives by Navaho, 82
+
+_Small Dipper_, creation of, in Navaho myth, 93
+
+_Smoking._ _See_ PIPES; TOBACCO
+
+_Snake Girl._ _See_ KL�{~COMBINING BREVE~}SHCHO NAL�{~COMBINING BREVE~}N
+
+_Snake, Great_, in Navaho myth, 97
+in Jicarilla myth, 56, 58, 64
+in Navaho myth, 90, 102
+represented in Jicarilla dry-painting, 57
+
+_Snake People_ in Navaho myth, 111
+
+_Snipe Man_ in Navaho myth, 102
+
+_Social customs_ of the Jicarillas, 55
+_See_ MARRIAGE; MORTUARY CUSTOMS;  PUBERTY; WOMEN
+
+_Songs_ addressed to God of Health, 33
+employed in maturity rite, 46, 125
+in Apache ceremony, 41-42
+in Jicarilla myth, 57
+in Navaho ceremonies, 138
+in Navaho mythology, 84, 86, 94, 111, 112, 115
+in Night Chant, 118, 119, 121, 123, 124
+of Apache medicine-men, 32, 36
+of gods in Apache myth, 26, 27, 32
+of the Jicarillas, 58
+
+_Sonora_, Apache raids into, 14
+scalp bounty offered by, 6
+
+_Sorcery_, penalty for, among Jicarillas, 135
+_See_ WITCHCRAFT
+
+_Souls_, belief in, by Jicarillas, 56
+
+_Spanish_ missionaries and the Apache, 4, 6
+origin of Navaho metal-work, 136
+
+_Sparrow-hawk People_ in Navaho myth, 88
+
+_Spider_ in Jicarilla myth, 62
+
+_Spider Woman_ in Navaho myth, 100
+
+_Spirit Dance_ of the Apache, 48, 133
+
+_Spirits_, Navaho dread of, 80
+of the dead of the Apache, 134
+
+_Spruce_ used in Jicarilla ceremony, 57-60
+used in Navaho Night Chant, 118-120
+
+_Squashes_ represented in dry-painting, 121
+
+_Squirrel._ _See_ PINE SQUIRREL
+
+_Stars_, creation of, in Apache myth, 30
+in Navaho myth, 92-93
+
+_Sten�tliha__n_, an Apache goddess, 20, 21, 24-33, 133
+represented in Apache painting, 20
+symbolized on maternity belt, 39, 40
+
+_Storage baskets_ of the Apache, 21, 132
+
+_Suicide_ among Apache, 14
+
+_Sumac_, berries used by Apache, 19
+used in making water bottles, 132
+
+_Sun_, creation of, in Apache myth, 30
+creation of, in Navaho myth, 92
+in Jicarilla mythology, 62
+the father of Twin Gods, 99
+_See also_ SUN GOD
+
+_Sunbeams_ in Navaho mythology, 96, 98
+
+_Sun-dogs_ in Navaho dry-painting, 79
+
+_Sunflower_, stalks of, used for flutes, 84
+
+_Sun God_ in Navaho mythology, 98-106
+_See_ CHEHONA�I; CHUGANA�I; CHUNNA�I
+
+_Sush Nalk�i_, a Navaho mythic bear, 106
+
+_Sweat_, mythic creation from, 24, 25
+
+_Sweat-bath_ in Apache myth, 33
+in Night Chant ceremony, 117, 118
+
+_Sweat-house_ in Apache myth, 26-27
+in Navaho myth, 104
+
+_Symbol_ of faith among Apache, 43
+
+_Symbolism_, ancient, discarded by Apache, 44, 45
+color, of the Apache, 84
+color, of the Jicarillas, 60, 61, 64, 66
+color, of the Navaho, 84, 87, 90-92, 103, 115, 118
+on Apache caps, 131
+on Apache maternity belt, 38-39
+on Apache medicine skin, 20, 30-36
+
+_Taboo_ of bear and fish, 20, 135
+of conversation while masked, 123
+of flesh in puberty ceremony, 47
+of houses of the dead, 76
+of mother-in-law among Navaho, 126
+of names of the dead, 34
+of salt in puberty ceremony, 47, 125
+of scratching in puberty ceremony, 47, 125
+of _ts�{~COMBINING BREVE~}ndi hog�n_ by Navaho, 81
+
+_T�dtitin_, Navaho name for pollen, 119
+_See_ H�DINTIN; POLLEN
+
+_Talking God._ _See_ HASCH�{~COMBINING BREVE~}LTI
+
+_Taos_, Jicarilla contact with, 53
+mentioned in Jicarilla myth, 64
+Navaho name for, 138
+
+_Tarantula_ in Apache myth, 25
+
+_Tattooing_ among Apache, 42
+
+_T�zh�{~COMBINING BREVE~}._ _See_ TURKEY
+
+_Temperature_ of White Mountain reservation, 13
+
+_Texas_, Apache raids into, 9, 14
+
+_Tipis_ of the Jicarillas, 134
+
+_Tizwin._ _See_ T�LAPAI
+
+_To Ah�ni clan_, origin of, 97, 137
+
+_Tobacco_ depicted in dry-painting, 121
+in Navaho myth, 103, 108-109, 115
+
+_Tobadzisch�{~COMBINING BREVE~}ni_, a Navaho deity, 3, 138
+birth and adventures of, 98-106
+personated in Night Chant, 118
+_See also_ KOBADJISCH�NI; TUBADZISCH�{~COMBINING BREVE~}NI
+
+_To Dich�ni clan_, origin of, 97, 137
+
+_Toi Hat�l_. _See_ WATER CHANT
+
+_T�nenili_, Navaho Rain God, 107, 115
+personated in begging ceremony, 120
+
+_Tontos_, Apache name for, 134
+assigned to reservation, 8
+population of, 131
+subdued by Crook, 8
+
+_Tracking Bear_, a Navaho monster, 99
+
+_Trade_ of the Jicarillas, 54
+
+_Travelling_, Apache method of, 16, 17
+
+_Treaties_ with the Navaho, 82-83
+
+_Tree, Little_, in Jicarilla myth, 69
+
+_Trees_, creation of, in Apache myth, 27
+terms for, 143
+
+_Tsa__n__nat�{~COMBINING BREVE~}_, Jicarilla clowns, 59
+
+_Ts�{~COMBINING BREVE~}gyii_, a Navaho locality, 114, 116
+_See_ CA�ON DE CHELLY
+
+_Ts�{~COMBINING BREVE~}nagai._ _See_ ROLLING STONE
+
+_Tse Nah�li_, preying Mountain Eagle, 106
+
+_Tsetah�{~COMBINING BREVE~}dzilht�hli_, a Navaho monster, 106
+
+_Tsilit�{~COMBINING BREVE~}n._ _See_ COYOTE
+
+_Ts�{~COMBINING BREVE~}ndi_, meaning of, 80
+
+_Ts�{~COMBINING BREVE~}ndi hog�n_ defined, 76
+taboo of, 81
+_See_ HOG�N
+
+_Ts�tzilh_, a Navaho sacred mountain, 91, 105
+
+_Tubadzisc�{~COMBINING BREVE~}ni_, an Apache deity, 31, 133
+function of, 33
+represented in Apache painting, 20
+symbolized on maternity belt, 39, 40
+_See also_ KOBADJISCH�NI; TOBADZISCH�{~COMBINING BREVE~}NI
+
+_T�lapai_ drunk by the Apache, 19-20
+
+_Tule_, pollen of, used by Apache, 38
+
+_Tu Ntelh_, an Apache god, 40
+
+_Turkey_ in Apache myth, 28
+in Navaho myth, 88
+prayer-sticks with feathers of, 117
+
+_Turquoise_, bowl of, in Apache myth, 33
+clothing of, in Jicarilla myth, 63
+in Apache myth, 26
+in Jicarilla myth, 64
+
+_Turquoise_ in Navaho myth, 91, 92, 97, 101, 103, 104, 106-107, 115
+jewelry of the Navaho, 76
+lance of Apache War God, 32
+man born of, in Navaho myth, 84
+pipe in Navaho myth, 108
+
+_Turquoise Boy_ of Apache myth, 31, 33
+
+_Turquoise Woman_ of Navaho myth, 97
+_See_ DUTL�{~COMBINING BREVE~}SH� NAL�{~COMBINING BREVE~}N
+
+_Turtle monster_ in Jicarilla myth, 64-65
+
+_Tus._ _See_ WATER BOTTLE
+
+_Twin Gods_ of the Navaho, 98
+_See_ NAY�{~COMBINING BREVE~}NEZOANI; TOBADZISCH�{~COMBINING BREVE~}NI
+
+_Tzes._ _See_ ELK
+
+_Tzilhk�{~COMBINING BREVE~}chi Hat�l._ _See_ MOUNTAIN CHANT
+
+_Tzilhn�hodihli_, sacred mountain, created, 91, 96, 98, 104, 105
+
+_Underworld_, Navaho origin in, 80, 83, 138
+_See_ GENESIS
+
+_Ute_, Jicarillas influenced by, 134
+Jicarilla name for, 135
+
+_Valleys_, creation of, in Apache myth, 28
+
+_Vegetation_ of White Mountain reservation, 13, 17
+_See_ TREES
+
+_Victorio_, conference with, 7
+surrender and death of, 9
+
+_Visions_, God of, in Apache cosmology, 31
+knowledge gained through, 32
+medicine-men influenced by, 42, 43
+
+_Vocabulary_, Southern Athapascan, 139-144
+
+_Walapai_ join in Apache hostilities, 8
+tribal name of, 5
+
+_Walnuts_ eaten by Apache, 19
+
+_War_ ceremonies, God Dance a part of, 48
+of extermination against Apache, 6, 7
+
+_War Gods_, Navaho. _See_ NAY�{~COMBINING BREVE~}N�{~COMBINING BREVE~}ZGANI;  TOBADZISCH�{~COMBINING BREVE~}NI
+
+_Washing_ of hands in marriage ceremony, 126, 127
+_See_ BATHING; HAIR-WASHING
+
+_Water_, miraculous creation of, 97, 137
+relation of Tubadzisch�{~COMBINING BREVE~}ni with, 133
+Y�lkai Ests�n conceives from, 98
+_See_ Y�LKAI ESTS�N
+
+_Water bottle_ in Apache myth, 27-28, 30
+in marriage ceremony, 126
+in Navaho myth, 94
+of the Apache, 16, 21, 132
+of the Navaho, 77
+sacred symbol prescribed for, 44
+
+_Water Chant_ of the Navaho, 78
+
+_Water God_ of the Apache, 33, 35
+_See_ RAIN GOD
+
+_Water Monsters_ in Navaho mythology, 87
+
+_Water Sprinkler_, a Navaho Rain God, 107, 115, 120
+
+_Weapons_, Jicarilla, origin of, 69
+
+_Weasel_ in Navaho myth, 97
+
+_Weaving._ _See_ BLANKETS
+
+_Wheels_ in Jicarilla mythology, 62, 64
+medicine, made by Apache, 10, 11
+
+_Whips_, yucca, of the Navaho, 120-121
+
+_Whirling log_ represented in dry-painting, 120-121
+
+_Whirlwind_ in Navaho myth, 110
+
+_Whirlwind God_ of the Jicarillas, 60, 61
+_See_ WINDS
+
+_White Corn Boy_ of Navaho myth, 96
+
+_White Mountain Apache_, population of, 131
+
+_White Mountain reservation_, Apache placed on, 9
+character and area of, 13
+"medicine" craze on, 10
+property disputes on, 23
+
+_White objects_ created by Y�lkai Skhin, 33
+symbolic of prayer, 34
+
+_White river_, Arizona, 11, 15, 17
+
+_White-Shell Boy_ of Apache myth, 31, 33
+
+_White-Shell Girl._ _See_ Y�LKAI NAL�{~COMBINING BREVE~}N
+
+_White-Shell Man_ of Navaho myth, 97
+
+_White-Shell Woman._ _See_ Y�LKAI ESTS�N
+
+_Wildcats_ in Jicarilla mythology, 64
+
+_Wind People_ of Navaho mythology, 95, 99
+
+_Winds_, function of, in Navaho belief, 93, 95
+how regarded by Apache, 35
+in Apache myth, 25, 26
+in Navaho mythology, 90, 93, 96, 97, 102, 110, 138
+participation of, in Jicarilla creation, 61
+pollen scattered to, 133
+
+_Witchcraft_, penalty for, in future world, 56
+_See_ SORCERY
+
+_Wolf_ in Navaho myth, 97
+
+_Wolf People_ of the Navaho, 84, 87, 90, 95
+
+_Women_, Apache, descent traced through, 22
+Apache, dress of, 131
+Apache, houses built by, 13
+Apache, modesty of, 16
+
+_Women_, Apache, property right of, 22
+Apache, status of, 13-14
+chiefs in Navaho mythology, 84
+how treated, in Jicarilla ceremony, 59
+Jicarilla, dress of, 134
+Jicarilla, hair-dressing of, 134
+Jicarilla, modesty of, 58
+Navaho, blanket weavers, 75
+Navaho, clothing of, 136
+Navaho, hair-dressing of, 136
+Navaho, status of, 76
+Navaho, work of, 85
+separated from men in Navaho myth, 85
+_See_ CHILDBIRTH; MARRIAGE; PUBERTY CEREMONY
+
+_Wool_ blankets, in Navaho myth of, 94
+
+_W�sakidi._ _See_ GRASSHOPPER PEOPLE
+
+_Y�dilhkih Bin�lz�{~COMBINING BREVE~}_, Sky Messengers, of  Apache myth, 31
+
+_Y�dilhkih Skhin._ _See_ SKY GOD
+
+_Yak�sha Skhin_, an Apache deity, 31, 35
+_See_ APACHE-MOHAVE
+
+_Yavapai_, application of name, 6, 53
+
+_Y�bichai_ and Apache dance compared, 47
+dance of the Navaho, 121
+gods of the Navaho, 114
+order, initiation into, 120, 121
+signification of, 116
+
+_Y�itso_, Big God of the Navaho, 98, 105
+
+_Yellow-Corn Girl_ of Navaho myth, 96
+
+_Y�ye._ _See_ OWL
+
+_Yoi Hat�l._ See Bead Chant
+
+_Y�lkai Ests�n_, a Jicarilla goddess, 62, 64,  68, 135
+a Navaho goddess, 94-96, 98, 99, 105,  137, 138
+
+_Y�lkai Nal�{~COMBINING BREVE~}n_, an Apache goddess, 31
+function of, 34, 35
+guardian of spirit-land, 134
+how supplicated, 40
+
+_Y�lkai Skhin_, White-Shell Boy, of Apache,  31, 33
+
+_Yu�diistan_, an Apache god, 24
+
+_Yucca_ fruit eaten by Apache, 19
+root in Navaho mythology, 94
+root, washing with, 115, 125
+used for head-band, 131
+whips made of, 120-121
+
+_Yuma_, Jicarilla name for, 135
+Navaho name for, 138
+
+_Yuman_ and Apache relations, 5
+and Jicarilla ceremony compared, 56
+
+_Zahadolzh�_, Fringe-mouth gods of Navaho, 109, 113, 114, 123
+
+_Zu�i_, Apache name for the, 134
+Navaho name for, 138
+people among Navaho, 137
+
+
+
+
+
+THE END OF VOLUME I
+
+The University Press, Cambridge, U.S.A.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The agave or maguey plant, locally called mescal, for which reason
+      the latter term is here employed.
+
+    2 This medicine skin was owned by H�shke N�{~COMBINING BREVE~}lnte and was considered
+      one of the most potent belonging to any of the medicine-men. During
+      the lifetime of H�shke N�{~COMBINING BREVE~}lnte it was impossible for any white man
+      even to look upon this wonderful "medicine." After reaching extreme
+      age he was killed, presumably by his wife, from whom this valuable
+      and sacred object was procured.
+
+    3 Possibly a legendary reminiscence of a home in the far north and the
+      subsequent migration to the south.
+
+    4 The myth and ritual of this ceremony are given on pages 111-116.
+
+    5 Versions differ as to the number of worlds through which the
+      progenitors of the Navaho passed. Some give three before this one,
+      others but one. The version adopted by the Bahozhonch�, a religious
+      order or medicine society whose rites and ceremonies are the oldest
+      and most widely known of any in the tribe, treats of two worlds
+      only: the one below, from which the Dig�{~COMBINING BREVE~}n, or Holy People, migrated
+      in the form of insects, birds, and beasts, and to which the dead
+      return; and the present, into which was born man in his present
+      image, created of pollen, corn, white shell, turquoise, and rain by
+      the Dig�{~COMBINING BREVE~}n. These Dig�{~COMBINING BREVE~}n were the animals which never assumed
+      absolute material form on this earth, and the gods who perfected the
+      creation. The creation of the world below, together with all food
+      products, plant life, and animals known to the Navaho, is credited
+      to First Man and First Woman, �stse H�stin and �stse Ests�n; but the
+      myth does not go back to that creation, nor, save for the plant and
+      animal life and a little earth used in making mountains, does it
+      assume the use of any part of the underworld in the making or
+      completion of this. So far as the inhabitants now found in the image
+      of man are concerned, they were made, and first existed, on this
+      earth, and did not develop from a lower order.
+
+    6 The Navaho sometimes vary the assignment of their directional colors
+      by relating, like the Apache of Arizona, black to the east and white
+      to the north.
+
+    7 These four names still survive among the Navaho, applied to as many
+      clans.
+
+    8 Our months, of course, only approximate the moons of the Indians.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
+
+
+
+CREDITS
+
+
+October 2006
+
+            Project Gutenberg Edition
+            Joshua Hutchinson
+            Suzanne Shell
+            Online Distributed Proofreading Team
+
+
+
+A WORD FROM PROJECT GUTENBERG
+
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+            Gutenberg EBook of The North American Indian by Edward S.
+            Curtis</p>
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+
+          <div class="tei tei-div" style=
+          "margin-bottom: 3.00em; margin-top: 3.00em">
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+            online at <a href="http://www.gutenberg.org/license" class=
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+          <pre class="pre tei tei-div" style=
+          "margin-bottom: 3.00em; margin-top: 3.00em">
+Title: The North American Indian
+
+Author: Edward S. Curtis
+
+Release Date: October 3, 2006 [Ebook #19449]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
+</pre>
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+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-titlePage">
+        <span class="tei tei-docTitle"><span class=
+        "tei tei-titlePart"><span style="font-size: 144%">The North American
+        Indian</span></span><br />
+        <br />
+        <span class="tei tei-titlePart">Being A Series Of Volumes Picturing
+        And Describing<br />
+        The Indians Of The United States And Alaska<br />
+        <br /></span></span>
+
+        <div class="tei tei-byline" style="text-align: center">
+          <br />
+          Written, Illustrated, And Published By <span class=
+          "tei tei-docAuthor" style="text-align: center">Edward S.
+          Curtis</span><br />
+          <br />
+          Edited By Frederick Webb Hodge<br />
+          <br />
+          Foreword By Theodore Roosevelt<br />
+          <br />
+          Field Research Conducted Under The Patronage Of J. Pierpont
+          Morgan<br />
+          <br />
+          In Twenty Volumes This, The First Volume, Published In The Year
+          Nineteen Hundred And Seven<br />
+          <br />
+        </div><span class="tei tei-docImprint">JOHNSON REPRINT
+        CORPORATION<br />
+        111 Fifth Avenue, New York, N.Y. 10003<br />
+        <br />
+        JOHNSON REPRINT COMPANY LTD.<br />
+        Berkeley Square House, London, W1X6BA</span>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <p class="tei tei-p" style=
+        "text-align: center; margin-bottom: 1.00em">Copyright 1907, by Edward
+        S. Curtis</p>
+
+        <p class="tei tei-p" style=
+        "text-align: center; margin-bottom: 1.00em"><span class="tei tei-hi"
+        style="text-align: center"><span style="font-style: italic">Landmarks
+        in Anthropology</span></span>, a series of reprints in cultural
+        anthropology<br />
+        <span class="tei tei-hi" style="text-align: center"><span style=
+        "font-style: italic">General Editor:</span></span> Weston La
+        Barre</p>
+
+        <p class="tei tei-p" style=
+        "text-align: center; margin-bottom: 1.00em">First reprinting 1970,
+        Johnson Reprint Corporation</p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">Contents</span></h1>
+
+        <ul class="tei tei-index tei-index-toc">
+          <li><a href="#toc5">GENERAL INTRODUCTION</a></li>
+
+          <li><a href="#toc10">INTRODUCTION TO VOLUME ONE</a></li>
+
+          <li><a href="#toc14">THE APACHE</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc16">HISTORICAL
+          SKETCH</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc23">HOMELAND AND
+          LIFE</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc30">MYTHOLOGY - CREATION
+          MYTH</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc38">MEDICINE AND
+          MEDICINE-MEN</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc44">THE MESSIAH
+          CRAZE</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc48">PUBERTY RITE</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc50">DANCE OF THE
+          GODS</a></li>
+
+          <li><a href="#toc54">THE JICARILLAS</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc57">HOME AND GENERAL
+          CUSTOMS</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc63">MYTHOLOGY - CREATION
+          MYTH</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc65">MIRACLE
+          PERFORMERS</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc71">ORIGIN OF
+          FIRE</a></li>
+
+          <li><a href="#toc73">THE NAVAHO</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc76">HOME LIFE, ARTS, AND
+          BELIEFS</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc83">HISTORY</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc86">MYTHOLOGY - CREATION
+          MYTH</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc95">MIRACLE
+          PERFORMERS</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc101">LEGEND OF THE
+          HAPPINESS CHANT</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc106">LEGEND OF THE NIGHT
+          CHANT</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc110">CEREMONIES—THE NIGHT
+          CHANT</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc117">MATURITY
+          CEREMONY</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc119">MARRIAGE</a></li>
+
+          <li><a href="#toc123">APPENDIX</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc126">TRIBAL SUMMARY - THE
+          APACHE</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc130">THE
+          JICARILLAS</a></li>
+
+          <li style="margin-left: 2em"><a href="#toc132">THE NAVAHO</a></li>
+
+          <li><a href="#toc136">SOUTHERN ATHAPASCAN COMPARATIVE
+          VOCABULARY</a></li>
+
+          <li><a href="#toc141">INDEX</a></li>
+        </ul>
+      </div>
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">ALPHABET USED IN RECORDING INDIAN
+        TERMS</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">[The consonants
+        are as in English, except when otherwise noted]</p>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="2"></colgroup>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">a</td>
+
+              <td class="tei tei-cell">as in father</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ă</td>
+
+              <td class="tei tei-cell">as in cat</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">â</td>
+
+              <td class="tei tei-cell">as <span class=
+              "tei tei-hi"><span style="font-style: italic">aw</span></span>
+              in awl</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ai</td>
+
+              <td class="tei tei-cell">as in aisle</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">e</td>
+
+              <td class="tei tei-cell">as <span class=
+              "tei tei-hi"><span style="font-style: italic">ey</span></span>
+              in they</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ĕ</td>
+
+              <td class="tei tei-cell">as in net</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">i</td>
+
+              <td class="tei tei-cell">as in machine</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ĭ</td>
+
+              <td class="tei tei-cell">as in sit</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">o</td>
+
+              <td class="tei tei-cell">as in old</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ŏ</td>
+
+              <td class="tei tei-cell">as in not</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ô</td>
+
+              <td class="tei tei-cell">as <span class=
+              "tei tei-hi"><span style=
+              "font-style: italic">ow</span></span>in how</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">oi</td>
+
+              <td class="tei tei-cell">as in oil</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">u</td>
+
+              <td class="tei tei-cell">as in ruin</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ŭ</td>
+
+              <td class="tei tei-cell">as in nut</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ü</td>
+
+              <td class="tei tei-cell">as in German hütte</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ụ</td>
+
+              <td class="tei tei-cell">as in push</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">h</td>
+
+              <td class="tei tei-cell">always aspirated</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">q</td>
+
+              <td class="tei tei-cell">as <span class=
+              "tei tei-hi"><span style="font-style: italic">qu</span></span>
+              in quick</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">th</td>
+
+              <td class="tei tei-cell">as in thaw</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">w</td>
+
+              <td class="tei tei-cell">as in wild</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">y</td>
+
+              <td class="tei tei-cell">as in year</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ch</td>
+
+              <td class="tei tei-cell">as in church</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sh</td>
+
+              <td class="tei tei-cell">as in shall, sash</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">nasal, as in French dans</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">zh</td>
+
+              <td class="tei tei-cell">as <span class=
+              "tei tei-hi"><span style="font-style: italic">z</span></span>
+              in azure</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">'</td>
+
+              <td class="tei tei-cell">a pause</td>
+            </tr>
+          </tbody>
+        </table>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">Illustrations</span></h1>
+
+        <ul class="tei tei-index tei-index-fig">
+          <li><a href="#fig1">The Pool - Apache</a></li>
+
+          <li><a href="#fig2"><span style=
+          "font-style: italic">Nayé̆nĕzganĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig3">Illustration: Theodore Roosevelt</a></li>
+
+          <li><a href="#fig4">White River - Apache</a></li>
+
+          <li><a href="#fig7">By The Sycamore - Apache</a></li>
+
+          <li><a href="#fig8">The Fire Drill - Apache</a></li>
+
+          <li><a href="#fig9">A Noonday Halt - Navaho</a></li>
+
+          <li><a href="#fig12">Apache Camp</a></li>
+
+          <li><a href="#fig13">Typical Apache</a></li>
+
+          <li><a href="#fig18"><span style=
+          "font-style: italic">Ténokai</span> - Apache</a></li>
+
+          <li><a href="#fig19">At The Ford - Apache</a></li>
+
+          <li><a href="#fig20">The Bathing Pool - Apache</a></li>
+
+          <li><a href="#fig21"><span style=
+          "font-style: italic">Alchĭsé</span> - Apache</a></li>
+
+          <li><a href="#fig22">Mescal Hills - Apache</a></li>
+
+          <li><a href="#fig25">Primitive Apache Home</a></li>
+
+          <li><a href="#fig26">Cutting Mescal - Apache</a></li>
+
+          <li><a href="#fig27">Mescal - Apache</a></li>
+
+          <li><a href="#fig28">Filling the Pit - Apache</a></li>
+
+          <li><a href="#fig29">The Covered Pit - Apache</a></li>
+
+          <li><a href="#fig32">Apache Still Life</a></li>
+
+          <li><a href="#fig33">Among the Oaks - Apache</a></li>
+
+          <li><a href="#fig34">Mescal Camp - Apache</a></li>
+
+          <li><a href="#fig35">Sacred Buckskin - Apache</a></li>
+
+          <li><a href="#fig36">Apache Girl</a></li>
+
+          <li><a href="#fig37">The Ford - Apache</a></li>
+
+          <li><a href="#fig40">Apache Medicine-man</a></li>
+
+          <li><a href="#fig41">Maternity Belt - Apache</a></li>
+
+          <li><a href="#fig42">Medicine Cap and Fetish - Apache</a></li>
+
+          <li><a href="#fig43"><span style="font-style: italic">Das
+          Lan</span> - Apache</a></li>
+
+          <li><a href="#fig46">Apache Village</a></li>
+
+          <li><a href="#fig47">Sand Mosaic - Apache</a></li>
+
+          <li><a href="#fig52">Apache <span style=
+          "font-style: italic">Gaŭn</span></a></li>
+
+          <li><a href="#fig53">Apache Maiden</a></li>
+
+          <li><a href="#fig56">Lone Tree Lodge - Jicarilla</a></li>
+
+          <li><a href="#fig59">A Jicarilla</a></li>
+
+          <li><a href="#fig60">A Jicarilla Feast March</a></li>
+
+          <li><a href="#fig61">Jicarillas</a></li>
+
+          <li><a href="#fig62">Jeditoh - Navaho</a></li>
+
+          <li><a href="#fig67">Lake Lajara - Navaho</a></li>
+
+          <li><a href="#fig68">Into the Desert - Navaho</a></li>
+
+          <li><a href="#fig69">Nature's Mirror - Navaho</a></li>
+
+          <li><a href="#fig70">Canon <span style=
+          "font-style: italic">Hogan</span> - Navaho</a></li>
+
+          <li><a href="#fig75">A Drink in the Desert - Navaho</a></li>
+
+          <li><a href="#fig78">Under the Cottonwoods - Navaho</a></li>
+
+          <li><a href="#fig79">Cornfields in Canon Del Muerto -
+          Navaho</a></li>
+
+          <li><a href="#fig80">The Blanket Maker - Navaho</a></li>
+
+          <li><a href="#fig81"><span style=
+          "font-style: italic">Pĭké̆hodĭklad</span> - Navaho</a></li>
+
+          <li><a href="#fig82"><span style="font-style: italic">Hástĭn
+          Yázhĕ</span> - Navaho</a></li>
+
+          <li><a href="#fig85">Navaho <span style=
+          "font-style: italic">Hogan</span></a></li>
+
+          <li><a href="#fig88">Navaho Still Life</a></li>
+
+          <li><a href="#fig89">Navaho Medicine-man</a></li>
+
+          <li><a href="#fig90">Through the Canon - Navaho</a></li>
+
+          <li><a href="#fig91">Evening in the Desert - Navaho</a></li>
+
+          <li><a href="#fig92"><span style=
+          "font-style: italic">Hasché̆ltĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig93"><span style=
+          "font-style: italic">Haschógan</span> - Navaho</a></li>
+
+          <li><a href="#fig94">Antelope Ruin - Canon del Muerto</a></li>
+
+          <li><a href="#fig97"><span style=
+          "font-style: italic">Nayé̆nĕzganĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig98"><span style=
+          "font-style: italic">Tobadzĭschí̆nĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig99"><span style=
+          "font-style: italic">Hasché̆zhĭnĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig100"><span style=
+          "font-style: italic">Ga</span><span style=
+          "font-style: italic; vertical-align: super">n</span><span style=
+          "font-style: italic">askĭdĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig103"><span style=
+          "font-style: italic">Tónenĭlĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig104"><span style=
+          "font-style: italic">Zahadolzhá</span> - Navaho</a></li>
+
+          <li><a href="#fig105"><span style=
+          "font-style: italic">Haschĕbaád</span> - Navaho</a></li>
+
+          <li><a href="#fig108"><span style=
+          "font-style: italic">Gá</span><span style=
+          "font-style: italic; vertical-align: super">n</span> <span style=
+          "font-style: italic">askĭdĭ. Zahadolzhá. Hasché̆ltĭ</span> -
+          Navaho</a></li>
+
+          <li><a href="#fig109"><span style="font-style: italic">Tónenĭlĭ,
+          Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig112"><span style=
+          "font-style: italic">Yébĭchai</span> Sweat - Navaho</a></li>
+
+          <li><a href="#fig113"><span style=
+          "font-style: italic">Pĭkéhodĭklad</span> - Navaho</a></li>
+
+          <li><a href="#fig114"><span style=
+          "font-style: italic">Shĭlhné'ohlĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig115"><span style=
+          "font-style: italic">Zahadolzhá</span> - Navaho</a></li>
+
+          <li><a href="#fig116"><span style="font-style: italic">Yébĭchai
+          Hogán</span> - Navaho</a></li>
+
+          <li><a href="#fig121"><span style=
+          "font-style: italic">Yébĭchai</span> Dancers - Navaho</a></li>
+
+          <li><a href="#fig122">Mescal Harvest - Apache</a></li>
+
+          <li><a href="#fig125">White River Valley - Apache</a></li>
+
+          <li><a href="#fig128"><span style="font-style: italic">Nalin
+          Lage</span> - Apache</a></li>
+
+          <li><a href="#fig129">Infant Burial - Apache</a></li>
+
+          <li><a href="#fig134"><span style=
+          "font-style: italic">Tobadzĭschí̆nĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig135"><span style=
+          "font-style: italic">Ga</span><span style=
+          "font-style: italic; vertical-align: super">n</span><span style=
+          "font-style: italic">askĭdĭ</span> - Navaho</a></li>
+
+          <li><a href="#fig138"><span style=
+          "font-style: italic">Zahadolzhá</span> - Navaho</a></li>
+
+          <li><a href="#fig139"><span style=
+          "font-style: italic">Hasché̆ltĭ</span>, <span style=
+          "font-style: italic">Haschĕbaád</span>, <span style=
+          "font-style: italic">Zahadolzhá</span>—Navaho</a></li>
+
+          <li><a href="#fig140">Navaho Women</a></li>
+        </ul>
+      </div>
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Photogravures by John
+        Andrew &amp; Son, Boston.</span></span></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="fig2" id="fig2"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image02.png" alt=
+          "Illustration: Nayé̆nĕzganĭ - Navaho" title=
+          "Nayé̆nĕzganĭ - Navaho" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            <span class="tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">Nayé̆nĕzganĭ</span></span> - Navaho
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1904 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <span class="tei tei-pb" id="pagexi">[pg xi]</span><a name="Pgxi" id=
+        "Pgxi" class="tei tei-anchor"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">FOREWORD</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">In Mr. Curtis we have
+        both an artist and a trained observer, whose pictures are pictures,
+        not merely photographs; whose work has far more than mere accuracy,
+        because it is truthful. All serious students are to be congratulated
+        because he is putting his work in permanent form; for our generation
+        offers the last chance for doing what Mr. Curtis has done. The Indian
+        as he has hitherto been is on the point of passing away. His life has
+        been lived under conditions thru which our own race past so many ages
+        ago that not a vestige of their memory remains. It would be a
+        veritable calamity if a vivid and truthful record of these conditions
+        were not kept. No one man alone could preserve such a record in
+        complete form. Others have worked in the past, and are working in the
+        present, to preserve parts of the record; but Mr. Curtis, because of
+        the singular combination of qualities with which he has been blest,
+        and because of his extraordinary success in making and using his
+        opportunities, has been able to do what no other man ever has done;
+        what, as far as we can see, no other man could do. He is an artist
+        who works out of doors and not in the closet. He is a close observer,
+        whose qualities of mind and body fit him to make his observations out
+        in the field, surrounded by the wild life he commemorates. He has
+        lived on intimate terms with many different tribes of the mountains
+        and the plains. He knows them as they hunt, as they travel, as they
+        go about their various avocations on the march and in the camp. He
+        knows their medicine men and sorcerers, their chiefs and warriors,
+        their young men and maidens. He has not only seen their vigorous
+        outward existence, but has caught glimpses, such as few white men
+        ever catch, into that strange spiritual and mental life of theirs;
+        from whose innermost recesses all white men are forever barred. Mr.
+        Curtis in publishing this book is rendering a real and great service;
+        a service not only to our own people, but to the world of scholarship
+        everywhere.</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">THEODORE
+        ROOSEVELT</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">October 1st,
+        1906.</span></span></p><a name="fig3" id="fig3"></a>
+
+        <div class="tei tei-figure" style="text-align: center"><img src=
+        "images/image03a.png" alt="Illustration: Theodore Roosevelt" /></div>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <span class="tei tei-pb" id="pagexii">[pg xii]</span><a name="Pgxii"
+        id="Pgxii" class="tei tei-anchor"></a> <a name="fig4" id="fig4"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image03.png" alt=
+          "Illustration: White River - Apache" title=
+          "White River - Apache" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            White River - Apache
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1903 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <span class="tei tei-pb" id="pagexiii">[pg xiii]</span><a name=
+        "Pgxiii" id="Pgxiii" class="tei tei-anchor"></a> <a name="toc5" id=
+        "toc5"></a> <a name="pdf6" id="pdf6"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">GENERAL INTRODUCTION</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">The task of
+        recording the descriptive material embodied in these volumes, and of
+        preparing the photographs which accompany them, had its inception in
+        1898. Since that time, during each year, months of arduous labor have
+        been spent in accumulating the data necessary to form a comprehensive
+        and permanent record of all the important tribes of the United States
+        and Alaska that still retain to a considerable degree their primitive
+        customs and traditions. The value of such a work, in great measure,
+        will lie in the breadth of its treatment, in its wealth of
+        illustration, and in the fact that it represents the result of
+        personal study of a people who are rapidly losing the traces of their
+        aboriginal character and who are destined ultimately to become
+        assimilated with the "superior race."</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">It has been the
+        aim to picture all features of the Indian life and environment—types
+        of the young and the old, with their habitations, industries,
+        ceremonies, games, and everyday customs. Rather than being designed
+        for mere embellishment, the photographs are each an illustration of
+        an Indian character or of some vital phase in his existence. Yet the
+        fact that the Indian and his surroundings lend themselves to artistic
+        treatment has not been lost sight of, for in his country one may
+        treat limitless subjects of an æsthetic character without in any way
+        doing injustice to scientific accuracy or neglecting the homelier
+        phases of aboriginal life. Indeed, in a work of this sort, to
+        overlook those marvellous touches that Nature has given to the Indian
+        country, and for the origin of which the native ever has a
+        wonder-tale to relate, would be to neglect a most important chapter
+        in the story of an environment that made the Indian much of what he
+        is. Therefore, being directly from Nature, the accompanying pictures
+        show what actually exists or has recently existed (for many of the
+        subjects have<span class="tei tei-pb" id="pagexiv">[pg
+        xiv]</span><a name="Pgxiv" id="Pgxiv" class="tei tei-anchor"></a>
+        already passed forever), not what the artist in his studio may
+        presume the Indian and his surroundings to be.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">The task has not
+        been an easy one, for although lightened at times by the readiness of
+        the Indians to impart their knowledge, it more often required days
+        and weeks of patient endeavor before my assistants and I succeeded in
+        overcoming the deep-rooted superstition, conservatism, and
+        secretiveness so characteristic of primitive people, who are ever
+        loath to afford a glimpse of their inner life to those who are not of
+        their own. Once the confidence of the Indians gained, the way led
+        gradually through the difficulties, but long and serious study was
+        necessary before knowledge of the esoteric rites and ceremonies could
+        be gleaned.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">At times the
+        undertaking was made congenial by our surroundings in beautiful
+        mountain wild, in the depths of primeval forest, in the refreshing
+        shade of cañon wall, or in the homes and sacred places of the Indians
+        themselves; while at others the broiling desert sun, the sand-storm,
+        the flood, the biting blast of winter, lent anything but pleasure to
+        the task.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">The word-story of
+        this primitive life, like the pictures, must be drawn direct from
+        Nature. Nature tells the story, and in Nature's simple words I can
+        but place it before the reader. In great measure it must be written
+        as these lines are—while I am in close touch with the Indian
+        life.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">At the moment I am
+        seated by a beautiful brook that bounds through the forests of
+        Apacheland. Numberless birds are singing their songs of life and
+        love. Within my reach lies a tree, felled only last night by a
+        beaver, which even now darts out into the light, scans his
+        surroundings, and scampers back. A covey of mourning doves fly to the
+        water's edge, slake their thirst in their dainty way, and flutter
+        off. By the brookside path now and then wander prattling children; a
+        youth and a maiden hand in hand wend their way along the cool
+        stream's brink. The words of the children and the lovers are unknown
+        to me, but the story of childhood and love needs no
+        interpreter.</p><a name="fig7" id="fig7"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image04.png" alt=
+          "Illustration: By The Sycamore - Apache" title=
+          "By The Sycamore - Apache" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            By The Sycamore - Apache
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">It is thus near to
+        Nature that much of the life of the Indian still is; hence its story,
+        rather than being replete with statistics of<span class="tei tei-pb"
+        id="pagexv">[pg xv]</span><a name="Pgxv" id="Pgxv" class=
+        "tei tei-anchor"></a> commercial conquests, is a record of the
+        Indian's relations with and his dependence on the phenomena of the
+        universe—the trees and shrubs, the sun and stars, the lightning and
+        rain,—for these to him are animate creatures. Even more than that,
+        they are deified, therefore are revered and propitiated, since upon
+        them man must depend for his well-being. To the workaday man of our
+        own race the life of the Indian is just as incomprehensible as are
+        the complexities of civilization to the mind of the untutored
+        savage.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">While primarily a
+        photographer, I do not see or think photographically; hence the story
+        of Indian life will not be told in microscopic detail, but rather
+        will be presented as a broad and luminous picture. And I hope that
+        while our extended observations among these brown people have given
+        no shallow insight into their life and thought, neither the pictures
+        nor the descriptive matter will be found lacking in popular
+        interest.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">Though the
+        treatment accorded the Indians by those who lay claim to civilization
+        and Christianity has in many cases been worse than criminal, a
+        rehearsal of these wrongs does not properly find a place here.
+        Whenever it may be necessary to refer to some of the unfortunate
+        relations that have existed between the Indians and the white race,
+        it will be done in that unbiased manner becoming the student of
+        history. As a body politic recognizing no individual ownership of
+        lands, each Indian tribe naturally resented encroachment by another
+        race, and found it impossible to relinquish without a struggle that
+        which belonged to their people from time immemorial. On the other
+        hand, the white man whose very own may have been killed or captured
+        by a party of hostiles forced to the warpath by the machinations of
+        some unscrupulous Government employé, can see nothing that is good in
+        the Indian. There are thus two sides to the story, and in these
+        volumes such questions must be treated with impartiality.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">Nor is it our
+        purpose to theorize on the origin of the Indians—a problem that has
+        already resulted in the writing of a small library, and still with no
+        satisfactory solution. The object of the work is to record by word
+        and picture what the Indian is, not<span class="tei tei-pb" id=
+        "pagexvi">[pg xvi]</span><a name="Pgxvi" id="Pgxvi" class=
+        "tei tei-anchor"></a> whence he came. Even with this in view the
+        years of a single life are insufficient for the task of treating in
+        minute detail all the intricacies of the social structure and the
+        arts and beliefs of many tribes. Nevertheless, by reaching beneath
+        the surface through a study of his creation myths, his legends and
+        folklore, more than a fair impression of the mode of thought of the
+        Indian can be gained. In each instance all such material has been
+        gathered by the writer and his assistants from the Indians direct,
+        and confirmed, so far as is possible, through repetition by other
+        members of their tribe.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">Ever since the
+        days of Columbus the assertion has been made repeatedly that the
+        Indian has no religion and no code of ethics, chiefly for the reason
+        that in his primitive state he recognizes no supreme God. Yet the
+        fact remains that no people have a more elaborate religious system
+        than our aborigines, and none are more devout in the performance of
+        the duties connected therewith. There is scarcely an act in the
+        Indian's life that does not involve some ceremonial performance or is
+        not in itself a religious act, sometimes so complicated that much
+        time and study are required to grasp even a part of its real meaning,
+        for his myriad deities must all be propitiated lest some dire
+        disaster befall him.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">Likewise with
+        their arts, which casual observers have sometimes denied the Indians;
+        yet, to note a single example, the so-called "Digger" Indians, who
+        have been characterized as in most respects the lowest type of all
+        our tribes, are makers of delicately woven baskets, embellished with
+        symbolic designs and so beautiful in form as to be works of art in
+        themselves.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">The great changes
+        in practically every phase of the Indian's life that have taken
+        place, especially within recent years, have been such that had the
+        time for collecting much of the material, both descriptive and
+        illustrative, herein recorded, been delayed, it would have been lost
+        forever. The passing of every old man or woman means the passing of
+        some tradition, some knowledge of sacred rites possessed by no other;
+        consequently the information that is to be gathered, for the benefit
+        of future generations, respecting the mode of life of one of the
+        great races of mankind, must be<span class="tei tei-pb" id=
+        "pagexvii">[pg xvii]</span><a name="Pgxvii" id="Pgxvii" class=
+        "tei tei-anchor"></a> collected at once or the opportunity will be
+        lost for all time. It is this need that has inspired the present
+        task.</p><a name="fig8" id="fig8"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image05.png" alt=
+          "Illustration: The Fire Drill - Apache" title=
+          "The Fire Drill - Apache" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            The Fire Drill - Apache
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">In treating the
+        various tribes it has been deemed advisable that a geographic rather
+        than an ethnologic grouping be presented, but without losing sight of
+        tribal relationships, however remote the cognate tribes may be one
+        from another. To simplify the study and to afford ready reference to
+        the salient points respecting the several tribes, a summary of the
+        information pertaining to each is given in the appendices.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">In the spelling of
+        the native terms throughout the text, as well as in the brief
+        vocabularies appended to each volume, the simplest form possible,
+        consistent with approximate accuracy, has been adopted. No attempt
+        has been made to differentiate sounds so much alike that the average
+        student fails to discern the distinction, for the words, where
+        recorded, are designed for the general reader rather than the
+        philologist, and it has been the endeavor to encourage their
+        pronunciation rather than to make them repellent by inverted and
+        other arbitrary characters.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">I take this
+        opportunity to express my deep appreciation to those who have so
+        generously lent encouragement during these years of my labor, from
+        the humblest dwellers in frontier cabins to the captains of industry
+        in our great commercial centres, and from the representatives of the
+        most modest institutions of learning to those whose fame is
+        worldwide. Without this encouragement the work could not have been
+        accomplished. When the last opportunity for study of the living
+        tribes shall have passed with the Indians themselves, and the day
+        cannot be far off, my generous friends may then feel that they have
+        aided in a work the results of which, let it be hoped, will grow more
+        valuable as time goes on.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">EDWARD S.
+        CURTIS.</p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="fig9" id="fig9"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image06.png" alt=
+          "Illustration: A Noonday Halt - Navaho" title=
+          "A Noonday Halt - Navaho" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            A Noonday Halt - Navaho
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1904 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <span class="tei tei-pb" id="pagexix">[pg xix]</span><a name="Pgxix"
+        id="Pgxix" class="tei tei-anchor"></a> <a name="toc10" id=
+        "toc10"></a> <a name="pdf11" id="pdf11"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">INTRODUCTION TO VOLUME ONE</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">While it is the
+        plan of this work to treat the tribes in the order of their
+        geographic distribution, rather than to group them in accordance with
+        their relationship one to another, we are fortunate, in the present
+        volume, to have for treatment two important southwestern Indian
+        groups—the Navaho and the Apache—which are not only connected
+        linguistically but have been more or less in proximity ever since
+        they have been known to history.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">Because of his
+        cunning, his fearlessness, and his long resistance to subjection both
+        by the missionary and by the governments under whose dominion he has
+        lived, but until recent times never recognized, the Apache, in name
+        at least, has become one of the best known of our tribal groups. But,
+        ever the scourge of the peaceable Indians that dwelt in adjacent
+        territory, and for about three hundred years a menace to the brave
+        colonists that dared settle within striking distance of him, the
+        Apache of Arizona and New Mexico occupied a region that long remained
+        a <span class="tei tei-hi"><span style="font-style: italic">terra
+        incognita</span></span>, while the inner life of its occupants was a
+        closed book.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">There is little
+        wonder, then, that we have known practically nothing of the Apache
+        and their customs beyond the meagre record of what has been given us
+        by a few army officers; consequently their study was entered into
+        with especial interest. Although much time was expended and much
+        patience consumed before the confidence of their elders was gained,
+        the work was finally successful, as will be seen particularly by the
+        creation legend and the accompanying mythologic picture-writing on
+        deerskin, which give an insight into the mode of thought of this
+        people and a comprehensive idea of the belief respecting their
+        genesis. Not satisfied with the story as first related by the
+        medicine-men lest error perchance should have crept in, it
+        was<span class="tei tei-pb" id="pagexx">[pg xx]</span><a name="Pgxx"
+        id="Pgxx" class="tei tei-anchor"></a> repeated and verified by others
+        until no doubt of its entire accuracy remained. It is especially
+        fortunate that the chief investigations were made in the summer of
+        1906, when the new "messiah craze" was at its height, thus affording
+        exceptional opportunity for observing an interesting wave of
+        religious ecstasy sweep over this primitive folk.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">The Navaho tribe,
+        second only to the Sioux in numbers, have been the least affected by
+        civilizing influences. The Navaho is the American Bedouin, the chief
+        human touch in the great plateau-desert region of our Southwest,
+        acknowledging no superior, paying allegiance to no king in name of
+        chief, a keeper of flocks and herds who asks nothing of the
+        Government but to be unmolested in his pastoral life and in the
+        religion of his forebears. Although the mythology and ceremonials of
+        this virile people would alone furnish material for many volumes, it
+        is believed that even with the present comparatively brief treatment
+        a comprehensive view of their character and activities will be
+        gained.</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">It is with
+        pleasure that I acknowledge the able assistance rendered by Mr. W. W.
+        Phillips and Mr. W. E. Myers during the last two years of field work
+        in collecting and arranging the material for this volume, and the aid
+        of Mr. A. F. Muhr in connection with the photographic work in the
+        laboratory.</p>
+
+        <p class="tei tei-p" style=
+        "text-align: right; margin-bottom: 1.00em">EDWARD S. CURTIS</p>
+      </div>
+    </div>
+
+    <div class="tei tei-body" style=
+    "margin-bottom: 6.00em; margin-top: 6.00em">
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="fig12" id="fig12"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image07.png" alt="Illustration: Apache Camp"
+          title="Apache Camp" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            Apache Camp
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="fig13" id="fig13"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image08.png" alt="Illustration: Typical Apache"
+          title="Typical Apache" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            Typical Apache
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <span class="tei tei-pb" id="page003">[pg 003]</span><a name="Pg003"
+        id="Pg003" class="tei tei-anchor"></a> <a name="toc14" id=
+        "toc14"></a> <a name="pdf15" id="pdf15"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">THE APACHE</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc16" id="toc16"></a> <a name="pdf17" id="pdf17"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">HISTORICAL SKETCH</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Indian and
+          his history present innumerable problems to the student. Facts
+          seemingly contradict facts, well-founded theories contradict other
+          theories as well founded. Linguistically the Apache belong to the
+          great Athapascan family, which, according to the consensus of
+          opinion, had its origin in the far North, where many tribes of the
+          family still live. Based on the creation legends of the Navaho and
+          on known historical events, the advent of the southern branch of
+          this linguistic group—the Navaho and the Apache tribes—has been
+          fixed in the general region in which they now have their home, at
+          about the time of the discovery of America. Contrary to this
+          conclusion, however, the legend of their genesis gives no hint of
+          an origin in other than their historical habitat. The history and
+          the legendary lore of the Indian are passed down from generation to
+          generation, so that it would seem hardly credible that all trace of
+          this migration from a distant region should have become lost within
+          a period of somewhat more than four hundred years.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Again, judging
+          by the similarity in language, the Apache and the Navaho in
+          prehistoric times were as nearly a single group as the present
+          bands of Apache are; and, likewise, there is sufficient similarity
+          in the underlying principles of their mythology to argue a common
+          tribal origin. The names as well as the functions of several of the
+          mythic characters are identical in both tribes, as, for example,
+          the war gods Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ. These
+          miracle-performing twins in each case are the sons of a woman (who
+          occupies an almost identical position in both Navaho and Apache
+          mythology) and the sun and water respectively. Pollen also is
+          deified by each—as Hádĭntĭn Boy among the Apache and Tádĭtĭn Boy
+          among the Navaho. If, therefore, we may concede that the Navaho and
+          the Apache were originally<span class="tei tei-pb" id="page004">[pg
+          004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a>
+          one tribe, as their language certainly indicates, we have many
+          arguments in favor of the theory of long residence in the
+          South-west of this branch of the Athapascan family, for the
+          striking differences in the details of their myths would seem to
+          indicate that the tribal separation was not a recent one, and that
+          the mythology of the two tribes became changed in the course of its
+          natural development along different lines or through accretion of
+          other peoples since the original segregation. The Apache story of
+          their creation portrays human beings in their present form, while
+          in the Navaho genesis myth occurs the remarkable story,
+          unquestionably aboriginal, of the evolution of the lower animals
+          through successive underworlds until the present world is reached,
+          then as spirit people miraculously creating human life.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The beautiful
+          genesis myth of the Apache is complete; it does not reflect an
+          incipient primitive culture, but one developed by age. The
+          mythology and ceremonial of the Navaho exhibit unquestioned signs
+          of being composite in origin. Their ceremonials are perhaps the
+          most elaborate of any Indians except the Pueblos; indeed the very
+          life of this people so teems with ceremony as almost to pass
+          comprehension. The Navaho ritual probably reached its highest phase
+          about the beginning of the nineteenth century. It would seem
+          impossible for a religion so highly developed as this to have
+          attained such a stage within a comparatively short time.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Before the early
+          years of the seventeenth century the Spanish chroniclers give us
+          nothing definite regarding the Apache of what is now Arizona and
+          New Mexico, but there are numerous accounts of their aggressiveness
+          from this time onward.</p><a name="fig18" id="fig18"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image09.png" alt=
+            "Illustration: Ténokai - Apache" title="Ténokai - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Ténokai</span></span>
+              - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Father Francisco
+          Garcés, who in 1775-76 journeyed from his mission of San Xavier del
+          Bac, in southern Arizona, to San Gabriel, California, thence to the
+          Hopi country, and back to his mission by way of the Colorado and
+          the Gila rivers, had sufficient knowledge of the Apache to keep
+          well out of their country, for they had ever been enemies of
+          Garcés' peaceful neophytes, the Papago and the Pima. To the
+          warlike, marauding Apache Garcés gave much thought, drawing up a
+          plan for holding them in subjection<span class="tei tei-pb" id=
+          "page005">[pg 005]</span><a name="Pg005" id="Pg005" class=
+          "tei tei-anchor"></a> by the establishment of a cordon of
+          presidios. To read his simple plan and compare the ineffectual
+          efforts of the Americans, who had the Apache country virtually
+          surrounded by military posts for many years, will convince one that
+          while Garcés held the Apache in justifiable fear, he little knew
+          the true character of those with whom he was reckoning.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">So far as
+          diligent field research reveals, there was but one tribe or band of
+          Indians living within proximity of the Apache Indians of Arizona in
+          early times who ever affiliated with them, or associated with them
+          in any way save on terms of enmity. This tribe was the
+          Apache-Mohave, of Yuman stock, whose domain extended along the Rio
+          Verde in central Arizona, immediately adjacent to the territory
+          over which the Apache proper held undisputed sway. With these,
+          affiliation practically became fusion, for in outward semblance,
+          characteristics, mode of living, and handicraft they are typically
+          Apache; but their mother tongue, though impaired, and remnants of
+          their native mythology are still adhered to. Through the
+          Apache-Mohave, allied with the Apache since early times, and
+          resembling them so closely as to have almost escaped segregation
+          until recent years, did the tribe now so widely known as Apache
+          undoubtedly receive its name.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The
+          Apache-Mohave call themselves <span class="tei tei-hi"><span style=
+          "font-style: italic">Apátĭĕh</span></span>, which means, simply,
+          "people." The Walapai, another Yuman tribe farther north, whose
+          dialect resembles that of the Apache-Mohave more closely than do
+          the dialects of the Mohave and the Yuma, also call themselves
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">Apátĭĕh</span></span>. Although the
+          pronunciation of this word is indicated more nearly correctly by
+          this spelling than by "Apache," only a trained ear can distinguish
+          the difference in sound when the average Yuman Indian utters it.
+          Etymologically it comes from <span class="tei tei-hi"><span style=
+          "font-style: italic">apá</span></span>, "man," and the plural
+          suffix -<span class="tei tei-hi"><span style=
+          "font-style: italic">tĭĕh</span></span>.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The mountain
+          fastness of the Apache in Arizona permitted easiest approach from
+          the south and the west for all who wished to seek peace or revenge.
+          The Apache-Mohave, living as Apache in close affiliation, were on
+          the western border of this stronghold, whence they made raids upon
+          several other Yuman groups, north, west, and south, in company with
+          the Apache. They were also<span class="tei tei-pb" id="page006">[pg
+          006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a>
+          the first to be attacked by enemies waging offensive warfare, hence
+          any name by which they designated themselves might readily have
+          been transmitted to the whole Apache group. Early Spanish
+          missionaries alluded to the Apache-Mohave as true Apache.
+          Contradistinguished from the Apache proper, the Apache-Mohave are
+          called Yavapai and Yavapĕh by their congeners of the Colorado
+          river, a term that has been employed by early writers, misled
+          through the close association of the Apache-Mohave with the Apache,
+          to designate also the latter people. It is further evident that the
+          term Apache came to be applied to this great division of the
+          Athapascan family indirectly, as its component tribes are not known
+          by that name in any of the Indian languages of the Southwest, and
+          there is no evidence of its being of other than Indian
+          origin.</p><a name="fig19" id="fig19"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image10.png" alt=
+            "Illustration: At The Ford - Apache" title=
+            "At The Ford - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              At The Ford - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Since known to
+          history, the many bands of Apache have occupied the mountains and
+          plains of southern Arizona and New Mexico, northern Sonora and
+          Chihuahua, and western Texas—an area greater than that of the
+          states of New York, Pennsylvania, New Jersey, Connecticut,
+          Massachusetts, Vermont, Maine, Ohio, North Carolina, South
+          Carolina, and West Virginia. They were always known as "wild"
+          Indians, and indeed their early warfare with all neighboring
+          tribes, as well as their recent persistent hostility toward our
+          Government, which precipitated a "war of extermination," bear out
+          the appropriateness of the designation. An admission of fear of
+          anything is hard to elicit from the weakest of Indian tribes, but
+          all who lived within raiding distance of the Apache, save the
+          Navaho, their Athapascan cousins, freely admit that for generations
+          before their subjugation the Apache were constantly held in mortal
+          terror.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Through the
+          constant depredations carried on against the Mexican settlements in
+          northern Sonora and Chihuahua, under the leadership of Juan José,
+          an Apache chief educated among the Mexicans, those two states were
+          led, in 1837, to offer a bounty for Apache scalps. The horror of
+          this policy lay in the fact that the scalp of a friendly Indian
+          brought the same reward as that of the fiercest warrior, and worse
+          still, no exception was made of<span class="tei tei-pb" id=
+          "page007">[pg 007]</span><a name="Pg007" id="Pg007" class=
+          "tei tei-anchor"></a> women or children. Nothing could have been
+          more effective than this scalp bounty in arousing all the savagery
+          in these untamed denizens of the mountains, and both Mexico and the
+          United States paid dearly in lives for every Apache scalp taken
+          under this barbarous system. Predatory warfare continued unabated
+          during the next forty years in spite of all the Mexican government
+          could do. With the consummation of the treaty of Guadalupe Hidalgo,
+          in 1848, the Apache problem became one to be solved by the United
+          States as well.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In 1864, under
+          General James H. Carleton, the "war of extermination" was begun in
+          a most systematic manner. On April 20 this officer communicated a
+          proposal of co-operation to Don Ignacio Pesqueira, Governor of
+          Sonora, saying: "If your excellency will put a few hundred men into
+          the field on the first day of next June, and keep them in hot
+          pursuit of the Apaches of Sonora, say for sixty or ninety days, we
+          will either exterminate the Indians or so diminish their numbers
+          that they will cease their murdering and robbing propensities and
+          live at peace."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">This request was
+          met. The settlers in Arizona, under agreement, placed a force in
+          the field provisioned with army supplies. Several hundred Pima,
+          Papago, and Maricopa Indians also were supplied with guns,
+          ammunition, and clothing, and pressed into service; but a year's
+          effort netted the combined forces little gain. Although two hundred
+          Apache were killed and many head of stolen stock recovered,
+          practically no advance toward the termination of hostilities was
+          accomplished.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In April, 1865,
+          Inspector-General Davis arranged a conference at the Copper Mines
+          in New Mexico with Victorio, Nané, Acosta, and other chiefs, among
+          whom were Pasquin, Cassari, and Salvador, sons of Mangas Coloradas,
+          through which he learned of the existence of dire destitution among
+          the Apache and a desire for peace on condition that they be
+          permitted to occupy their native haunts. But the Government had
+          adopted a policy of removal by which the Arizona Apache desiring
+          peace should join the Mescaleros at the Bosque Redondo in New
+          Mexico. To this they flatly refused to agree, and the warfare
+          continued.</p><span class="tei tei-pb" id="page008">[pg
+          008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a>
+          <a name="fig20" id="fig20"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image11.png" alt=
+            "Illustration: The Bathing Pool - Apache" title=
+            "The Bathing Pool - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              The Bathing Pool - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Practically all
+          the Apache were assembled in Arizona in 1865, and waged hostilities
+          with renewed energy for the next five years, being joined by the
+          Walapai in 1868. The close of this period found the situation quite
+          as unsettled as ever.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On June 4, 1871,
+          General George Crook was placed in command. Crook was not an
+          exterminator. In the fall of the same year he said:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I think that
+          the Apache is painted in darker colors than he deserves, and that
+          his villainies arise more from a misconception of facts than from
+          his being worse than other Indians. Living in a country the natural
+          products of which will not support him, he has either to cultivate
+          the soil or steal, and as our vacillating policy satisfies him we
+          are afraid of him, he chooses the latter, also as requiring less
+          labor and being more congenial to his natural instincts. I am
+          satisfied that a sharp, active campaign against him would not only
+          make him one of the best Indians in the country, but it would also
+          save millions of dollars to the Treasury, and the lives of many
+          innocent whites and Indians."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Crook's policy
+          was one of peace, but he made it plain to the Indians that if they
+          did not agree to peace when liberal terms were offered, they could
+          expect a campaign against them hitherto unequalled in vigor. It was
+          thus that by 1873 the Tontos, Coyoteros, and Apache-Mohave were
+          subdued and the backbone of Apache resistance broken.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The
+          Apache-Mohave and the Tontos were placed on a reservation on the
+          Rio Verde; the Coyoteros were taken to the White Mountain district
+          near Fort Apache; the Pinaleños and parts of other bands
+          surrendered and were established at San Carlos; in all,
+          approximately three thousand Apache had been brought under control.
+          About one thousand hostiles yet remained in the mountains, but by
+          1874 they had become so nearly subjugated as to make it seem
+          advisable to transfer the Arizona reservations from the War
+          Department to the Office of Indian Affairs, which was done. The
+          policy of the Indian Office from the beginning had been to
+          concentrate the various bands upon one reservation at San Carlos.
+          Disaffection arose between different bands<span class="tei tei-pb"
+          id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class=
+          "tei tei-anchor"></a> until this became a despicable place to
+          nearly all, while continued adherence to the removal policy drove
+          the Chiricahua from their southern Arizona reservation to seek
+          refuge with the Ojo Caliente Apache in southwestern New Mexico, in
+          1876, although they had been living in comparative peace for four
+          years. In 1877 these Chiricahua and the Ojo Caliente band were
+          forcibly removed to San Carlos, but while en route Victorio and a
+          party of forty warriors made their escape. In September of the same
+          year three hundred more fled from San Carlos and settler after
+          settler was murdered. In February, 1878, Victorio and his notorious
+          band surrendered at Ojo Caliente, but gave notice that they would
+          die fighting before submitting to removal to San Carlos. The major
+          portion of the three hundred Chiricahua who had left San Carlos
+          surrendered at Fort Wingate, New Mexico, shortly before. All these
+          were taken to the Mescalero reservation in New Mexico.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Haunted by the
+          dread of removal to San Carlos, the appearance of a party of Grant
+          County officials at the Mescalero agency on a hunting tour a few
+          months later caused Victorio and his band to flee with a number of
+          Chiricahua and Mescaleros to the mountains of southern New
+          Mexico.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">For two years,
+          until he met his death at the hands of Mexican troops in the fall
+          of 1880, Victorio spread carnage throughout the southern portions
+          of Texas, New Mexico, and Arizona, and the northern states of
+          Mexico, enlisting the aid of every willing renegade or refugee of
+          whatever band or tribe in that section. After him Nané, Chato, Juh,
+          Geronimo, and other doughty hostiles carried the fighting and
+          raiding along until June, 1883, when Crook, reassigned to the
+          Arizona district, followed the Chiricahua band under Geronimo into
+          the Sierra Madre in Chihuahua, whence he brought them back whipped
+          and ready to accept offers of peace. The captives were placed upon
+          the San Carlos and White Mountain reservations, where, with the
+          various other Apache bands under military surveillance, and with
+          Crook in control, they took up agriculture with alacrity. But in
+          1885 Crook's authority was curtailed, and through some cause,
+          never<span class="tei tei-pb" id="page010">[pg 010]</span><a name=
+          "Pg010" id="Pg010" class="tei tei-anchor"></a> quite clear,
+          Geronimo with many Chiricahua followers again took the warpath.
+          Crook being relieved at his own request, Gen. Nelson A. Miles was
+          assigned the task of finally subduing the Apache, which was
+          consummated by the recapture of Geronimo and his band in the Sierra
+          Madre in September, 1886. These hostiles were taken as prisoners to
+          Florida, later to Alabama, and thence to Fort Sill, Oklahoma,
+          where, numbering 298, they still are, living as farmers in peace
+          and quiet, but still under the control of the military
+          authorities.</p><a name="fig21" id="fig21"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image12.png" alt=
+            "Illustration: Alchĭsé - Apache" title="Alchĭsé - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Alchĭsé</span></span>
+              - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">One of the last
+          hostile movements of note was the so-called Cibicu fight in 1882.
+          In the spring of that year an old medicine-man, Nabakéltĭ,
+          Attacking The Enemy, better known as Doklínĭ, started a "medicine"
+          craze in the valley of the Cibicu on the White Mountain
+          reservation. He had already a considerable following, and now
+          claimed divine revelation and dictated forms of procedure in
+          bringing the dead to life. As medicine paraphernalia he made sixty
+          large wheels of wood, painted symbolically, and twelve sacred
+          sticks, one of which, in the form of a cross, he designated "chief
+          of sticks." Then with sixty men he commenced his dance.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">One morning at
+          dawn Nabakéltĭ went to the grave of a man who had been prominent in
+          the tribe and who had recently died. He and his adherents danced
+          about the grave and then dug up the bones, around which they danced
+          four times in a circle. The dancing occupied the entire morning,
+          and early in the afternoon they went to another grave, where the
+          performance was repeated. In each instance the bones were left
+          exposed; but later four men, specially delegated, went to the
+          graves and erected a brush hut over the remains.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Nabakéltĭ told
+          the people that they must pray each morning for four days, at the
+          end of which time the bleached bones would be found clothed with
+          flesh and alive again. By the end of the second day the Apache band
+          on the Cibicu became excited almost to the degree of frenzy. They
+          watched the little grave-houses constantly and gathered in groups
+          about other graves.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Some of the
+          Apache employed as scouts with the detachment stationed at Fort
+          Apache heard of the craze and obtained<span class="tei tei-pb" id=
+          "page011">[pg 011]</span><a name="Pg011" id="Pg011" class=
+          "tei tei-anchor"></a> leave of absence to investigate. They
+          returned and informed the commanding officer, then acting as agent,
+          that their people were going mad, whereupon a number of scouts and
+          troopers were sent to learn the cause of the trouble and to ask
+          Nabakéltĭ to come to the fort for an interview. Though angered by
+          the message, the old man agreed to come in two days. Meanwhile he
+          had the little brush houses over the bones tightly sealed to keep
+          out preying animals and curious Indians. He then explained to his
+          people that, owing to the interruption by the whites, it was
+          probable that the bones would not come to life at the end of four
+          days, as predicted, but that he would make a new dance later and
+          prove the efficacy of his creed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then he started
+          for the fort with his entire band of dancers, sixty-two in number,
+          each with his "sacred medicine"—wheels, sticks, and drums. They
+          journeyed afoot, stopping occasionally to dance, and reached the
+          grounds of the fort late in the afternoon of the second day. On
+          they passed, dancing in a spectacular manner, and camped that night
+          on the flat a little above the fort, where they waited for someone
+          to come over to interview them. The agent did not send for
+          Nabakéltĭ that night, so at daybreak he started up White river with
+          his band, passing by the present agency site, and crossing into
+          Bear Springs valley. Thence they took the trail toward the Cibicu
+          again, reaching the Carrizo in the evening, where they camped for
+          the night and performed another dance. The following morning they
+          took the trail for their home, which they reached rather early in
+          the day.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As soon as the
+          band had reached its destination, another summons was delivered to
+          Nabakéltĭ to appear before the agent at the fort. This time the old
+          man sent back word that he would not come: he had gone once, and if
+          any had wished to see him, they had had their chance.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On receipt of
+          this reply, sixty mounted soldiers, armed and provisioned, were
+          sent over to the Cibicu to put a stop to the dancing. Apache scouts
+          had been stationed to watch the manœuvres of the Indians and to
+          keep the officials informed. They met the troopers, who made a
+          night ride to the stream, and informed<span class="tei tei-pb" id=
+          "page012">[pg 012]</span><a name="Pg012" id="Pg012" class=
+          "tei tei-anchor"></a> them where the old medicine-man was encamped.
+          Early in the morning the soldiers reached the Cibicu at a point
+          about two miles above Nabakéltĭ's camp, whence a detachment was
+          despatched to arrest the medicine-man and bring him to the place
+          where headquarters were being established. It was the intention
+          merely to arrest and hold him while the troops rested for the day,
+          preparatory to taking him back to the fort; but it was deemed
+          necessary to send a force sufficiently large to cope with the
+          Indians should they attempt resistance.</p><a name="fig22" id=
+          "fig22"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image13.png" alt=
+            "Illustration: Mescal Hills - Apache" title=
+            "Mescal Hills - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Mescal Hills - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Nabakéltĭ
+          yielded without hesitation to the demands of the soldiers, and
+          forthwith rode up to headquarters. Everything seemed very quiet.
+          There was no demonstration against the soldiers, who stacked their
+          arms and unloaded the pack-trains. The mules were hobbled and
+          turned loose, and the cavalry horses tethered and fed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">While this
+          apparently peaceful condition prevailed, a brother of the
+          medicine-man, angered because of the arrest, dashed into camp on a
+          pony and shot and killed the captain in command. Instantly, hardly
+          realizing whence the shot had come, one of the troopers struck
+          Nabakéltĭ on the head with a cudgel, killing him. Assured that a
+          fight was imminent, the soldiers receded to higher ground, a short
+          distance back, where they hurriedly made preparations for
+          defence.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On learning that
+          Nabakéltĭ had been killed, and deeming the soldiers wholly to
+          blame, a small party of Apache attacked the troopers while
+          retreating to the higher ground. Six of the soldiers were killed,
+          the mules stampeded, and the provisions burned, all within a short
+          space of time. The hostiles made their escape, practically all of
+          them leaving the valley.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Government
+          probably never lost money faster in an Indian campaign than it did
+          as a result of its interference with Nabakéltĭ's harmless medicine
+          craze. Had he been left alone his inevitable failure, already at
+          hand, to bring the dead to life would have lost him his following,
+          and in all probability his ill-success would have cost his life at
+          the hands of one of his tribesmen. As it was, the hostilities that
+          followed extended over several months, costing many lives and a
+          vast sum of money.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <span class="tei tei-pb" id="page013">[pg 013]</span><a name=
+          "Pg013" id="Pg013" class="tei tei-anchor"></a> <a name="toc23" id=
+          "toc23"></a> <a name="pdf24" id="pdf24"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">HOMELAND AND LIFE</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The present
+          Apache population is approximately six thousand, including the
+          Jicarillas and Mescaleros of New Mexico. It is doubtful if the
+          number ever exceeded ten thousand. In population, therefore, the
+          Apache seem almost too insignificant to have kept the other tribes
+          of the vast Southwest, as well as two civilized nations, in
+          constant dread for so long a period.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">At the present
+          time the greater part of the Apache reside on the White Mountain
+          reservation, Arizona, comprising more than 3,500,000 acres, with
+          agency headquarters at Whiteriver and San Carlos. This reservation
+          is a part of the great tableland of southeastern Arizona, being a
+          succession of mountains and high, park-like mesas, broken here and
+          there with valleys and watered by limpid streams. The highlands are
+          wooded with pine, cedar, fir, juniper, oak, and other trees, while
+          in the valleys are mistletoe-laden cottonwood as well as willow,
+          alder, and walnut, which, with smaller growths, are interwoven with
+          vines of grape, hop, and columbine, in places forming a veritable
+          jungle. On every hand, whether on mountain or in valley, many
+          varieties of cactus grow in profusion; and in springtime cañon and
+          vale, mountain-side and mesa, are all aglow with wild flowers.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In midsummer the
+          temperature of the lower reaches seems as great as that of a
+          furnace. At the same season in the mountain and high mesa country,
+          especially in the shade of the beautiful forests, the atmosphere is
+          ideal; but in winter these higher levels are covered deep with
+          snow, swept by fierce winds that chill one to the very marrow.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The typical
+          Apache habitation, called <span class="tei tei-hi"><span style=
+          "font-style: italic">kówa</span></span>, consists of a framework of
+          poles loosely thatched with native grass, through which the smoke
+          from the central fire finds its outlet and the rain and snow sift
+          in, rendering it anything but a comfortable shelter in time of
+          storm. The <span class="tei tei-hi"><span style=
+          "font-style: italic">kówa</span></span> is erected by the women,
+          who are little more than drudges, and as an Apache may
+          have<span class="tei tei-pb" id="page014">[pg 014]</span><a name=
+          "Pg014" id="Pg014" class="tei tei-anchor"></a> as many wives as he
+          feels able to support, he may have as many homes as circumstances
+          require. The various wives are prone to be quarrelsome among
+          themselves, for which reason a man usually maintains one wife on
+          one part of the reservation and another wife perhaps many miles
+          away.</p><a name="fig25" id="fig25"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image14.png" alt=
+            "Illustration: Primitive Apache Home" title=
+            "Primitive Apache Home" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Primitive Apache Home
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In the good old
+          days the radius of Apache wandering centred in the mountains of
+          what is now southeastern Arizona; this was their stronghold, their
+          lair, whence they raided to the south, well down into Sonora and
+          Chihuahua, westward to the Colorado river, northward into the Hopi
+          and Navaho country, and eastward as far at least as western Texas.
+          From this mountain rendezvous they swept down upon the Mexicans and
+          Indians of Sonora and Chihuahua, and on the Pueblo villages of the
+          north, while in later years they terrorized the white settlers of
+          the entire Southwest. To follow them was a fruitless task which
+          often led to the destruction of the pursuers.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The primitive
+          Apache was a true nomad, a wandering child of Nature, whose
+          birthright was a craving for the warpath, with courage and
+          endurance probably exceeded by no other people, and with cunning
+          beyond reckoning. Although his character is a strong mixture of
+          courage and ferocity, the Apache is gentle and affectionate toward
+          those of his own flesh and blood, particularly his children. Fear,
+          to him, is unknown. Death he faces with stolid indifference; yet
+          Apache men have been known to grieve so deeply over the loss of a
+          friend as to end their troubles by self-destruction.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">No people could
+          be better fitted than the Apache to conduct continuous predatory
+          warfare. Every form of plant and animal life pays him tribute. An
+          entirely naked Indian, without implements of any sort, would stop
+          on a mountain slope and in a few minutes be sitting by a cheerful
+          fire preparing a welcome meal. With a fragment of stone he would
+          shape fire-sticks from the dead stalk of a yucca. Sitting with the
+          flattened piece held firmly by his feet, a pinch of sand at the
+          point of contact between the two sticks, with a few deft whirls of
+          the round stick over his improvised hearth the lone traveller would
+          soon have a fire kindled.<span class="tei tei-pb" id="page015">[pg
+          015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a>
+          Into the blaze he would cast a few sections of green, juicy
+          mescal<a id="noteref_1" name="noteref_1" href=
+          "#note_1"><span class="tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">1</span></span></a> stalk
+          which, when cooked, would afford him both food and drink. This part
+          of his meal finished, the Apache might gather other dead yucca
+          stalks, split them, and often find within small stores of
+          honey.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Many plants
+          furnish small seeds rich in nutriment. These are gathered in a
+          basket, ground on a metate, and the oily mass formed into a ball
+          with the hands. The Apache assert that a lump as large as one's two
+          fists would subsist a man for two days; but in addition he would
+          eat wild greens of various kinds, either cooked or raw. One of the
+          principal vegetal foods of the Apache is the mescal—in their
+          language, <span class="tei tei-hi"><span style=
+          "font-style: italic">náta</span></span>. Nothing can give a better
+          idea of the economic life of these people than a description of one
+          of their annual mescal harvests.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The mescal
+          harvest occurs in the season of new life and growth, when the call
+          from the wild is strong in the blood, and like a class of
+          children—for they are but grown-up children—they pour out into the
+          wilds. From the camp where they have passed the winter they take to
+          the trails which lead to the mescal hills.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">For some hours
+          after leaving the huts on White river the path leads across the
+          hot, dusty desert; then it reaches the rim of White river cañon and
+          follows its edge so closely that a pebble tossed from the saddle
+          would drop into the torrent more than a thousand feet below. How
+          musical the roar of the stream, and how cool its waters look! As
+          the trail passes some especially dizzy spot the Indian women lean
+          away from the sheer edge in fear. For miles the trail traverses the
+          bluff. At times the river is out of sight and hearing, then it
+          emerges again and both eye and ear receive its greeting. At the
+          hour when the piñon trees stretch their long shadows across the
+          land the Indians urge their horses down a steep, winding trail and
+          arrive at the river's bank. Here they ford, follow the course of
+          the stream for a while, and then at a bend reach an open flat
+          dotted here and there with<span class="tei tei-pb" id="page016">[pg
+          016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a>
+          shapely live-oaks. In this park-like opening the long straggling
+          line comes to a halt.</p><a name="fig26" id="fig26"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image15.png" alt=
+            "Illustration: Cutting Mescal - Apache" title=
+            "Cutting Mescal - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Cutting Mescal - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">All the worldly
+          possessions of the Apache woman are packed on the horse which she
+          and her children have ridden. The mother, with the youngest in her
+          arms, first clambers down, followed by the little girl four years
+          of age; she then removes the blankets that cover the pack, then the
+          burden basket containing her cooking utensils, next the water
+          bottle, and from across the saddle seat the large rawhide carryall
+          that contains the family supplies and extra clothing. A smaller
+          rawhide bag holds those little essentials necessary to the comfort
+          of the family. The unloading finished, the woman fills the water
+          bottle at the stream and gathers fuel for preparing the simple
+          meal, which is soon over. If anything is more simple than the
+          cooking it is the preparation of the bed. A small circular spot is
+          cleared and an armful of grass, if any exists, is spread over it;
+          the blankets are laid on the grass, and the bed is made. The
+          blankets may not be clean, and certainly the pallet is not downy,
+          but this matters little to a people inured to hardship; they are
+          happy.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With a laugh the
+          children tumble upon the blankets. Being dressed in a single
+          garment a little girl innocently exposes more of her body than
+          meets with her modest mother's approval. The scolding is full and
+          positive. Little Miss Apache, sitting in the middle of the blanket
+          with her knees drawn to her chin and with scant skirt now tucked
+          carefully about her feet, looks up with roguish smile, then down at
+          her wiggling toes in coquettish defiance.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">From far down
+          the stream resound the splash of water and the merry laughter of
+          matrons and maidens bathing in the clear pools, and from above the
+          more boisterous shouts of men and boys. Surely he who says the
+          American Indian is morose, stolid, and devoid of humor never knew
+          him in the intimacy of his own home.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With the coming
+          of light the women are at work building the campfires, and the
+          rising sun finds them at their morning meal. The breaking of camp
+          is a brief task. To-day they are to<span class="tei tei-pb" id=
+          "page017">[pg 017]</span><a name="Pg017" id="Pg017" class=
+          "tei tei-anchor"></a> cross the divide, ford Black river, and
+          continue on to the mountains where the mescal grows abundantly.
+          Travel in the cool morning hours is a delight, and seven o'clock
+          finds the party well on its way. The long cavalcade winds slowly
+          over the mountain trail. Just ahead is a mother with two children,
+          a little girl astride behind her and a two-year-old boy standing in
+          her lap. The mourning dove sounds its melancholy note from the
+          forest, and the children take up the call. The little boy is not
+          very proficient in the imitation, and sister corrects him time
+          after time. Truly, in Indian-land, nature study begins early in
+          life.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">There is
+          noticeable change in the vegetation. The giant yuccas appear almost
+          as a forest to-day; yesterday there was none. Soon the party gains
+          the summit of the range, before which winds the valley of the Black
+          with miles of placid stream in view. Quite different is this from
+          White river, which is ever hurrying, rushing along. The Black flows
+          within its grassy banks for long distances with scarcely a ripple;
+          then a whirling rapid is passed, beyond which glides another long
+          stretch of almost silent water.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">However, mescal
+          does not grow by cool streams, and the trail again leads up into
+          high mountains. On a broad slope well toward the summit the final
+          halt is made. Close by is the mescal pit, perhaps twenty feet in
+          diameter and three feet deep; it may have been used a hundred years
+          or a thousand, abandoned for a long period, and then brought into
+          use again. Each time it is employed it must first be cleaned of the
+          refuse from the last burning; this done, a large supply of fuel is
+          gathered and thrown in, and over all are piled great quantities of
+          stones.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then begins the
+          harvest of the mescal. With baskets on their backs the women go out
+          to gather the plants. Their implements consist of a stick about two
+          inches in diameter and three feet long, wedge-shaped and sharpened
+          at one end, and a broad hatchet-like knife. On reaching a plant,
+          the woman places the sharp end of the stick at its base and by a
+          blow with a stone severs the root and pries it up. Nothing could be
+          more primitive. The women of the Stone Age who gathered mescal on
+          the same ground, and perhaps used the same pit, thus far must have
+          used identical tools.</p><span class="tei tei-pb" id="page018">[pg
+          018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a>
+          <a name="fig27" id="fig27"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image16.png" alt="Illustration: Mescal - Apache"
+            title="Mescal - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Mescal - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the plant
+          is cut from its root it is turned over and trimmed. For the latter
+          the women employ the hatchet-like knife, cutting off the outer ends
+          of the leaves. The plant now resembles a large head of cabbage and
+          weighs from five to twenty pounds. As fast as the plants are cut
+          the women place them in the burden baskets and carry them to the
+          pit, load after load. To make it possible for each woman to
+          identify her mescal after the cooking, each piece is branded with a
+          distinguishing device—a property mark. The gathering of the mescal
+          continues for several days, an area covering a radius of perhaps
+          two miles being stripped of its budding plants, for such only are
+          harvested.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The pit being
+          ready and the mescal gathered, the work of cooking commences. Just
+          at daylight the old woman in charge takes her place at the rim of
+          the pit and prays that the cooking may be successful and that the
+          people may be in condition to partake of the food. In igniting the
+          fuel the old-fashioned fire-sticks must be employed; to use matches
+          would bring ill fortune. When the fuel in the pit becomes a blazing
+          mass the women go to prepare breakfast, but are soon at work again
+          gathering brush and grass to cover the mescal. Within four hours
+          the fuel is entirely consumed and the red-hot stones have settled
+          to the bottom of the pit. When it is certain that no fuel remains
+          unburned, as even a small amount of smoke would spoil the quality
+          of the mescal, the head-woman says, "It is good," and with great
+          eagerness her followers begin to fill the pit. There is need for
+          haste in throwing in and covering the mescal, as the steam must be
+          confined to prevent the hot stones from scorching it. The covering
+          consists of alternate layers of green brush, grass, dry leaves, and
+          finally a layer of earth, about six inches in thickness. After
+          forty-eight hours of steaming the seething mass is uncovered and
+          each woman removes her portion.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The greater part
+          of the product of this cooking is now to be prepared for winter use
+          by pulling the leaves apart and pounding them into pulp. This can
+          be kneaded and handled much the same as dough, and while in this
+          plastic state is formed into<span class="tei tei-pb" id=
+          "page019">[pg 019]</span><a name="Pg019" id="Pg019" class=
+          "tei tei-anchor"></a> large cakes two inches thick and perhaps
+          three feet long. These are dried in the sun, when they have all the
+          appearance of large slabs of India rubber, and are easily packed on
+          horses for the homeward journey.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">This dried
+          mescal may be eaten without further preparation, but it is
+          generally made into a gruel by mixing with water. Alone it is very
+          sweet, and berries of the aromatic sumac, and frequently walnuts,
+          are crushed with it to give it flavor.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The fruit of the
+          opuntia, or prickly-pear cactus, which the Apache call <span class=
+          "tei tei-hi"><span style="font-style: italic">hush</span></span>,
+          is much used for food both in its fresh state and dried. It is
+          picked from the plant with pincers of split sticks. When the
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tú̆tza</span></span>, or burden basket, is
+          filled its contents are poured on the ground and the fruit is
+          brushed about with a small grass besom until the spines are worn
+          off. In preparing <span class="tei tei-hi"><span style=
+          "font-style: italic">hush</span></span> the women grind seeds and
+          pulp into a mass, thus retaining the full food value of the
+          fruit.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Manzanita, piñon
+          nuts, juniper berries, acorns of the scrub oak, fruit of the yucca,
+          wild potatoes, wild onions, mesquite pods, and many varieties of
+          fungi also furnish food. As a drink the Apache make a tea from the
+          green or dried inner bark of the piñon.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The intoxicant
+          and curse of their lives is <span class="tei tei-hi"><span style=
+          "font-style: italic">túlapai</span></span>, or <span class=
+          "tei tei-hi"><span style="font-style: italic">tizwin</span></span>
+          as it is sometimes called. <span class="tei tei-hi"><span style=
+          "font-style: italic">Túlapai</span></span> means "muddy or gray
+          water." It is, in fact, a yeast beer. In preparing it corn is first
+          soaked in water. If it be winter time the wet corn is placed under
+          a sleeping blanket until the warmth of the body causes it to
+          sprout; if summer, it is deposited in a shallow hole, covered with
+          a wet blanket, and left until the sprouts appear, when it is ground
+          to pulp on a metate. Water and roots are added, and the mixture is
+          boiled and strained to remove the coarser roots and sprouts. At
+          this stage the liquid has the consistency of thin cream soup. It is
+          now set aside for twenty-four hours to cool and ferment, when it is
+          fit for drinking. As the <span class="tei tei-hi"><span style=
+          "font-style: italic">túlapai</span></span> will spoil in twelve
+          hours it must be drunk quickly. Used in moderation it is not a bad
+          beverage, but by no means a pleasant one to the civilized palate.
+          The Apache, however, knows no moderation in his<span class=
+          "tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020"
+          class="tei tei-anchor"></a> <span class="tei tei-hi"><span style=
+          "font-style: italic">túlapai</span></span> drinking. He sometimes
+          fasts for a day and then drinks great quantities of it,—often a
+          gallon or two—when for a time he becomes a savage
+          indeed.</p><a name="fig28" id="fig28"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image17.png" alt=
+            "Illustration: Filling the Pit - Apache" title=
+            "Filling the Pit - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Filling the Pit - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Another
+          intoxicant, more effective than <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">túlapai</span></span>, is made from the
+          mescal—not from the sap, according to the Mexican method, but from
+          the cooked plant, which is placed in a heated pit and left until
+          fermentation begins. It is then ground, mixed with water, roots
+          added, and the whole boiled and set aside to complete fermentation.
+          The Indians say its taste is sharp, like whiskey. A small quantity
+          readily produces intoxication.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Of game foods
+          the Apache has deer, antelope, and wild turkey, with quail, some
+          water fowl, smaller birds, rabbits, and wood-rats. Fish and bear
+          meat are strictly tabooed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The graphic art
+          of the Apache finds expression chiefly in ceremonial paintings on
+          deerskin, and in basketry. Only rarely have they made pottery,
+          their roving life requiring utensils of greater stability. Such
+          earthenware as they did make was practically the same as that of
+          the Navaho, mostly in the form of small cooking vessels. Usually
+          the pictures are painted on the entire deerskin, but sometimes the
+          skin is cut square, and at others ceremonial deerskin shirts are
+          symbolically painted. Occasionally the Apache attempts to picture
+          the myth characters literally; at other times only a symbolic
+          representation of the character is made. In addition to the mythic
+          personages, certain symbols are employed to represent the incident
+          of the myth. These paintings are made under the instruction of a
+          medicine-man and are a part of the medicine paraphernalia. On some
+          skins the most sacred characters in Apache mythology are
+          represented symbolically—Nayé̆nĕzganĭ, the War God; Tubadzĭschí̆nĭ,
+          his younger brother; Kútĕrastan, the Creator of All;
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, the chief goddess. In fact
+          the symbolism on an elaborately painted deerskin may cover every
+          phase of Apache cosmology.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In their
+          basketry the Apache women display great taste in form, and in their
+          more superior work employ much symbolic decoration. Since the
+          beginning of the present "messiah craze" all baskets display the
+          sacred symbols believed to have been<span class="tei tei-pb" id=
+          "page021">[pg 021]</span><a name="Pg021" id="Pg021" class=
+          "tei tei-anchor"></a> revealed to Das Lan by Chuganaái Skhĭn—a
+          combination of the cross and the crescent. There are many baskets,
+          made before this new religious wave swept over the tribe, into
+          which the symbolism has since been woven.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The basket most
+          used is the <span class="tei tei-hi"><span style=
+          "font-style: italic">tú̆tza</span></span>, or burden basket,
+          roughly and loosely woven, ornamented with circular lines as often
+          painted on as woven in. Previous to a messiah craze, which had its
+          origin with the Apache about 1901, the designs in these baskets
+          were purely decorative, without attempt at symbolism; but now, by
+          order of a crafty old medicine-man, every <span class=
+          "tei tei-hi"><span style="font-style: italic">tú̆tza</span></span>
+          must display the combined cross and crescent.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The <span class=
+          "tei tei-hi"><span style="font-style: italic">tus</span></span> is
+          a water bottle, made invariably of withes of the aromatic sumac,
+          loosely woven, and coated inside and out with piñon gum. To use
+          material other than sumac would be considered very bad. In the
+          Apache deluge myth the people, instructed by Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>,
+          built a monster <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span> of piñon branches in which
+          they floated away.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">tsa-naskú̆dĭ</span></span> is a bowl or
+          tray-shaped basket of splendid form, with symbolic decoration of
+          intricate pattern.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The most
+          pretentious basket is the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus-naskú̆dĭ</span></span>, in general form
+          like the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>, but much larger; it is used
+          for the storage of grain. Its lines are most beautiful, as are also
+          its inwoven symbolic designs.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Owing to the
+          extremely secretive nature of the Apache, it is difficult for the
+          casual student to learn anything of the relations between their
+          mythology and the designs used in their basketry. Questioned, they
+          will perhaps say, "We don't know," or "To make it look pretty." But
+          an intelligent and trustworthy interpreter will tell you, "That
+          woman knows, but she will not tell." A law of the cult brought
+          about by the recent messiah religion is that every woman must have
+          in readiness for use during the migration to the future world a
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>, a <span class=
+          "tei tei-hi"><span style="font-style: italic">tú̆tza</span></span>,
+          a <span class="tei tei-hi"><span style=
+          "font-style: italic">tsa-naskú̆dĭ</span></span>, and a gourd
+          drinking-cup, all decorated with the cross and crescent. These are
+          not used and are carefully preserved.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The clan and
+          gentile systems of the American Indians have been the bulwark of
+          their social structure, for by preventing intermarriage within the
+          clan or the gens the blood was kept at its<span class="tei tei-pb"
+          id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class=
+          "tei tei-anchor"></a> best. Added to this were the hardships of the
+          Indian life, which resulted in the survival only of the fittest and
+          provided the foundation for a sturdy people. But with advancing
+          civilization one foresees the inevitable disintegration of their
+          tribal laws, and a consequent weakening of the entire social
+          structure, for the Indians seem to have absorbed all the evil, and
+          to have embodied little of the good, that civilized life
+          teaches.</p><a name="fig29" id="fig29"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image18.png" alt=
+            "Illustration: The Covered Pit - Apache" title=
+            "The Covered Pit - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              The Covered Pit - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Coyoteros
+          are divided into five bands, each consisting of a number of clans,
+          although in one band there are now survivors of a single clan only,
+          while in others as many as seven or eight clans are still to be
+          found. Descent among the Apache generally is reckoned through the
+          mother; that is, the children belong to their mother's clan. An
+          exception to this rule is said by "Peaches," an old Apache scout
+          under Crook, to exist among the Chiricahua, where the children take
+          the gens of the father. Among the Apache some of the younger
+          generation are inclined to disregard tribal laws respecting
+          marriage, but in former times they were rigidly enforced, marriage
+          within the clan or the gens being regarded as incestuous. When
+          asked what would happen if a man and a woman belonging to the same
+          clan should marry, one old man answered that both would be quickly
+          put to death.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In the Appendix
+          are given the clan names of the Coyoteros, also of the Arivaipa and
+          the Chiricahua. Geronimo, Chato, and Cochise were members of the
+          Aiahá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, People of the East, clan.
+          Most of the clan names are derived from localities in which the
+          ancestors of the clan are supposed to have first lived.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With the Apache,
+          as with other tribes, the clan organization has an important
+          bearing on property right. Regardless of what property either
+          spouse may hold or own at the time of marriage, the other
+          immediately becomes possessed of his or her moiety. Should the wife
+          die, her husband retains possession of the property held in common
+          so long as he does not remarry, but what might be termed the legal
+          ownership of the wife's half interest becomes vested in her clan.
+          Should he attempt to dissipate the property the members of the
+          deceased wife's clan would at once interfere.<span class=
+          "tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023"
+          class="tei tei-anchor"></a> If the widower wishes to marry again
+          and the woman of his choice belongs to the clan of his former wife,
+          then he and the new wife become owners in common of all personal
+          property held by him; but if the second wife belongs to a different
+          clan from that of the former wife, then the husband must make
+          actual transfer of half of the common property to the clanspeople
+          of the deceased woman, who inherited the legal interest in it at
+          their relative's death. The same tribal law applies in the case of
+          a widow.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Much internal
+          strife naturally results whenever an actual distribution of
+          property is made. In the first place the surviving spouse
+          unwillingly relinquishes the moiety of the property to the
+          relatives of the deceased, and the immediate relatives often
+          disagree with the remainder of the clan. In former times death of
+          one or more members of contending clans often resulted when the
+          division of much property was made. Having no tribunal for making
+          an equitable division, the matter was left to mutual agreement,
+          resulting in disputes and frequently murder.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With the
+          breaking up of the clans, together with the rapid disintegration of
+          ancient customs and laws, this property law is fast becoming
+          forgotten; but so recently as 1906 such disputes as those mentioned
+          occurred under both the Fort Apache and San Carlos agencies,
+          creating no little ill-feeling. In one instance a man refused to
+          deliver possession of half of his little herd of horses to his
+          deceased wife's clanspeople when contemplating marriage with
+          another woman, and appealed to the missionaries for aid. He was
+          compelled to make the division, however, before he could
+          remarry.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc30" id="toc30"></a> <a name="pdf31" id="pdf31"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MYTHOLOGY - CREATION MYTH</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">There was a time
+          when nothing existed to form the universe—no earth, no sky, and no
+          sun or moon to break the monotony of the illimitable darkness. But
+          as time rolled on, a spot, a thin circular disc no larger than the
+          hand, yellow on one side and white on the other, appeared in
+          midair. Inside the disc sat a bearded man but little larger than a
+          frog, upon<span class="tei tei-pb" id="page024">[pg
+          024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a>
+          whom was to fall the task of creating all things. Kútĕrastan, The
+          One Who Lives Above, is the name by which he is now known, though
+          some call him Yŭádĭstan, Sky Man.</p><a name="fig32" id=
+          "fig32"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image19.png" alt=
+            "Illustration: Apache Still Life" title="Apache Still Life" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Apache Still Life
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Kútĕrastan, as
+          if waking from a long sleep, sat up and rubbed his face and eyes
+          with both hands. Then bending forward, he looked up into the
+          endless darkness, and lo! light appeared everywhere above him. He
+          then looked down, and all below became a sea of light. A glance to
+          the east created yellow streaks of dawn, another to the west the
+          saffron tints of the dying day, both soon becoming obscured by
+          numerous clouds of many hues, formed by his looking around and
+          about in all directions.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Again with both
+          hands Kútĕrastan wiped his eyes and sweating face and, rubbing his
+          hands together as if he were rolling a small pebble between the
+          palms, suddenly parted them with a quick downward fling, and there
+          before him on a shining, vaporless, mirage-like cloud sat a little
+          girl no larger than a doll. Kútĕrastan directed her to stand up,
+          asking where she intended to go, but she replied not. He cleared
+          his vision once more with his hands, then proffered his right hand
+          to the girl, Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, Woman Without Parents, who
+          grasped it, with the greeting "Whence came you?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">For reply
+          Kútĕrastan merely repeated her question, adding, "Look to the east,
+          it is light! There will be light in the south, in the west, and in
+          the north." And as she looked she saw light. He then came out upon
+          the cloud.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Where is the
+          earth?" asked Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, to which Kútĕrastan
+          replied by asking:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Where is the
+          sky?" Then requesting that he be not disturbed, he began to sing:
+          "I am thinking, thinking, thinking, thinking what shall I do next."
+          Four times he thus sang, at the end of the fourth time brushing his
+          face with his hands, which he rubbed briskly together and parted
+          quickly; and there before him stood Chuganaái, the Sun. Raising his
+          left hand to his brow, from the sweat thereon, which he rolled in
+          his hands as before, Kútĕrastan let drop from his right palm a
+          small boy, Hádĭntĭn Skhĭn.</p><span class="tei tei-pb" id=
+          "page025">[pg 025]</span><a name="Pg025" id="Pg025" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The four sat
+          upon that still cloud for a time as if in reverie, the first to
+          break the silence being he who commenced the creation: "What shall
+          we do next? I do not like this cloud to live upon, but we are to
+          rule and must stay together. How dreary it is here! I wish we had
+          some place to go." And then he set to work again, creating
+          Nacholécho, the Tarantula, who was later to help in completing the
+          earth, and Nôkusé, the Big Dipper, whose duty it would be to
+          befriend and to guide. The creation of Nĭlchídĭlhkĭzn, the Wind,
+          Ndídĭlhkĭzn, the Lightning Maker, and the clouds in the west to
+          house Ndísâgocha<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, Lightning Rumbler, whom he
+          placed in them at the same time, next occupied his attention. Then
+          turning to Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, Kútĕrastan said, "Truly
+          this is not a fit place in which to live; let us make the earth."
+          And so saying he at once began to sing, "I am thinking of the
+          earth, the earth, the earth; I am thinking of the earth," which he
+          repeated four times. As he ceased, Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>,
+          Chuganaái, and Hádĭntĭn Skhĭn each shook hands with him. Sweat from
+          their hands adhered to his. He at once began rubbing his palms,
+          when suddenly there slipped from between them a small brown body,
+          no larger than a bean. Kútĕrastan kicked it and it expanded;
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> then kicked it and its size
+          further increased; Chuganaái next gave it a severe blow with his
+          foot and it became larger still; a kick from Hádĭntĭn Skhĭn made it
+          greater yet. Nĭlchídĭlhkĭzn, the Wind, was told to go inside and
+          blow outward in all directions. This he did, greatly expanding the
+          dimensions of that body, now so wide that they could hardly see its
+          edge. The Lightning was next directed to exert his strength, so
+          with a terrific flash and roar he penetrated the body to its
+          centre, spreading it still wider. Then Tarantula was called on to
+          assist, and accordingly he started off to the east, spinning a
+          strong black cord, on which he pulled with all his might; another
+          cord of blue was spun out to the south, a third of yellow to the
+          west, and a fourth of glistening white to the north. A mighty pull
+          on each of these stretched the surface of that dark brown body to
+          almost immeasurable size. Finally Kútĕrastan directed all to cover
+          their eyes with their hands, and when they<span class="tei tei-pb"
+          id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class=
+          "tei tei-anchor"></a> opened them a moment later they beheld
+          Nigostú̆n, the Earth, complete in extent. No hills or mountains
+          were there in sight, nothing but a smooth, treeless, reddish-brown
+          plain.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Nĭlchídĭlhkĭzn,
+          the Wind, scratched his chest and rubbed his fingers together, when
+          out from between them flew Dátĭlyĕ, the Humming-bird. Dátĭlyĕ was
+          told to make a circuit of the earth and report what he saw. He
+          started off toward the east, circled south, west, north, and back
+          from the east. All was well; the earth was most beautiful, very
+          smooth, and covered with water on the western side.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">But the Earth
+          was not still; it kept shifting and rolling and dancing up and
+          down, so Kútĕrastan made four great posts—colored black, blue,
+          yellow, and white—to support it. Then he directed
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> to sing a song. She sang,
+          "The world is made and will soon sit still." These two then stood
+          and faced Chuganaái and Hádĭntĭn Skhĭn, when into their midst came
+          Nĭlchídĭlhkĭzn, who dashed away to the cardinal points with the
+          four posts, which he placed under the sides of the earth; and upon
+          them it sat and was still. This pleased Kútĕrastan, so he sang a
+          song, repeating, "The world is now made and sits still."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then Kútĕrastan
+          began another song, referring to the sky. None existed as yet, and
+          he felt there ought to be one. Four times he chanted the song, at
+          the end of the fourth time spreading his hands wide before him,
+          when lo! there stood twenty-eight men and women ready to help make
+          a sky to cover the earth. He next chanted a song for the purpose of
+          making chiefs for the sky and the earth, and at its close sent
+          Ndídĭlhkĭzn, the Lightning Maker, to encircle the world.
+          Ndídĭlhkĭzn departed at once, but returned in a short time with
+          three very uncouth persons, two girls and a boy, whom he had found
+          in the sky in a large turquoise bowl. Not one of them had eyes,
+          ears, hair, mouth, nose, or teeth, and though they had arms and
+          legs, they had neither fingers nor toes.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Chuganaái at
+          once sent for Doh, the Fly, to come and erect a <span class=
+          "tei tei-hi"><span style="font-style: italic">kaché̆</span></span>,
+          or sweat-house. It took but a short time to put up the<span class=
+          "tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027"
+          class="tei tei-anchor"></a> framework, which Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>
+          covered closely with four heavy clouds: a black cloud on the east,
+          a blue one on the south, a yellow one on the west, and a white one
+          on the north. Out in front of the doorway, at the east, she spread
+          a soft red cloud for a foot-blanket after the sweat. Twelve stones
+          were heated in a fire, and four of them placed in the <span class=
+          "tei tei-hi"><span style="font-style: italic">kaché̆</span></span>.
+          Kútĕrastan, Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, Chuganaái, and Hádĭntĭn
+          Skhĭn each inspected the sweat-house and pronounced it well made.
+          The three newcomers were bidden to enter and were followed by
+          Chuganaái, Nĭlchídĭlhkĭzn, Ndídĭlhkĭzn, Nôkusé, and Doh. The eight
+          sang songs as their sweat began. Chuganaái led, singing four songs,
+          and each of the others followed in turn with the same number. They
+          had had a good sweat by the time the songs were finished, so
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> removed the black cloud and
+          all came out. She then placed the three strangers on the red-cloud
+          blanket, and under the direction of Kútĕrastan made for them
+          fingers, toes, mouth, eyes, ears, hair, and nose. Then Kútĕrastan
+          bade them welcome, making the boy, whom he called Yádĭlhkĭh Skhĭn,
+          Sky Boy, chief of the sky and its people. The second he named
+          Nigostú̆n Nalí̆n, Earth Daughter, and placed her in charge of the
+          earth and its crops; while to the third, Hádĭnĭn Nalí̆n, Pollen
+          Girl, was assigned the care of the health of the earth's people.
+          This duty also devolved upon Hádĭntĭn Skhĭn, but each looks more to
+          the welfare of his own sex than to that of the other.</p><a name=
+          "fig33" id="fig33"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image20.png" alt=
+            "Illustration: Among the Oaks - Apache" title=
+            "Among the Oaks - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Among the Oaks - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The earth was
+          smooth, flat, and barren, so Kútĕrastan made a few animals, birds,
+          trees, and a hill. Then he sent Ágocho, the Pigeon, to see how the
+          world looked. Four days later Ágocho returned and said all was
+          beautiful, but that in four days more the water on the opposite
+          side would rise and flood the land. Kútĕrastan at once created a
+          piñon tree. This Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> skilfully tended until it
+          grew to be of gigantic size at the end of four days. Then with four
+          great limbs as a framework she made a very large water bottle,
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>, covering it with gum from
+          the piñon. When the water appeared as predicted, Kútĕrastan went up
+          on a cloud, taking his twenty-eight helpers with him, while
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> summoned all the others and
+          put them<span class="tei tei-pb" id="page028">[pg
+          028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a>
+          into the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>, into which she climbed
+          last, closing the mouth at the top.</p><a name="fig34" id=
+          "fig34"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image21.png" alt=
+            "Illustration: Mescal Camp - Apache" title=
+            "Mescal Camp - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Mescal Camp - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The flood
+          completely submerged the earth for twelve days. Then the waters
+          subsided, leaving the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span> on the summit of the hill
+          Kútĕrastan had made. The rush of the waters had changed the once
+          smooth, level plain into series of mountains, hills, rivers, and
+          valleys, so that Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> hardly knew where they were
+          when she opened the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span> and came out. Tázhĭ, the
+          Turkey, and Gấgĕ, the Crow, were the first to make a tour of the
+          land. At the base of the hill they descended into a small muddy
+          alkaline creek, in which the Turkey got the tips of his
+          tail-feathers whitened, and they have been white ever since. On
+          return they reported that all looked beautiful as far as they had
+          travelled. Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> then sent Ágocho to make a
+          complete circuit and let her know how things appeared on all sides.
+          He came back much elated, for he had seen trees, grass, mountains,
+          and beautiful lakes and rivers in every direction.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Directing the
+          others to remain where she left them, Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>
+          summoned Hádĭntĭn Skhĭn, Hádĭntĭn Naln, Ndídĭlhkĭzn, and Ágocho,
+          and took them up in a cloud, in which they drifted until they met
+          Kútĕrastan and his band of workers, who had completed the sky
+          during the time of the flood. The two clouds floated to the top of
+          the hill on which stood the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>. All descended to the valley
+          below, where Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> marshalled them into line,
+          that Kútĕrastan might talk to them. He briefly told them that he
+          was going to leave them and wished each one to do his part toward
+          making the world perfect and happy. "You, Ndísâgocha<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>,
+          shall have charge of the clouds and the water. You, Yádĭlhkĭh
+          Skhĭn, I leave in charge of the sky. Nigostú̆n Nalí̆n, you are to
+          look after the crops of our people; and you, Hádĭntĭn Skhĭn, must
+          care for their health and guide them." He then called
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> to him and placed her in
+          charge of all.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The people stood
+          in line facing their god, with hands extended as if in
+          supplication. Kútĕrastan and Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>
+          stood facing each other. Each rubbed their thighs with their hands,
+          then cast their hands downward, and there arose between them
+          a<span class="tei tei-pb" id="page029">[pg 029]</span><a name=
+          "Pg029" id="Pg029" class="tei tei-anchor"></a> great pile of wood.
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> knelt and slipped a hand
+          under it, and as she did so Kútĕrastan passed his hand over the
+          top. Great white billowy clouds of smoke at once issued forth,
+          rising straight skyward. Into these Kútĕrastan disappeared. All the
+          other gods and goddesses soon followed, leaving the twenty-eight
+          whom Kútĕrastan had made to build the sky to remain upon the earth
+          and people it. Chuganaái went east to travel with the sun;
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> departed westward to make
+          her home in clouds on the horizon, while Hádĭntĭn Skhĭn and
+          Hádĭntí̆n Nalín sought homes among the clouds in the south, and
+          Nôkusé may still be seen in the northern sky at night.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Apache is
+          inherently devoutly religious; his life is completely moulded by
+          his religious beliefs. From his morning prayer to the rising sun,
+          through the hours, the days, and months—throughout life
+          itself—every act has some religious significance. Animals,
+          elements, every observable thing of the solar system, all natural
+          phenomena, are deified and revered. Like all primitive people, not
+          understanding the laws of nature, the Apache ascribe to the
+          supernatural all things passing their understanding. The
+          medicine-men consider disease evil, hence why try to treat evil
+          with drugs? Disease is of divine origin, so to the beneficent and
+          healing gods the Apache naturally make supplication for cure.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Apache, even
+          if willing, could not directly impart their religious beliefs or
+          their philosophy. It is only by study of their myths, myth songs,
+          and medicine practices, and by close observance of their life, that
+          a comprehensive idea of such beliefs can be gained.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">A concise
+          outline of the mythology of the Apache is given in the following
+          description of the painted medicine skin<a id="noteref_2" name=
+          "noteref_2" href="#note_2"><span class=
+          "tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">2</span></span></a> shown
+          in the accompanying plate.</p><span class="tei tei-pb" id=
+          "page030">[pg 030]</span><a name="Pg031" id="Pg031" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">A—The nucleus of
+          the universe, called Chalhké̆lh Nalíín, Night Girl. In the
+          beginning it was merely a spot of color in which, during the course
+          of time, a form appeared, and later emerged. This was Kútĕrastan,
+          the Creator.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">B—Kútĕrastan,
+          the Creator of All, is standing on the clouds, his first home,
+          holding lightning in each hand. To his left is the <span class=
+          "tei tei-hi"><span style="font-style: italic">tus</span></span>, or
+          water bottle, in which the people of the earth took refuge from the
+          flood shortly after their creation. Above him are four clouds,
+          those into which he departed when leaving the earth for his
+          celestial abode. He first created several assistants, who in turn
+          created others by rubbing sweat and small particles of cuticle from
+          the face and body.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">
+          C—Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, the chief goddess, first
+          helper of Kútĕrastan, is seen standing on the clouds. In her right
+          hand is a piñon tree, from the branches and gum of which the large
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span> was made at the time of the
+          deluge. Above her flies Dátĭlyĕ, the Humming-bird, who was sent as
+          a messenger about the world to note how its creation
+          progressed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">D—Chuganaái
+          Skhĭn was the second person created by Kútĕrastan. He followed
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, and is therefore third in
+          importance of the many deities. Not only does he give light to the
+          day, but he has the power to relieve and cure disease with the aid
+          of the first beams of his morning light. The Apache ask his
+          blessing before sunrise, generally imploring his beneficence "as
+          soon as you look upon me." The serrated circles typify the abodes
+          of these gods, which are protected by insurmountable barriers.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">E—Here the sun
+          as first made by the great creator is pictured. As time wore on, it
+          grew to become the full round disc it now is.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">F—The moon as
+          first made by Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, at the behest of
+          Kútĕrastan, who asked that she make something to illumine the
+          night. The streaks represent catamenia, and the gradual growth of
+          the moon is assumed to be parallel with prenatal growth.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">G—This single
+          symbol, a maltese cross, represents the four personages who made
+          the stars. They have to do with the stars<span class="tei tei-pb"
+          id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class=
+          "tei tei-anchor"></a> only, and are not prayed to as deities having
+          power over the people on earth.</p><a name="fig35" id="fig35"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image22.png" alt=
+            "Illustration: Sacred Buckskin - Apache" title=
+            "Sacred Buckskin - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Sacred Buckskin - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">EXPLANATION OF
+            PLATE</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">A—Chalhké̆lh Nalín,
+            Night Girl<br />
+            B—Kútĕrastan, The One Who Lives Above<br />
+            C—Stĕnátlĭhă<span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "vertical-align: super">n</span></span>, Woman Without
+            Parents<br />
+            D—Chuganaái Skhĭn, Sun Boy<br />
+            E—Chuganaái, The Sun<br />
+            F—Klĕganaái, The Moon<br />
+            G—Yádĭlhkĭh Bĭnálzĕ, Sky Messengers<br />
+            H—Nigostú̆n Bĭká Bĭnálzĕ, Earth Messengers<br />
+            I, J—Nasté̆lh, Makers of Dreams and Visions<br />
+            K—Hádĭlhkĭh, Lightning</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Disc L<br />
+            1—Nayé̆nĕzganĭ, Slayer of Alien Gods<br />
+            2—Dutlí̆shĭ Skhĭn, Turquoise Boy<br />
+            3—Yólkai Skhĭn, White-Shell Boy<br />
+            4—Hádĭntĭn Skhĭn, Pollen Boy</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Disc M<br />
+            1—Tubadzĭschí̆nĭ, Born From Water<br />
+            2—Yádĭlhkĭh Skhĭn, Sky Boy<br />
+            3—Yólkai Skhĭn, White-Shell Boy<br />
+            4—Hádĭntĭn Skhĭn, Pollen Boy</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Disc N<br />
+            1—Yólkai Nalí̆n, White-Shell Girl<br />
+            2—Dutlí̆shĭ Nalí̆n, Turquoise Girl<br />
+            3—Ĕnásho Dĭlú̆hklí̆shĕn, Black Alien Talker<br />
+            4—Hádĭntĭn Nalí̆n, Pollen Girl</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Disc O<br />
+            1—Hádĭntĭn Nalí̆n, Pollen Girl<br />
+            2—Nĭlchídĭlhkĭzn, The Wind<br />
+            3—Yólkai Nalíí̆n, White-Shell Girl<br />
+            4 —Yakósha Skhĭn, Frost Boy</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">P—Gáŭncho -
+            Gods<br />
+            Q—Gaŭnchĭné̆ - Gods<br />
+            R—Gáŭn - Gods<br />
+            S—Gaŭnchí - Gods</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">H—Another
+          maltese cross, symbolizing four spirits of the air, who act as
+          messengers of the gods. They are supposed to communicate with the
+          medicine-men, bringing to them words of wisdom from the several
+          gods as they sit and chant in ceremony, or when they are fasting.
+          Their name, Nigostú̆n Bĭká Bĭnálzĕ, Earth Messengers, indicates
+          that their powers extend to both the earth and the sky.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">I and J
+          symbolize spirits of the air who reveal to the medicine-men the
+          wonders they claim to know in a priestly way. Such revelations are
+          made to them in visions as they sit and drum and sing when
+          endeavoring to discover some new cure for an affliction, or to
+          initiate new customs that might be pleasing to the gods. The
+          priests often take a medicine skin of this sort and go out into the
+          mountains, where they fast and sing over it for hours at a time,
+          awaiting the coming of the spirits.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">K—It is supposed
+          that any of the various gods have the power of calling on the
+          lightning to carry messages from one to the other. Wherever shown
+          in the symbolism of the Apache, lightning lines are drawn to
+          indicate communication from one god to another.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Disc L
+          1—Nayé̆nĕzganĭ is the first son of Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>,
+          who was made to conceive by the sun's rays as she lay asleep on the
+          eastern slope of a mountain. He is the War God and miracle
+          performer, the culture hero who in parallel legends appears in many
+          North American aboriginal cults. Great monsters in the form of
+          giant antelopes, rolling stones, and beasts of hideous conception
+          are supposed to have inhabited the earth for a time, destroying its
+          people. These monsters typify only the evils of this life; in fact
+          death itself is spoken of in many legends as one of the monsters,
+          in such form engaging in a long discussion with the miracle
+          performer to prove that he should not be destroyed; if he were, the
+          earth would become overpopulated. With his bow and arrow and
+          turquoise lance Nayé̆nĕzganĭ banished these curses from earth. He
+          himself was invulnerable as he appeared before<span class=
+          "tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033"
+          class="tei tei-anchor"></a> these monsters, for the reason that he
+          always buried his veins near a tree before attacking them. After he
+          had killed them all, he and his younger brother, Tubadzĭschí̆nĭ,
+          quarrelled. The Bluebird revealed to the latter the spot where
+          Nayé̆nĕzganĭ kept his veins buried, so he sought them out and shot
+          arrows into them, thus killing him. Other myths relate how
+          Nayé̆nĕzganĭ was later resurrected, and he is still prayed to as
+          the chief War God.</p><a name="fig36" id="fig36"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image23.png" alt="Illustration: Apache Girl"
+            title="Apache Girl" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Apache Girl
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">2—Dutlí̆shĭ
+          Skhĭn was created within the blue clouds at the time they were
+          made, and emerged from them. He took part in the creation,
+          assisting Kútĕrastan and Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span> in
+          finishing their work. At their direction he made a few people and
+          many birds and animals.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">3—To Yólkai
+          Skhĭn is attributed the creation of all white things. He himself
+          was brought into existence in the white cloud, and on emerging
+          therefrom immediately began the work of making white rock and
+          shells under the direction of Kútĕrastan and Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">4—Hádĭntĭn Skhĭn
+          is the God of Disease and Health. It is he who causes much sickness
+          and he who can cure any disease, if he be so disposed. Especial
+          care is taken by the Apache not to arouse his displeasure, and he
+          is supplicated and propitiated whenever disease appears among
+          them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Disc M
+          1—Tubadzĭschí̆nĭ, the second son of Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>,
+          is the God of Water, because his mother conceived as she slept one
+          afternoon under a ledge of rock from which drops of water trickled
+          upon her. In the dance for rain all prayers and songs are addressed
+          to him. It was he who created the ocean.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">2—Yádĭlhkĭh
+          Skhĭn is Chief of the Sky. In the origin story the Lightning was
+          sent to encircle the earth to find how things appeared on all
+          sides. On his return he brought back with him a large turquoise
+          bowl containing three ill-formed persons, one of whom was Sky Boy.
+          Later all three were put through a sweat-bath and their bodies
+          perfected.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">3—Yólkai Skhĭn,
+          described above.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">4—Hádĭntĭn
+          Skhĭn, described above.</p><span class="tei tei-pb" id=
+          "page034">[pg 034]</span><a name="Pg034" id="Pg034" class=
+          "tei tei-anchor"></a> <a name="fig37" id="fig37"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image24.png" alt=
+            "Illustration: The Ford - Apache" title="The Ford - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              The Ford - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1903 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Disc N 1—Yólkai
+          Nalí̆n, one of the most venerated and greatly feared personages in
+          the Apache mythology. She is the Goddess of Death, or rather of the
+          after-life, for she controls all souls that pass on to the future
+          world. The road to this afterworld is supposed to cross her
+          shoulders and is symbolized by the Milky Way, a trail made by the
+          departing spirits. The Apache will not utter the name of a deceased
+          person, because they say the dead have gone on to Yólkai Nalí̆n and
+          are her people. If they talked of them it might anger her, and when
+          their death ensues she might refuse them admittance to the eternal
+          paradise. This goddess is supposed to preside over the birth of
+          children, hence supplications and offerings are made to her
+          immediately before childbirth. She is invoked at other times to
+          withhold her call, for it is believed that she can cause death.
+          These prayers are addressed to Yólkai Nalí̆n through the medium of
+          small white shells and white stone beads. The white beads are
+          symbolic of purity, and through them Yólkai Nalí̆n is asked to keep
+          the minds of the people free from evil thoughts or deeds.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">2—Dutlí̆shĭ
+          Nalí̆n, the Turquoise Girl, is the creator of all things green. She
+          has to do with the crops in the fields, and the devout Apache prays
+          to her every morning during the season of growth.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">3—Ĕnásho
+          Dĭlhklí̆shĕn is the God of Intellect. He controls the minds of the
+          people, making their thoughts good or evil at will. It was he who
+          first talked to the people on earth. When a child is born its
+          parents often pray that Kútĕrastan will make it grow to be like
+          Ĕnásho Dĭlhklí̆shĕn, to whom prayers are addressed for aid when one
+          must talk to the people. In such case no offering of pollen is made
+          unless the request be presented to an image representing this god,
+          when pollen is sprinkled upon it.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">4—Hádĭntĭn
+          Nalí̆n is Chieftainess of Pollen, because she causes pollen to grow
+          on the trees. The Indians know the function of pollen in plants and
+          pray that their corn and other products of the fields, as well as
+          the nuts and fruits that grow wild, may be fructified early in the
+          season, to insure good harvests.</p><span class="tei tei-pb" id=
+          "page035">[pg 035]</span><a name="Pg035" id="Pg035" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Disc O
+          1—Hádĭntĭn Nalí̆n, described above.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">
+          2—Nĭlchídĭlhkĭzn, Chief of the Winds. The Apache never complains of
+          the wind, for should he become impatient about them and give vent
+          to sacrilegious utterances he might anger the Wind God and thereby
+          bring on destructive storms.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">3—Yólkai Nalí̆n,
+          described above.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">4—Yakósha Skhĭn,
+          God of Moisture and also Controller of Rain. Since snow, ice, hail,
+          frost, dew, and fog are derived from the clouds, Yakósha Skhĭn is
+          sometimes termed Chief of the Clouds, but in general the clouds are
+          regarded as his workshop, for there is another who has direct
+          charge and control of them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">P, Q, R, and
+          S—These figures represent gods, or, in Apache, <span class=
+          "tei tei-hi"><span style="font-style: italic">gáŭn</span></span>,
+          who are supposed to have been made by the Sun for the purpose of
+          curing people stricken with bodily disease. Diseases of the body
+          are regarded as distinct from those of the mind. The <span class=
+          "tei tei-hi"><span style="font-style: italic">gáŭn</span></span>
+          live in the four cardinal directions and are impersonated in
+          medicine ceremonies by men wearing stick masks, who always take
+          stations at the four sides of the patient. These doctors are not
+          called in case of illness until after the four chief deities have
+          been supplicated, when, as a last resort, the medicine-man prays to
+          the <span class="tei tei-hi"><span style=
+          "font-style: italic">gáŭn</span></span>. If the <span class=
+          "tei tei-hi"><span style="font-style: italic">gáŭn</span></span>
+          cannot help, there is believed to be no hope for the patient. In
+          ancient times all animals could talk, and many were used as beasts
+          of burden. The bear and the deer were the horses of that time. In
+          the graphic representations of the Apache these four spirits are
+          often pictured riding deer and bear.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc38" id="toc38"></a> <a name="pdf39" id="pdf39"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MEDICINE AND MEDICINE-MEN</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The medicine-men
+          of the Apache are most influential personages. They are usually men
+          of more than ordinary ability, claiming, through their many deities
+          and their knowledge of the occult and ominous, to have supernatural
+          power. In sickness any individual may make supplication to the
+          deities, but the prayers of the medicine-men are accepted as being
+          most efficacious.</p><span class="tei tei-pb" id="page036">[pg
+          036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a>
+          <a name="fig40" id="fig40"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image25.png" alt=
+            "Illustration: Apache Medicine-man" title=
+            "Apache Medicine-man" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Apache Medicine-man
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Many of the
+          medicine-men have some knowledge of the medicinal properties of
+          plants and generally make use of them in the treatment of disease,
+          but their treatment consists more of incantation than aught else.
+          Even in collecting the plants they invoke the deities, usually
+          facing the cardinal points in turn. In case the prescription calls
+          for a combination of herbs or other vegetal products, the number
+          four is always strictly adhered to; it might be a decoction made of
+          four roots of one variety or of a single root from each of four
+          varieties of plants.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Every Apache
+          medicine-man has a medicine skin, his <span class=
+          "tei tei-hi"><span style="font-style: italic">ĕpú̆n
+          ezchí</span></span>, inscribed with the symbolism of the tribal
+          mythology. With his prayer wands he rehearses the symbolic figures,
+          praying to the mythical characters who are regarded as most
+          efficacious in the particular ailment under treatment. In his own
+          little <span class="tei tei-hi"><span style=
+          "font-style: italic">kówa</span></span>, or dwelling, with the
+          painted deerskin spread before him, on which are delineated the
+          symbolic representations of a score of gods comprising the Apache
+          pantheon, a medicine-man will sit and croon songs and pray all day
+          and all night in the hope of hearing the voices of celestial
+          messengers.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Many of the
+          prayers and songs of the Apache medicine-men are very beautiful.
+          The following is an example:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">1 <span class=
+          "tei tei-hi"><span style="font-style: italic">Stĕná pĕhí̆nda
+          nzhóni, tógonĭl ádahĕ bé̆oĭshka</span><span class=
+          "tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">2 <span class=
+          "tei tei-hi"><span style="font-style: italic">Inaté̆sh nzhóni
+          bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">3 <span class=
+          "tei tei-hi"><span style="font-style: italic">Ĕnŭdé̆tsos nzhóni
+          bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">4 <span class=
+          "tei tei-hi"><span style="font-style: italic">Ĭnyátĭl nzhóni
+          bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">5 <span class=
+          "tei tei-hi"><span style="font-style: italic">Bé̆hnandahĭ ĭnkéhĭ
+          tógonĭl ádahĕ bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">6 <span class=
+          "tei tei-hi"><span style="font-style: italic">Ĭndú̆h bĭnandáhĕ
+          bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">7 <span class=
+          "tei tei-hi"><span style="font-style: italic">Bĕh nashálolĕzh ndĕ;
+          nashéyo shĭchí̃sĭgo</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span>
+          <span style="font-style: italic">zhó</span><span class=
+          "tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">dolĕzh.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">8 <span class=
+          "tei tei-hi"><span style="font-style: italic">Ndĕ shĭnklóho bĕh
+          sanandáhĕ bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">9 <span class=
+          "tei tei-hi"><span style="font-style: italic">Bĕh sanashádo
+          bé̆oĭshka</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">10 <span class=
+          "tei tei-hi"><span style="font-style: italic">No
+          oskó</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">go
+          adĭshní daházhĭ bĕhnashádo ti ndĕ ta nashéyo go</span><span class=
+          "tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">zhódo.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">11 <span class=
+          "tei tei-hi"><span style="font-style: italic">Shágocho paógo
+          násha.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">12 <span class=
+          "tei tei-hi"><span style="font-style: italic">Akúd ndĕ sa nzhóni
+          yé̆sĭtchĭ yé̆atido.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">13 <span class=
+          "tei tei-hi"><span style="font-style: italic">Pídi yú̆gga sa nzhóni
+          yé̆kĭssĭn shí̃dĭl é̆ndo.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">14 <span class=
+          "tei tei-hi"><span style="font-style: italic">Shĭtú̆h
+          gozhó</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">dolĕzh
+          pógo hádĭshndi.</span></span></p><span class="tei tei-pb" id=
+          "page037">[pg 037]</span><a name="Pg037" id="Pg037" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">1 <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">Stĕnátlĭhă</span><span class=
+          "tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">,
+          you are good, I pray for a long life.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">2 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray for your good
+          looks.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">3 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray for good
+          breath.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">4 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray for good
+          speech.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">5 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray for feet like
+          yours to carry me through a long life.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">6 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray for a life
+          like yours.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">7 <span class=
+          "tei tei-hi"><span style="font-style: italic">I walk with people;
+          ahead of me all is well.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">8 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray for people to
+          smile as long as I live.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">9 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray to live
+          long.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">10 <span class=
+          "tei tei-hi"><span style="font-style: italic">I pray, I say, for a
+          long life to live with you where the good people
+          are.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">11 <span class=
+          "tei tei-hi"><span style="font-style: italic">I live in
+          poverty.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">12 <span class=
+          "tei tei-hi"><span style="font-style: italic">I wish the people
+          there to speak of goodness and to talk to me.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">13 <span class=
+          "tei tei-hi"><span style="font-style: italic">I wish you to divide
+          your good things with me, as a brother.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">14 <span class=
+          "tei tei-hi"><span style="font-style: italic">Ahead of me is
+          goodness, lead me on.</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">While this
+          prayer is worded as if uttered by the supplicant, it is in reality
+          offered by the medicine-man in his behalf.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">There are head
+          medicine-men and medicine-men of lesser degree. The man who becomes
+          influential enough to be considered the head medicine-man of the
+          tribe is more of a politician than a doctor of diseases, and in
+          important cases only is he called to treat in a healing ceremony.
+          It requires a particularly capable Indian to attain the position of
+          head medicine-man, for to do so he must not only make the people
+          subservient to his will, but must wrest the leadership from some
+          other and usually older medicine-man who is himself an influential
+          character. Unfortunately it is apt to be the most crafty, scheming
+          man who gains such power over his tribesmen.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">A case in point
+          was the recent strife between Das Lan and Goshonné. For some years
+          the latter, an Indian of exceptional ability and withal apparently
+          an honest man in his treatment of diseases, was the head
+          medicine-man of the White Mountain Apache. Then it came to pass
+          that the crafty old Das Lan of the Cibicu had his vision, in which
+          was revealed a special<span class="tei tei-pb" id="page038">[pg
+          038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a>
+          message brought by Chuganaái Skhĭn from Kútĕrastan to the Apache
+          people. This was the beginning of the present so-called messiah
+          craze.</p><a name="fig41" id="fig41"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image26.png" alt=
+            "Illustration: Maternity Belt - Apache" title=
+            "Maternity Belt - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Maternity Belt - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">From the first
+          there was promise of a battle to the end between Goshonné and Das
+          Lan. Goshonné well knew that if the new cult gained a firm footing
+          he would lose his influence and at best be but a mediocre
+          medicine-man. Das Lan, on the other hand, knew that he must break
+          the power of such a man as Goshonné, if he was to assume the
+          leadership. Goshonné scoffed and scorned, and would have none of
+          the new belief. Still, he was an Indian, and the prophecies of his
+          rival gradually filled him with superstitious fear, while his
+          followers were either deserting him openly or were secretly joining
+          the ranks of the enemy. Death was predicted for the members of
+          Goshonné's own family, and well could Das Lan make such prophecies,
+          for Goshonné's two brothers were already stricken with
+          tuberculosis. First one died, then the other. Das Lan could now
+          point to him and say, "That is what Kútĕrastan does to those who do
+          not believe!" It was thus that Goshonné's power finally was broken
+          and Das Lan became a seer.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Sacred pollen,
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span>, is used in all
+          ceremonies, particularly in those designed for healing. The
+          principal source of <span class="tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span> is the tule, but much
+          of it comes from the piñon. For prayers invoking an abundance of
+          corn, pollen is mixed with cornmeal. Not only do the medicine-men
+          use this powder, but each individual carries a small quantity of it
+          in a deerskin pouch somewhere about his person. In the pollen may
+          be small medicine trinkets—sometimes consisting of a few shell
+          beads from prehistoric ruins—and there is scarcely a person, old or
+          young, who does not have a small section of the candle cactus
+          fastened somewhere about his clothing.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When childbirth
+          approaches, the medicine-men are always summoned. Nothing can give
+          a better idea of the medicine rites on such an occasion, and of the
+          use of sacred pollen, than a description of a maternity belt
+          procured by the writer and here illustrated. So far as can be
+          learned, this belt is very old, so old that its painted symbolic
+          figures have been three times renewed. Belts<span class=
+          "tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039"
+          class="tei tei-anchor"></a> of this kind are very rare, and are
+          hired whenever their use is required. The owner of this particular
+          belt, a widow, did not care to dispose of it; as she expressed it,
+          "it is like a husband": the remuneration from granting its use was
+          sufficient to support her.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The belt is made
+          from skin of the mountain lion, the black-tail deer, the white-tail
+          deer, and the antelope—animals which give birth to their young
+          without trouble. Medicine-men are called in to pray to the spirits
+          of these animals when a woman approaching confinement puts on the
+          belt. It is worn for a day or so only, but constantly during the
+          critical period, not being removed until after the child is born.
+          Prayers are made, first by a mother or father for their daughter,
+          then by a medicine-man, and lastly by the patient to the gods and
+          elements depicted on the belt. These figures are all connected with
+          lightning lines. The first one to the left is
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>; on the same portion is the
+          Snake Girl, Klĭshcho Nalí̆n; the next is Nayé̆nĕzganĭ, the third
+          Tubadzĭschí̆nĭ, and the last Yólkai Nalí̆n. The sharp points around
+          the circular abodes of the two goddesses represent barricades for
+          protection. At the real homes of these deities, none can pass
+          through these barriers.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Each of the gods
+          from left to right is prayed to successively, and <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span> is sprinkled around
+          them afterward. Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> is the first to be
+          addressed by the prospective mother:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"We are your
+          children. When you gave birth to your children, it caused you no
+          trouble. Make me like yourself, that my child, soon to be born, may
+          come into this world easily and quickly, without pain to me."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Next the Snake
+          Girl is prayed to:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Klí̆shcho
+          Nalí̆n, you came into this life with ease. Do what you can for me
+          now, that my child may come in like manner."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then to
+          Nayé̆nĕzganĭ:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Help my babe,
+          soon to be born, to come as you did—quickly, easily, and without
+          pain."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The belt in
+          Nayé̆nĕzganĭ's left hand represents the one worn by his mother,
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, when he was born. There
+          was a time when skirts, too, having the same magic power the belt
+          is<span class="tei tei-pb" id="page040">[pg 040]</span><a name=
+          "Pg040" id="Pg040" class="tei tei-anchor"></a> supposed to possess,
+          were worn by women at childbirth. One such is shown in the hand of
+          Tubadzĭschí̆nĭ, next pictured, to whom the woman addresses a prayer
+          much the same as the last. The skirt also is the one worn by
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> when the two brothers were
+          born.</p><a name="fig42" id="fig42"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image27.png" alt=
+            "Illustration: Medicine Cap and Fetish - Apache" title=
+            "Medicine Cap and Fetish - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Medicine Cap and Fetish - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Yólkai Nalí̆n is
+          the favorite goddess from whom, in their belief, the Apache women
+          are endowed with great beneficence. She lives in the skies, where
+          all souls go. The prayer to her is, as to the others, "Save me from
+          pain and let my child come as you did."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Clouds at the
+          feet of Nayé̆nĕzganĭ typify the bounties of the world into which it
+          is hoped and prayed the child will be happily born.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The prayers
+          finished, <span class="tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span> is sifted over all the
+          figures. Beginning at the left, the lightning line is followed into
+          Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>'s abode, which is then
+          encircled, and the sacred powder is liberally sprinkled around and
+          over her body. Each figure is treated in like manner.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The accompanying
+          plate shows a medicine-cap made by Yotlú̆nĭ, a medicine-man, about
+          forty years ago, to cure a boy of lightning stroke which had
+          impaired his reason, and a small wooden image of a god recently
+          made to be carried by a girl troubled with nervousness. On both
+          these objects the gods and elements which cause afflictions and
+          which alone can give relief are symbolically represented.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The central
+          figure on the cap pictures Ndídĭlhkĭzn, Lightning Maker, with
+          lightning, <span class="tei tei-hi"><span style=
+          "font-style: italic">hádĭlhkĭh</span></span>, in zigzag lines above
+          his head and beneath his feet. The broad arch indicates clouds with
+          rifts in them, out of which the evil came and into which it may
+          return. The cross of abalone, the small white bead, and the eagle
+          feather are media through which Tu Ntĕlh (Wide Water), Yólkai
+          Nalí̆n (White-Shell Girl), and Itsád Ndé̆yu (Eagle People) are
+          supplicated.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The cap was worn
+          at night by the boy, whose parents each morning at sunrise prayed
+          to the various gods and elements represented on it, invoking them
+          to take back that which they<span class="tei tei-pb" id=
+          "page041">[pg 041]</span><a name="Pg041" id="Pg041" class=
+          "tei tei-anchor"></a> had left with the boy, and adding: "Keep us
+          even in temper and mild and clean in action. We do wrong at times,
+          but that is not our wish. If our minds are kept clean we will do
+          nothing bad. We wish to have good thoughts and to do good deeds.
+          Keep our minds clear that we may think them and do them." After
+          each prayer <span class="tei tei-hi"><span style=
+          "font-style: italic">hádĭnĭn</span></span> was sifted upon the
+          symbol representing the deity addressed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As the boy soon
+          recovered, the virtue of the cap was attested, and subsequently its
+          owner often hired it to others.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The little
+          wooden image represents Hádĭnĭn Skhĭn, Pollen Boy, God of Health.
+          The painted figures on the skin pouch in which it is carried are
+          similar to those on the cap, and all are supplicated in the same
+          manner. The medicine-man who made the image and pouch received a
+          horse from the father of the patient in payment; but not the least
+          interesting feature of the case for which these objects were made
+          is that the god of the natives received all the credit for the
+          efficient treatment given the afflicted girl for a year by the
+          reservation physician.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Dry-paintings,
+          or figures drawn upon the ground with colored earths, were used in
+          the Apache healing ceremonies, but never to a great extent, and of
+          late years they have been practically abandoned. These paintings,
+          compared with the beautiful, conventional productions of the
+          Navaho, are crude; in making them the Apache always attempt to
+          picture the objects literally rather than to represent them
+          conventionally or symbolically.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On the
+          infrequent occasions when the dry-paintings are employed, the
+          medicine-man in charge of the ceremony directs his assistants, at
+          daylight, to begin the painting. When it is finished he takes his
+          station close to the easternmost figure of the painting, on its
+          northern side. At the right of the medicine-man sit twelve chosen
+          singers with a drum. The four masked <span class=
+          "tei tei-hi"><span style="font-style: italic">gáŭn</span></span>,
+          or gods, at the same time take their places at the cardinal points.
+          The patient then enters from the east and sits down on the head of
+          the large figure in the centre of the dry-painting. As he does so
+          the medicine-man commences to sing, and is joined by the chorus at
+          once. They may sing the song four times, or sing four<span class=
+          "tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042"
+          class="tei tei-anchor"></a> different songs, or any multiple of
+          four, at the pleasure of the medicine-man. When the songs are
+          finished the four masked personages scrape the colored earths into
+          a heap about the patient and rub them in handfuls over his body. If
+          this ceremony proves to be ineffectual, it is believed to be the
+          will of the gods that the patient be not cured.</p><a name="fig43"
+          id="fig43"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image28.png" alt=
+            "Illustration: Das Lan - Apache" title="Das Lan - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Das
+              Lan</span></span> - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+          </div>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc44" id="toc44"></a> <a name="pdf45" id="pdf45"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">THE MESSIAH CRAZE</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Among the
+          Apache, in the spring of 1906, the excessive use of a combined
+          cross and crescent symbol was noted. Men, women, and children had
+          this anchor-like design cut into wood, tin, and metal talismans,
+          and also tattooed on their faces and branded on their horses. It
+          was used also as a decorative device in much of the new basketry
+          and worked in beads on their moccasins, and new shirts and waists
+          seldom failed to display a cross in narrow yellow and black ribbon
+          in front.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Four years
+          before this time a forceful old medicine-man living on the Cibicu,
+          in a remote corner of the Apache reservation, either through the
+          influence of a vision or other hallucination, or by a desire to
+          become the ruling spirit in the tribe, proclaimed the gospel of a
+          messiah who, he claimed, had appeared to him in the hills and would
+          later return to the deliverance of his tribespeople.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In childhood
+          this future prophet was given the name Das Lan, Hanging Up, by
+          which designation he is commonly known in familiar discourse among
+          his tribesmen; but on the census rolls of the White Mountain agency
+          he is recorded simply as "V-9." On becoming a medicine-man in his
+          youth, in accordance with tribal custom he adopted the name—what
+          may be termed a professional title—Dó<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>ĭ
+          Tlí̆shĭ Nôĭltá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>sh, which signifies
+          Turquoise Rolling Stone.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As hitherto
+          mentioned, the Apache is the personification of devoutness in the
+          performance of his religious duties, and no matter where
+          circumstances may place him, he manages always to<span class=
+          "tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043"
+          class="tei tei-anchor"></a> have a small pouch of <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span> carefully secreted
+          about his person for use in paying his devotions to half a score of
+          gods, at least once every four days. If occasion demands, he may
+          pray every day, or four times a day, or any multiple of four times.
+          This custom has a direct bearing on the story of the messiah, which
+          is this:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Das Lan, in a
+          spirit of more than usual devotion, began a series of prayers to
+          the gods of Life, Peace, and Plenty, delivered as usual just as the
+          sun appeared over the eastern mountains. On the fourth morning,
+          with offerings of <span class="tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span>, he invoked the
+          benediction of Kútĕrastan, the Creator, Hádĭntĭn Skhĭn, God of
+          Health, Hádĭntĭn Nalín, Goddess of Crops, and of Chuganaái himself,
+          the All-seeing Sun. As the fourth pinch of pollen wafted away on
+          the breeze there appeared the vision, immediately beneath the sun,
+          of a small bearded dwarf, less than three feet in height, who
+          approached him, and said:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I am a
+          messenger sent by Kútĕrastan to talk to you. The Sun is my father;
+          I have just left him to come to you. You are to inform all your
+          people that a change is about to be made in their lives and in the
+          nature of the whole world. In place of this life of strife and toil
+          with little to eat, all, the white man as well as the Indian, will
+          be taken to a place where all things grow without labor, and where
+          there will be no rough, barren mountains, but instead broad valleys
+          filled with grass, trees, corn, fruits, nuts, and all kinds of game
+          in abundance. There, too, you will meet all your fathers and
+          mothers and brothers and sisters and children who have gone before
+          you from their homes, for they are now there. There no sickness or
+          death will visit anyone. The old and feeble will become strong, the
+          crooked straight, and the blind shall see. But to be taken, all
+          must have faith, believing as one, and observe these instructions I
+          am to leave with you. You are commissioned to instruct the people.
+          Those who believe must adopt the <span class=
+          "tei tei-hi"><span style="font-style: italic">dáiita
+          ílhnaha</span></span>, the cross and crescent, as a symbol of
+          faith, for it represents the shape the new world will have and the
+          road all must travel to reach it, and any who start on the journey
+          without using this sign will be<span class="tei tei-pb" id=
+          "page044">[pg 044]</span><a name="Pg044" id="Pg044" class=
+          "tei tei-anchor"></a> lost on the way. When the time comes to
+          depart, I will return to lead you. A great cloud, open in the
+          centre, will come down from above and surround us all, so that none
+          shall see whither he goes. Until then those who would go must do as
+          you bid them. All males, boys or men, must have caps of deerskin
+          with the <span class="tei tei-hi"><span style=
+          "font-style: italic">dáiita ílhnaha</span></span> marked on them in
+          beads on four sides, and two eagle feathers attached to the top,
+          ready to wear on the journey. They must also have new shirts,
+          leggings, and moccasins upon which this figure has been made in
+          black and white.</p><a name="fig46" id="fig46"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image29.png" alt="Illustration: Apache Village"
+            title="Apache Village" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Apache Village
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"The girls and
+          the women must likewise have new clothing, bearing the sacred
+          symbol, ever in readiness. All their water bottles, burden baskets,
+          and saddlebags must also bear the sign, and should any desire to
+          ride horses, only the best, fleet and strong, branded upon the left
+          buttock with the <span class="tei tei-hi"><span style=
+          "font-style: italic">dáiita ílhnaha</span></span>, may be taken.
+          The permanent homes of all people living in bands under a chief
+          must no longer be scattered, but must be built close together in
+          long rows, that no time may be lost in assembling when our Great
+          Father wills that you depart from this life to go to that where all
+          is peace and plenty. Until that time, which is not far off, you
+          must conduct yourselves as I have directed, discarding also all old
+          medicine symbols for the new."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The plain Greek
+          cross and the crescent have been used by the Apache as decorative
+          and religious symbols from early times, but this recent adaptation
+          of the combined form came as a sudden wave.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With an
+          unusually strong personality, Das Lan had long been held in fear by
+          those who knew him best, and with his story of the new messiah he
+          soon became of great prominence in the tribe. Das Lan first made
+          confidants of the leading spirits in the various bands, who in turn
+          converted others to the new faith before public announcement was
+          made. Having won the strongest men in the tribe through personal
+          appeal to their vanity, the crafty Das Lan could now remain at
+          home, enjoying the prosperous practice that grew out of his new
+          cult.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Throughout the
+          reservation those most deeply affected by the messiah belief have
+          been appointed spies over the others. If any<span class=
+          "tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045"
+          class="tei tei-anchor"></a> persist in the use of old medicine
+          paraphernalia, they are reported at once and harassed by threats of
+          plague, sickness, ill-luck, disaster, and even death, which Das Lan
+          claims to be able to cause or to dispel at pleasure. Once the
+          threat is made, nothing unwelcome can happen to one under the ban
+          that is not immediately attributed, by all the medicine-man's
+          disciples, to the disfavor of the gods; and nothing more potent is
+          necessary to convert the unbeliever, for there is no Indian reared
+          in the wilds who is not steeped in the belief that his gods are
+          all-powerful in both causing and eradicating every ill.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">About two years
+          ago, on the Cibicu, a woman murdered her husband. She did not deny
+          the act, but pleaded justification, alleging that her husband was
+          guilty of unfatherly conduct toward his daughter. The local
+          authorities were very sceptical of her defence, since the murdered
+          man had always borne an excellent reputation among both Indians and
+          whites; but no contradictory evidence could be adduced upon which
+          to base an open trial, so the matter became quieted. After time had
+          cancelled the crime in the mind of the guilty, it became known that
+          the murder had been committed at the instigation of the scheming
+          Das Lan, who found the deceased an obstacle to his prophetic
+          assumptions, and under the guise of an order from Kútĕrastan had
+          him despatched. Naturally fierce, strong, and bold, Das Lan has
+          become more emboldened by his success as a prophet, and indirect
+          threats of further crafty murders are sometimes uttered by the more
+          fanatical members in each band when anyone presumes to defy his
+          creed and will.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In 1903,
+          throughout the White Mountain reservation, the Government farmers
+          found it difficult to persuade the Apache to plant the usual corn.
+          The following winter found them with a scant food supply, and
+          Government aid was neccessary to relieve suffering. The cause of
+          the failure to plant, none of the officials then knew; but to his
+          tribesmen Das Lan had prophesied the probable advent of the messiah
+          at that time—so why plant corn?</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Another effect
+          of Das Lan's prophecy is noted in the fact that although a few
+          years ago the Apache houses were scattered far and<span class=
+          "tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046"
+          class="tei tei-anchor"></a> wide, now there are many villages
+          consisting of long straight rows of grass-thatched huts, bearing
+          testimony to that deep-seated superstition which in the Apache
+          apparently will never be eradicated.</p><a name="fig47" id=
+          "fig47"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image30.png" alt=
+            "Illustration: Sand Mosaic - Apache" title=
+            "Sand Mosaic - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Sand Mosaic - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">This pictures an
+            Apache dry-painting employed in an attempt to cure a paralytic
+            about the year 1882. The several figures are crude
+            representations of masked deities—<span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "font-style: italic">gáŭn</span></span>. The wavy lines are
+            lightning symbols. The patient entered upon the central figure,
+            when the colored earths were gathered from about him and rubbed
+            upon his body by masked men personating the <span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">gáŭn</span></span>.</p>
+          </div>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc48" id="toc48"></a> <a name="pdf49" id="pdf49"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">PUBERTY RITE</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The ceremonial
+          celebration of the arrival of the period of puberty in girls is
+          more rigidly adhered to than any ancient religious rite or social
+          custom in vogue among the Apache. By this ceremony the social
+          position of the girl is established, and she is given assurance, on
+          the eve of her womanhood, of a long, happy, active life. At this
+          critical period, if the favor of the gods were not thus invoked in
+          behalf of the girl, it might augur ill for her in after life.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">This Nalín
+          Bagúdzĭtash, or Girl Dance, is held always at dawn and is brought
+          to a close when the sun shines full upon the participants. The
+          ceremony is conducted by a woman selected from among the friends of
+          the girl's parents for her comeliness, activity, and good
+          character. So far as the performance of the successive parts of the
+          ceremony is concerned, no special knowledge on the part of the
+          leader is required, as a medicine-man is engaged to give the
+          necessary directions and to sing the songs. The girl lies on a
+          blanket upon the ground, and her sponsor, so to speak, straightens
+          her arms and legs, rubs her joints, and otherwise simulates
+          remoulding and beautifying her body. The girl then sits up, and
+          those assembled dance and sing in a circle about her. An eagle
+          feather and a white-shell bead are tied in her hair, and sacred
+          pollen is rubbed on her face, in deference respectively to the bird
+          of war and the god and goddess of health and
+          fructification—Hádĭntĭn Skhĭn and Hádĭntĭn Nalín.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the dancing
+          is finished the sponsor takes a basket of corn prepared for
+          ceremonial use and deposits it fifty yards or more to the east of
+          the circle. The girl arises and runs around the basket, then back
+          to the blanket on the ground, followed by little boys and girls.
+          The godmother then moves the basket farther away, and the girl runs
+          around it again, followed by children<span class="tei tei-pb" id=
+          "page047">[pg 047]</span><a name="Pg047" id="Pg047" class=
+          "tei tei-anchor"></a> as before. This performance is repeated four
+          times at the east of the circle, after which the basket is carried
+          around to the south and the girl runs around it four times again,
+          then to the west, and lastly to the north. When she returns from
+          her fourth run at the north the girl stops on the blanket as usual,
+          where the basket of corn is emptied on her head. A lively scramble
+          for the corn follows on the part of all present, for it is deemed
+          good fortune to bear away a handful of the consecrated kernels,
+          which, if planted, are certain to be very prolific.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The act of
+          running out and back, followed by children, symbolically attests
+          that the young woman will be strong and active throughout life,
+          beloved by her offspring, who will always follow and obey her. That
+          of pouring corn upon her head is an invocation to the gods that she
+          may be blessed with fruitfulness.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The girl wears
+          her ceremonial raiment of whitened deerskin or new white muslin,
+          with a white feather, a stone bead, and a piece of shell in her
+          hair, for four days after the performance, abstaining during that
+          time from flesh and from food containing salt, being careful, too,
+          not to scratch herself with her fingers. At the end of this period
+          she bathes, dons her usual clothing, and partakes of the customary
+          food.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc50" id="toc50"></a> <a name="pdf51" id="pdf51"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">DANCE OF THE GODS</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Gáŭn
+          Bagúdzĭtash, or Dance of the Gods, is the one ceremony of the
+          Apache that bears any material resemblance to the many Yébĭchai
+          dances or "chants" of the Navaho, and even then the only feature
+          common to the two is that the men, typifying gods, wear elaborate
+          masks. The Apache are not unfamiliar with the making and employment
+          of dry-paintings for the treatment of the sick, as has been seen.
+          Originally the dry-paintings and the <span class=
+          "tei tei-hi"><span style="font-style: italic">gáŭn</span></span>,
+          or gods, always appeared together, but in recent<span class=
+          "tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048"
+          class="tei tei-anchor"></a> years the Gáŭn dance has been conducted
+          preliminary to and as a part of medicine, puberty, and war
+          ceremonies. Captain Bourke, in his "Medicine-men of the Apache"
+          (Ninth Report of the Bureau of Ethnology, 1892), speaks of this as
+          the Spirit or Ghost dance. Though performed infrequently now, as
+          compared with other dances, on account of the expense and of
+          disapproval by the agents, the Gáŭn Bagúdzĭtash is unquestionably
+          the most popular ceremony conducted by the Apache.</p><a name=
+          "fig52" id="fig52"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image31.png" alt="Illustration: Apache Gaŭn"
+            title="Apache Gaŭn" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Apache <span class="tei tei-hi" style=
+              "text-align: center"><span style=
+              "font-style: italic">Gaŭn</span></span>
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Four always, but
+          generally five, deities are impersonated in this dance—Gaŭnchĭné̆
+          of the east, Gáŭncho of the south, Gáŭn of the west, Gaŭnchí of the
+          north, and Gaŭnĕskí̆dĕ the fun-maker. These are arrayed in short
+          kilts, moccasins, and high stick hats supported upon tightly
+          fitting deerskin masks that cover the entire head. Each carries two
+          flat sticks about two feet in length, painted with zigzag lines
+          representing lightning.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">For the dance a
+          circular plot of ground, fifty or sixty feet in diameter, is
+          cleared of stones and brush, and four small cedar trees are planted
+          about its edge, one at each of the cardinal points. All in
+          attendance assemble in a circle outside the trees, leaving an
+          opening at the eastern side. Unheralded the five masked personators
+          march in from the east and take position in front of the cedar
+          trees, the fifth man standing behind the fourth at the northern
+          side. Four drummers with small drums and an indefinite number of
+          drummers around a large one, at a signal from the medicine-man in
+          charge, who sings, begin drumming. The personated gods dance all
+          about the circle, making motions with their sticks as if picking up
+          and throwing something away, followed by blowing with the breath
+          for the purpose of expelling evil spirits from their midst. While
+          this is going on the fifth masker, Gaŭnĕskídĕ, performs antics
+          designed to amuse the audience. When the songs are finished the
+          dancers depart in an eastwardly direction, whence they came, and
+          all rest.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The drummers
+          begin the next period in the dance by beating their tomtoms. As
+          soon as they commence the <span class="tei tei-hi"><span style=
+          "font-style: italic">gáŭn</span></span> again appear, coming from
+          the east as before, and stop in single file in front of the cedar
+          tree on the eastern side. There the spectators<span class=
+          "tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049"
+          class="tei tei-anchor"></a> throw <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">hádĭntĭn</span></span> upon them and offer
+          prayers, after which the five <span class="tei tei-hi"><span style=
+          "font-style: italic">gáŭn</span></span> take the same positions as
+          before in front of the small trees. Upon the trees little wheels of
+          cedar twigs have been hung; these the dancers now take, and each
+          dances toward the fire in the centre of the circle and back four
+          times. As the gods dance back and forth the people assembled in the
+          encircling line shift their positions, so that all the women are on
+          the north side and all the men on the south; then the entire body
+          dances, with brief intervals of rest, while twelve songs are sung.
+          The maskers next form in single file on the east, march around the
+          fire, through the flames of which each passes the ends of his two
+          sacred wands to destroy any lurking evil, then back around the
+          eastern cedar tree, again around the fire, then to the southern
+          tree, and so on to each of the four trees, when they take their
+          leave.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">This much
+          constitutes that part of the ceremony in which the <span class=
+          "tei tei-hi"><span style="font-style: italic">gáŭn</span></span>
+          are the chief participants and which usually occupies half the
+          night. The remainder of the night is consumed by the performance of
+          some ceremony forming the principal objective—often the puberty
+          rite above described.</p><a name="fig53" id="fig53"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image32.png" alt="Illustration: Apache Maiden"
+            title="Apache Maiden" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Apache Maiden
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+        </div>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051"
+        id="Pg051" class="tei tei-anchor"></a> <a name="toc54" id=
+        "toc54"></a> <a name="pdf55" id="pdf55"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">THE JICARILLAS</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p><a name=
+        "fig56" id="fig56"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image33.png" alt=
+          "Illustration: Lone Tree Lodge - Jicarilla" title=
+          "Lone Tree Lodge - Jicarilla" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            Lone Tree Lodge - Jicarilla
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1904 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <span class="tei tei-pb" id="page053">[pg 053]</span><a name=
+          "Pg053" id="Pg053" class="tei tei-anchor"></a> <a name="toc57" id=
+          "toc57"></a> <a name="pdf58" id="pdf58"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">HOME AND GENERAL CUSTOMS</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Jicarillas,
+          or, as they are commonly called, "Jicarilla Apaches," occupy a
+          reservation of nearly four hundred and fifty square miles of
+          mountainous country in northern New Mexico. Linguistically the
+          Jicarillas are of the same stock as the Apache of Arizona; but here
+          the relationship ceases, for the two peoples have virtually no
+          knowledge one of the other; each, according to their respective
+          genesis myths, had their origin in the general region in which they
+          live to-day, while the dialect, mythology, legends, and medicine
+          rites of the Jicarillas more closely resemble those of the Navaho
+          than any of the Apache groups. The designation "Jicarilla Apaches"
+          is an inheritance from the early Spaniards, who were wont to
+          designate as Apache any warlike tribe which had not been brought
+          under subjection. Such were the Apaches de Nabajú (Navaho), the
+          Apaches del Perrillo, the Apaches Gileños, Apaches Tejuas, Apaches
+          Vaqueros, Apaches Faraones, Apaches Llaneros, Apaches Lipanes, and
+          a host of others, of whom the Spanish missionaries and colonists
+          had little or no knowledge except that derived, alas, from
+          predatory raids on the peaceable Indians among whom they were
+          established. The name "Apache," therefore, was applied in the Rio
+          Grande country of New Mexico in much the same way as the term
+          "Yavapai" was given in the Rio Colorado region of Arizona, and,
+          naturally enough, it still survives.</p><a name="fig59" id=
+          "fig59"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image34.png" alt="Illustration: A Jicarilla"
+            title="A Jicarilla" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              A Jicarilla
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Owing to their
+          composite nature the Jicarillas are a peculiarly interesting group.
+          Too small in numbers to resist the cultural influence of other
+          tribes, and having been long in contact with the buffalo hunters of
+          the great plains as well as in close touch with the pueblo of Taos
+          with its great wealth of ceremony and ritual, it is not surprising
+          that the Jicarillas, in life and ceremony,<span class="tei tei-pb"
+          id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class=
+          "tei tei-anchor"></a> have been deeply influenced by adjacent
+          tribes. As previously stated, the Jicarilla medicine rites are much
+          like those of the Navaho, but are far simpler in character. In
+          dress the Jicarillas resemble the Indians of the plains, even to
+          the feather headdress, which is never worn by the tribes to their
+          south and west. Features of an annual fiesta have been borrowed
+          directly from the Pueblos.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The typical
+          habitation of the Jicarillas is a tipi, or lodge, called
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, patterned after that of
+          the Plains tribes. Formerly they hunted the buffalo, making
+          periodical excursions from their mountain home to the plains and
+          bringing back quantities of prepared meat and large numbers of
+          hides, which were fashioned into tents and used for many other
+          purposes. To all intents and purposes, therefore, the Jicarillas
+          were a plains tribe. Only within recent years have they grown crops
+          of any kind. They exhibit fair skill in basketry, this being their
+          chief industry and source of barter with neighboring tribes; indeed
+          it was through this custom of making "little baskets" that the
+          Spaniards applied to them the name by which they are popularly
+          known. The Pueblos of the Rio Grande use many baskets, which they
+          obtain chiefly from the Jicarillas in exchange for corn. During
+          late years many of these <span class="tei tei-hi"><span style=
+          "font-style: italic">jicarillas</span></span> have been disposed of
+          to traders. Like the Navaho they make but little pottery, and that
+          only for utilitarian purposes.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Jicarillas
+          seem to have no system of clans or gentes. The tribe is divided
+          into two bands—commonly called by their Spanish names, <span class=
+          "tei tei-hi"><span style="font-style: italic">Olleros</span></span>
+          (Potters) and <span class="tei tei-hi"><span style=
+          "font-style: italic">Llaneros</span></span> (Plainsmen)—within
+          which marriage is not prohibited. In the days of the buffalo a part
+          of the tribe, preferring the prairie country, remained there for a
+          short time and received the name Kolhkahí<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>,
+          People of the Plains. The others returned to the mountains and from
+          the pottery they there made were called Sait Ndĕ, Sand People, sand
+          being used in mixing the clay. In event of marriage between members
+          of different bands, sons born of the union belong to the father's
+          band, while daughters belong to the band of the
+          mother.</p><span class="tei tei-pb" id="page055">[pg
+          055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Generally
+          speaking, chieftainship is hereditary, passing to the eldest son,
+          if there be such, otherwise to a brother, on the death of the
+          incumbent; but this rule might be set aside if public opinion were
+          strong enough to warrant it, and the chief be selected from another
+          family. Each band has a headman, chosen by reason of his personal
+          bravery and worthiness. The tribal chief, however, is the
+          recognized leader, the two band chiefs being little more than
+          figureheads.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The social
+          customs of the Jicarillas are well defined. A young man wishing to
+          marry sends a near relation to procure the consent of the girl's
+          parents, with whose decision the wishes of the daughter have little
+          weight. If the young man meets their approval, he is sent out to
+          hunt, and the game which he kills is distributed among the girl's
+          relations. The following day his family build a <span class=
+          "tei tei-hi"><span style="font-style: italic">kozhán</span></span>
+          and place in it the personal effects of the young couple, who, at
+          night, enter with friends and kinsfolk. A medicine-man prays to
+          Nayé̆nayĕzganĭ, asking his beneficence toward the new home. This
+          ceremony lasts until midnight, when the visitors depart and the
+          marriage is consummated. Polygamy was common. Divorce is effected
+          without ceremony, the discontented one deserting the other and
+          leaving him or her in possession of the dwelling.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Property right
+          is governed by tribal laws. The wife's belongings are inherited by
+          her children or, if she should have none, by her parents, not by
+          the husband. On the death of the husband his property passes to the
+          children and the wife.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The dead are
+          buried in secret, only a few of the close relations having
+          knowledge of the place. Immediately after death the body is carried
+          on horseback to a high point, where it is placed on the ground and
+          covered with the personal possessions of the deceased, such as
+          clothing, blankets, saddles, and weapons, and over all are heaped
+          brush and stones. Formerly a man's horse was killed near his grave,
+          and sometimes as many as three or four horses were similarly
+          sacrificed at different places. In former times also the
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span> was burned after the
+          burial, and members of the family cut their hair as a sign of
+          mourning.<span class="tei tei-pb" id="page056">[pg
+          056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a>
+          The souls of the dead are believed to rise skyward. In one portion
+          of the sky, among vast herds of buffalo, all those who have met
+          death in battle assemble, rich and happy; in another part, those
+          who have succumbed to sickness and old age. The evil, or those who
+          have practised witchcraft, have a place apart from the rest.
+          Between the latter and the spirits of the good stands a high rock
+          wall at which the evil ones are condemned to dig for eternity in an
+          effort to reach the happier home. Spirits can work only in
+          darkness, and the work of the night is ever brought to naught by
+          recurring daylight.</p><a name="fig60" id="fig60"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image35.png" alt=
+            "Illustration: A Jicarilla Feast March" title=
+            "A Jicarilla Feast March" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              A Jicarilla Feast March
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Jicarillas,
+          like their kindred the Navaho and Apache, pay much attention to
+          religion and ceremony. Compared with the Navaho their life seems
+          almost lacking in ceremony, but when contrasted with the various
+          Yuman tribes on the Colorado and Gila rivers of Arizona it is
+          fairly rich. Their healing or medicine rites include a dance,
+          called <span class="tei tei-hi"><span style=
+          "font-style: italic">Isánĕ</span></span>, that occupies four days
+          and four nights, and many one-day "sings," in all of which
+          dry-paintings are employed. Like the Apache the Jicarillas attach
+          much importance to the girls' puberty ceremony and still rigidly
+          adhere to it.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">A four-day
+          medicine dance is founded on the following legend:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Two maidens
+          lived at the bottom of a deep pit. Many of the men wished to marry
+          them, but the girls were well content and refused to come out. The
+          Bear and the Snake formed a plan to carry them off and make them
+          their wives. A beautiful butterfly was sent fluttering down over
+          the girls' heads, but they paid little heed to its beauties.
+          Another was sent, then another, and yet a fourth, which was so
+          beautiful that the girls reached up to catch it, for they wished to
+          copy its splendid colors on a large basket they were weaving. But
+          the butterfly escaped them and flew upward, keeping ever out of
+          reach as the girls followed to the mouth of the pit. There the Bear
+          and the Snake in waiting suddenly reached over, seized the girls,
+          and carried them away. The people, learning of this, asked them to
+          bring the girls back, but the Bear and the Snake refused, so an
+          appeal was made to Nayé̆nayĕzganĭ and Kobadjischínĭ. These two gods
+          built a fence<span class="tei tei-pb" id="page057">[pg
+          057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a>
+          around the world to keep the Bear and the Snake from escaping, and,
+          summoning all the people, compelled the Bear and the Snake to bring
+          the two young women back. The one the Bear had married had grown
+          very fat and coarse, like her master. "What have you done to make
+          this girl so fat?" demanded Nayé̆nayĕzganĭ in anger. "You must give
+          her medicine to make her comely again." So the Bear sang songs and
+          made medicine until the girl was herself again. Then came the Snake
+          with the girl he had stolen. She had become thin, like her master.
+          "What have you done to make this girl so thin?" cried
+          Nayé̆nayĕzganĭ. "You must give her medicine to make her well
+          again." The Snake then sang his songs and made medicine until the
+          girl became again robust and beautiful.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As already
+          mentioned, the performance of this ceremony extends through a
+          period of four days and four nights. The day preceding is spent in
+          preparation: the head of the family of the sick person makes ready
+          for a feast, and helpers build a corral of piñon and spruce
+          branches. This corral is circular, about forty yards in diameter
+          and six feet high, with an opening at the east. To the west, close
+          to the fence, is the medicine <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>. The latter part of each
+          morning of the four days is spent by the medicine-man and his
+          assistants in the <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, where a dry-painting of
+          blue, black, yellow, and red earths is made in the shape of a snake
+          lying in a circle with a space between the head and the tail. The
+          circle is about six feet in diameter, and within it are represented
+          numerous animals: the bear, turkey, deer, eagle, buffalo, elk,
+          badger, gopher, and others. A decoction is mixed in an earthen bowl
+          and the patient is summoned. Sand from the various parts of the
+          painting are sprinkled on the corresponding parts of his body, and
+          the medicine mixture is given him to drink.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The night
+          portions of the ceremony begin shortly after dark. The medicine-man
+          and any persons who know the songs gather in the <span class=
+          "tei tei-hi"><span style="font-style: italic">kozhán</span></span>
+          and sing, accompanied with a drum made of a basket inverted over a
+          hole in the ground and covered with a buffalo skin, the head toward
+          the east. The hole represents the pit in the legend, the basket the
+          one the girls were weaving, and a<span class="tei tei-pb" id=
+          "page058">[pg 058]</span><a name="Pg058" id="Pg058" class=
+          "tei tei-anchor"></a> figure interwoven in the latter symbolizes
+          the butterfly of the story. The beating of the drum is varied at
+          intervals by the use of a leg-bone of a mountain sheep rasped
+          quickly over a notched stick. Any men of the tribe may enter the
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, and even a white man who
+          is well known. The songs consist of recitals of the powers of the
+          medicine-man and invocations to the various animals, as the bear,
+          snake, and mountain sheep. Some of the songs consist merely in
+          naming the parts of the animal's body, while others are supposed to
+          be those used by the Bear and the Snake in the legend. After
+          singing these songs for about three hours, with intervals of rest,
+          the dancing begins. On each side of the enclosure are three fires.
+          Behind these on the north side are the men, on the south the women;
+          thus a large open space is bounded by the two lines of fires, the
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, and the opening of the
+          corral. Two women walk slowly into this space, their heads modestly
+          bent. They stop, and a young man approaches to ascertain with whom
+          they would dance. He then finds the desired persons, takes each by
+          the arm, and drags him out. The men always feign unwillingness to
+          go. In the meanwhile other pairs of women have come out and other
+          young men become busy finding partners for them. As a rule they
+          dance in groups of four, men and women facing each other and moving
+          backward and forward five or six steps. As the dance progresses the
+          man is likely to lay his hands upon the woman's shoulders, but
+          modesty forbids her a similar liberty. The same pair may remain
+          dancing together throughout the night, or they may cease when
+          either desires. On the first night the dancing continues until
+          about midnight; the second, an hour or two longer; the third, until
+          well toward dawn; the fourth, until sunrise.</p><a name="fig61" id=
+          "fig61"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image36.png" alt="Illustration: Jicarillas"
+            title="Jicarillas" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Jicarillas
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On the last
+          night the top of a small spruce tree, tipped with eagle down, is
+          planted near the door of the <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, and a new element in the
+          dancing is introduced. About midnight, before any dancing has been
+          engaged in, the ceremonial dancers enter from two dressing
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span> some two hundred yards
+          east of the corral. These consist of two parties. The first, eight
+          in number, enter in single file, preceded and followed by a man in
+          everyday<span class="tei tei-pb" id="page059">[pg
+          059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a>
+          costume. These dancers, called <span class=
+          "tei tei-hi"><span style="font-style: italic">Tsa</span><span class="tei tei-hi"><span style="font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">natí̆</span></span>,
+          are nude, save for the breech-cloth, with body and face painted in
+          white and black, and the hair hanging loose. Immediately following
+          them are the <span class="tei tei-hi"><span style=
+          "font-style: italic">Cha</span><span class=
+          "tei tei-hi"><span style="font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">zhiní̆</span></span>,
+          six in number, accompanied by four keepers, two in front and two
+          behind. The six are nude, the bodies painted solid white with six
+          black stripes encircling them. The hair is painted white and is
+          done up into two long, stiff braids, which project from the sides
+          of the head like a pair of horns. The faces are hideously made up
+          to represent clowns, as indeed their name signifies. In dancing,
+          the Cha<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>zhiní̆ and Tsa<span class=
+          "tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>natí̆ do not take steps, but
+          shuffle sidewise, locomotion being effected by means of a sort of
+          exaggerated shivering of the legs. This movement is common to
+          Plains tribes in many of their dances. The whole line of dancers
+          proceed with their peculiar motion into the <span class=
+          "tei tei-hi"><span style="font-style: italic">kozhán</span></span>
+          and around the fire, passing before the patient, the
+          Cha<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>zhiní̆ all the while
+          uttering hoarse, animal-like cries. Their utterances are always
+          coarse and obscene, causing much merriment, which is supposed to
+          aid the patient in casting off his illness. After passing through
+          the <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span> the Tsa<span class=
+          "tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>natí̆ form in line outside
+          and with their feet keep time to the singing and drumming, while
+          the others break ranks and in a promiscuous throng pass before the
+          spectators, first on the men's side, then on the women's. Just
+          before their departure from the corral any woman who feels an
+          indisposition may crouch in their path near the gate, facing the
+          west, and the Cha<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>zhiní̆ one by one leap over
+          her, first from the east, then from the other three directions,
+          ever continuing their hoarse cries.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">These characters
+          make their appearance four times during the course of the night,
+          the spectators dancing during the intervals. After their last exit
+          dancing continues until shortly before sunrise; then the
+          medicine-man and the singers arise, and, forming a circle about the
+          fire in the centre of the <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, sing a number of songs.
+          A maiden is summoned from the gathering to carry a basket of sacred
+          meal, and the medicine-man, taking up the top of the spruce tree,
+          passes out of the enclosure toward the rising sun, followed by the
+          maiden, the patient, the singers, and any who may be afflicted with
+          a bodily ailment. At a distance of about a hundred<span class=
+          "tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060"
+          class="tei tei-anchor"></a> yards the medicine-man stops and plants
+          the little spruce tip, to which the disease is now supposed to have
+          been transferred, under a tree, sprinkling over it quantities of
+          the sacred meal. Then each of the others, the patient leading,
+          steps forward, throws a pinch of the meal on the tree, and passes
+          on, always facing the east. When the last one has thus passed, the
+          procession stops, everybody holds his blanket ready, and on signal
+          from the medicine-man, just as the sun appears, gives it a shake
+          and runs at full speed to the <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span> and around the fire. Thus
+          is disease shaken out and the pursuit of the evil spirits of
+          sickness eluded.</p><a name="fig62" id="fig62"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image37.png" alt=
+            "Illustration: Jeditoh - Navaho" title="Jeditoh - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Jeditoh - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">It is interesting to
+            note the difference between the Apache of Arizona and the
+            Jicarillas in their assignment of colors to the cardinal
+            directions. The former invariably associate black with the east,
+            blue with the south, yellow with the west, and white with the
+            north.</p>
+          </div>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc63" id="toc63"></a> <a name="pdf64" id="pdf64"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MYTHOLOGY - CREATION MYTH</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In the beginning
+          all people, birds, and beasts were far beneath this earth,
+          somewhere in the darkness; there was no sun, no moon. It was not a
+          good place in which to live, because of the darkness. After a time
+          came Chunnaái, the Sun, and Klĕnaái, the Moon. They directed the
+          people to leave the world of darkness, showing the way they were to
+          go by passing up through a rift in the sky. But the sky was so far
+          above that the people knew of no way to reach it, so they made a
+          pile of sand in the form of a mountain, and painted the east side
+          white, the south blue, the west yellow, and the north side all
+          colors.[1] Then they gathered seeds from all the plants they knew
+          and placed them inside the little mountain. Chunnaái sent back his
+          messenger, Ánltsĭstn, the Whirlwind, to instruct them how to make
+          the mountain increase in size.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then all
+          gathered about it and danced and sang, until after four days the
+          seeds sprouted and the mountain began to expand and to increase in
+          height. This continued for four days, at the end of which time the
+          mountain seemed almost to reach the sky; but suddenly its growth
+          ceased, and none knew the cause. From<span class="tei tei-pb" id=
+          "page061">[pg 061]</span><a name="Pg061" id="Pg061" class=
+          "tei tei-anchor"></a> Chunnaái came Whirlwind to tell the
+          inhabitants how two of their maidens had entered the sacred space
+          on the mountain top and had wantonly broken and destroyed plants
+          and fruits, thus causing the mountain to cease growing.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With two long
+          poles and four buffalo horns, which then were straight, the people
+          made a ladder, which, when placed on the mountain top, reached the
+          sky. One of the four Great Whirlwinds, Níchitso, went up to see
+          what this new place was like. He put his head through the opening,
+          and seeing that the world was covered with water, at once descended
+          the ladder. The four Whirlwinds then went up; White Wind rolled the
+          water to the east, but still there was water at the south; Blue
+          Wind rolled it away to the south, but still there was water at the
+          west; so Yellow Wind blew it away to the west, and then there was
+          water only at the north, which All-Color Wind quickly blew away.
+          Then the Winds blew over the earth for four days to dry it; but
+          they left some of the water, which flowed along in streams.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When they
+          returned and told what they had done, the people sent Ká̑gĕ, the
+          Crow, who was wise, to view the land. They waited long, but Ká̑gĕ
+          did not return. Then they sent Little Whirlwind, who found the Crow
+          perched upon some dead bodies, plucking out their eyes; and because
+          of his wickedness in forgetting the people, his feathers, once
+          white, had turned black. Then Nagá<span class=
+          "tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>schitn, the Badger, was sent
+          to see if the land was good, but just as soon as he had crawled
+          through he sank in the black mud and could go no farther, so Little
+          Whirlwind was despatched to succor him. To this day Badger's legs
+          are black. Next Kĕldi<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>shé̆n, the Skunk, was sent,
+          because he was light in weight; but even he sank in the mud and
+          blackened his legs. Then the people sent Cha, the Beaver, who
+          travelled about for a long time, and finding all the water running
+          away in streams, built dams and thus formed many lakes. He came
+          back and told the people that the land was good to live in, which
+          pleased them greatly. Then they started up the ladder, and when all
+          had passed over, it was found that their weight had bent the
+          buffalo horns, which ever<span class="tei tei-pb" id="page062">[pg
+          062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a>
+          since have been curved. Thus all the people came out upon this
+          earth at a place in the north.<a id="noteref_3" name="noteref_3"
+          href="#note_3"><span class="tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">3</span></span></a></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">During the first
+          days the Sun did not rise above the horizon, having been held back
+          in the east by a web that Ma<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>sché̆, the Spider, had woven
+          about him. But the people succeeded in tearing the web away, and
+          from that time the Sun each day has travelled across the whole
+          sky.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On emerging from
+          the underworld the inhabitants began moving in a great circle,
+          travelling from the north to the east, then to the south, then to
+          the west. When any found a spot that pleased them, they settled
+          there, and Chunnaái and Klĕnaái gave them a language of their own.
+          Four times the land was thus encircled, but each time the circle
+          became smaller, and when the people came the last time to the
+          north, Haísndayĭn, the Jicarillas, found their home in the
+          mountains near the Rio Chama.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc65" id="toc65"></a> <a name="pdf66" id="pdf66"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MIRACLE PERFORMERS</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">During the
+          wanderings of the people a girl, Yólkai Ĕstsán, became separated
+          from the rest. She would lie all day on a hillside in the sunshine,
+          and the Sun saw that no harm came to her. By and by she bore a
+          child, whose father was Chunnaái, the Sun, and the child was
+          Nayé̆nayĕzganĭ. Another girl, Ĕstsán Nátlĕshĭn, was fond of lying
+          asleep under a rock, and by the trickling water that fell upon her
+          Kobadjischínĭ was begotten.</p><a name="fig67" id="fig67"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image38.png" alt=
+            "Illustration: Lake Lajara - Navaho" title=
+            "Lake Lajara - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Lake Lajara - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The two women
+          and their sons lived together. To amuse the children the mothers
+          made them a wheel, but cautioned them never to roll it toward the
+          north. Whenever he heard the sound of water, Kobadjischínĭ, to seek
+          its source, would leap straight into any torrent, and his mother
+          hoped that the toy would deter him from falling into such danger.
+          One day the two boys became curious to know what was in the north,
+          so they rolled the wheel in that direction. It went straight on for
+          a long time, then came<span class="tei tei-pb" id="page063">[pg
+          063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a>
+          to a ladder leading up the steep side of a rock, up which it
+          rolled. The boys stopped in astonishment. The wheel rolled on down
+          into a cave, where lived Yíyĕ, a monster Owl, who ate human flesh.
+          A young girl, Yíyĕ's slave, was sent up to see who was outside.
+          "Two young, fine-looking boys," she reported. Yíyĕ sent her to tell
+          them to come into the cave, but this they refused to do, even when
+          he urged them himself, saying, "No! Give us our wheel!" But at last
+          the boys yielded to Yíyĕ's persuasions and proceeded up the ladder
+          and down into the cave. Owl built a fire under a huge pot of water,
+          seized the boys, and put them into it. He boiled them a long time,
+          then lifted them out with a stick. They stood up and said, "Why do
+          you not give us our wheel and let us go home?" Then Yíyĕ became
+          angry and thrust them into a great heap of hot ashes and built a
+          fresh fire over them. After a long time he took them out, but they
+          were still unharmed, and only asked, "Why do you not give us our
+          wheel?" At this Owl became very angry and, seizing them, cut them
+          into small pieces, put them into the pot, and boiled them again;
+          but when he took them out they were alive and whole. Owl said not a
+          word, but gave them their wheel and motioned them to go. All this
+          time the mothers of the two boys knew from the Sun where they were,
+          and by a burning stick could tell when their children were in
+          danger; for if they were safe the flame burned high, but if in
+          danger it burned low.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Because there
+          were so many monsters on the earth that destroyed people, the
+          mothers of Nayé̆nayĕzganĭ and Kobadjischínĭ sent them on a visit to
+          Chunnaái to learn how to kill these evil beings. Chunnaái sent down
+          the rainbow, and up this the two boys climbed and went into the
+          house of the Sun. For Nayé̆nayĕzganĭ the Sun made a complete suit
+          of turquoise—shirt, leggings, and moccasins—and in his hair
+          fastened a long eagle feather. He gave him also huge arrows made of
+          pine trees pointed with flint of white, blue, yellow, and
+          all-colors, and a bow made of a part of the rainbow. To
+          Kobadjischínĭ he gave a suit of flint of many colors and a long
+          whip with which to drive away sickness, and in his hair he tied a
+          downy eagle<span class="tei tei-pb" id="page064">[pg
+          064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a>
+          feather. Then he said to Nayé̆nayĕzganĭ, "Shoot down and see if you
+          can hit that tree." So Nayé̆nayĕzganĭ shot, and the arrow shattered
+          the tree like a bolt of lightning.</p><a name="fig68" id=
+          "fig68"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image39.png" alt=
+            "Illustration: Into the Desert - Navaho" title=
+            "Into the Desert - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Into the Desert - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">After his return
+          from the home of the Sun, Nayé̆nayĕzganĭ and his mother, Yólkai
+          Ĕstsán, went over to the pueblo of Taos, where in a lake lived a
+          monster Turtle which had destroyed many people by dragging them
+          beneath the water. Nayé̆nayĕzganĭ went into the village and asked
+          for food, but the people refused him, not knowing who he was. In
+          the night he sent worms into their corn, spoiling it all; and in
+          the morning, when they discovered it, they were filled with fear,
+          and said:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"You must be
+          some great man. In the west is a large lake, and in it a being
+          which has dragged many of our people into the water. Will you go
+          and kill it?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I will kill
+          it," replied Nayé̆nayĕzganĭ, "but first you must give me as much
+          turquoise as I now have in my suit."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">This they did,
+          and Nayé̆nayĕzganĭ asked Chunnaái how he should kill this creature.
+          His father gave him four wheels—white, blue, yellow, and
+          all-colors. Then from the east he threw the white one into the
+          middle of the lake, and the water receded a little. From the south
+          he threw the blue wheel, from the west the yellow, from the north
+          the wheel of all-colors, and each time the water decreased a little
+          more, until a ladder leading downward was exposed. From the centre
+          in four directions led rows of large stones, upon which Turtle
+          walked in going to his house. Nayé̆nayĕzganĭ went out on one of
+          these stone-trails and down the ladder. At the bottom he found two
+          mountain lions, which he quieted by giving them eagle feathers. He
+          went through a long passage and successively met two fierce bears,
+          two snakes, and two spotted wildcats, but each in turn was pacified
+          with eagle feathers. At the end of the passage was a door, which
+          Nayé̆nayĕzganĭ burst open, coming suddenly upon the great Turtle.
+          The monster tried in vain to seize and kill him, but Nayé̆nayĕzganĭ
+          took out his fire-stick, and said:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Release the
+          people you have here, or I will destroy you with my
+          fire!"</p><span class="tei tei-pb" id="page065">[pg
+          065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I have only
+          one," said Turtle, "and you may take him."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the one
+          came out Nayé̆nayĕzganĭ asked him if there were any more captives
+          in the house, and the man said there were many more. So again he
+          threatened Turtle, and other prisoners were released; but these
+          were not all, and he compelled Turtle to free still more. On the
+          fourth demand, however, the monster refused to give up any more of
+          his prisoners, whereupon Nayé̆nayĕzganĭ killed him with his fire
+          and smoke. Then going through the rooms he released all the people
+          he found. There were two young Turtles, whom he told not to grow
+          any larger, nor to kill people or animals; and small Turtles yet
+          inhabit the land.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Nayé̆nayĕzganĭ
+          heard that to the east of the mountains of the Haísndayĭn lived
+          Tzĕs, the enormous Elk, in the midst of a great high plain, which
+          no one could approach unseen. So he journeyed thither, thinking to
+          ascend the eastern side; but Elk saw him, and he went no closer.
+          Then he tried from the south, the west, and the north, but always
+          Elk saw him. At the northern side of the plain Nayé̆nayĕzganĭ heard
+          someone ask, "What are you doing here?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">It was
+          Maínĕli<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, the Gopher; and when he
+          learned what Nayé̆nayĕzganĭ wished to do, he promised his help. So
+          he burrowed into the ground and came up under the spot where Elk
+          was lying, and just behind the shoulder gnawed away the thick hair
+          that protected the monster's heart. Elk felt the gnawing, and cried
+          out, "Who is doing that?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Gopher answered,
+          "I need fur to make a nest for my little children."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">So Elk became
+          quieted and Gopher went back into the ground, and from the centre
+          dug holes in four directions to the edge of the plain.
+          Nayé̆nayĕzganĭ then entered one from the east, and coming to the
+          centre looked up and saw Elk's heart beating. Drawing his
+          flint-pointed arrow to the head, he shot the monster through the
+          heart, then quickly dropped down into Gopher's burrow beneath four
+          stones which, one below the other, stopped the vertical channel.
+          But first he made with his<span class="tei tei-pb" id="page066">[pg
+          066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a>
+          fire-stick a dense white smoke at the end of the burrow that ran to
+          the east. Elk leaped down into the opening and rushed in the
+          direction of the smoke, seeking his enemy. Then in his rage he went
+          to the centre, but in the meantime Nayé̆nayĕzganĭ had made a cloud
+          of blue smoke at the south, so Elk ran thither. Successively
+          Nayé̆nayĕzganĭ made yellow smoke at the west and all-color smoke at
+          the north, each time at the mouth of the burrow, and each time Elk
+          ran in the direction of the newly made smoke. All the time blood
+          was pouring from the wound in Tzĕs' heart. At last he espied the
+          hole blocked with four stone doors of white, blue, yellow, and
+          all-colors, which led straight down from the floor of the passage.
+          With his great antlers the monster broke through the first three
+          doors, but at the fourth he fell dead. Nayé̆nayĕzganĭ divided the
+          meat with Gopher, and taking the greater portion on his back, for
+          by this time he was grown large and strong, he started back to his
+          mother, who was overjoyed by his safe arrival and because he had
+          brought such a quantity of meat. Near the village he stopped to
+          rest, and the weight of himself and of Elk's body flattened the top
+          of the hill on which he sat. Where Elk's blood soaked into the
+          ground the soil is still red.</p><a name="fig69" id="fig69"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image40.png" alt=
+            "Illustration: Nature's Mirror - Navaho" title=
+            "Nature's Mirror - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Nature's Mirror - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">From his father,
+          Chunnaái, Nayé̆nayĕzganĭ had knowledge of another evil thing and
+          how to destroy it. Cutting off a piece of Elk's intestine, he
+          filled it with blood and fastened it about his waist. Then he told
+          his mother to strip off the hide and while it was still soft sew it
+          into a suit that would cover him completely. When the suit was
+          finished he put it on, hid Elk's antlers under it, and departed
+          westward in search of Itsá, the Eagle, who every day killed a man.
+          When Nayé̆nayĕzganĭ approached the home of Eagle the latter swooped
+          down from his high rock and four times tried to seize him, but
+          could not fasten his talons in the hardened hide. At the fourth
+          attempt Nayé̆nayĕzganĭ allowed Eagle to take hold of his suit in
+          the front, whereupon the bird carried him up and up, and from a
+          tremendous height dropped him upon the sharp rocks. Though unhurt,
+          to deceive Eagle he tore open the piece of intestine,<span class=
+          "tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067"
+          class="tei tei-anchor"></a> allowing the blood to gush out upon the
+          rock. Itsá told his two children to go and eat, but when they drew
+          near Nayé̆nayĕzganĭ made a sound, "Sh!" and they stopped in fright.
+          Again they came near and again heard the sound "Sh!" So the Eaglets
+          went to their father, perched high on the point of the rock, and
+          said:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"That body is
+          not dead, it makes a noise 'Sh!'"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Never mind
+          that; go and eat!" commanded the parent Eagle, who then flew away
+          for his day's hunting.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When Itsá was
+          gone, Nayé̆nayĕzganĭ arose, took off the elk-skin suit, and
+          addressed the frightened Eagle children:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"In what weather
+          does your father come home?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"In a great
+          storm of thunder and lightning," they answered.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"And in what
+          weather does your mother come home?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"When all the
+          sky is clouded and a slow rain falls."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Presently a
+          great storm arose, and the Eaglets exclaimed, "Our father is
+          coming!" Soon the Eagle came rushing through the air, and from afar
+          Nayé̆nayĕzganĭ heard wailing, for Eagle had a man in his talons.
+          From far aloft, as was his wont, he dropped the man upon the rocks.
+          Nayé̆nayĕzganĭ took up one of Elk's antlers and just as the great
+          bird was alighting on his perch hurled it at him, striking him on
+          the head. Listening, he heard the body drop upon the rocks far
+          below. Then a slow rain began to fall, and the Eaglets cried, "Our
+          mother is coming!" Soon the mother Eagle came. She too had a man in
+          her talons, and with the other horn Nayé̆nayĕzganĭ killed her. Then
+          he warned the Eagle children that they must not grow any larger, or
+          ever attempt to carry away people; and they promised to be content
+          with hunting animals.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">But
+          Nayé̆nayĕzganĭ found that there was no way to get down from the
+          rock, for it was steep and very high, so high that it made him
+          dizzy to look over the edge. Chunnaái told him to wait there, for
+          he would send someone to bring him down safely. At last
+          Nayé̆nayĕzganĭ saw somebody below, who proved to be Bat.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Come, help me
+          down!" he called.</p><span class="tei tei-pb" id="page068">[pg
+          068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a>
+          <a name="fig70" id="fig70"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image41.png" alt=
+            "Illustration: Canon Hogan - Navaho" title=
+            "Canon Hogan - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Canon <span class="tei tei-hi" style=
+              "text-align: center"><span style=
+              "font-style: italic">Hogan</span></span> - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Bat came up,
+          flying round and round the rock. On his back was a basket,
+          supported from his shoulders by two cords that looked like Spider's
+          thread.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"That will not
+          hold me!" exclaimed Nayé̆nayĕzganĭ.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"But it will,"
+          answered Bat; "it will hold the biggest of mountain sheep!" And to
+          prove the truth of his assertion he filled the basket with stones
+          and jumped up and down, and the threads held. Then Nayé̆nayĕzganĭ
+          was satisfied and got in, and Bat began the descent. "Don't open
+          your eyes!" he commanded. After a long time, feeling that they must
+          be near the bottom, Nayé̆nayĕzganĭ opened his eyes, but the sight
+          made him dizzy, and he almost fell out of the basket. Bat became
+          angry at this, for the lurch almost threw him from the rock. At
+          last, however, they reached the ground in safety.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">There they
+          dragged the bodies of the two great Eagles together, plucked them,
+          and filled Bat's basket with the feathers, which Nayé̆nayĕzganĭ
+          wished to take home. "Don't go in the low places," he advised Bat,
+          as the latter started on ahead. But Bat forgot, and because the
+          walking was easier went across the low places, where the birds
+          stole all the feathers for their nests; so he had to return and
+          fill the basket again. These he carried safely to Yólkai Ĕstsán,
+          who gave many of them to the people of the village.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">From Chunnaái,
+          Nayé̆nayĕzganĭ learned of one more monster on the earth, a huge
+          Rolling Stone, which lived in the south near the pueblo of Picuris;
+          so he and his mother went southward. They stopped in a cañon
+          through which Rolling Stone often passed on its way to and from the
+          village, and by and by it came crashing along, destroying
+          everything in its path. Just as it passed, Nayé̆nayĕzganĭ shot with
+          one of his great flint-pointed arrows and shattered it, as he had
+          shattered the tree when Chunnaái first gave him his weapons; and
+          the ground in that spot is still red from the blood that flowed
+          from Rolling Stone's heart.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc71" id="toc71"></a> <a name="pdf72" id="pdf72"></a>
+          <span class="tei tei-pb" id="page069">[pg 069]</span><a name=
+          "Pg069" id="Pg069" class="tei tei-anchor"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">ORIGIN OF FIRE</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Black Man,
+          Haschí̆n Dí̆lhĭli, was created by Nayé̆nayĕzganĭ to be his helper
+          in the task of making the earth a good dwelling-place for the
+          people. Haschí̆n made the animals, mountains, trees, and rivers,
+          gave the people weapons and implements, and showed how they were to
+          be used. When all were supplied with houses to live in and weapons
+          with which to protect themselves and to kill game, he called
+          Coyote, Tsilité̆n, the Mimic.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Go to the Land
+          of the Fireflies," he commanded, "and bring back their fire, for
+          the people have no fire with which to cook their food."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Coyote started,
+          and found the Land of the Fireflies. These beings lived at the
+          bottom of a deep, deep hole—an enormous cave in the solid rock. Its
+          sides were smooth and straight, and how to get down Coyote did not
+          know. He went to the edge of the pit, and there found growing
+          Little Tree.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Help me down to
+          the Land of the Fireflies," he said. So Little Tree sent its roots
+          down, down, down, until they extended quite to the bottom, and
+          Coyote descended. There he played with the little Firefly boys,
+          romping about, running back and forth, pretending to be thinking of
+          nothing but their amusement, for the Fireflies guarded their fire
+          carefully and would let no one touch it.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On the tip of
+          his tail Coyote had tied a tuft of cedar bark. Suddenly he dashed
+          through the great fire which always burned in the centre of the
+          village, and was off before the Firefly people knew what he had
+          done. When they discovered that he had stolen some of their fire,
+          they set out in pursuit; but Coyote was very swift of foot, and
+          reached the wall of the pit far ahead of them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Little Tree,
+          help me out!" he called.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Little Tree drew
+          its roots up, up, up, while Coyote held on and was drawn safely out
+          of the hole. Then he ran quickly about among the people, lighting
+          the piles of wood they had prepared, until every family was
+          supplied with fire.</p>
+        </div>
+      </div>
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="toc73" id="toc73"></a> <a name="pdf74" id="pdf74"></a>
+        <span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071"
+        id="Pg071" class="tei tei-anchor"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">THE NAVAHO</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p><a name=
+        "fig75" id="fig75"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image42.png" alt=
+          "Illustration: A Drink in the Desert - Navaho" title=
+          "A Drink in the Desert - Navaho" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            A Drink in the Desert - Navaho
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1904 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc76" id="toc76"></a> <a name="pdf77" id="pdf77"></a>
+          <span class="tei tei-pb" id="page073">[pg 073]</span><a name=
+          "Pg073" id="Pg073" class="tei tei-anchor"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">HOME LIFE, ARTS, AND
+          BELIEFS</span></h2><a name="fig78" id="fig78"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image43.png" alt=
+            "Illustration: Under the Cottonwoods - Navaho" title=
+            "Under the Cottonwoods - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Under the Cottonwoods - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Navaho are a
+          pastoral, semi-nomadic people whose activities centre in their
+          flocks and small farms. Their reservation of more than fourteen
+          thousand square miles is the desert plateau region of northern
+          Arizona and New Mexico. Its mesas and low mountains are sparsely
+          covered with piñon and cedar, and on the higher levels are small
+          but beautiful forests of pine. Back and forth in all parts of this
+          vast region the Navaho drive their flocks. At the season when the
+          slight rainfall produces even scant pasturage on the desert plains
+          the flocks are pastured there; but as the grass becomes seared by
+          the summer sun and exhausted from pasturing, the flocks are taken
+          into the mountains, where the shade of the pines lends grateful
+          coolness. Again, as the deep snows of winter come, the sheep and
+          goats are driven down to the wooded mesas, where there is little
+          snow and an abundance of fuel, of which there is none on the
+          plains. And so, year in, year out, the flocks slowly drift back and
+          forth from plain to mesa and from mesa to mountain.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">While the Navaho
+          leads a wandering life, the zone of his movements is surprisingly
+          limited; indeed the average Navaho's personal knowledge of his
+          country is confined to a radius of not more than fifty miles. The
+          family usually has three homes, the situation of which is
+          determined by the necessities of life. Near their summer home they
+          cultivate small crops of corn and vegetables in narrow, sandy
+          washes, where by deep planting sufficient moisture is insured to
+          mature the crop. In a few sections small farming is conducted by
+          means of irrigation. In Cañon de Chelly, which may be termed the
+          garden spot of the reservation, there are diminutive farms and
+          splendid peach orchards irrigated with freshet water. The cañon
+          drains an extensive region, and even a light<span class=
+          "tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074"
+          class="tei tei-anchor"></a> rain causes the stream which flows at
+          the base of its lofty walls to become swollen. This water the
+          natives divert to their miniature cornfields and orchards, one or
+          two freshets assuring good crops.</p><a name="fig79" id=
+          "fig79"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image44.png" alt=
+            "Illustration: Cornfields in Canon Del Muerto - Navaho" title=
+            "Cornfields in Canon Del Muerto - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Cornfields in Canon Del Muerto - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Owing to its
+          lowness and its earth covering, the Navaho house, or <span class=
+          "tei tei-hi"><span style="font-style: italic">hogán</span></span>,
+          is the most inconspicuous of habitations. One might ride from
+          morning till night across the reservation and not observe either a
+          hogán or an Indian, although he has no doubt passed within a
+          stone's throw of many of these houses and been peered at by many
+          more dark eyes from brush concealments. At the end of a long day in
+          the saddle the traveller may wonder where the many thousands of
+          Navaho reside; but his inquiry may be answered if he will but climb
+          to the summit of one of the many low mountains and view the
+          panorama as the long shadows of evening are creeping on. Here and
+          there in every direction the thin blue smoke of the campfire may be
+          seen curling upward as these desert people prepare their evening
+          meal. In this clear, rare atmosphere the far distant horizon is the
+          only limit to his vision. Just below, a mile or so away, may
+          perhaps be seen the smoke from a group of half a dozen hogáns.
+          Miles beyond is another group, and still beyond another, and so
+          throughout the sweep of vision. These people and their life are
+          delightfully Indian, but slightly influenced by the white man's
+          ways. As the chief human touch of the great southwestern desert the
+          Navaho are the artist's joy, and as a subject for the ethnologist
+          their ceremonial life furnishes limitless material for study.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The handicraft
+          of the Navaho is seen at its best in their blanketry, which is one
+          of the most important industries of any Indians within our domain.
+          The greater portion of the wool from their hundreds of thousands of
+          sheep is used in weaving, and in addition a considerable quantity
+          of commercial yarn is employed for the same purpose. The origin of
+          the textile art among the Navaho is an open question. It is
+          probable that they did not learn it from anyone, but that it
+          developed as a part of their domestic culture. It is contended by
+          some that the early Spanish missionaries taught the Navaho to
+          weave; but why should the white man be accredited with this art?
+          The mummies<span class="tei tei-pb" id="page075">[pg
+          075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a>
+          found in the prehistoric cliff-ruins of the Navaho country are
+          wrapped in cloth finer than any ever produced with a Navaho loom,
+          and no doubt now remains that Pueblo people were incorporated by
+          the Navaho in ancient times.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The blankets
+          made in earlier days, say from fifty to a hundred and fifty years
+          ago, are beautiful examples of primitive handicraft. The body of a
+          so-called bayeta blanket was woven of close-spun native wool, dyed
+          dark blue, while the red pattern was from the ravellings of Spanish
+          bayeta. Much of the beauty of the old blankets is due to the
+          mellowing of the native colors by age, but practically none of
+          these rare examples are to be found among the Navaho at the present
+          time. The blankets of to-day may be roughly divided into three
+          classes: 1. Those made from the close-spun native yarn dyed in the
+          old colors and woven in the simple old patterns; when aged they
+          closely resemble the old bayeta blankets. 2. Blankets woven in a
+          great variety of designs from coarse, loose-spun yarn dyed with
+          commercial dyes of many shades; these are the Navaho blankets of
+          commerce. 3. Those woven from commercial or "Germantown" yarn; they
+          are of fine texture and sometimes beautiful, but lack interest in
+          that their material is not of Indian production. Fortunately the
+          decrease in the demand for blankets woven of commercial yarn is
+          discouraging their manufacture.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Navaho woman
+          weaves her blanket not so much for profit as for love of the work.
+          It is her recreation, her means of expressing imagination and her
+          skill in execution. Civilized women may write books, paint
+          pictures, or deliver ringing addresses; these are unknown worlds to
+          the Navaho woman: but when after months of labor she finishes a
+          blanket, her pride in her work of art is indeed well justified.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Because of their
+          pastoral life the Navaho are not villagers. Their dome-shaped,
+          earth-covered hogáns are usually grouped two or three in the same
+          locality. The summer house is a rude brush shelter, usually made
+          with four corner posts, a flat top of brush, and a windbreak of the
+          same material as a protection against the hot desert siroccos. The
+          hogán proper, used for storage<span class="tei tei-pb" id=
+          "page076">[pg 076]</span><a name="Pg076" id="Pg076" class=
+          "tei tei-anchor"></a> during the summer, affords a warm and
+          comfortable shelter to its occupants through the cold winters of
+          their high altitude. When a hogán is built it is ceremonially
+          consecrated, and if an occupant should die in it, it is forever
+          deserted and is called <span class="tei tei-hi"><span style=
+          "font-style: italic">tsí̆ndi hogán</span></span>, "evil house." No
+          Navaho will go near such a house or touch anything taken from it.
+          If a meal were cooked with decayed wood from a hogán a hundred
+          years deserted, a Navaho, even if starving, could not be induced to
+          partake of it. Thus strong are the religious beliefs of this
+          primitive people.</p><a name="fig80" id="fig80"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image45.png" alt=
+            "Illustration: The Blanket Maker - Navaho" title=
+            "The Blanket Maker - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              The Blanket Maker - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The domestic
+          equipment of the Navaho is simplicity itself and reflects the
+          simple life of the tribe. Of household furniture there is none. The
+          bedding consists usually of a few sheepskins; cooking utensils are
+          earthen pots of their own making, and cups, knives, and spoons of
+          civilization. Plates they do not need, as the family eat directly
+          from the pot in which the food is cooked. The principal food is
+          mutton, boiled, and corn prepared in many ways. Considerable flour
+          obtained from traders is consumed; this is leavened slightly and
+          made into small cakes, which are cooked over the embers like
+          Mexican tortillas.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The women are an
+          important factor in the Navaho tribe. The sheep usually, and the
+          house, with all that pertains to it, always are the property of the
+          wife. The independent spirit of the women, instilled by this
+          incontestable property right, manifests itself throughout the
+          tribe, and by reason of it the Navaho husband is not apt to seek an
+          opportunity to criticise his wife so long as she is in a position
+          to say, "If I and the hogán do not suit you, go elsewhere!"
+          Polygamy is common, but as a rule the wives of one man are sisters,
+          an arrangement conducive to domestic harmony.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Many of the
+          Navaho men are skilled silversmiths. Every well-to-do Navaho
+          possesses a silver belt consisting of a dozen or more wrought oval
+          discs, each about two by three inches, fastened to a leather strap.
+          Such a belt, weighing several pounds, is of course a valuable piece
+          of property. The wearer may also have a broad silver bracelet set
+          with turquoise, a heavy string of silver beads with a massive
+          pendant of the same material, and a<span class="tei tei-pb" id=
+          "page077">[pg 077]</span><a name="Pg077" id="Pg077" class=
+          "tei tei-anchor"></a> pair of deerskin leggings with a row of
+          silver buttons on the outer side. Frequently their horses are gaily
+          bedecked with bridles and saddles heavily weighted with silver
+          ornaments. The long strap over the shoulder, from which the pouch
+          of the medicine-man is suspended, is always studded with silver
+          buttons. Mexican coins, especially the peso, are the principal
+          source of all this silverwork, the Navaho preferring this coin to
+          our own dollar because it is heavier. Buttons and beads also are
+          made from American dimes and twenty-five cent pieces; the small
+          beads from dimes, and the larger ones from two coins of the same
+          value. They learned silversmithing from the Mexicans, but since
+          their first lessons have developed a high degree of individuality
+          in the art. While the metal-work of the Navaho at the present time
+          is practically all in silver, only a few copper objects being made,
+          their earliest work in metal was with iron, and occasionally an
+          example of this is found. The silver and shell bead jewelry of the
+          Navaho is his savings bank. During times of prosperity he becomes
+          the possessor of all the jewelry his means afford, and when poor
+          crops or long winters threaten distress he pawns it at a trader's,
+          so that many of the traders often have thousands of dollars' worth
+          of silverwork and shell beads on hand at one time. The system seems
+          to be a very fair one, and in time of stress is certainly a boon to
+          the impecunious Navaho.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The little
+          pottery made by this people is an undecorated ware for utilitarian
+          purposes only. For carrying water a gum-coated water bottle of
+          basketry is in general use. Few baskets are made, and these are of
+          but a single pattern—a flattish tray for use in ceremonies. Most of
+          the baskets used by the Navaho in their ceremonies, however, are
+          purchased from neighboring tribes, especially the Havasupai and the
+          Paiute, who weave them primarily for purposes of trade. Such
+          baskets must be of a prescribed pattern, with a break in the design
+          at one side. When the basket is in use this side is always placed
+          toward the east.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Most Navaho
+          ceremonies are conducted, at least primarily, for the purpose of
+          healing disease; and while designated medicine ceremonies, they
+          are, in fact, ritualistic prayers. There are<span class=
+          "tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078"
+          class="tei tei-anchor"></a> so many of these ceremonies that no
+          student has yet determined their number, which reaches into scores,
+          while the component ritual prayers of some number hundreds. The
+          principal ceremonies are those that require nine days and nine
+          nights in their performance. Of the many now known the names of
+          nine are here given: Kléjĕ Hatál, Night Chant;<a id="noteref_4"
+          name="noteref_4" href="#note_4"><span class=
+          "tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">4</span></span></a>
+          Tzĭlhkí̆chĭ Hatál, Mountain Chant; Hozhónĭ Hatál, Happiness Chant;
+          Natói Hatál, Shooting Chant; Toi Hatál, Water Chant; Atsósĭ Hatál,
+          Feather Chant; Yoi Hatál, Bead Chant; Hochónchĭ Hatál, Evil-Spirit
+          Chant; Mai Hatál, Coyote Chant. Each is based on a mythic story,
+          and each has four dry-paintings, or so-called altars. Besides these
+          nine days' ceremonies there are others whose performance requires
+          four days, and many simpler ones requiring only a single day, each
+          with its own dry-painting.</p><a name="fig81" id="fig81"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image46.png" alt=
+            "Illustration: Pĭké̆hodĭklad - Navaho" title=
+            "Pĭké̆hodĭklad - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Pĭké̆hodĭklad</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">This, the first of
+            the dry-paintings employed in the rites of the Mountain Chant—a
+            nine days' healing ceremony of the Navaho—as in the Night Chant,
+            is used on the fifth night, when the purpose of the performance
+            is to frighten the patient, and thus banish the evil within him.
+            The name of this painting, "Frighten Him On It," is identical
+            with that of the one used at the corresponding moment in the
+            Night Chant.</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">The whole represents
+            the den of a hibernating bear. Inside the ceremonial hogán is
+            thrown up a bank of earth two or three feet high, with an opening
+            toward the doorway. Colored earths picture bear-tracks leading
+            in; bear-tracks and sunlight—sun dogs—are represented at the four
+            quarters, and the bear himself, streaked with sunlight, in the
+            centre. The twigs at the entrance of the bear den represent
+            trees, behind which bears are wont to dig their dens in the
+            mountain side. Everything tends to make the patient think of
+            bears. He enters midst deep silence and takes his seat upon the
+            pictured animal. The play of his imagination has barely begun
+            when a man, painted and garbed as a bear, rushes in, uttering
+            hideous snarls and growls, in which all assembled join. Women
+            patients seldom fail to faint.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The figures
+          shown in the dry-paintings are conventionalized representations of
+          the characters in Navaho mythology and of incidents in the myth.
+          With how many such paintings the Navaho medicine-men are familiar
+          is an unanswered question; but more than sixty have been noted,
+          some of them most elaborate. In making them, the ground within the
+          ceremonial hogán is evenly covered with fine brown earth, upon
+          which the figures are drawn with fine sands and earths of many
+          colors allowed to flow between the thumb and the first two fingers.
+          The Navaho become so skilled in this work that they can draw a line
+          as fine as a broad pencil mark. Many of the paintings are
+          comparatively small, perhaps not more than four feet in diameter;
+          others are as large as the hogán permits, sometimes twenty-four
+          feet across. To make such a large painting requires the assistance
+          of all the men who can conveniently work at it from early morning
+          until mid-afternoon.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The most
+          elaborate ceremonies are conducted between the first frost of
+          autumn and the second moon following the winter solstice. While
+          primarily designed to restore the health of an individual, they are
+          intended also to benefit the entire tribe, many of the prayers
+          being offered for the general welfare of the<span class=
+          "tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079"
+          class="tei tei-anchor"></a> people rather than for the patient
+          under immediate treatment. Nor, so far as the individual is
+          concerned, is the ceremony designed necessarily for the cure of an
+          acute ailment, but is for the treatment of long-standing chronic
+          afflictions, mental or physical. Especially peculiar is the Navaho
+          belief that many illnesses are the results of fright to which
+          ancestors have been subjected during prenatal life, and long and
+          costly ceremonies are often performed to rid persons of such
+          baneful inheritance. In fact Indians physically normal have
+          submitted to prolonged treatment by their medicine-men when advised
+          by them for such imaginative reasons to submit to it.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The
+          medicine-men, who are termed singers, <span class=
+          "tei tei-hi"><span style="font-style: italic">hatálĭ</span></span>,
+          are a dominant factor in the Navaho life. Like all primitive
+          people, the Navaho are intensely religious, and the medicine-men,
+          whose function it is to become versed in the mysteries of religion,
+          are ever prone to cultivate in the minds of the people the belief
+          that they are powerful not only in curing disease of mind and body
+          but of preventing it by their incantations. Anyone who possesses
+          the requisite ability may become a medicine-man, but owing to the
+          elaborate ceremonies connected with their practices it requires
+          long years of application ere one can attain sufficient knowledge
+          to give him standing among his tribesmen. To completely master the
+          intricacies of any one of the many nine days' ceremonies requires
+          close application during the major portion of a man's lifetime. The
+          only way a novice has of learning is by assisting<span class=
+          "tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080"
+          class="tei tei-anchor"></a> the elders in the performance of the
+          rites, and as there is little probability that opportunity will be
+          afforded him to participate in more than two or three ceremonies in
+          a year, his instruction is necessarily slow. The medicine-men
+          recognize the fact that their ritual has been decadent for some
+          time, and they regard it as foreordained that when all the
+          ceremonies are forgotten the world will cease to exist.</p><a name=
+          "fig82" id="fig82"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image47.png" alt=
+            "Illustration: Hástĭn Yázhĕ - Navaho" title=
+            "Hástĭn Yázhĕ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Hástĭn
+              Yázhĕ</span></span> - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The most
+          pronounced dread manifested by the Navaho is that derived from
+          their belief respecting the spirits of the dead. It is thought that
+          the spirit leaves the body at death and travels to a place toward
+          the north where there is a pit whence the gods and the animals
+          emerged from an underworld before the first Navaho were created,
+          and which the dead now enter. Their myths tell of the disappearance
+          of a beautiful daughter of one of the animal chiefs on the fourth
+          day after the gods and the animals came up into this world;
+          diligent search was unrewarded until two of the searchers looked
+          down through the hole and espied her sitting beside a stream in the
+          lower world combing her hair. Four days later death came to these
+          searchers, so that now the Navaho will go to any extreme to avoid
+          coming into contact with spirits of the dead, <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">tsí̆ndi</span></span>, which they believe
+          travel anywhere and everywhere at will, often doing evil, but never
+          good. The body is prepared for burial previous to death, and is
+          never touched afterward if it can be avoided.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">To the end that
+          the spirit may begin aright its journey to the afterworld, the body
+          is taken out of the hogán through an opening specially made in the
+          wall on the northern side, for the doorway always faces the east.
+          The immediate relatives of the deceased avoid looking at the corpse
+          if possible. Friends of the family or distant relations usually
+          take charge of the burial. A couple of men dig a grave on a
+          hillside and carry the body there wrapped in blankets. No monument
+          is erected to mark the spot. Before the body is taken out, the
+          hogán is vacated and all necessary utensils are carried away. The
+          two men who bury the remains of the former occupant carefully
+          obliterate with a cedar bough all footprints that the relations of
+          the deceased may have<span class="tei tei-pb" id="page081">[pg
+          081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a>
+          made in the hogán, in order to conceal from the departed spirit the
+          direction in which they went should it return to do them harm. The
+          premises are completely abandoned and the house often burned. Never
+          will a Navaho occupy a <span class="tei tei-hi"><span style=
+          "font-style: italic">tsí̆ndi hogán</span></span>, and when
+          travelling at night he will take a roundabout trail in order to
+          avoid one. Formerly horses were killed at the grave. So recently as
+          1906 a horse was sacrificed within sight of a Catholic mission on
+          the reservation, that its spirit might accompany that of a dead
+          woman to the afterworld. This horse was the property of the woman,
+          and her husband, fearing to retain it, yet not daring to kill it
+          himself, called upon another to do so.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc83" id="toc83"></a> <a name="pdf84" id="pdf84"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">HISTORY</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Although raiders
+          and plunderers since known to history, the Navaho cannot be
+          designated a warring tribe, for however courageous they may be,
+          their lack of political integrity has ever been an obstacle to
+          military organization. They never have had a tribal chief, properly
+          so called, while their many leading men could never command more
+          than a small following. Manuelito, who was acclaimed head-chief in
+          1855 at the conference with Governor Meriwether for the purpose of
+          negotiating a treaty, probably had a greater following than any
+          other Navaho in historic times, but he could never have relied on a
+          majority of the warriors of his widely scattered tribe. Although
+          divided into many bands, like the Apache, the Navaho, unlike them,
+          were not engaged in ceaseless depredation, their sporadic raids
+          having been conducted by small parties quite independent of any
+          organized tribal movement. They preferred rather to follow a
+          pastoral life. With their large population, had they possessed the
+          Apache's insatiable desire for war and a political organization
+          that permitted concerted action, the subjugation of the Southwest
+          would have been far more difficult than it proved to be.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">While the
+          statement is made that the Navaho were never a warlike people, it
+          must not be presumed that they never caused our Government trouble.
+          Those familiar with the Navaho<span class="tei tei-pb" id=
+          "page082">[pg 082]</span><a name="Pg082" id="Pg082" class=
+          "tei tei-anchor"></a> admire their energy, industry, independence,
+          and cheerful disposition, and their ability to attack the problems
+          of life in a way that no other wandering tribe has exercised. On
+          the other hand, cunning and trickery are among their
+          characteristics, and they are expert horse-thieves. With the
+          Indian, as well as with civilized man, honesty may be interpreted
+          in various ways. If one should leave his camp equipage unprotected
+          in a tent, it would be entirely safe from all except the renegade,
+          already recognized by his people as a thief. But if one should turn
+          his back and later find that his horse had been run off by a Navaho
+          in the hope of being rewarded for returning it, the tribesmen of
+          the raider would regard him as one whose cunning should be
+          emulated.</p><a name="fig85" id="fig85"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image48.png" alt="Illustration: Navaho Hogan"
+            title="Navaho Hogan" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Navaho <span class="tei tei-hi" style=
+              "text-align: center"><span style=
+              "font-style: italic">Hogan</span></span>
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">For a long
+          period prior to the acquisition from Mexico of the territory now
+          forming the northern portion of Arizona and New Mexico, which,
+          since first known, has been occupied in part by the Navaho, the
+          tribe had been in the habit of making raids on the New Mexican
+          Indian pueblos and the white settlements along the Rio Grande,
+          chiefly for the capture of livestock, although both Indians and
+          Mexicans also were taken and enslaved. The Mexicans lost no
+          opportunity to retaliate, with the result that scattered throughout
+          their villages in the valley of the Rio Grande there were more
+          captives of Navaho blood than there were Mexican prisoners among
+          the Navaho tribe; but in the matter of sheep, cattle, and horses,
+          the Navaho were far ahead in the game of thievery, and even boasted
+          that they could easily have exterminated the Mexicans had they not
+          needed them as herders of their stolen flocks. In consequence,
+          bitter enmity early arose between the Mexicans and the Navaho,
+          which reached its height about the time Col. Stephen W. Kearny took
+          possession of the territory in behalf of the United States in
+          1846.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In the year
+          named a military expedition was sent into the Navaho country for
+          the purpose of making a treaty of peace and friendship with this
+          marauding tribe; but this treaty, like several others that
+          followed, was soon broken, and the raids continued as before. In
+          1858 the troubles arising from the plunderings became especially
+          severe and led to several other expeditions, but with<span class=
+          "tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083"
+          class="tei tei-anchor"></a> little result. The problem became a
+          serious one in 1861, when the Civil War necessitated the withdrawal
+          of troops from the frontier, leaving the way open to the
+          devastation of the country by the Navaho and Mescaleros, until
+          General Carleton, who assumed command of the military forces in New
+          Mexico in 1862, formulated a policy to thoroughly subdue the Navaho
+          and to transfer them to the Bosque Redondo, on the Rio Pecos in New
+          Mexico, where Fort Sumner had been established, and there hold them
+          as prisoners of war until some other plan could be devised. His
+          plan was successfully carried out. By the spring of 1863 four
+          hundred Mescaleros were under guard on the new reservation, and by
+          the close of that year about two hundred Navaho prisoners had
+          either been transferred thither or were on the way. Early in 1864
+          Col. Kit Carson led his volunteers to the Cañon de Chelly, the
+          Navaho stronghold, where in a fight he succeeded in killing
+          twenty-three, capturing thirty-four, and compelling two hundred to
+          surrender. The backbone of the hostility was now broken, and before
+          the beginning of 1865 about seven thousand, later increased to
+          8491, were under military control within the new reservation. But
+          the Bosque Redondo proved unhealthful and disappointing as a
+          reservation, while its maintenance was costly to the Government. A
+          treaty was therefore made with the Navaho in 1868, one of the
+          provisions of which was the purchase of fifteen thousand sheep to
+          replenish their exterminated flocks. In July 7304 Navaho, the
+          remainder having died or escaped, arrived at Fort Wingate on the
+          way to their old home, where they have since lived in peace and
+          prosperity.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc86" id="toc86"></a> <a name="pdf87" id="pdf87"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MYTHOLOGY - CREATION MYTH</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In the world
+          below<a id="noteref_5" name="noteref_5" href="#note_5"><span class=
+          "tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">5</span></span></a> there
+          was no sun and no moon, and therefore no light, yet vegetation in
+          innumerable forms and<span class="tei tei-pb" id="page084">[pg
+          084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a>
+          the animal people thrived. Among the latter were Gray Wolf people,
+          Naklétso; Mountain Lion, Nashtuítso; Badger, Naaschí̆d; Locust,
+          Wónĕschĭdĭ; Pine Squirrel, Klozĕslskái and Klozĕslzhí̆nĭ; Blue Fox,
+          Mai-Dotlí̆shĭ; Yellow Fox, Mai-Iltsói; Owl, Náscha; Crow, Gấgĕ;
+          Buzzard, Jésho; four different varieties of the Hawk people, and
+          many others.</p><a name="fig88" id="fig88"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image49.png" alt=
+            "Illustration: Navaho Still Life" title="Navaho Still Life" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Navaho Still Life
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Their world was
+          small. At its eastern rim stood a large white mountain, and at the
+          south a blue one. These formed the home of Ástsĕ Hástĭn, First Man.
+          A yellow mountain in the west and a black one in the north harbored
+          Ástsĕ Ĕstsán, First Woman.<a id="noteref_6" name="noteref_6" href=
+          "#note_6"><span class="tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">6</span></span></a> Near
+          the mountain in the east a large river had its source and flowed
+          toward the south. Along its western bank the people lived in peace
+          and plenty. There was game in abundance, much corn, and many edible
+          fruits and nuts. All were happy. The younger women ground corn
+          while the boys sang songs and played on flutes of the sunflower
+          stalk. The men and the women had each eight chiefs, four living
+          toward each cardinal point; the chiefs of the men lived in the east
+          and south, those of the women in the west and north. The chiefs of
+          the east took precedence over those of the south, as did those of
+          the west over those of the north.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">One day, led by
+          their eight brave chiefs, all the men went off on a hunt. It
+          occurred to the head-chief when they had been gone but a short time
+          that the women should have been instructed to clean the camp
+          thoroughly and bake a quantity of bread while all the men were
+          away; so he despatched the youngest of the four chiefs of the south
+          to the camp to make<span class="tei tei-pb" id="page085">[pg
+          085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a>
+          known his wishes, but instead of doing as bidden, the young chief
+          visited with the head-chief's wife. The hunters were gone four
+          days, at the end of which time they returned with much game, weary
+          and very hungry. To their surprise they found the camp in a very
+          unkempt condition and no bread baked in anticipation of their
+          return. The messenger was called before the head-chief at once and
+          questioned as to the directions he had given the women. He
+          explained that he had told the chief of the women what they were
+          expected to do, but she refused to listen to him, and he was
+          powerless to do more. Then the head-chief went to his wife and
+          demanded to know why she had refused to issue his orders to the
+          women. She curtly replied that that was her business and not his;
+          as it was, the women did more work than the men, for they tilled
+          the fields, made the clothing, cared for the children, and did the
+          cooking, while the men did practically nothing, so if they chose to
+          spend a few days in idleness, it was nothing more than they had a
+          right to do and no one's concern but their own. The chief became
+          angry, and during a quarrel that ensued he was told that he and all
+          his followers might leave if they would, for the women could get
+          along better without them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Remonstrance and
+          reasoning availed nothing; the chief of the women grew more
+          vehement as she argued, so the head-chief determined to put the
+          women to the test. The following morning he issued orders that all
+          the men in camp prepare to depart, for the women had declared they
+          could live better independently of them and were to be given an
+          opportunity to do so.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Having decided
+          to cross the great river flowing from the east, work at once began
+          on four large cottonwood rafts to be used as ferries. Four days it
+          took to put all in readiness, and at dawn of the fifth day the
+          crossing of the stream began. Orders were issued that all food
+          supplies, clothing, and utensils be left with the women, save
+          enough seed corn to plant crops the next spring, and no males,
+          infant or aged, were to be left behind. Four <span class=
+          "tei tei-hi"><span style="font-style: italic">nú̆tlĭ</span></span>
+          (hermaphrodites) objected strongly at being taken from the women,
+          but were forced to join the men, as they were needed<span class=
+          "tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086"
+          class="tei tei-anchor"></a> to care for the babies. Four old
+          cripples, too weak to move, were left behind, but other than these
+          not a male inhabitant remained in the old village at the end of
+          four days. After all had crossed the river, the rafts were fastened
+          securely to the bank in order that the women might not get them and
+          follow.</p><a name="fig89" id="fig89"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image50.png" alt=
+            "Illustration: Navaho Medicine-man" title=
+            "Navaho Medicine-man" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Navaho Medicine-man
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As soon as the
+          men had landed they began to work with zeal, for houses had to be
+          built, game caught, skins tanned, and land prepared for crops. They
+          suffered much from scarcity of food and clothing the first winter,
+          but managed to exist. The women, however, had bountiful crops, and
+          all through the late fall and winter could be heard revelling in
+          great delight, feasting daily and dancing much of the time to the
+          music of songs sung by the four old cripples. The following autumn
+          found the men in much better circumstances, for they had grown
+          small crops; but the women were less fortunate. Having none but
+          themselves to work and provide for, they had become negligent from
+          the beginning, dissipating the contents of their granaries and
+          allowing their fields to grow fallow. By the end of the second year
+          clothing had become very scarce, and not knowing how to hunt, they
+          had no way to obtain more skins. The men, on the contrary, had
+          grown more prosperous; their well-tended farms yielded an ample
+          supply of corn for the winter, and the pelts of deer and antelope
+          furnished a deal of warm clothing and bedding. The third year found
+          the men living in ease and comfort, while the women had become
+          reduced to absolute want, many having fallen ill from self-neglect.
+          They called across to the men, pleading to be taken over and
+          promising faithful allegiance, but the chief was resolute and
+          refused to forget how he had been wronged.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then it was that
+          the youngest of the eight ruling men, in a moment of compassion,
+          confessed his guilt, admitting in a plea to the head-chief for
+          clemency that he was in fact responsible for the attitude his wife
+          had taken. This served only to renew the old chief's anger; he
+          stoutly refused to listen to further appeals and expressed his
+          regret that the first seeds of wrong should have been thus sown. No
+          longer able to keep up the fight,<span class="tei tei-pb" id=
+          "page087">[pg 087]</span><a name="Pg087" id="Pg087" class=
+          "tei tei-anchor"></a> with starvation staring them in the face, and
+          being in nakedness, at the end of the fourth year the women
+          attempted to swim the river in parties, but the attempts resulted
+          only in death, for the swift current would have been too much even
+          for the strongest men to buffet. Seeing this self-sacrifice and
+          realizing that the race would be ultimately exterminated if the
+          women continued it much longer, appeals were made daily to the
+          head-chief to permit the rescue of the remainder. Four times was he
+          sought to grant such permission before he consented, then at dawn
+          of the fifth morning he gave directions to loose the rafts and
+          ferry the women over. A miserable remnant they were, unclad, wan,
+          and wasted; but a return to the old habits of life soon restored
+          them to their former selves, and peace, happiness, and prosperity
+          reigned again.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The broad river
+          that flowed from the east had its source in two very large springs,
+          a he-spring and a she-spring, in which lived two large Water
+          Monsters. These had a pair of youngsters who delighted in emerging
+          from the depths of the spring and swimming out across the meadows
+          in the shallow water where there was neither current nor river
+          banks. Coyote spied them one day, and being ever a meddler and
+          trouble-maker—though withal a fellow of polished mien—stole them,
+          putting the two under the folds of his jacket.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Now there was no
+          sun, moon, or stars to give light; but in the east every morning
+          appeared White Dawn four fingers high. The midday was lighted by
+          Blue Dawn in the south, and late afternoon by Yellow Dawn from the
+          west. The north remained always dark. On the morning following
+          Coyote's return from his trip to the east, ostensibly to discover,
+          if possible, the source of the dawn, the head-chief noticed that it
+          was not so broad as usual—only three fingers high, with a dark
+          streak beneath. A Wolf man was sent to learn what was wrong. He
+          hurried off, returning at nightfall with the report that all was
+          well in the east. The next morning White Dawn was much narrower and
+          the darkness beneath had increased. A Mountain Lion messenger was
+          despatched to seek the cause. He reported everything<span class=
+          "tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088"
+          class="tei tei-anchor"></a> in normal condition, but those in camp
+          noticed deer in the distance travelling westward at a rapid pace.
+          The third morning the belt of darkness was wider than White Dawn,
+          which now gave an alarmingly dim light. The chief then sent White
+          Hawk to investigate the trouble, under orders of haste. His report,
+          like that of each of the other messengers, was that nothing unusual
+          appeared in the east. More deer, antelope, and other game animals,
+          however, were seen running westward in apparent fright.</p><a name=
+          "fig90" id="fig90"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image51.png" alt=
+            "Illustration: Through the Canon - Navaho" title=
+            "Through the Canon - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Through the Canon - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On the fourth
+          morning White Dawn was entirely obscured; nothing but darkness
+          appeared in the east. Sparrow-hawk sped away, returning in a very
+          brief time with the report that water was fast rising in the two
+          springs at the head of the river and might soon spread westward in
+          a great devastating wave. Instantly the camp became a scene of
+          commotion. Quickly gathering together what corn and other seeds
+          they could carry, the people started in haste for the White
+          Mountain in the east. On reaching the top they saw the waters
+          climbing rapidly up the eastern slope, so they descended and ran to
+          the Blue Mountain in the south, taking with them handfuls of earth
+          from its crest, and from its base a reed with twelve sections,
+          which a Wolf man carried.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">From the top of
+          the Blue Mountain it was seen that the wave of water, fast
+          approaching, would submerge them, so snatching handfuls of earth
+          from it they hurried on to the Yellow Mountain in the west. The
+          oncoming wave seemed higher than ever, so again they ran on, this
+          time toward the north, where the Black Mountain stood, taking as
+          before handfuls of earth and another reed, entrusted to Mountain
+          Lion. Here the water surrounded them and slowly crept up the sides
+          of the mountain. The female reed from the west was planted on the
+          western side near the top, the male reed from the east on the
+          eastern slope, and both at once began to shoot upward rapidly. Into
+          the twelve internodes of the female reed climbed all the women,
+          while the men made haste to get into theirs. Turkey being the last
+          to get in, the foamy waters caught his tail, whitening the tips of
+          the feathers, which are so to this day.</p><span class="tei tei-pb"
+          id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The reeds grew
+          very rapidly, but equally fast rose the waters around them. Four
+          days the reeds grew thus, at the end of the fourth day meeting at
+          the sky. This seemed an impenetrable barrier for a time, but Locust
+          had taken with him his bow of darkness and sacred arrows. With
+          these he made a hole in the sky and passed on into the world
+          above—the present earth.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The earth was
+          small, devoid of vegetation of any kind, and covered in greater
+          part by water in which lived four Monsters with great blue horns.
+          These had their homes at the cardinal points, and just as soon as
+          Locust made his appearance arrows came whizzing at him from all
+          quarters. Failing to harm him with their arrows, which he dodged
+          with ease, the Monsters bade him leave at once, threatening
+          immediate death if he tarried; adding that visitors were not
+          desired and were always destroyed at sight.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Locust replied
+          that he intended no harm, but would insist upon remaining with them
+          for a time, for he had many followers for whom he was seeking a
+          home. Seeing that Locust had no fear of them and had proved too
+          agile to be hit with arrows, the Monsters sought to kill him by
+          trickery. Each took two heavy arrows, swallowed them, and pulled
+          them out through their flanks, saying, "Do this and you may
+          remain." Locust followed their example, escaping unharmed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Now," said he,
+          "I did your trick, let me ask you to do one of mine." Then taking
+          four sacred arrows he passed them transversely through his chest,
+          back and forth, one at a time. As he pulled each arrow out the
+          second time he passed it to one of the four Monsters, saying, "If
+          you can do this, my people will not come; if not, then I shall send
+          for them and we shall all make this our home." Each placed an arrow
+          to his chest and pushed, but cringed with pain as soon as it
+          penetrated the skin. Fearing the Monsters might not proceed, Locust
+          quickly blew toward each of the arrows, which shot through their
+          bodies, instantly killing them. In the east now flows Red river,
+          made red by the blood of these Monsters; and holes yet remain
+          through the thorax of the locust.</p><span class="tei tei-pb" id=
+          "page090">[pg 090]</span><a name="Pg090" id="Pg090" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Impatient at the
+          delay in Locust's return, Badger climbed through the hole in the
+          sky and followed the tracks to where Locust had been in controversy
+          with the slain Monsters. Seeing their bodies lying out in the
+          shallow water, he thought he would go over and inspect them, but he
+          sank into the soft black mud, which made him retreat. The mud
+          blackened his legs, which have remained the same to this
+          day.</p><a name="fig91" id="fig91"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image52.png" alt=
+            "Illustration: Evening in the Desert - Navaho" title=
+            "Evening in the Desert - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Evening in the Desert - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With a large
+          stone knife Locust cut off the horns of the Monsters one by one.
+          With those from the one toward the east he made a long sweep with
+          his arm in that direction, and in the distance sprang up an ocean.
+          In like manner he formed oceans to the south, west, and north with
+          the horns of the remaining three. The creation of rivers followed:
+          with a wave of the hand the Rio Grande, the San Juan, the Colorado,
+          the Little Colorado, and others were made. Hair pulled from the
+          bodies of the Monsters was tossed to the winds and from it sprang
+          frogs, snakes, lizards, and reptiles of every kind.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">While Locust was
+          doing this the remainder of the people came up. They stood about on
+          the small bare spots of ground wondering what to do. Among them
+          were the four Winds (Ní̆lchi), Black, Blue, Yellow, and White. Each
+          blew toward his respective cardinal point and soon much of the
+          water dried up, leaving a quantity of bare land. But not a sign of
+          vegetation was there at any hand; all was as barren as the desert
+          sands. Luckily each had brought seeds of many kinds from the world
+          below. These they began planting, finishing the task in four
+          days.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">After the
+          planting, First Man, First Woman, Wolf Chief, and Mountain Lion
+          Chief each made a speech advising the creation of a number of
+          mountains similar to the ones they had had in the lower world. This
+          was agreeable to all, and accordingly the work was begun. The
+          handfuls of earth caught up hurriedly from the tops of the
+          mountains below as they were driven off by the rising flood were
+          taken to the cardinal points and deposited in the same relative
+          positions, an equal distance apart, as were the submerged mountains
+          from which the earth had been taken. First Sí̆snajĭnĭ, the White
+          Mountain, was<span class="tei tei-pb" id="page091">[pg
+          091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a>
+          made in the east; then Tsótzĭlh, the Blue Mountain, in the south;
+          next Dokóöslit, the Yellow Mountain, in the west, and lastly
+          Dĕpé̆nsa, the Black Mountain, in the north. Having yet portions of
+          each handful of earth remaining, two more mountains, called Chóĭli
+          and Tzĭlhnúhodĭhlĭ, were made near the point of emergence in the
+          middle of the rectangle formed by the creation of the other four.
+          To give each mountain color, white shell, turquoise, abalone, and
+          jet were used for those at the cardinal points, while the middle
+          two were colored with a mixture of all these substances.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the
+          mountains were finished and the people looked about, it was
+          proposed that a sky should be made to cover the earth. "But," said
+          one, "what of the earth itself; is it not too small to furnish food
+          for the people who shall later come to live upon it?" None had
+          thought of this, but reflection, followed by a discussion, brought
+          them all to the one opinion—they would enlarge the earth and at the
+          same time spread the sky above. Accordingly, the chief who had
+          spoken asked if anyone had a piece of turquoise weighing as much as
+          a man, and the skin of a large male deer which had been smothered
+          to death in pollen. First Man answered that he had. A large white
+          shell and the skin of a doe which had been smothered in pollen were
+          next requested. First Woman responded with them. The two skins were
+          then placed on the ground, side by side, with their heads toward
+          the east. Upon the one was put the turquoise and a piece of abalone
+          shell; on the other the white shell and a pearl. First Man and
+          First Woman then called for Kósdĭlhkĭh, Black Cloud, and Ádĭlhkĭh,
+          Black Fog. These came and spread out over the skins four times
+          each, lifting and settling each time. When Fog lifted the last time
+          it took up with it the skin with the turquoise and abalone and
+          began to expand, spreading wider and wider until a blue film
+          covered all, in the form of the sky. As the turquoise skin
+          expanded, so also did the white-shell skin, broadening the earth as
+          it grew. During this period of transition the people all travelled
+          eastward, and being Holy People, covered great
+          distances<span class="tei tei-pb" id="page092">[pg
+          092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a>
+          each day. At the end of the fourth day they stopped. Then also the
+          sky and the earth ceased widening, having reached their present
+          dimensions. Since the two skins had been placed with their heads
+          toward the east, the heads of the sky and the earth are now in that
+          direction.</p><a name="fig92" id="fig92"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image53.png" alt=
+            "Illustration: Hasché̆ltĭ - Navaho" title=
+            "Hasché̆ltĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Hasché̆ltĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">This, the Talking
+            God, is the chief character in Navaho mythology. In the rites in
+            which personated deities minister to a suffering patient this
+            character invariably leads, carrying a four-piece folding wand,
+            <span class="tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">balíl</span></span>, and uttering a peculiar
+            cry.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As yet there was
+          neither sun nor moon to shed light, only dawn, circling the horizon
+          in the four colors—white in the east, blue in the south, yellow in
+          the west, and black in the north. Deeming it necessary that they
+          should have light to brighten the world, and warmth for the corn
+          and the grass, on their return to the earth's centre one of the
+          chiefs made a speech advocating the creation of a sun and a
+          moon.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">First Man and
+          First Woman placed two sacred deerskins on the ground as before. On
+          the buckskin a shell of abalone was placed, on the doeskin a bowl
+          made of pearl. The shell contained a piece of clear quartz crystal,
+          and the bowl a moss agate. The objects were dressed respectively in
+          garments of white, blue, yellow, and black wind, and were carried
+          to the end of the land in the east by First Man and First Woman.
+          With their spirit power Ástsĕ Hástĭn and Ástsĕ Ĕstsán sent both the
+          shell and the bowl far out over the ocean, giving life to the
+          crystal and the agate as they did so, directing that the one who
+          would be known as Chĕhonaái, the Sun, should journey homeward
+          through the sky by day, shedding light and warmth as he passed; the
+          other, Klĕhonaái, the Moon, must travel the same course by night.
+          To each were given homes of turquoise in the east and west, and
+          none but the Winds and the gods, Hasché̆ltĭ and Haschógan, were to
+          visit them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Upon their
+          return Ástsĕ Hástĭn and Ástsĕ Ĕstsán were asked if they would leave
+          the sky in so plain a condition, or if they intended to beautify it
+          with jewels. They replied that it was their intention to dot it
+          with many bright stars. All those who had bits of white shell,
+          turquoise, crystal, pearl, or abalone were directed to contribute
+          them for the making of the stars. These were placed upon the two
+          deerskins by First Man and First Woman. The seven stars of the
+          Great Dipper, Nôhokos Bakú̆<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>,<span class="tei tei-pb"
+          id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class=
+          "tei tei-anchor"></a> were the first to be set in the sky. Next,
+          those of Nóhokos Baád, his female complement, were placed in the
+          blue dome. Then followed Ĕté̆tso and Ĕtĕtsózĭ, Sóntso and Sontsózĭ,
+          and Dílgĕhĕt, the Small Dipper, Sonhótsĭ and Klĕkái Stáĭ, the Milky
+          Way.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In each instance
+          the arrangement of the stars in the constellation was made when the
+          fragments of precious stones were placed upon the skins, where
+          Ástsĕ Hástĭn and Ástsĕ Ĕstsán imparted glowing light to them and
+          delivered them to the Winds to carry to the sky. Only a small
+          portion of the gems had been thus transformed and sent up, when a
+          fine-looking, well-dressed stranger came up to watch the
+          proceedings. In reply to his question as to what was being done,
+          his attention was directed to the sun, the moon, and the many stars
+          already created, while more were soon to follow. The man was
+          Coyote, son of Darkness. He watched the work for a time, when,
+          seeing his chance, he caught the large deerskin containing the pile
+          of jewel fragments and flung it skyward, blowing into the bits four
+          times ere they could fall, scattering them all over the sky. Thus
+          it is that there are myriads of stars irregular in arrangement and
+          without names. As he strode off Coyote explained curtly that there
+          were already enough sacred things to worship.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then the Winds
+          were stationed at the horizon to guard the earth, and at the four
+          sacred mountains in the east, south, west, and north, to act as
+          messengers for the Hasché̆ltĭ and Haschógan—Talking Gods and House
+          Gods—who had their abodes on them. On the same plane, one behind
+          the other, the Winds were ranged in streaks, White, Blue, Yellow,
+          and Black. Outside of all Coyote placed a streak of Red Wind. This
+          forced itself to the inside many years later and gave rise to
+          disease and premature death, for as the good Winds are
+          life-breathing, so the evil Winds are life-taking. Even now the Red
+          Wind takes the lives of many children every year.</p><span class=
+          "tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094"
+          class="tei tei-anchor"></a> <a name="fig93" id="fig93"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image54.png" alt=
+            "Illustration: Haschógan - Navaho" title="Haschógan - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Haschógan</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Second in general
+            importance only to Hasché̆ltĭ among Navaho deities is the House
+            God, here shown. His position among the gods is quite parallel
+            with that of peace chief among Indians in life. Like the majority
+            of the myth characters he has numerous counterparts in the
+            various world quarters.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Dĭgí̆n made
+          their homes near Chóĭli, close to the place of emergence. It was
+          there that all ceremonies took place. From their homes the people
+          saw a dark Cloud settle and cover the top of Chóĭli. For four days
+          it kept lowering until the mountain was completely shrouded in dark
+          blue fog. They did not know whether it portended good or evil, but
+          realized that something of moment was at hand. Ástsĕ Hástĭn
+          ascended the mountain through the fog to learn what it meant, but
+          found nothing unusual. As he turned to descend, a faint, apparently
+          distant cry reached his ears, but he paid no heed. Ere long the
+          same sound came to him again; then a third and a fourth time,
+          whereupon he turned and walked in the direction whence it came. On
+          the eastern slope he found a tiny baby, and wrapping it in rays of
+          sunbeams he carried it home to his wife.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Cloud that
+          descended was a portion of the sky which had come to meet the
+          Earth; from the union of the two Yólkai Ĕstsán, White-Shell Woman,
+          was born. In twelve days the baby had grown to maturity, subsisting
+          on pollen only. Ástsĕ Hástĭn and Ástsĕ Ĕstsán sent messengers to
+          all the Dĭgín to tell them of the marvel and to summon them to a
+          ceremony which would be held four days later. Word was sent also to
+          the gods on the four sacred mountains.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Ástsĕ Ĕstsán
+          dressed Yólkai Ĕstsán in fine garments ornamented with beautiful
+          jewels. At the western side of her hogán she placed a sacred
+          deerskin and laid upon it several wool and cotton blankets,
+          covering the whole with a mountain-lion skin. These were arranged
+          as the seat of honor for White-Shell Woman, for whom was about to
+          be held a ceremony celebrating her maturity.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">On the appointed
+          day all assembled. The first matter to decide was the number of
+          songs to be sung. Some wished fourteen, others thought twelve
+          sufficient. Hasché̆ltĭ, Talking God, sang the songs and chose to
+          sing fourteen. When he had finished, each of the Holy People sang
+          six songs, making in all two hundred and eighty-two. An entire
+          night was thus consumed. At dawn Ástsĕ Ĕstsán came into the hogán
+          with a white-shell bowl containing yucca root, a black <span class=
+          "tei tei-hi"><span style="font-style: italic">tózŭs</span></span>,
+          or water bottle,<span class="tei tei-pb" id="page095">[pg
+          095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a>
+          containing black rain, and a blue one with blue rain. From each
+          bottle she poured a little water upon the yucca root and proceeded
+          to wash Yólkai Ĕstsán and all her finery. That done, Yólkai Ĕstsán
+          was directed to run toward the rising sun for a short distance and
+          return. Many of the young people followed, a chosen singer chanting
+          eight songs during their absence. The ceremony finished, the
+          assemblage returned to their homes, each of the selected singers
+          taking one of the blankets from the seat in return for his
+          services.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Although all the
+          people then on earth were of the Dĭgí̆n, only a few had god-like
+          powers, particularly First Man, First Woman, Yólkai Ĕstsán, and the
+          Winds. The lesser Holy Ones worked much in clay, making pottery and
+          adobe houses. The designs they used in their earthenware, however,
+          were of a sacred nature, to be used only in ceremonials, and when
+          the Fox, Wolf, Badger, Bird, and many other people repeatedly
+          employed sacred symbols to adorn their cooking pots, First Man and
+          his wife became very angry and called a council, which, in addition
+          to themselves, was attended by Chĕhonaái, Yólkai Ĕstsán, and
+          Ní̆lchi, the Wind People.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The wicked
+          people had homes throughout the land, many of which were built of
+          stone, upon the plains, and others in the cliffs. The councillors
+          decided that these people and their homes must be destroyed, but
+          how to effect this was a problem.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">First Woman and
+          Chĕhonaái thought it would be wise to give birth to demoniac
+          monsters and let them devour the evil ones, but First Man objected,
+          and finally the council agreed that the Winds should perform the
+          task by bringing forth a devastating storm. The faithful were
+          warned and given time to seek refuge under the water, inside the
+          sacred mountains, in the higher cliffs, and in the sky. Then the
+          Winds came. For four days terrific storms raged, hurling men and
+          trees and houses through the air like leaves. When they abated
+          hundreds of houses lay<span class="tei tei-pb" id="page096">[pg
+          096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a>
+          in ruins which may yet be traced by heaps of stones scattered
+          throughout the Navaho country.</p><a name="fig94" id="fig94"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image55.png" alt=
+            "Illustration: Antelope Ruin - Canon del Muerto" title=
+            "Antelope Ruin - Canon del Muerto" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Antelope Ruin - Canon del Muerto
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Soon another
+          council of the same dictators was called, this time to discuss how
+          more people might be created. First Man sent Wind messengers to
+          bring Black Fog Boy and Black Cloud Girl, Precious Stone Boy and
+          Precious Stone Girl, White Corn Boy and Yellow Corn Girl, Blue Corn
+          Boy and All-Color Corn Girl, Pollen Boy and Cricket Girl, and Rain
+          Boy and Rain Girl. These twelve were laid side by side on four
+          sacred deerskins and covered with four others. The Spirit Winds of
+          the west came and blew between the skins; the Spirit Winds of the
+          east came and blew also; then came Hasché̆ltĭ from the east, with
+          rainbows in his hand, calling "Wu-hu-hu-hu-u"; and Haschógan from
+          the south, with sunbeams in his hand. They walked up and gently
+          tapped the skins with their bows and beams. Hasché̆ltĭ of the west
+          and Haschógan of the north came next and gently tapped the skins.
+          Then the skins lifted, revealing twelve beautiful young people
+          perfectly formed. Ástsĕ Hástĭn bade them arise and stand, and then
+          with Hasché̆ltĭ in the lead and Haschógan behind, they four times
+          encircled the sacred mountains Chóĭli and Tzĭlhnúhodĭhlĭ, halting
+          close to the hole whence the Holy People emerged. There Ástsĕ
+          Hástĭn made them an extended speech, telling them that they had
+          been brought forth from the elements to people the earth; that they
+          must rear children and care for them as kind fathers and mothers,
+          teaching them to be good to one another; and that it would be
+          necessary for them to plant corn and other seeds at once. The
+          Dĭgí̆n, First Man continued, were about to leave, to go into the
+          rivers, the oceans, the cliffs, the mountains, off to the horizon,
+          and to the sky, but they would ever keep watch over their people
+          and would help those who showed them respect and reverence in
+          prayer and song. To Yólkai Ĕstsán was entrusted future guardianship
+          of the people. It would be her duty to furnish the he-rain and the
+          she-rain, to fructify all crops, and bring forth abundant grass and
+          seeds.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Then the Dĭgí̆n
+          took their departure, vanishing the people knew not whither. Yólkai
+          Ĕstsán turned westward to her whiteshell<span class="tei tei-pb"
+          id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class=
+          "tei tei-anchor"></a> home on the horizon, far out across the wide
+          waters. Arriving there she determined to make a few more people.
+          Cuticle rubbed from her body, with bits of white shell, turquoise,
+          abalone, and jet, she placed between two sacred deerskins, male and
+          female, and called for the Spirit Winds of the east, the Spirit
+          Winds of the west, Hasché̆ltĭ and Haschógan, who came and breathed
+          upon and tapped the deerskins as once before, and lo! there arose
+          four pairs of people.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Each pair was
+          given a walking-stick—one of white shell to one, staffs of
+          turquoise, abalone, and jet respectively to the others. Black Fog
+          and Black Cloud came and spread out over the water. Upon these the
+          new people took up their journey eastward to join others like
+          themselves. For four days they travelled on Fog and Cloud, reaching
+          the earth at the end of the fourth day, where, on the following
+          day, they were welcomed by Chĕhonaái, the Sun. There, too, the
+          Bear, the Wolf, the Great Snake, the Mountain Lion, the Weasel, and
+          the Porcupine met them at the direction of Yólkai Ĕstsán, to guard
+          them on their long land journey. The Lightning also she made, to
+          protect them from above.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">They journeyed
+          eastward, stopping to camp and rest at the end of the first day.
+          For water they had but to prod the earth with their walking-sticks
+          and a spring gushed forth. The first of the four, the man of White
+          Shell, stuck his staff into the ground and water came up at once.
+          "The water is close," he remarked, from which speech he took his
+          name, for the others henceforth called him To Ahánĭ, Water Is
+          Close. The following night the Turquoise Woman brought water, but
+          it was bitter, so she said, from which fact she took her name of To
+          Dĭchínĭ, Bitter Water. The man who tried for water on the third
+          night found only a muddy flow, so the others called him
+          Hashklí̆shnĭ, Mud. The fourth night they camped in sight of the
+          Dĭné̆ (Navaho) whom they had come to join. The woman of the fourth
+          pair called attention to the houses in the caves, after which they
+          called her Kí̆nya Ánĭ, Houses in the Cliffs.<a id="noteref_7" name=
+          "noteref_7" href="#note_7"><span class=
+          "tei tei-noteref"><span style=
+          "font-size: 60%; vertical-align: super">7</span></span></a></p><span class="tei tei-pb"
+          id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The following
+          day they were welcomed by the twelve who had been created and given
+          dominion over the land but a short time before, and from these
+          twenty have the pure-blood Navaho descended.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc95" id="toc95"></a> <a name="pdf96" id="pdf96"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MIRACLE
+          PERFORMERS</span></h2><a name="fig97" id="fig97"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image56.png" alt=
+            "Illustration: Nayé̆nĕzganĭ - Navaho" title=
+            "Nayé̆nĕzganĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Nayé̆nĕzganĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Two of the most
+            important characters in Navaho mythology are twin
+            miracle-performing sons of White-Shell Woman, Yólkai Ĕstsán,
+            chief goddess. This plate pictures the leader of the two—the
+            first conceived and the first-born, whose father is the sun. His
+            name means "Slayer of Alien Gods," from <span class="tei tei-hi"
+            style="text-align: center"><span style=
+            "font-style: italic">aná</span></span>, alien; <span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">ye</span></span>, gods; <span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">agánĭ</span></span>, to kill. By him, with
+            the assistance of Tobadzĭschí̆nĭ, his twin brother, were killed
+            numerous bird, animal, rock, and human monsters, typifying evils,
+            who wantonly destroyed human life.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the Spirit
+          People came upon this earth from below they made six sacred
+          mountains, four on the distant horizon at the cardinal points and
+          two in the centre, Chóĭli and Tzĭlhnúhodĭíhlĭ. On the eastern slope
+          of Chóĭli, brought forth as the daughter of Earth and Sky, was born
+          Yólkai Estsán, White-Shell Woman. First Man took her to his home
+          near Tzĭlhnúhodĭhlĭ, where she matured in twelve days into a
+          beautiful woman with supernatural powers. Later she lived in a home
+          of her own at the foot of this mountain. It was while there that
+          she gave birth to twin boys who became saviours of their people,
+          slaying alien gods who were fast depopulating the earth.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Yólkai Estsán
+          would often lie on the eastern slope of the mountain as the sun
+          rose through the morning, and when the day grew warm would seek the
+          shade of jutting rocks from which trickled shining drops of water.
+          Quite unknown to herself she had conceived one day from the
+          sunbeams and the dripping water. When she became aware that she was
+          to become a mother Yólkai Ĕstsán was made very happy, for she did
+          not enjoy living alone. Soon she found herself the proud possessor
+          of twin boys. The first-born and the stronger came to be known in
+          his youth as Nayé̆nĕzganĭ, Slayer of Alien Gods; the other was
+          always known as Tobadzĭschí̆nĭ, Born From Water. Their prenatal
+          life covered a period of only twelve days, and maturity was
+          attained in thirty-two days after passing through eight changes,
+          one of which came every four days.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">At that time the
+          earth was infested with great giants, foreign gods, who were
+          rapidly destroying the people. Of these, Yéĭtso, Big God, as large
+          as a mountain, was the only one in human<span class="tei tei-pb"
+          id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class=
+          "tei tei-anchor"></a> form. The others were Man-eating Bird,
+          Rolling Stone, that crushed all in its path, Tracking Bear, and
+          Antelope, who killed without mercy. Fearing lest some of these
+          monsters learn of the presence of her boys, Yólkai Ĕstsán kept them
+          hidden away on the mountain side, but they chafed under
+          confinement, so she made them bows and arrows and let them play
+          about, but admonished them not to stray far from home. The boys
+          promised to obey, but not long afterward, because in reply to their
+          questions their mother told them she did not know who their father
+          was, they became sulky and broke their promise, going off toward
+          the east. They would go and search for someone who knew. When on a
+          small knoll a long way from home they heard a whispered "Sh-h."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Are you afraid,
+          my younger brother?" asked Nayé̆nĕzganĭ.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"No!" was the
+          quick response.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Four times they
+          heard the whisper, and then two of the Wind People appeared. "We
+          saw you travelling eastward," said they, "and came to caution you.
+          The land is cursed with alien gods who kill for pleasure; beware of
+          them! Why do you journey thus alone without your father?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Our father!
+          Alas, we know nothing of him and are now starting on a search to
+          learn. Do you know who he is?" asked the boys.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Yes, the Sun is
+          your father; but if you think to find him you will have to travel
+          far eastward and cross the wide, wide waters."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Nayé̆nĕzganĭ
+          turned to his younger brother and said, "Sítsĭlĭ, let us go."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Sun was then
+          overhead. Being in fact of a holy nature, the boys covered distance
+          rapidly and by mid-afternoon had passed well beyond the limits of
+          their homeland. There they<span class="tei tei-pb" id="page100">[pg
+          100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a>
+          came upon an old woman sitting beside a ladder projecting from a
+          hole. She asked them who they were and whither they were going.
+          They told her to the Sun, whose sons they were, but whom they had
+          never seen.</p><a name="fig98" id="fig98"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image57.png" alt=
+            "Illustration: Tobadzĭschí̆nĭ - Navaho" title=
+            "Tobadzĭschí̆nĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Tobadzĭschí̆nĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">This is Born From
+            Water, the second of the twin miracle-performing sons of Yólkai
+            Ĕstsán, the White-Shell Woman. His brother is Nayé̆nĕzganĭ.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I pity you, my
+          grandchildren," said the old woman; "come in here and rest a moment
+          before going on." She started down the ladder and the boys
+          followed. Twelve ladders were descended before her home was
+          reached. The old woman was Spider Woman, the little grandmother who
+          belonged to the Holy Ones. Her home was well kept, clean and
+          comfortable, and the boys were glad to rest. Said she, "My
+          grandchildren, your journey is long and many trials will beset you
+          before you reach the end. Take these life feathers; they will help
+          you; if difficulties befall you, use them," and she gave to each
+          two feathers plucked from a living eagle.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The boys took
+          the feathers, thanked her, and resumed their journey. After
+          travelling a long way they came to a ridge of loose, yellow sand.
+          It afforded poor footing for an ascent, but the boys struggled to
+          the top, only to have the whole side of the ridge slide and carry
+          them back. Three times the bank gave way as they were about to
+          reach its crest; on the fourth trial they bethought themselves of
+          the sacred feathers, and putting them on their feet marched readily
+          over.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">They travelled
+          unimpeded then for quite a long distance, in time coming to four
+          rows of tall, thorny reeds with spiked branches. The reeds grew far
+          enough apart to permit travellers to pass into them, but closed
+          whenever the unwary allowed himself to be caught, and he never
+          escaped. The boys marched boldly up to the reeds and started in,
+          then darted back quickly. The reeds closed instantly, but did not
+          catch them. Then they put the life feathers on their feet again and
+          jumped over all four rows.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The next
+          obstacle was a deep cañon with precipitous walls. This, however,
+          was not a serious impediment, for the life feathers, as before,
+          helped them to cross it in one bound. By nightfall the boys had
+          arrived at a broad, beautiful meadow where lived the Wósakĭdĭ, or
+          Grasshopper People, who received them kindly,<span class=
+          "tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101"
+          class="tei tei-anchor"></a> giving them food and beds for the
+          night. On being asked whither they were bound, the boys replied
+          that they were journeying to the home of the Sun, their father,
+          whom they had never seen.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Wósakĭdĭ
+          cautioned the boys of dangers ahead, and as they were about to
+          depart in the morning gave them little balls of yellow sputum to
+          put in their mouths to prevent poisoning, should they find it
+          necessary to eat or smoke among hostile people, and two sacred
+          wands of turquoise and white shell. Two of the Wósakĭdĭ also
+          accompanied them for a time as guides.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">They had not
+          been long on their way when they came to a place where the trail
+          ran between two high, smooth-faced bowlders. "These," said their
+          Wósakĭdĭ companions, "are the Bumping Rocks. If you step into that
+          narrow passageway between them they will crash together and kill
+          you." The boys started as if to enter, but fell back. The huge
+          rocks came violently together, but did no harm. The feint was made
+          three times, and each time the rocks crashed together and bounded
+          back. The fourth time the boys entered they placed their sacred
+          wands of turquoise and white shell across the gap above their heads
+          and passed through, for these held the bowlders apart. As they
+          emerged on the opposite side they saw the Sun rising from his
+          eastern home and he was yet far away.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Soon a wide
+          stretch of water was encountered; so far as they could see there
+          was nothing but water. Here again they used their life feathers and
+          were carried safely over. Four successive stretches of water and
+          land were crossed, and still a fifth sheet of water lay before
+          them. Along its shores paddled many varieties of animals. The boys
+          looked out across the deep and could discern away out in the centre
+          a house of turquoise and white shell, its roof glistening in the
+          sunlight. Certain that it must be the home of their father, they
+          readjusted their life feathers to start across, but found that they
+          had lost control over them. They tried them several times in
+          different places, but to no avail.<span class="tei tei-pb" id=
+          "page102">[pg 102]</span><a name="Pg102" id="Pg102" class=
+          "tei tei-anchor"></a> The thought of not reaching their father's
+          house when so near filled their hearts with bitter disappointment.
+          Seemingly there was naught that they could do, but they sat and
+          pondered.</p><a name="fig99" id="fig99"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image58.png" alt=
+            "Illustration: Hasché̆zhĭnĭ - Navaho" title=
+            "Hasché̆zhĭnĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Hasché̆zhĭnĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Black God, the God of
+            Fire. An important deity of the Navaho, but appearing
+            infrequently in their mythology and ceremonies.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">As they sat
+          there in silence, Snipe Man, a little old fellow, came to them and
+          asked, "Where do you go, my grandchildren?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"To the home of
+          the Sun," the boys replied.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Do you know
+          anyone there?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Yes," said
+          they, "the Sun is our father." Thereupon Snipe Man placed a rainbow
+          bridge across the water and told them to pass on, first warning
+          them against two large Bears, the Lightning, Snakes, and Wind, who
+          guarded the home of the Sun. They crossed over the rainbow bridge,
+          which took them almost to the door of the house, and there they
+          were met by the Bears with bristling coats. Nayé̆nĕzganĭ spoke to
+          them, saying, "I am the child of Yólkai Ĕstsán." They let him pass.
+          Tobadzĭschí̆nĭ uttered the same words and passed on also. The same
+          words took the boys past the Lightning, the Snakes, and the Wind,
+          and they entered the house, going through four doorways before
+          coming to the living-rooms in the interior.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">There they found
+          an elderly woman, radiantly beautiful, with two handsome boys and
+          girls, the like of whom they had never seen. They stood transfixed
+          as if in a dream until the voice of the beautiful woman, who was
+          the wife of the Sun, startled them, demanding to know how they
+          dared to enter a sacred place forbidden to all save the Dĭgí̆n.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Nayé̆nĕzganĭ
+          replied, saying, "This is the end of our journey. We came to see
+          our father, the Sun and this we are told is his home."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The wife raged
+          with anger, making dire threats against her husband if what the
+          boys asserted were true, which she did not doubt since they had
+          found it possible to gain entrance to her home. Could it be that he
+          was the father of many of whom she knew nothing? She would find
+          out. Surely he must have smiled upon most ugly creatures if these
+          two boys were his sons!</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">It was about
+          time for the Sun to return. As his wife thought of what he might do
+          to the boys, her anger turned to compassion,<span class=
+          "tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103"
+          class="tei tei-anchor"></a> and she bade them wrap themselves in
+          the clouds that hung on the wall, and hide. Ere long a great rattle
+          was heard outside, and a moment later the Sun came striding in and
+          hung up his glistening shield. "What strangers are here?" he asked.
+          There was no answer. Again he asked the question, repeating it a
+          third time and a fourth, waxing angry. Then his wife began to
+          scold. She told him that two boys of his, the ugliest creatures she
+          had ever looked upon, had come to see their father, and demanded to
+          know what it meant. "Where are they?" asked the Sun; but his wife
+          did not reply to the question; instead she kept on scolding. The
+          Sun looked about, and noting a change in the clouds that hung upon
+          the western wall, took them down and unfolded them, until he
+          discovered Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Sun became
+          angrier than ever and determined to have done with the trouble at
+          once by killing the boys. From the eastern wall of the room
+          projected numerous sharp spikes of white shell. There were
+          turquoise spikes in the southern, abalone in the western, and jet
+          in the northern walls. The boys were each hurled against the first
+          of these, but dropped to the floor unharmed; then against the
+          second, the third, and the fourth, with a like result. On the floor
+          near the walls sat four large mortars with heavy pestles in them.
+          The boys were placed in each of these successively and pounded, as
+          their father thought, into fragments, but out of this also they
+          came unharmed.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Sun then
+          waved them to a seat and brought forth four large pipes, two of
+          abalone and two of lignite. He handed two of each to the boys,
+          saying, "I wish you to have a good smoke."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Beware!"
+          whispered the Wind. "His tobacco is poisoned!"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The boys deftly
+          sought the little balls they had received from the Wósakĭdĭ,
+          slipped them into their mouths, and began puffing. When the first
+          pipefuls were finished they laid the pipes on the floor and picked
+          up the other two, showing no sign of distress.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Seeing that the
+          poison tobacco was having no effect on the youthful strangers, the
+          Sun sent for Haschógan and Hasché̆zhĭnĭ,<span class="tei tei-pb"
+          id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class=
+          "tei tei-anchor"></a> the House God and the Fire God, to come and
+          build a sweat-house and heat large stones as hot as they could be
+          made, so that they might burst into fragments and fill the
+          sweat-lodge with scalding steam when water was poured upon them. By
+          the time the boys had finished their second pipes, which proved as
+          harmless as the others, the little house and heated stones were
+          ready. Haschógan made the lodge of stone and covered it with earth,
+          erecting double walls on the northern side with a space between,
+          into which he provided an entrance from the inside, concealed with
+          a flat stone slab.</p><a name="fig100" id="fig100"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image59.png" alt=
+            "Illustration: Gan askĭdĭ - Navaho" title="Ganaskĭdĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Ga</span><span class="tei tei-hi"
+              style="text-align: center"><span style=
+              "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">askĭdĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">This is the
+            personation of the Navaho God of Harvest. The name signifies
+            "Hunchback." He is represented always in a stooping posture,
+            carrying a staff to aid him in supporting a burden of corn, bean,
+            pumpkin, and other seeds which he carries upon his back. The
+            personation is conventional, rather than literal, in intent.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Sun looked
+          into the lodge, saw that it was tight, and told the boys to enter.
+          As they passed in Haschógan whispered, "Get behind the stone slab
+          on the north!" Then Hasché̆zhĭnĭ rolled in several red-hot bowlders
+          and closed the entrance tightly with heavy cloud blankets. White,
+          blue, yellow, and black water was then thrown in, and there
+          followed the sounds of the sizzling steam and bursting stones;
+          fragments could be heard striking the walls on all sides. After a
+          short while the boys heard the voice of their father call out from
+          the east, "Are you warm?" They gave no response. He called again
+          from the south, but received no answer; then from the west; all was
+          silence. "Surely I am rid of them at last," thought he. He called
+          once again from the north, and to his great surprise received a
+          reply. The sweat-house had cooled enough to permit the boys to
+          emerge from their hiding-place, so their cheerful voices came from
+          near the doorway.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"These must be
+          my sons," thought the Sun, and throwing back the blankets from the
+          door he embraced them. "My children, whence came you and how did
+          you get here?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The story of
+          their home at Tzĭlhnúhodĭhlĭ, of their long journey across land and
+          water, and of the many obstacles encountered, was soon told. Then
+          the Sun directed his wife and daughters to remould the boys and
+          make them as handsome as themselves. When that was done all entered
+          the house, where on the walls hung many beautiful strings of
+          turquoise, abalone, white-shell, and jet beads, and plates of
+          armor. These were<span class="tei tei-pb" id="page105">[pg
+          105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a>
+          offered to the boys, but they refused them, saying they cared not
+          for jewels, preferring instead to have lightning arrows, strong
+          bows, and heavy knives with which to battle with the giant alien
+          gods who were destroying people in all parts of the earth. The Sun
+          gave them the weapons desired, and when it came time to resume his
+          journey across the sky he took his newfound sons with him.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Near Tsótzĭlh,
+          the sacred mountain of the south, lived Yéĭtso, the Big God. The
+          boys wished to try their skill on him first, so their father let
+          them down from the sky upon that mountain. The giant was drinking
+          from a lake and saw the reflection of his new enemies as they
+          dropped upon the mountain. He straightened up quickly and sent an
+          arrow aimed for the body of Nayé̆nĕzganĭ, but the boy dodged
+          quickly and responded with a bolt of lightning which stripped the
+          armor from Yéĭtso's feet. Three more shafts of lightning struck the
+          armor from the hips, body, and head of this fiercest of giants,
+          exposing his vitals to the attack of the boys, who filled him with
+          arrows, killing him instantly. The Big God's blood began to flow
+          down a cañon. Nayé̆nĕzganĭ drew a line across its path with his
+          stone knife, and the blood ceased flowing onward, rising in a wall
+          across the cañon's head, over which now plunges a beautiful
+          waterfall.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The brothers
+          then set off for home, taking the heart of their slain enemy with
+          them. Arriving at Tzĭlhnúhodĭhlĭ they found their mother in tears,
+          for she was certain that her boys had been killed and devoured by
+          monsters. Though unchanged in size, so altered were they in
+          appearance that Yólkai Ĕstsán could not believe them to be her own
+          boys whom she was mourning as dead, but the story of their
+          adventures from the time they had left home was soon told, and all
+          rejoiced.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">In the days
+          following, Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ made incursions into the
+          lands of the alien gods, killing them all and freeing the earth
+          from the dread and curse of these man-killing<span class=
+          "tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106"
+          class="tei tei-anchor"></a> monsters. The first to meet destruction
+          at their hands when they took up their deliberate search for giants
+          was Déĭlgĕt, Giant Antelope, who had great blue horns upon which he
+          tossed people to death. The next accosted was Tsĕ Nahálĭ, the
+          preying Mountain Eagle, and soon after they sought and killed
+          Tsĕtahídzĭlhtúhlĭ, Among The Rocks He Kicks Them Down The Mountain.
+          Then Bĭnáyeaganĭ, Who Kills With His Eyes, met death, followed
+          shortly after by Tsé̆agai, Rolling Bowlder, and Sŭsh Nalkái,
+          Tracking Bear, the last to lose their lives at the hands of the
+          youthful warriors, Nayé̆nĕzganĭ and Tobadzĭschínĭ, who have since
+          remained the War Gods of the Navaho.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc101" id="toc101"></a> <a name="pdf102" id="pdf102"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">LEGEND OF THE HAPPINESS
+          CHANT</span></h2><a name="fig103" id="fig103"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image60.png" alt=
+            "Illustration: Tónenĭlĭ - Navaho" title="Tónenĭlĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Tónenĭlĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Tónenĭlĭ, Water
+            Sprinkler, is the Rain God of the Navaho. He it is who sends the
+            rain, the hail, and the snow, and causes thunder and lightning.
+            The personator of this god in the ceremonies assumes the
+            additional character of a clown and as such creates much
+            merriment in the dances in which he appears. His apparel consists
+            principally of spruce boughs and a mask.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Hozhónĭ
+          Hatál, or Happiness Chant, is a nine-days' chant held inside a
+          hogán, and like many of the Navaho ceremonies, it was derived from
+          another tribe. The myth relating to it tells of a renowned warrior
+          who had two beautiful sisters whom he wished to see married, but
+          only to men who should first prove their strength and valor in a
+          feat of arms; so word was sent to all the young men of the
+          warrior's tribe to gather at his home on a certain day, prepared
+          for war, if they wished to enter a contest he would then propose.
+          The girls being coveted prizes, a goodly number of warriors,
+          painted and dressed in full war regalia, assembled on the appointed
+          day, among them being two old, white-haired brothers, of an alien
+          tribe, who had recently come to live near the Navaho people. The
+          young chief protested at the presence of the old men, declaring
+          that they would only sacrifice their lives in the first combat, for
+          they could have no possible hope of success. The two persisted,
+          however, and were allowed to remain in the van.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Four-days
+          journey from the Navaho country was a village of the Áya Kĭnné̆,
+          Have Holes For Houses, enemies from early times. They also prided
+          themselves on having two very beautiful girls, upon whom many
+          admiring young men of the tribe bestowed valuable presents of
+          turquoise, shell beads, and other jewels. One<span class=
+          "tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107"
+          class="tei tei-anchor"></a> of these wondrous beauties wore her
+          hair plaited always with rich strings of turquoise; the other with
+          strings of white shell.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"To the two
+          men," said the vaunting young Navaho, "who will fight their way to
+          the homes of these boasted beauties and bring to me their
+          jewel-plaited scalps, will I give my sisters."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The band
+          started, each man eager and hopeful, and on the fourth night
+          bivouacked in sight of the cliffs under which the hated Áya Kĭnné̆
+          had their homes. At daybreak on the following morning they made
+          their attack on the pueblo, but the villagers, ever alert and well
+          prepared for an onslaught, offered desperate resistance, every man
+          fighting bravely for his life and his family. All day long the
+          contest raged; arrow, lance, and stone hammer dealing death on
+          every hand. As nightfall shrouded the combatants in darkness, the
+          invaders, depleted in rank, slunk back to their camp on the hill,
+          where they found the two gray-haired brothers, each bearing a
+          jewelled scalp as his trophy.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the Navaho
+          chief learned that the old men were the victors, he raged with
+          anger, condemning his tribesmen and vowing that his sisters should
+          never become the wives of unknown aliens, and accordingly declared
+          a new contest. The man who would win a beautiful wife must hit the
+          blade of a yucca plant with an arrow at forty paces. The long,
+          narrow blade was hung in the bark of a tree and the contest
+          commenced. The younger men shot first. One by one they twanged
+          their bows, and one by one marched off in sullen humor. At last it
+          came the turn of the aged brothers. The first shot his arrow, and
+          the slender leaf was pierced; the second shot, and again the leaf
+          was pierced; but so soon as the second arrow had hit its mark the
+          Navaho declared a new feat, contending that this had not been
+          sufficient. A long race was then arranged, and once more the
+          brothers came off victorious.</p><span class="tei tei-pb" id=
+          "page108">[pg 108]</span><a name="Pg108" id="Pg108" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The chief became
+          desperate. Some feat must be devised in which his own men could
+          prove the superior. In the wall of a high cliff not far distant was
+          a small hole, barely larger than a half-closed hand, and just above
+          the reach of the average man. The ones who could run past that
+          hole, jump, and thrust their hands into it as they did so, might
+          claim the sisters. One by one the young Navaho warriors leaped
+          wildly and struck out for the hole in the cliff, but none could
+          thrust his hand into it. Then the elderly brothers ran past, sprang
+          lightly, and darted a hand each into the pocket.</p><a name=
+          "fig104" id="fig104"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image61.png" alt=
+            "Illustration: Zahadolzhá - Navaho" title=
+            "Zahadolzhá - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Zahadolzhá</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">These deific
+            characters in Navaho mythology, though beneficent always, have no
+            special functions to perform. The name means "Fringe Mouth" and
+            has no ascertainable significance other than that these spirits,
+            whose abode is in the water, are supposed to have peculiar
+            markings about their mouths. Rescue from drowning invariably
+            redounds to the glory of these gods.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">But for the
+          third time the Navaho chief declared the test insufficient. The
+          cliff was high. They who would marry his sisters must shoot an
+          arrow over its rim; so a second contest in archery took place, but
+          only the feathered reeds of the white-haired brothers passed out of
+          sight.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Still the old
+          men were refused the prizes they had fairly won so many times. A
+          dance was called. Finding no way to outdo the two brothers in skill
+          or strength, the young chief left the selection of husbands to his
+          sisters. They should join the men in the dance and go home with
+          whom they chose. The aliens did not join the dancers, preferring
+          instead to remain in their own little brush house half a mile
+          distant, with its single-slant roof, "For it is foolish," said one,
+          "to think that two such handsome young maidens as they are would
+          ever look with favor upon our rags and wrinkles. We would better
+          lie here to-night and rest in sleep after our busy day." Each then
+          brought forth a sacred pipe and tobacco, which they used only on
+          rare occasions. One had a pipe of rich blue turquoise, and the
+          other one of fine, pure white shell. They filled them, smoking in
+          silence. From the distance the songs and laughter of the merry
+          dancers greeted their ears, but not as joyous sounds. Each smoked
+          with apparent resolution, blowing forth cloud after cloud of filmy
+          whiteness, and lo! as they smoked each noticed that the other had
+          grown youthful in appearance! Their tattered garments, too, as
+          insensibly as the creeping shadows, changed their forms, becoming
+          fine shirts, leggings, and moccasins.</p><span class="tei tei-pb"
+          id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">At the dance the
+          younger sister asked, "What is it that smells so sweet?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I have noticed
+          nothing," the other replied.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Come over here
+          and face the breeze," said the first; and there, sure enough, came
+          wafts of air sweet and savory. Neither had ever before scented
+          anything so pleasing, and they determined to follow the aroma
+          against the breeze. The moon shed ample light to guide their
+          footsteps, and once locating the true direction whence the wind
+          came, the two had no difficulty in threading their way straight to
+          the home of the brothers who had vanquished so many rivals in so
+          many feats. Knowing nothing of the men, other than that they were
+          strangers from an alien tribe, the girls were somewhat startled at
+          coming so boldly face to face with them; but a moment's hesitation
+          gave them assurance, for surely, they thought, such finely dressed,
+          handsome men could mean no harm.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Said one: "What
+          it was we did not know, so came to determine if we could; but the
+          most delicious odor we ever smelled seemed to fill the air about us
+          at the dance, coming always from this direction, and now we see
+          that it was the smoke of your tobacco. It must be a wonderful land,
+          where you come from, if tobacco like that grows there."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"That you may
+          see for yourselves," answered the elder brother, "for we have come
+          to take you there if you will but consent to go. Our land is rich
+          in jewels and possesses a soil that grows bountiful crops of many
+          kinds, some of which you have never seen. Marry us and you shall
+          live always in abundance."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The girls
+          consented, and at bedtime retired with their husbands for the
+          night, only to waken in the morning, however, to a sense of horror;
+          for whom should they find beside them but the two grim-visaged old
+          men so cordially hated by all their tribe! They dared not to
+          display their fear and horror before the men, who were quite awake,
+          though feigning sleep, but each read the<span class="tei tei-pb"
+          id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class=
+          "tei tei-anchor"></a> other's feelings at a glance. Where were
+          they? Where had they been? Had they merely dreamed of meeting two
+          handsome, well-clad strangers in the night? Slowly their memories
+          came back—the last shooting contest, the preparation for the dance,
+          the songs and feasting, the enchanting perfumed breezes, and their
+          quest—they remembered now. But how this change in their companions?
+          They were strangers, and unquestionably magicians who could
+          transform themselves or work spells on others! With this thought
+          the desire for vengeance increased with every
+          pulse-beat.</p><a name="fig105" id="fig105"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image62.png" alt=
+            "Illustration: Haschĕbaád - Navaho" title=
+            "Haschĕbaád - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Haschĕbaád</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">In Navaho mythology
+            there are numerous references to benevolent female deities, who
+            are personated in medicine rites by men wearing masks, as shown
+            in this plate. Haschĕbaád may be translated "female deity," or
+            "goddess."</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The day wore on
+          before the women had a chance to talk together apart from their
+          husbands, when they agreed that they would return to their home and
+          tell their brother of the evil worked upon them by the old men,
+          whom they would then soon see killed; but the Little Whirlwind
+          whispered to them, "Return not to your home; anger fills the hearts
+          of all your people, and it is you who would be killed with clubs
+          and stones." Thwarted in this plan, they determined to leave and
+          search for a distant tribe of which they had once heard, that lived
+          in peace, and had never led the life of marauders. There, surely,
+          they might receive food and shelter and freedom from the sorcery of
+          their husbands. Each would take a separate course upon starting, to
+          meet at a wooded mountain in the east.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">All went well
+          throughout the day; the old men rested and made ready for the
+          journey to their home-land, on which they planned to start at
+          daybreak. That night the women did not sleep. When their husbands
+          became wrapt in slumber, they quietly crawled out from their furs,
+          snatched a little food, and glided into the moonlight. They had
+          been gone but a short time when one of the old men arose to stir
+          the fire, and in deep surprise noted the absence of the women. He
+          called his brother, and the two held a hurried consultation. They
+          circled the lodge, but in the dimness of the light could discern no
+          guiding footprint to tell the direction in which their young wives
+          had gone. Returning to the camp, they filled their sacred pipes,
+          and in silence sat and smoked. Soon a thin curl of smoke was
+          seen<span class="tei tei-pb" id="page111">[pg 111]</span><a name=
+          "Pg111" id="Pg111" class="tei tei-anchor"></a> drifting southward,
+          winding in and out among the piñons; then another on the north
+          side. These they followed, bearing eastward, smoking as they went,
+          and as the sun began to tint the higher hills and mountain crests
+          with yellow, bathing all else in purple shadows, they came upon
+          their wives in a little rocky cañon screened by thickly growing
+          cedar and piñon. The smoke foretold the women of their doom, so
+          they were not taken by surprise.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Seeing no way to
+          escape, the girls resigned themselves to fate, and meekly followed
+          the old men back to camp, whence they journeyed with them to the
+          west.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">At their home
+          the brothers had wives and children, so they did not herald their
+          new consorts as such, but wedded them at once to their eldest sons.
+          This prospect pleased the two young women, and they entered into
+          the spirit of the new life with zest. They learned the songs and
+          chants of the rites of the Snake and the Bear people—the clans to
+          which these younger husbands belonged—and taught them to a young
+          brother who came to visit them. When the brother returned to the
+          Navaho people, he told them that his sisters were quite happy, and
+          with the songs he had learned from them he originated the Hozhónĭ
+          Hatál, Happiness Chant.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc106" id="toc106"></a> <a name="pdf107" id="pdf107"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">LEGEND OF THE NIGHT CHANT</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Long years ago
+          three brothers—the eldest rich, the second a wayward, roving
+          gambler, and the youngest a mere boy—lived together among their
+          kind, the Dĭné̆ people. Their only sister was married, living apart
+          with her husband. The gambler often took property belonging to his
+          brothers, going to distant corners of the land to stake it on games
+          of chance. On returning, he never failed to relate a story of
+          wonders he had seen—the Holy People whom he had met, and who
+          revealed many things to him.<span class="tei tei-pb" id=
+          "page112">[pg 112]</span><a name="Pg112" id="Pg112" class=
+          "tei tei-anchor"></a> His brothers never believed him, calling him
+          Bĭlh Ahatí̆nĭ, The Dreamer.</p><a name="fig108" id="fig108"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image63.png" alt=
+            "Illustration: Gán askĭdĭ. Zahadolzhá. Hasché̆ltĭ - Navaho"
+            title="Gán askĭdĭ. Zahadolzhá. Hasché̆ltĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Gá</span><span class="tei tei-hi"
+              style="text-align: center"><span style=
+              "font-style: italic; vertical-align: super">n</span></span>
+              <span style="font-style: italic">askĭdĭ. Zahadolzhá.
+              Hasché̆ltĭ</span></span> - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">The personated
+            deities pictured in this plate appear together in acts of succor
+            in the Night Chant in the order seen, the Talking God in the
+            lead. From left to right they are, respectively, the God of
+            Harvest, Fringe Mouth, and Talking God.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">One day they
+          wished to go hunting, but did not want The Dreamer to accompany
+          them, so, going to the home of their brother-in-law, they told him
+          of their purpose, and all three stole away. As the sun began its
+          descent on the fourth day, it occurred to Bĭlh Ahatí̆nĭ that he had
+          been tricked, so he started in search of the hunters, hoping to
+          meet them returning, that he might help them carry their game and
+          be rewarded with a pelt or two. He travelled far, but had not come
+          upon them when the sun passed behind the distant hills. Near by was
+          a deep, rock-walled cañon, from the depths of which many mingled
+          voices could be heard. Bĭlh Ahatí̆nĭ walked to its edge and peered
+          over. Back and forth from side to side flew countless crows,
+          passing in and out of dark holes in opposite walls. From below,
+          when darkness had shrouded all, Bĭlh Ahatí̆nĭ heard a human voice
+          call in loud echoing tones, "They say, they say, they say, they
+          say!"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">From the far
+          side came the answer: "Yes, yes! What's the matter now? What's the
+          matter now?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Two people were
+          killed to-day," continued the voice just below.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Who were they?
+          Who were they?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">To which the
+          first voice answered, "Anahailí̆hĭ, killed at sunrise, and
+          Igákĭzhĭ, killed at dusk, by the People of the Earth. They went in
+          search of meat, and the hunters shot arrows into them. We are
+          sorry, but they were told to be careful and did not heed. It is too
+          late to help them now; let us go on with the chant."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">It had grown
+          very dark, and Bĭlh Ahatí̆nĭ became greatly frightened, but he
+          stayed to listen and watch. Muffled strains of songs came from the
+          deep recesses in each cañon wall,—the gods were singing—and just
+          within the openings, discernible in the glow of a fire, could be
+          seen many dancers performing in unison as they kept time with
+          rattles. Throughout the night firelight flickered from wall to wall
+          and singing and dancing<span class="tei tei-pb" id="page113">[pg
+          113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a>
+          continued. At daylight the participants departed in all directions,
+          so Bĭlh Ahatí̆nĭ resumed the quest of the hunters.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">He had travelled
+          but a short time when he came upon his brothers, resting their
+          heavy game packs on their journey homeward.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Here comes The
+          Dreamer," spoke his elder brother. "I will wager he has something
+          marvellous to relate."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Bĭlh Ahatí̆nĭ
+          was greeted first by his brother-in-law. "You must have slept near
+          here last night, for you are too far out to have made this distance
+          since daylight."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I did," he
+          replied, "near a cañon that is surely holy. A lot of people had
+          gathered to dance, the gods sang, and—"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"There, I told
+          you he would have some lie to tell," interrupted the eldest
+          brother, and started on.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Go ahead,"
+          urged the brother-in-law; "tell us the rest."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"It's no use; no
+          one cares to listen to me," said Bĭlh Ahatí̆nĭ.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">His younger
+          brother, also incredulous, took up his burden and plodded off,
+          whereat Bĭlh Ahatí̆nĭ related all that he had seen and heard.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"You men must
+          have killed those people they spoke about," he accused.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"No, it was none
+          of us," his brother-in-law protested; "we have killed no people.
+          Yesterday morning one shot a crow, and last night we killed a
+          magpie, but there was no harm in that."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"I fear there
+          was; they were hunters like yourselves, in search of meat for the
+          Holy People, for the time disguised as birds," Bĭlh Ahatí̆nĭ
+          ventured. Then, dividing the pack, the two hurried on to overtake
+          the others.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Well," asked
+          the youngest, "did you hear a fine story?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"It is not a
+          lie," his brother-in-law retorted; "we killed a crow and a magpie
+          yesterday, and the Holy People talked about it in the cañon last
+          night. Look! There come four mountain<span class="tei tei-pb" id=
+          "page114">[pg 114]</span><a name="Pg114" id="Pg114" class=
+          "tei tei-anchor"></a> sheep! Hurry, Bĭlh Ahatí̆nĭ and head them
+          off!" They had come upon the cañon where the strange voices had
+          been heard. Four sheep, among large bowlders near the rim, were
+          carefully threading their way out of it. The three dropped back,
+          while Bĭlh Ahatí̆nĭ ran ahead and concealed himself near the
+          ascending trail. As the sheep approached he drew his bow and aimed
+          for the leader's heart, but his fingers could not loose their grip
+          upon the arrow, and the sheep passed by unharmed. Bĭlh Ahatí̆nĭ
+          scrambled up over the rim of the cañon and ran to get ahead of them
+          again, but the bowstring would not leave his fingers as they
+          passed. A third effort, and a fourth, to kill the game brought the
+          same result. Bĭlh Ahatí̆nĭ cursed himself and the sheep, but ceased
+          suddenly, for whom should he see but four gods, Yébĭchai, appear
+          before him, who had transformed themselves into sheep! Hasché̆ltĭ,
+          in the lead, ran up to him and dropped his <span class=
+          "tei tei-hi"><span style="font-style: italic">balíl</span></span>—a
+          rectangular, four-piece, folding wand—over him, as he sat, and
+          uttered a peculiar cry. Behind him came Zahadolzhá, Haschĕbaád, and
+          Gá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>askĭdĭ; all were
+          masked.</p><a name="fig109" id="fig109"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image64.png" alt=
+            "Illustration: Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ - Navaho"
+            title="Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Tónenĭlĭ,
+              Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ</span></span> - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">These three gods
+            appear in the order shown when seen in the rites of the Navaho
+            Night Chant.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Whence came
+          you?" Bĭlh Ahatí̆nĭ asked them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"From
+          Kĭnní̆nĭkai," Hasché̆ltĭ answered.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"Whither are you
+          going?"</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"To Tsé̆gyiĭ, to
+          hold another <span class="tei tei-hi"><span style=
+          "font-style: italic">hatál</span></span> four days from now. You
+          had better come along."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">"No, I couldn't
+          travel so far in four days."</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">But after a
+          little parleying Bĭlh Ahatí̆nĭ assented. He was told to disrobe,
+          and doing so Gá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>askĭdĭ breathed upon him,
+          and his raiment became the same as that of the gods. Then all took
+          four steps eastward, changing into mountain sheep, and bounded away
+          along the cañon's rim.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The hunters in
+          hiding became restless as The Dreamer did not return, so ventured
+          out where they could view the trail on which he was last seen. No
+          one was in sight. One went to the rock where Bĭlh Ahatí̆nĭ first
+          hid near the sheep and followed his tracks from hiding place to
+          hiding place until the fourth one was reached, and there he found
+          his brother's old clothes with his bow and arrows upon them. There
+          he traced<span class="tei tei-pb" id="page115">[pg
+          115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a>
+          four human footsteps to the east that merged into the trail of five
+          mountain sheep. The eldest brother cried in his remorse, for he saw
+          that his brother was holy, and he had always treated him with
+          scorn.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The gods and
+          Bĭlh Ahatí̆nĭ, transformed to mountain sheep, travelled very far
+          during their four days' journey, coming on the fourth day to a
+          large hogán. Inside were numerous Holy People, both gods and men.
+          When Bĭlh Ahatí̆nĭ entered with his four holy companions, a
+          complaint at once arose from those inside against an earthly odor,
+          whereat Hasché̆ltĭ had their charge taken out and washed with
+          yucca-root suds.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Inside the hogán
+          stood four large jewel posts upon which the gods hung their masks.
+          The eastern post was of white shell, the southern of turquoise, the
+          western of abalone, and the northern of jet. Two jewel pipes lay
+          beside a god sitting on the western side of the hogán. These he
+          filled with tobacco and lighted, passing one each to his right and
+          his left. All assembled smoked, the last to receive the pipes being
+          two large Owls sitting one on each side of the entrance way at the
+          east. They drew in deep draughts of smoke and puffed them out
+          violently. While the smoking continued, people came in from all
+          directions. At midnight lightning flashed, followed by heavy
+          thunder and rain, which Tónenĭlĭ, Water Sprinkler, sent in anger
+          because he had not been apprised of the dance before it was time to
+          begin it; but a smoke with the assembled Holy People appeased him.
+          Soon after the chant began and continued until morning.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Some of the gods
+          had beautiful paintings on deerskins, resembling those now made
+          with colored sands. These they unfolded upon the floor of the hogán
+          during the successive days of the <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">hatál</span></span>.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The last day of
+          the dance was very largely attended, people coming from all holy
+          quarters. Bĭlh Ahatí̆nĭ through it all paid close attention to the
+          songs, prayers, paintings, and dance movements, and the forms of
+          the various sacred paraphernalia, and<span class="tei tei-pb" id=
+          "page116">[pg 116]</span><a name="Pg116" id="Pg116" class=
+          "tei tei-anchor"></a> when the <span class=
+          "tei tei-hi"><span style="font-style: italic">hatál</span></span>
+          was over he had learned the rite of Kléjĕ Hatál. The gods permitted
+          him to return to his people long enough to perform it over his
+          younger brother and teach him how to conduct it for people
+          afflicted with sickness or evil. This he did, consuming nine days
+          in its performance, after which he again joined the gods at
+          Tsé̆gyiĭ, where he now lives. His younger brother taught the
+          ceremony to his earthly brothers, the Navaho, who yet conduct it
+          under the name of Kléjĕ Hatál, Night Chant, or Yébĭchai Hatál, The
+          Chant of Paternal Gods.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc110" id="toc110"></a> <a name="pdf111" id="pdf111"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">CEREMONIES—THE NIGHT
+          CHANT</span></h2><a name="fig112" id="fig112"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image65.png" alt=
+            "Illustration: Yébĭchai Sweat - Navaho" title=
+            "Yébĭchai Sweat - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Yébĭchai</span></span>
+              Sweat - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Each morning during
+            the first four days of the Navaho Yébĭchai healing ceremony, or
+            Night Chant, the patient is sweated—sometimes inside a small
+            sweat-lodge, oftener by being placed upon a spot previously
+            heated by a fire and covered with heavy blankets. The three
+            figures are medicine-men, or singers, chanting. The patient lies
+            under the blankets surrounded by a line of sacred meal in which
+            turkey-feather prayer-sticks, <span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "font-style: italic">kĕdán</span></span>, are implanted.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">A description of
+          the ritual and form of the Yébĭchai ceremony,—Kléjĕ Hatál, or Night
+          Chant,—covering its nine days of performance, will give a
+          comprehensive idea of all Navaho nine-day ceremonies, which combine
+          both religious and medical observances. The myth characters
+          personified in this rite are termed Yébĭchai, Grandfather or
+          Paternal Gods. Similar personations appear in other ceremonies, but
+          they figure less prominently.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">First
+          Day</span></span>: The ceremonial, or medicine, hogán is built some
+          days in advance of the rite. The first day's ceremony is brief,
+          with few participants. Well after dark the singer, assisted by two
+          men, makes nine little splint hoops—<span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">tsĭpa</span><span class=
+          "tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">s
+          yázhĕ kĕdán</span></span>—entwined with slip-cords, and places them
+          on the sacred meal in the meal basket. Following this, three men
+          remove their everyday clothing, take Yébĭchai masks, and leave the
+          hogán. These three masked figures are to represent the gods
+          Hasché̆ltĭ, Talking God, Haschĕbaád, Goddess, and Hasché̆lapai,
+          Gray God. When they have gone and passed to the rear of the hogán,
+          the patient comes in, disrobes at the left of the centre, passes
+          around the small fire burning near the entrance of the hogán, and
+          takes his seat in the centre, immediately after which the singing
+          begins. During the third song Hasché̆ltĭ enters with his
+          cross-sticks—<span class="tei tei-hi"><span style=
+          "font-style: italic">Hasché̆ltĭ balíl</span></span>—and opens and
+          places them over the patient's body, forcing them down as far
+          toward the ground as<span class="tei tei-pb" id="page117">[pg
+          117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a>
+          possible. The second time he places them not so far over the body;
+          the third, not lower than the shoulders; the fourth time, over the
+          head only, each time giving his peculiar call, <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">Wu-hu-hu-hu-u!</span></span> Then Hasché̆ltĭ
+          takes up a shell with medicine and with it touches the patient's
+          feet, hands, chest, back, right shoulder, left shoulder, and top of
+          head,—this being the prescribed ceremonial order,—uttering his cry
+          at each placing of the medicine. He next places the shell of
+          medicine to the patient's lips four times and goes out, after which
+          Haschĕbaád comes in, takes one of the circle <span class=
+          "tei tei-hi"><span style="font-style: italic">kĕdán</span></span>,
+          touches the patient's body in the same ceremonial order, and
+          finally the lips, at the same time giving the slip-cord a quick
+          pull. Next comes Hasché̆lapai, who performs the same incantations
+          with the <span class="tei tei-hi"><span style=
+          "font-style: italic">kĕdán</span></span>. Again Hasché̆ltĭ enters
+          with the cross-sticks, repeating the former order, after which he
+          gives the patient four swallows of medicine,—a potion different
+          from that first given,—the medicine-man himself drinking what
+          remains in the shell. This closes the ceremony of the first day.
+          There will, perhaps, be considerable dancing outside the hogán, but
+          that is merely practice for the public dance to be given on the
+          ninth night. The singer and the patient sleep in the hogán each
+          night until the nine days are passed, keeping the masks and
+          medicine paraphernalia between them when they sleep.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Second
+          Day</span></span>: Just at sunrise the patient is given the first
+          ceremonial sweat. This is probably given more as a spiritual
+          purification than in anticipation of any physical benefit. To the
+          east of the hogán a shallow hole is dug in the earth, in which are
+          placed hot embers and ashes,—covered with brush and weeds, and
+          sprinkled with water,—upon which the patient takes his place. He is
+          then well covered with blankets. The medicine-man, assisted by
+          Hasché̆ltĭ and Haschĕbaád, places about the patient a row of
+          feathered <span class="tei tei-hi"><span style=
+          "font-style: italic">kĕdán</span></span>, and then commences to
+          sing while the patient squirms on the hot, steaming bed. After
+          singing<span class="tei tei-pb" id="page118">[pg
+          118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a>
+          certain songs the medicine-man lifts the blanket a little and gives
+          the patient a drink of medicine from a ceremonial basket. He is
+          again covered, and the singing goes on for a like time. Later the
+          blankets are removed and Hasché̆ltĭ and Haschĕbaád perform over the
+          patient, after which he goes to the hogán. The brush and weeds used
+          for the bed are taken away and earth is scattered over the coals.
+          This sweating, begun on the second day, is repeated each morning
+          for four days: the first, as above noted, taking place east of the
+          hogán, and the others respectively to the south, west, and north.
+          The ceremonies of the second night are practically a repetition of
+          those held the first night. During the third song Hasché̆ltĭ enters
+          with the <span class="tei tei-hi"><span style=
+          "font-style: italic">Hasché̆ltĭ balíl</span></span>, placing it
+          four times in the prescribed order and giving his call; then he
+          goes out, re-enters, and takes from the medicine basket four sacred
+          reed <span class="tei tei-hi"><span style=
+          "font-style: italic">kĕdán</span></span>. These he carries in
+          ceremonial order to the four cardinal points: first east, then
+          south, next west, lastly north. Next stick <span class=
+          "tei tei-hi"><span style="font-style: italic">kĕdán</span></span>
+          are taken out of the basket, which holds twelve each of the four
+          sacred colors. These also are carried to the four cardinal
+          points—white, east; blue, south; yellow, west; black, north. After
+          all the <span class="tei tei-hi"><span style=
+          "font-style: italic">kĕdán</span></span> are taken out, Hasché̆ltĭ
+          again enters with the <span class="tei tei-hi"><span style=
+          "font-style: italic">Hasché̆ltĭ balíl</span></span>, using it in
+          directional order and giving medicine as on the night
+          before.</p><a name="fig113" id="fig113"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image66.png" alt=
+            "Illustration: Pĭkéhodĭklad - Navaho" title=
+            "Pĭkéhodĭklad - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Pĭkéhodĭklad</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">The first of the four
+            dry-paintings used in conducting the Kléjĕ Hatál, or Night Chant,
+            of the Navaho, being made on the fifth night. The purpose of this
+            night's acts is to frighten the patient; hence the name of the
+            painting, which signifies "Frighten Him On It."</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">The encircling figure
+            represents the rainbow, <span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "font-style: italic">aklólh</span></span>; the first on the left
+            Hasché̆ltĭ, Talking God; the central, Haschĕbaád,
+            goddess—symbolically the patient—and the right-hand figure a male
+            deity, Haschĕbakú̆<span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "vertical-align: super">n</span></span>.</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">The patient sits on
+            the central figure at its waist line during the night's
+            performance. When the ceremony in connection with this painting
+            is concluded the colored sands are carefully collected, carried
+            out toward the north, and deposited under a tree.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Third
+          Day</span></span>: It is understood that the patient has been
+          sweated in the morning, as on the second day. On this night he is
+          dressed in spruce boughs by the assisting medicine-man, bound
+          around the wrists, arms, ankles, legs, and body, and fastened on
+          the head in the form of a turban. After several songs, Nayé̆nĕzganĭ
+          and Tobadzĭschí̆nĭ cut the boughs from the body, using a stone
+          arrow-point as a knife. Then the boughs are cut into fragments over
+          the patient's head, after which the singer takes a feather wand,
+          points it toward the four cardinal points above the fire, and
+          brushes the patient, chanting meanwhile. At the end of the brushing
+          he points the wand out of the smoke-hole, at the same time blowing
+          the dust from it out into the open air.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Fourth
+          Day</span></span>: The ceremonies this day do not begin until later
+          than usual, probably nine o'clock. Hasché̆ltĭ and
+          Haschĕbaád<span class="tei tei-pb" id="page119">[pg
+          119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a>
+          dress and go out. The patient disrobes and takes his place. The
+          assisting medicine-man digs a small hole just between the patient's
+          feet, and encircles it with a line of <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">tádĭtĭn</span></span>, or pollen, leaving an
+          opening to the east, after which the patient dons a mask.
+          Hasché̆ltĭ enters, followed by Haschĕbaád, who carries a small
+          spruce tree. The former puts sacred pollen in the hole four times,
+          each time giving his call; then Haschĕbaád plants the tree in the
+          hole and fastens its top to the patient's mask; the mask is then
+          pulled off the patient's head by his jerking quickly away from the
+          tree. This is the first night in which the ceremonies are continued
+          until dawn. After the unmasking, the singers take their place at
+          one side of the back of the hogán and begin singing to the
+          accompaniment of a basket drum. A youth and a maiden are required
+          to sit in the hogán throughout the fourth night, the ritual
+          requiring that these be persons who have not had sexual
+          knowledge.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Fifth
+          Day</span></span>: This is the last day of the sweating, and the
+          day on which the first dry-painting is made. Just at dark this
+          painting, a small one, is begun inside. In size it would square
+          about four feet, and is placed close to the back of the hogán.
+          There are three figures in the painting: the central one being the
+          patient, the one to the left Hasché̆ltĭ, the one to the right
+          Haschĕbakú̆<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>. Around this painting, at
+          all sides except the eastern, feather wands, <span class=
+          "tei tei-hi"><span style="font-style: italic">ndiá</span></span>,
+          are stuck in the ground; in this case twelve in number. Foot-tracks
+          are made in the sand with white meal. Hasché̆ltĭ and
+          Haschĕbakú̆<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> dress ceremonially, mask,
+          and go out, after which the patient enters and takes his position
+          on the central figure of the dry-painting, facing the east. The
+          effort this night is to frighten the patient and thus banish the
+          evil spirits<span class="tei tei-pb" id="page120">[pg
+          120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a>
+          from his body. The two maskers come running in, uttering weird,
+          unearthly howls, in which every spectator in the hogán joins,
+          feigning great fear. The masked figures make four entries, each
+          like the other. In many cases the patient either actually faints
+          from fright or feigns to do so. The patient then leaves the
+          dry-painting and it is destroyed. None of the sand or other
+          pigments used in this painting is applied to the patient's body, as
+          is done with that of later paintings. The next part of the fifth
+          night's ceremony is the initiation of new members into the Yébĭchai
+          order. No one who is not a member of the order is allowed to enter
+          the ceremonial hogán. At the time of the initiation Hasché̆ltĭ and
+          Haschĕbakú̆<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> are outside in the
+          darkness. The initiates enter and sit on the ground in a row—the
+          males naked, the women dressed in their ordinary mode. They dare
+          not look up, for should they see Hasché̆ltĭ before being initiated,
+          they would become blind. One at a time these novices take their
+          place in the centre of the hogán and the initiatory rite is
+          performed over them.</p><a name="fig114" id="fig114"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image67.png" alt=
+            "Illustration: Shĭlhné'ohlĭ - Navaho" title=
+            "Shĭlhné'ohlĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Shĭlhné'ohlĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">In this plate is
+            pictured the second dry-painting employed in the Night Chant,
+            made on the sixth day of the ceremony. It represents crossed logs
+            which whirl around in a mythic lake. Upon them are alternately
+            seated male and female deities, singing. The light figures are
+            goddesses, <span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "font-style: italic">haschĕbaád</span></span>; the dark ones
+            gods, <span class="tei tei-hi" style=
+            "text-align: center"><span style=
+            "font-style: italic">haschĕbakú̆</span><span class="tei tei-hi"
+            style="text-align: center"><span style=
+            "font-style: italic; vertical-align: super">n</span></span></span>.
+            Their songs treat of all life-giving plants, of which corn,
+            beans, squashes, and tobacco, the most important, are pictured as
+            growing from the very centre of the lake, the point of contact of
+            the logs.</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">Of the four marginal
+            figures the one in white toward the east is Hasché̆ltĭ, Talking
+            God, with his pine-squirrel pouch of sacred meal. Opposite him
+            stands Haschógan, House God. The other two are Gá<span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "vertical-align: super">n</span></span>askí̆dĭl, Hunchbacks, Gods
+            of Harvest, with seeds of the field in packs on their backs.
+            Around the whole is the personified rainbow.</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">When the dry-painting
+            is in actual use the patient enters upon it over the feet of
+            Hasché̆ltĭ and sits at the intersection of the logs. A man
+            personating a god then enters, places his hands upon the various
+            parts of the many deities represented in the picture, then upon
+            the corresponding parts of the patient's body. The whole picture
+            is then destroyed and the colored sands are carried off to the
+            north in a blanket and strewn under trees.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Sixth
+          Day</span></span>: This is the first day of the large
+          dry-paintings. The painting is commenced early in the morning, and
+          is not finished until mid-afternoon. The one on this day is the
+          whirling log representation. After it is finished, feathers are
+          stuck in the ground around it, and sacred meal is scattered on
+          parts by some of the assisting singers. Others scatter the meal
+          promiscuously; one of the maskers uses a spruce twig and medicine
+          shell, applying meal to every figure and object in the painting.
+          Then the medicine-men all gather up portions of the sacred meal,
+          putting it in their medicine pouches. The patient soon enters and
+          takes his seat in the centre of the painting. The usual
+          incantations are gone through, after which the colored sands of the
+          painting are applied to the corresponding parts of the patient's
+          body, then gathered up and carried off to the north. During the day
+          two sets of beggars go out to the neighboring hogáns. These
+          personate Hasché̆ltĭ, Tónenĭlĭ—Water Sprinkler, the God of Water,
+          who is really a clown—and as many Haschĕbaád as care to go out. The
+          beggars carry whips made of yucca<span class="tei tei-pb" id=
+          "page121">[pg 121]</span><a name="Pg121" id="Pg121" class=
+          "tei tei-anchor"></a> leaves, and one who does not respond to their
+          appeals for gifts is whipped,—if he can be caught,—which creates a
+          great deal of amusement. The personators act like a company of
+          clowns, but at the same time they gather a large quantity of food.
+          When the day is thoroughly taken up with dry-painting and
+          ceremonies, there is less of the ceremonial at night. The
+          medicine-men, to the accompaniment of the basket drum, sing for a
+          short time only on this sixth night, while outside the late evening
+          is spent in dancing by those who are later to participate in the
+          closing dance.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Seventh
+          Day</span></span>: This day is practically consumed with the making
+          of another large dry-painting. The masked men go out on another
+          begging tour, also, and the medicine ceremonies and the destroying
+          of the dry-painting are practically the same as those of the day
+          before, while during the evening the medicine-men sing to the
+          accompaniment of the drum.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Eighth
+          Day</span></span>: The dry-painting is finished about three o'clock
+          in the afternoon. After its completion there is a large open-air
+          initiation. To become a full member of the Yébĭchai order one must
+          first be initiated in the hogán; the second initiation is a public
+          one; the third, another inside the hogán; the fourth, another in
+          the open. These different initiation ceremonies, the same in point
+          of ritualism, may be carried over several years.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Ninth and Final
+          Day</span></span>: To the average person and to the Indians as a
+          whole the last day is the Yébĭchai dance. From<span class=
+          "tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122"
+          class="tei tei-anchor"></a> a distance the Indians have been
+          gathering during the two previous days, and the hospitality of the
+          patient's family, as well as that of all the people living in the
+          neighboring hogáns, is taxed to the utmost. And from early morning
+          until dark the whole plain is dotted with horsemen coming singly
+          and in groups. Great crowds gather at the contests given half a
+          mile from the hogán, where horse-races, foot-races, groups of
+          gamblers, and throngs of Indians riding wildly from race-track to
+          hogán fill the day with hilarity and incidents memorable to all.
+          Toward the end of the day preparation is made for the closing part
+          of the nine-day rite. Great quantities of fuel have been brought
+          from the distant plateau, and placed in many small piles at each
+          side of the smooth dance ground to the east of the hogán. As soon
+          as it is dark the fuel is ignited, making two long lines of
+          camp-fires, furnishing both light to see the dancers and warmth to
+          the spectators, for the Yébĭchai cannot be held until the autumn
+          frosts begin, when the nights have the sharp, keen air of the high
+          altitudes.</p><a name="fig115" id="fig115"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image68.png" alt=
+            "Illustration: Zahadolzhá - Navaho" title=
+            "Zahadolzhá - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Zahadolzhá</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1907 by E.S.
+            Curtis</span></span></p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">This is the last of
+            the dry-paintings used in the Night Chant, being destroyed on the
+            night of the eighth day's ceremonies. It takes its name from the
+            fact that the principal characters represented in it, the dark
+            figures, are all Zahadolzhá, Fringe-mouth Gods. According to the
+            myth underlying the rite these gods made the first paintings of
+            this sort used among the spirit people, and were the ones who
+            furnished succor to the patients on the eighth day of the nine
+            days' healing ceremony. The light figures are female
+            deities—haschĕbaád. In the centre is the cornstalk, a life-giving
+            symbol, and partially encircling the whole is the personified
+            light-giving rainbow, a female personage.</p>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em">During the ceremony a
+            man masked as a Zahadolzhá places his hands first upon a part of
+            his likeness pictured in colored earths and then on the
+            corresponding part of the patient, as head, body, and limbs.
+            Later the colored earths or sands are carried away in a blanket
+            and placed under brush or trees toward the north.</p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">With the
+          gathering darkness the human tide flows toward the medicine hogán,
+          illuminated in the dusk by the long lines of camp-fires. All gather
+          about and close around the dance square, having to be kept back by
+          those in charge. Men, women, and children sit on the ground near
+          the fires. Many on horseback have ridden up, and form a veritable
+          phalanx back of the sitting spectators. The dance does not begin at
+          once, and those assembled spend the time telling stories, jesting,
+          and gossiping. Belated arrivals make coffee, or do hurried cooking
+          around the fires.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Some distance to
+          the east of the dance ground is a brush enclosure where the dancers
+          prepare for their part in the rite. There, too, is a fire for light
+          and warmth. The men in preparation remove all clothing, save short
+          kilts, and paint their bodies with a mixture of water and white
+          clay. Anyone who may have experienced the enjoyment of a sponge
+          bath out in the open on a cold, windy night can appreciate the
+          pleasure of the dance preparation. The dancers are impersonators of
+          Navaho myth<span class="tei tei-pb" id="page123">[pg
+          123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a>
+          characters, twelve usually taking part. No qualifications are
+          necessary other than that the participant be conversant with the
+          intricate ritual of the dance. The dance continues throughout the
+          entire night, one group of men being followed by another. The first
+          twelve men dance through four songs, retiring to the dressing
+          enclosure for a very brief rest after each. Then they withdraw, and
+          twelve others dance for a like period, and so on. The first group
+          sometimes returns again later, and the different groups vie with
+          one another in their efforts to give the most beautiful dance in
+          harmony of movement and song, but there is no change in the step.
+          The several sets have doubtless trained for weeks, and the most
+          graceful take great pride in being pronounced the best dancers. The
+          first group of grotesquely masked men is ready by nine or ten
+          o'clock; they file into the dance enclosure led by Hasché̆ltĭ,
+          their naked, clay-painted bodies glinting in the firelight. While
+          wearing masks the performers never speak in words; they only sing
+          or chant. To address one in conversation would incur the
+          displeasure of the gods and invite disaster. Time is kept by the
+          basket drum and the rhythm of the singing.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The white
+          visitor will get his best impression of the dance from a short
+          distance, and, if possible, a slight elevation. There he is in
+          touch with the stillness of the night under the starry sky, and
+          sees before him, in this little spot lighted out of the limitless
+          desert, this strange ceremonial of supplication and thanksgiving,
+          showing slight, if any, change from the same performance, held on
+          perhaps the same spot by the ancestors of these people<span class=
+          "tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124"
+          class="tei tei-anchor"></a> ages ago. As the night wears on the
+          best group of dancers come out. They are, perhaps, from the Redrock
+          country, or from some other far-away district, and have been
+          practising for weeks, that they might excel in this dance. The most
+          revered song of the Yébĭchai is the Bluebird song, which is sung at
+          the approach of day, and is the closing act of the drama. With the
+          last words, "<span class="tei tei-hi"><span style=
+          "font-style: italic">Dóla anyí, dóla anyí</span></span>," the
+          assembled multitude start for their homes, near and far, melting
+          into the gray of the desert morn, and by the time the sun breaks
+          above the horizon the spot which was alive with people a few hours
+          before is wrapped in death-like stillness, not a soul being within
+          range of the eye.</p><a name="fig116" id="fig116"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image69.png" alt=
+            "Illustration: Yébĭchai Hogán - Navaho" title=
+            "Yébĭchai Hogán - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Yébĭchai
+              Hogán</span></span> - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc117" id="toc117"></a> <a name="pdf118" id="pdf118"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MATURITY CEREMONY</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The ceremony
+          celebrating maturity of girls among the Navaho is held generally on
+          the fourth night after the first evidence of the maiden's entrance
+          into womanhood. On the first morning following the moment of this
+          change in life the girl bathes and dresses in her finest clothes.
+          Later she stretches herself face downward on a blanket just outside
+          the hogán, with her head toward the door. A sister, aunt, or other
+          female relation, if any happen to be close at hand, or if not, a
+          male relative other than her father, then proceeds symbolically to
+          remould her. Her arms and legs are straightened, her joints
+          smoothed, and muscles pressed to make her truly shapely. After that
+          the most industrious and energetic of the comely women in the
+          immediate neighborhood is called in to dress the girl's hair in a
+          particular form of knot and wrap it with deerskin strings, called
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tsĭklólh</span></span>. Should there be any
+          babies or little tots about the home, the girl goes to them, and,
+          placing a hand under each ear, successively lifts them by the neck,
+          to make them grow faster. Then she darts off toward the east,
+          running out for about a quarter of a mile and back. This she does
+          each morning until after the public ceremony. By so doing she is
+          assured of continuing strong, lithe, and active throughout
+          womanhood.</p><span class="tei tei-pb" id="page125">[pg
+          125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The four days
+          preceding the night of the ceremony are days of abstinence; only
+          such foods as mush and bread made from corn-meal may be eaten, nor
+          may they contain any salt. To indulge in viands of a richer nature
+          would be to invite laziness and an ugly form at a comparatively
+          early age. The girl must also refrain from scratching her head or
+          body, for marks made by her nails during this period would surely
+          become ill-looking scars. All the women folk in the hogán begin
+          grinding corn on the first day and continue at irregular intervals
+          until the night of the third, when the meal is mixed into batter
+          for a large corn-cake, which the mother bakes in a sort of
+          bean-hole outside the hogán.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The ceremony
+          proper consists of little more than songs. A medicine-man is called
+          upon to take charge, being compensated for his services with
+          blankets, robes, grain, or other articles of value. Friends and
+          neighbors having been notified, they assemble at the girl's hogán
+          fairly early in the evening. When dusk has settled, the
+          medicine-man begins his songs, singing first the twelve "hogán
+          songs" of the Bahózhonchi. After he has finished, anyone present
+          who so desires may sing songs taken from the ritual of the same
+          order. This motley singing and hilarity continue until well toward
+          sunrise, when the mother brings in a bowl of yucca suds and washes
+          the girl's hair. Her head and hair are dried with corn-meal, after
+          which the girl takes her last run toward the east, this time
+          followed by many young children, symbolically attesting that she
+          will be a kind mother, whom her children will always follow. The
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">hatálĭ</span></span>, or medicine singer,
+          during her absence sings eight songs, generally termed the Racing
+          songs. On her return the great corn-cake is brought in, cut, and
+          divided among the assemblage, when all disperse, and the girl may
+          once more loosen her hair and partake of any food she pleases.</p>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc119" id="toc119"></a> <a name="pdf120" id="pdf120"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">MARRIAGE</span></h2><a name="fig121"
+          id="fig121"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image70.png" alt=
+            "Illustration: Yébĭchai Dancers - Navaho" title=
+            "Yébĭchai Dancers - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Yébĭchai</span></span>
+              Dancers - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The Navaho
+          marriage ceremony is always held at the home of the girl. When a
+          young man wishes to marry the maid of his choice, he makes his
+          desire known to his parents, when the father<span class=
+          "tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126"
+          class="tei tei-anchor"></a> goes to the girl's parents and explains
+          that his son would like to marry their daughter. The girl is then
+          consulted, and if she be willing to marry the young man, the
+          parents of the two open negotiations. A popular, pretty girl
+          commands a considerably higher price than a plain one, though few
+          are married for a smaller bonus than fourteen ponies and a silver
+          belt. Horses, saddles, cattle, sheep and goats, and
+          turquoise-studded silver ornaments are the usual media of exchange
+          in matrimonial bargains. The arrangement of compensatory details,
+          particularly the date of delivery of the articles for payment,
+          often requires a considerable period of time and no little
+          controversy. When finally completed, the date is set for the
+          wedding, which takes place always at night.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The girl's
+          mother fills a wedding basket with corn-meal mush, which figures
+          prominently in the ceremony. About nine o'clock in the evening the
+          wedding party assembles. Anyone may attend, and usually a goodly
+          number is present. The young man and his bride take seats on the
+          western side of the hogán, facing the doorway. On their right the
+          male spectators sit in rows; on their left, the women. The girl's
+          mother, however, does not enter, for a mother-in-law, even in the
+          making, must not look upon her newly acquired son, nor he upon her,
+          then or thereafter. To do so would occasion blindness, and general
+          ill luck to either one or both parties.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">The basket of
+          mush and two wicker bottles of water are brought in and placed
+          before the couple, the bearer being careful to see that the side of
+          the basket on which the top coil terminates is toward the east. The
+          girl's father then steps forward, and from his pouch of
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tádĭtĭn</span></span>, or sacred pollen, sifts
+          several pinches on the basket of mush. Beginning at the end of the
+          coil on the eastern rim, he sifts straight across and back, then
+          follows the rim with the pollen around to the south side, sifts
+          across and back, and then drops a little in the centre. That done,
+          the bride pours a small quantity of water from the wicker bottle
+          upon the young man's hands. He washes and pours a little upon hers.
+          Then from the side of the basket toward the east he dips out a
+          little mush<span class="tei tei-pb" id="page127">[pg
+          127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>
+          with two fingers and eats. The girl follows, dipping from the same
+          place. This act is repeated at the three remaining sides—the south,
+          west, and north,—and then the basket is passed to the assemblage,
+          who finish eating its contents. The empty basket becomes the
+          property of the young man's mother, who retains it as a sort of
+          certificate of marriage. The washing of hands and the dipping of
+          mush from the same spot is a pledge that the girl will follow in
+          her husband's footsteps—doing as he does.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">When the
+          ceremony is concluded, a supper is provided for all. General
+          conversation and levity while away the hours, the talk consisting
+          principally, however, of sage advice from relatives to both husband
+          and wife as to how they should conduct themselves in future. At
+          dawn the party disperses, the young man taking his bride with
+          him.</p><a name="fig122" id="fig122"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image71.png" alt=
+            "Illustration: Mescal Harvest - Apache" title=
+            "Mescal Harvest - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Mescal Harvest - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+        </div>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="toc123" id="toc123"></a> <a name="pdf124" id="pdf124"></a>
+        <span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129"
+        id="Pg129" class="tei tei-anchor"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">APPENDIX</span></h1><a name="fig125"
+        id="fig125"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image72.png" alt=
+          "Illustration: White River Valley - Apache" title=
+          "White River Valley - Apache" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            White River Valley - Apache
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1903 by E.S.
+          Curtis</span></span></p>
+        </div><span class="tei tei-pb" id="page131">[pg 131]</span><a name=
+        "Pg131" id="Pg131" class="tei tei-anchor"></a>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc126" id="toc126"></a> <a name="pdf127" id="pdf127"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">TRIBAL SUMMARY - THE
+          APACHE</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Language</span></span>—Athapascan.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Population</span></span>—Fort Apache
+          Agency, Arizona (White Mountain Apache), 2,072.<br />
+          San Carlos Agency: San Carlos Apache, 1,066; Tonto Apache, 554;
+          Coyoteros, 525.<br />
+          Tonto Apache on Beaver Creek, 103.<br />
+          Total Apache of Arizona (not including the so-called Mohave Apache
+          and Yuma Apache), 4,320.<br />
+          Mescaleros in New Mexico, 460. Jicarillas in New Mexico, 784.<br />
+          Chiricahua Apache at Fort Sill, Oklahoma, 298. Kiowa Apache in
+          Oklahoma, 155.<br />
+          Grand total of Apache tribes, 6,017.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Dress</span></span>—The primitive dress
+          of the men was deerskin shirt (<span class=
+          "tei tei-hi"><span style="font-style: italic">ĕpŭntltésĭs</span></span>),
+          leggings (<span class="tei tei-hi"><span style=
+          "font-style: italic">ĭsklé̆tlĭkai</span></span>), and moccasins
+          (<span class="tei tei-hi"><span style=
+          "font-style: italic">ĕpú̆nkĕ</span></span>). They were never
+          without the loin-cloth, the one absolutely necessary feature of
+          Indian dress. A deerskin cap (<span class="tei tei-hi"><span style=
+          "font-style: italic">cha</span></span>), with attractive symbolic
+          ornamentation, was worn; but for the greater part the headgear
+          consisted of a band braided from the long leaves of the yucca,
+          which they placed rather low on the head to keep the hair from the
+          eyes. The dress of the Apache women consisted of a short deerskin
+          skirt, high boot-legged moccasins, and a loose waist which extended
+          to the hips and was worn outside the skirt. Both skirt and waist
+          were ornamented with deerskin fringe and latterly with metal
+          pendants. The men's hair always hangs loose; it is never braided.
+          At time of mourning the hair is cut horizontally just above the
+          shoulder line. Apache matrons, like the men, do not braid the hair,
+          but let it hang loosely over the shoulders. The maidens tie their
+          hair in a low long knot at the back of the head, to which is
+          fastened a decorated deerskin ornament, denoting maidenhood. So
+          arranged it is called <span class="tei tei-hi"><span style=
+          "font-style: italic">pĭtsĭvé̆sti</span></span>, and the wrapping,
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tsĭgé̆</span></span>.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Dwellings</span></span>—The Apache
+          dwelling consists of a dome-shaped frame of cottonwood or other
+          poles, thatched with grass. Average diameter at the base, twelve
+          feet. The house itself they term <span class=
+          "tei tei-hi"><span style="font-style: italic">kówa</span></span>;
+          the grass thatch, <span class="tei tei-hi"><span style=
+          "font-style: italic">pi</span><span class="tei tei-hi"><span style=
+          "font-style: italic; vertical-align: super">n</span></span></span>.
+          Bear-grass, or what the Spanish term <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">palmillo</span></span>, is used exclusively in
+          thatching. Since the institution of the Messiah religion the houses
+          are built rather elongate in form, with a doorway in each end, and
+          all the houses of the village are arranged in long rows. Doorways
+          are termed <span class="tei tei-hi"><span style=
+          "font-style: italic">dáitin</span></span>, or <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">chogúntĭ</span></span>, interchangeably.
+          Summer houses are generally built at a distance from the winter
+          houses, in fact wherever the Apache would have occasion to stop,
+          and are little more than brush shelters to afford temporary
+          shade.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Primitive
+          Foods</span></span>—No tribe is more capable of living on the
+          natural products of their pristine haunts than the Apache. Whether
+          allowed to live peacefully in the river valleys or driven in war to
+          seek protection of impenetrable mountains, nature provided amply
+          for their support; for practically all the flora and fauna
+          indigenous to the Southwest are considered food by the Apache. (See
+          the list in the vocabulary.)</p><span class="tei tei-pb" id=
+          "page132">[pg 132]</span><a name="Pg132" id="Pg132" class=
+          "tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Arts and
+          Industries</span></span>—The art expression of the Apache is
+          manifested chiefly in their basketry, which shows much taste in
+          form and decoration. The <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>, an urn-shaped water bottle,
+          is loosely woven of the stems of aromatic sumac, then coated inside
+          and out with piñon gum. The flat tray basket, called <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">tsa-naskú̆dĭ</span></span>, is much used in
+          their domestic life. The most pretentious basket is the immense
+          <span class="tei tei-hi"><span style=
+          "font-style: italic">tus-naskú̆di</span></span>, urn-shaped, like
+          the <span class="tei tei-hi"><span style=
+          "font-style: italic">tus</span></span>—whence its name—and used
+          principally for the storage of grain. No Apache home is without the
+          burden basket, <span class="tei tei-hi"><span style=
+          "font-style: italic">tú̆tza</span></span>, round and deep, often
+          somewhat conical in form, and invariably decorated with deerskin
+          fringe.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Political
+          Organization</span></span>—The Apache never had a very stable form
+          of government. Chiefs were elected, or chosen, and ruled so long as
+          it pleased their followers. If the son of a chief proved himself
+          capable, he would be accorded opportunity to rule, otherwise he
+          received no special recognition. Medicine-men were always more
+          influential than the chiefs. Social customs and habits and much of
+          the government of the tribe are guided by the medicine-men; but
+          often they lose all influence by meeting with failure in the
+          treatment of disease. Like the chiefs, the medicine-men depend on
+          popular approval for their success.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Clans</span></span>—The Coyoteros are
+          divided into five bands, each consisting of a number of clans. In
+          one band there are survivors of one clan only; in other bands as
+          many as seven or eight clans are yet to be found. Descent is
+          reckoned through the mother; that is, the children belong to the
+          mother's clan, except among the Chiricahua, where, it is said,
+          descent is traced through the father.</p><a name="fig128" id=
+          "fig128"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image73.png" alt=
+            "Illustration: Nalin Lage - Apache" title=
+            "Nalin Lage - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Nalin
+              Lage</span></span> - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Coyotero
+          Clans</span></span></p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Band</span></span> I</p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tse Chin (Red Rocks).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">2.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Glĕsh Chin (Red Clay).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">3.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Dĕs Káĭn (Cottonwood People).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">4.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Nú̆gwŭ Dĭlhkízn (Between Two
+                Mountains).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">5.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Dĕs Lántin (Where the Cottonwoods
+                Meet).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">6.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Kai Hi<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> Chin (Through the
+                Willows).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">7.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Kestéchi Nádakĭn (Ford between
+                Sycamores).</td>
+              </tr>
+            </tbody>
+          </table>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Band</span></span> II</p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Klúqa Dĭ Káĭn (Many-reeds
+                People).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">2.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Ĭl Chĕn Tĭá<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> (Long Row of
+                Pines).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">3.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Chénche Chichíl Káĭn (Clump-of-oaks
+                People).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">4.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tzĭlh Ádĭn (By the Mountain).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">5.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Yakúĭ Káĭn (White-hill People).</td>
+              </tr>
+            </tbody>
+          </table>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Band</span></span> III</p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Ia O<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> Yĕ (In Black
+                Brush).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">2.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Ta Káĭn (Sand People).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">3.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tĕntolzú̆ga (Juts into the
+                Water).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">4.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Dosh To A<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> (Many Flies).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">5.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tse Dĕs Káĭn (White-rock
+                People).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">6.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tse Teú̆n (Rocks in the River).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">7.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tu Dĭlhkí̆h Shan (By the Black
+                Water).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">8.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Ke Shĭn Tĭá<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> (Long Row of
+                Sycamores).</td>
+              </tr>
+            </tbody>
+          </table>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Band</span></span> IV</p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Ndĕ Ndé̆zn (Tall People).</td>
+              </tr>
+            </tbody>
+          </table>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Band</span></span> V</p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Nádotz Ózn (By Sharp
+                Mountains).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">2.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Pĭs A Hó<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> (Bank Caved In).</td>
+              </tr>
+            </tbody>
+          </table><span class="tei tei-pb" id="page133">[pg
+          133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Arivaipa
+          Clans</span></span></p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Glĕsh Chin (Red Clay).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">2.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Dĕs Zepú̆n (Big Gray
+                Cottonwoods).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">3.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tsĕz Zhuné̆ (By the Little Black
+                Rocks).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">4.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Tse Dĕs Káĭn (White-rock
+                People).</td>
+              </tr>
+            </tbody>
+          </table>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-style: italic">Chiricahua
+          Clans</span></span></p>
+
+          <table summary="This is a list." class="tei tei-list" style=
+          "margin-bottom: 1.00em; margin-top: 1.00em">
+            <tbody>
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">1.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Aiahá<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> (People of the
+                East).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">2.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Ndĕ Ndái (Apache Half Mexican).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">3.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Cho Kŭné̆ (Ridge on the
+                Mountain-side).</td>
+              </tr>
+
+              <tr class="tei tei-labelitem">
+                <th class="tei tei-label">4.&nbsp;&nbsp;</th>
+
+                <td class="tei tei-item">Cha<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> Ha<span class=
+                "tei tei-hi"><span style=
+                "vertical-align: super">n</span></span> (Red People).</td>
+              </tr>
+            </tbody>
+          </table>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Marriage</span></span>—Strictly
+          speaking, barter for women at an agreed price was never the custom
+          among the Apache,—so the older of the present generation
+          contend,—personal choice on the part of the girl having always to
+          be considered. Nevertheless, payment for the bride is always made
+          to her parents in the form of grain, money, horses, saddles,
+          blankets, or cattle. The bride's consent is necessary, custom
+          requiring the young man to prove his moral strength, and ability to
+          support a wife and himself, by erecting a neat house and permitting
+          the girl of his choice to occupy it with him for four nights
+          without being molested or having her presence observed. By
+          preparing his breakfast the morning following the fourth night the
+          girl acknowledges her willingness to marry, and the agreement as to
+          the definite payment her parents shall receive may be made any time
+          later. She then becomes the man's wife, though a month may
+          sometimes elapse before the agreement is sealed and the consequent
+          payment made.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Genesis</span></span>—In the unbroken
+          darkness of the beginning of time appeared a small spot, which grew
+          as embryonic life and became a human figure, known in the myth as
+          Kútĕrastan, The One Who Lives Above. This creator then made light,
+          and next Stĕnátlĭhă<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, Woman Without Parents.
+          Next he created Chuganaái, The Sun, and following him Hádĭntĭn
+          Skhĭn, Pollen Boy. The creator next made the earth, and then the
+          other gods of the Apache pantheon. Following their creation he
+          instructed the various gods in their respective duties, and then
+          disappeared into the sky through the smoke from a miraculous
+          fire.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Person of
+          Miraculous Birth</span></span>—Stĕnátlĭhă<span class=
+          "tei tei-hi"><span style="vertical-align: super">n</span></span>, a
+          goddess, is the mother of two boys, who perform miracles and act as
+          saviours of the people. The elder brother, Nayé̆nĕzganĭ, conceived
+          by the Sun, is the more active and is revered as the God of War. To
+          Tubadzĭschí̆nĭ, conceived by Water, is ascribed the making of the
+          ocean as it now is, and he is supposed to have much to do with
+          water in the form of rain and snow.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Ceremonies</span></span>—The ceremonies
+          are invariably called "dances." Among these are: a rain dance, a
+          puberty rite, a harvest or good-crop dance, and a spirit dance. The
+          medicine dance is the creation of a medicine-man and varies with
+          his individual views. The ceremonial paraphernalia of the other
+          four dances may vary in accordance with the dictates of the
+          medicine-man, but for the greater part follows prescribed formula.
+          The Apache are devoutly religious and pray on many occasions and in
+          various ways: sometimes with the aid of little images representing
+          gods, sometimes with painted deerskins and caps, and sometimes by
+          merely facing the cardinal points and scattering pollen to the four
+          winds for the gods from whom they seek favor. Usually the plants
+          employed by them as medicine are dug in a ceremonial way, one
+          notable exception being the gathering of pollen, no prayers being
+          offered at that time. In secluded spots in the hills and mountains
+          are found round cairns, with cedar and other twigs deposited upon
+          them. These are shrines at which the Apache make offerings to their
+          favorite gods. The medicine ceremonies are very numerous and vary
+          with the dreams and personal views of the medicine-man who conducts
+          them.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Burial</span></span>—Everywhere
+          throughout the hills and mountains of the reservation one finds
+          small heaps of stones. In most instances these mark Apache graves.
+          A favorite place of burial is a<span class="tei tei-pb" id=
+          "page134">[pg 134]</span><a name="Pg134" id="Pg134" class=
+          "tei tei-anchor"></a> cleft in the rocks, in which the body is
+          placed by the deceased's relatives and covered with stones. These
+          small stones are always deposited one at a time, the Apache
+          believing that to put them on the body all at once would shorten
+          the life of the one so doing. Infants are usually placed on the
+          upper branches of large cedar or piñon trees. The child is wrapped
+          in its carrier, or cradle-board, which is left face up and covered
+          with any sort of cloth, the belief being that the souls of infants
+          are not strong enough to come out through the stones, should they
+          be placed in the ground and covered therewith.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">After-world</span></span>—Re-created in
+          the human form, Apache spirits are supposed to dwell in a land of
+          peace and plenty, where there is neither disease nor death. The
+          Milky Way is the path of all souls to the after-world. Yólkai
+          Nalí̆n is the guardian goddess of this spirit land, and the spirits
+          of the dead are supposed to journey four days before reaching it.
+          Formerly horses were killed beside the grave of the dead, that they
+          might use them in the after-world. For the same reason wearing
+          apparel was also placed at the grave, together with available
+          articles of adornment and accoutrement.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Names for
+          Indian Tribes</span></span>—</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Apache - Ndĕ
+          (The People)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Arivaipa Apache
+          - Chulĭnné̆</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Chiricahua
+          Apache - Aiahá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> (People of the East)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Coyotero Apache
+          - Klĭnápaha (Many Travel Together)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Havasupai -
+          Dĕzhí̆piklakŭlh (Women Dress in Bark)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Hopi -
+          Tsekŭlkĭnné̆ (Houses on the Rocks)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Navaho -
+          Yutahá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> (Live Far Up)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Northern Indians
+          - Nda Yutahá<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> (White-man Navaho)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Pima - Saikĭnné̆
+          (Sand Houses)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Rio Grande
+          Pueblos - Tu Tlú̆nĭ (Much Water)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">San Carlos
+          Apache - Tseénlĭn (Between Rocks)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Tonto Apache -
+          Dĭlzhá̆<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> (Spatter-talkers), or Koún
+          (Rough)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Zuñi -
+          Nashtĭzhé̆ (Blackened Eyebrows)</p><a name="fig129" id=
+          "fig129"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image74.png" alt=
+            "Illustration: Infant Burial - Apache" title=
+            "Infant Burial - Apache" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              Infant Burial - Apache
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1906 by E.S.
+            Curtis</span></span></p>
+          </div>
+        </div>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc130" id="toc130"></a> <a name="pdf131" id="pdf131"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">THE JICARILLAS</span></h2>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Language</span></span>—Athapascan.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Population</span></span>—784.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Dress</span></span>—The Jicarillas in
+          dress show the effect of their contact with the Plains tribes,
+          especially the Ute. The primitive dress of the men was a deerskin
+          shirt with sleeves, hip-leggings and moccasins, and the universal
+          loin-cloth. In winter a large loose deerskin coat was worn in
+          addition. The women wore a waist open at the sides under the arms,
+          a deerskin skirt falling below the knees, and legging-moccasins
+          with very high tops. About the waist the women now also wear a very
+          broad leather belt, ten to sixteen inches in width, extending well
+          up under the arms. The men wear their hair in braids hanging over
+          the shoulders and wound with strips of deerskin. Formerly they wore
+          bangs in front on a line with the cheek-bones and tied their hair
+          in a knot at the back of the head, as the Navaho and the Pueblo
+          Indians do. The women part their hair down the middle, bring it to
+          the sides of the head, and tie it with strips of deerskin, cloth,
+          or yarn.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Dwellings</span></span>—The Jicarilla
+          dwelling is the same as the tipi of the Plains Indians, once made
+          of five buffalo skins on the usual framework of poles, with
+          smoke-hole at the apex. Since the disappearance of the buffalo,
+          canvas has replaced the skins, and many log houses are also to be
+          found on the reservation. The native house is called <span class=
+          "tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Primitive
+          Foods</span></span>—The Jicarillas obtain corn from Rio Grande
+          Pueblos in exchange for baskets; but formerly they subsisted mainly
+          by the chase, killing buffalo, deer, antelope, and<span class=
+          "tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135"
+          class="tei tei-anchor"></a> mountain sheep, besides many kinds of
+          small game and birds. Piñon nuts and acorns, with various wild
+          fruits and berries, were used. Bear and fish were never eaten.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Arts and
+          Industries</span></span>—The Jicarillas make a great many baskets
+          of fair quality, from which industry the tribe gained its popular
+          Spanish name. The most typical of their baskets is tray-shaped;
+          this not only enters largely into their domestic life, but was
+          formerly the principal article of barter with their Pueblo
+          neighbors and Navaho kindred. Some pottery is made, practically all
+          of which is in the form of small cooking utensils. The large clay
+          water jar was not used, their wandering life necessitating a water
+          carrier of greater stability.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Organization</span></span>—While the
+          government of the Jicarillas is very loose, the head-chief,
+          selected from the family of his predecessor, exercises considerable
+          influence. The two bands into which the tribe is divided had their
+          origin when a part of the tribe remained for a period on the plains
+          after an annual buffalo hunt, and henceforth were called
+          Kohlkahí<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span>, Plains People; while those
+          who returned to the mountains received the name Sait Ndĕ, Sand
+          People, from the pottery they made. Each of the two bands has a
+          sub-chief. There are no clans.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Marriage</span></span>—Marriage is
+          consummated only by consent of the girl's parents. The young man
+          proves his worth by bringing to her family a quantity of game, and
+          by building a <span class="tei tei-hi"><span style=
+          "font-style: italic">kozhán</span></span>, which is consecrated on
+          the night of the wedding, by a medicine-man, with prayers to
+          Nayé̆nayĕzganĭ.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Origin</span></span>—People, existent
+          with the beginning of time, are guided by Chunnaái, the Sun God,
+          and Klĕnaái, the Moon God, out of an under-world into this, where
+          the various tribes wander about and find their several homes.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Persons of
+          Miraculous Birth</span></span>—Nayé̆nayĕzganĭ, son of the virgin
+          Yólkai Ĕstsán and the Sun, and Kobadjischínĭ, son of Ĕstsán
+          Nátlĕshĭn and Water, perform many wonders in ridding the earth of
+          its monsters. The former was the more powerful and much mythology
+          centres about him.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Ceremonies</span></span>—The Girls'
+          Maturity observance, an annual feast whose main features are
+          borrowed from the Pueblos, and a four-days medicine rite are the
+          principal ceremonies of the Jicarillas. Numerous less important
+          medicine chants are held.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Burial</span></span>—The dead,
+          accompanied with their personal possessions, are taken to elevated
+          places and covered with brush and stones. Their situation is known
+          to only the few who bear the body away. Formerly the favorite horse
+          of the deceased was killed and the <span class=
+          "tei tei-hi"><span style="font-style: italic">kozhán</span></span>
+          burned, and relatives frequently cut their hair and refrained for a
+          time from personal adornment.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">After-world</span></span>—When the good
+          die their spirits are believed to go to a home of plenty in the
+          sky, where they hunt among great herds of buffalo. Those who have
+          practised "bad medicine," or sorcery, go to another part of the sky
+          and spend eternity in vain effort to dig through the rock into the
+          land of the good.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Names for
+          Indian Tribes</span></span>—</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Apache<br />
+          Mohave<br />
+          Yuma<br />
+          Pima</p>
+
+          <p class="tei tei-p" style=
+          "text-align: right; margin-bottom: 1.00em">Chishín (Red Paint)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Comanche<br />
+          Arapaho<br />
+          Kiowa and all Plains tribes</p>
+
+          <p class="tei tei-p" style=
+          "text-align: right; margin-bottom: 1.00em">Nda (Enemies)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Jicarillas -
+          Haísndayĭn (People Who Came from Below)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Mescaleros -
+          Natahí̆n (Mescal)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Navaho -
+          Inltané̆ (Corn Planters)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Pueblos - Chĭáin
+          (Have Burros)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Ute - Yóta</p>
+        </div><span class="tei tei-pb" id="page136">[pg 136]</span><a name=
+        "Pg136" id="Pg136" class="tei tei-anchor"></a>
+
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <a name="toc132" id="toc132"></a> <a name="pdf133" id="pdf133"></a>
+
+          <h2 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 2.88em; margin-top: 2.88em">
+          <span style="font-size: 144%">THE NAVAHO</span></h2><a name=
+          "fig134" id="fig134"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image75.png" alt=
+            "Illustration: Tobadzĭschí̆nĭ - Navaho" title=
+            "Tobadzĭschí̆nĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Tobadzĭschí̆nĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Language</span></span>—Athapascan.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Population</span></span>—About 17,000
+          (officially estimated at 20,600).</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Dress</span></span>—Primitively the men
+          dressed in deerskin shirts, hip-leggings, moccasins, and native
+          blankets. These were superseded by what has been the more universal
+          costume during the present generation: close-fitting cotton or
+          velvet shirt, without collar, cut rather low about the neck and
+          left open under the arms; breeches fashioned from any pleasing, but
+          usually very thin, material, and extending below the knees, being
+          left open at the outer sides from the bottom to a little above the
+          knees; deerskin moccasins with rawhide soles, which come to a
+          little above the ankles, and brown deerskin leggings from
+          moccasin-top to knee, held in place at the knee by a woven garter
+          wound several times around the leg and the end tucked in. The hair
+          is held back from the eyes by a head-band tied in a knot at the
+          back. In early times the women wore deerskin waist, skirt,
+          moccasins, and blanket, but these gradually gave place to the
+          so-called "squaw-dress," woven on the blanket loom, and consisting
+          of two small blankets laced together at the sides, leaving
+          arm-holes, and without being closed at top or bottom. The top then
+          was laced together, leaving an opening for the head, like a poncho.
+          This blanket-dress was of plain dark colors. To-day it has
+          practically disappeared as an article of Navaho costume, the
+          typical "best" dress of the women now consisting of a velvet or
+          other cloth skirt reaching to the ankles, a velvet shirt-like waist
+          cut in practically the same manner as that of the men, and also
+          left open under the arms. Many silver and shell ornaments are worn
+          by both sexes. The women part their hair down the middle and tie it
+          in a knot at the back.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Dwellings</span></span>—Whatever its
+          form or stability, the Navaho house is called <span class=
+          "tei tei-hi"><span style="font-style: italic">hogán</span></span>.
+          In its most substantial form it is constructed by first planting
+          four heavy crotch posts in the ground; cross logs are placed in the
+          crotches, and smaller ones are leaned from the ground to these, the
+          corner logs being longer, forming a circular framework, which is
+          covered with brush and a heavy coating of earth. The entrance is
+          invariably at the east. The building of a hogán and its first
+          occupancy are attended with ceremony and prayer. For the great
+          nine-day rites hogáns like those used as dwellings, but larger, are
+          built. Generally they are used for the one occasion only, but in
+          localities where there are very few trees the same ceremonial hogán
+          may be used for a generation or more. For summer use a brush
+          shelter, usually supported by four corner posts and sometimes
+          protected by a windbreak, is invariably used, supplanting a once
+          common single slant shelter.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Primitive
+          Foods</span></span>—See the list in the vocabulary.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Arts and
+          Industries</span></span>—The Navaho are known the world over for
+          their skill in weaving. Practically every Navaho woman is a weaver,
+          and the blanketry produced is one of the most important handicrafts
+          of any tribe of North American Indians. A few baskets, of a single
+          form, are made, and for ceremonial use only, most so-called Navaho
+          ceremonial baskets being manufactured by neighboring tribes. The
+          Navaho are also skilful silversmiths, having learned the art of
+          metal-working from the Spaniards. Their first work of this
+          character, however, was in iron, but this was superseded by the
+          more easily worked silver. Some pottery is made, but it is rather
+          crude in form, black in color, and without decoration.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Political
+          Organization</span></span>—The government of the Navaho is rather
+          loose; indeed, inasmuch as they have no head-chief strictly such,
+          it may be said that they have no <span class=
+          "tei tei-hi"><span style="font-style: italic">tribal</span></span>
+          government. Their code of ethics and morals is governed almost
+          entirely by their religious beliefs. There is always a man who is
+          denominated the head-chief, but his influence is seldom much
+          greater than that of any one of the many subordinate chiefs who are
+          the recognized heads of small groups only.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Clans</span></span>—Descent is reckoned
+          through the mother, and a man and a woman belonging to the same
+          clan may not marry. There are also related clans, forming
+          phratries, within which marriage<span class="tei tei-pb" id=
+          "page137">[pg 137]</span><a name="Pg137" id="Pg137" class=
+          "tei tei-anchor"></a> is also prohibited by tribal custom. In the
+          Navaho creation myth it is related that four pairs of men and women
+          were made by Yólkai Ĕstsán at her home beyond the western ocean,
+          whence they migrated eastward, far inland, joining others of their
+          kind created but a short time previously. Each parent pair was
+          given a sacred jewel wand with which to bring water from the earth
+          if no springs were found during the journey. The first man brought
+          water with ease, remarking, "The water is close," owing to which
+          circumstance he came to be termed To Ahánĭ, Water Is Close. In a
+          similar way the other three pairs received the names of To Dĭchínĭ,
+          Bitter Water; Hashklí̆shnĭ, Mud; and Kĭnya Ánĭ, Houses in the
+          Cliffs. It required four days to make the journey from the ocean to
+          what was to be their homeland. On the first day children were born
+          to the several pairs; they matured by nightfall and camped apart
+          from the parents as though they were not of kin, and received in
+          turn a family name derived from their camp surroundings, from
+          peculiarity of dress or form, or from remarks they made. These in
+          turn bore children on the following day, who gave birth to others
+          on the third. Thus were produced three new generations from each
+          parent pair. All these then became clanship groups bearing names
+          now applied to various Navaho clans. The four generations,
+          including the original pairs, formed phratries, which have no
+          names. The clans in each phratry in the order of generations are as
+          follows:</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">To Ahánĭ - Water
+          Is Close<br />
+          Tzĭlh Klaánĭ - Mountain Corner<br />
+          Tánĕ Zánĭ - Scattered Mounds<br />
+          Hónĕ Gánĭ - Goes Around</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">To Dĭchínĭ -
+          Bitter Water<br />
+          Tsĭns Akánĭ - Under the Trees<br />
+          Bi<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> Bĕtónĭ - Deer Spring<br />
+          To Dákoshĕ - Salty Water</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Hashklí̆shnĭ -
+          Mud<br />
+          To Tsú̆hnĭ - Big Water<br />
+          Bĭtánĭ - Folds her Arms<br />
+          Hlúha Dĭné̆ - Reed People</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Kí̆nya Ánĭ -
+          Houses in the Cliffs<br />
+          Bĕ Aánĭ - Fallen Leaves<br />
+          Tzĭlh Tad - In Front of the Mountains<br />
+          Kí̆nya Ánĭ - (An inferior clan of the same name as the first of
+          this group)</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Cliff people
+          already occupying the country formed three clans: Tsĕnĭjĭkĭnné̆, In
+          the Rock Houses; To Hĕt Klí̆nĭ, Where the Waters Come Together; and
+          Tzĭlhnúhodĭnlĭ, Beside the Mountain. An old woman joined the Navaho
+          from the salt lakes to the south, heading the Ashĭhín clan. People
+          from Jemez formed the Mai Dĕshkís, or Coyote Pass, clan; Apache
+          from the Cibicu cañon, the Dĕschínĭ clan, or Red-light People, and
+          families from Zuñi the Nashtĕzhé̆, Blackened Eyebrows, clan, and
+          Tŭh'chínĭ, Red Heads, clan, so called from their painted faces and
+          bodies. There are numerous other clanship groups derived from
+          adopted peoples now recognized as being distinctly Navaho; the
+          first sixteen clans here named are accepted in the tribe as being
+          strictly Navaho in origin.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Marriage</span></span>—The girl's
+          consent is necessary to marriage, but tribal custom demands that
+          the intended husband compensate her parents, the usual price being
+          fourteen horses and a silver belt. Indeed, the bringing of the
+          horses is a part of the ceremony. When a young man<span class=
+          "tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138"
+          class="tei tei-anchor"></a> desires to marry, but does not have the
+          necessary number of horses, his friends aid him by presenting
+          horses until he has the required number. The marriage ceremony
+          takes place at night under the direction of a
+          medicine-man.</p><a name="fig135" id="fig135"></a>
+
+          <div class="tei tei-figure" style="text-align: center">
+            <img src="images/image76.png" alt=
+            "Illustration: Ganaskĭdĭ - Navaho" title="Ganaskĭdĭ - Navaho" />
+
+            <div class="tei tei-head" style=
+            "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-style: italic">Ga</span><span class="tei tei-hi"
+              style="text-align: center"><span style=
+              "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">askĭdĭ</span></span>
+              - Navaho
+            </div>
+
+            <p class="tei tei-p" style=
+            "text-align: center; margin-bottom: 1.00em"><span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">From Copyright Photograph 1904 by E.S.
+            Curtis</span></span></p>
+          </div>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Origin</span></span>—Mythical First
+          People produced from corn, rain, pollen, and precious stones in a
+          miraculous manner by four gods and the Winds.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Persons of
+          Miraculous Birth</span></span>—Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ are
+          the sons of the Sun and Water respectively, and the virgin Yólkai
+          Ĕstsán, White-Shell Woman. Man-destroying monsters, symbolic of
+          earthly evils, infested the earth until destroyed by these two
+          miraculous personages.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Ceremonies</span></span>—The Navaho life
+          is particularly rich in ceremony and ritual, second only to some of
+          the Pueblo groups. Note is made of nine of their great nine-day
+          ceremonies for the treatment of ills, mental and physical. There
+          are also many less important ceremonies occupying four days, two
+          days, and one day in their performance. In these ceremonies many
+          dry-paintings, or "sand altars," are made, depicting the characters
+          and incidents of myths. Almost every act of their life—the building
+          of the hogán, the planting of crops, etc.—is ceremonial in nature,
+          each being attended with songs and prayers.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">Burial</span></span>—The Navaho dead are
+          buried by others than immediate relatives in unmarked graves. No
+          ceremonies are held, for the dead are considered evil and are
+          feared. The hogán in which death occurs is forever abandoned, often
+          burned. Sometimes a hogán is demolished over the dead and then left
+          to decay.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style=
+          "font-variant: small-caps">After-world</span></span>—An under-world
+          whence came the spirit people who created man and to which spirits
+          return.</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+          "tei tei-hi"><span style="font-variant: small-caps">Names for
+          Indian Tribes</span></span>—</p>
+
+          <p class="tei tei-p" style="margin-bottom: 1.00em">Acoma - Háqonĭ
+          (An Acoma word)<br />
+          Apache - Tzlĭh A Gó<span class="tei tei-hi"><span style=
+          "vertical-align: super">n</span></span> (On the Mountains)<br />
+          Chiricahua - Klí̆shnĭ (Red War-paint)<br />
+          Cochiti - To Gad (Cedar Water)<br />
+          Comanche - Aná Tlú̆nĭ (Many Enemies)<br />
+          Havasupaí - Gohní̆nĭ (A term borrowed from the Hopi)<br />
+          Hopi - Ayá Kĭnné̆ (Hole Houses)<br />
+          Isleta - Aná To Ho (Tribe by the Water)<br />
+          Jemez - Mai Dĕshkís (Coyote Pass)<br />
+          Laguna - To Tlú̆nĭ (Have much Water)<br />
+          Mohave, Pima, Maricopa, Yuma, Papago - Bĕ Ĕsá Ntsái (With large
+          Jars)<br />
+          Navaho - Dĭné̆<br />
+          Sandia - Kĭn Nodózĭ (Striped Houses)<br />
+          San Felipe - To Háchĕle (Pull up Water)<br />
+          San Ildefonso - Tsĕ Tŭ Kĭnné̆ (Houses between Rocks)<br />
+          San Juan - Kĭn Klĕchínĭ (Red-house People)<br />
+          Santa Clara - Ána Sú̆shĭ (Tribe like Bears—from skunkskin
+          moccasins, first thought to be of bearskin)<br />
+          Santo Domingo - Kĭn Klĕkái Nĭ (White Houses)<br />
+          Sia - Tlógĭ (Hairy)<br />
+          Taos - To Wolh (Water Gurgles)<br />
+          Zuñi - Nashtĕzhé̆ (Blackened Eyebrows)</p>
+        </div>
+      </div><span class="tei tei-pb" id="page139">[pg 139]</span><a name=
+      "Pg139" id="Pg139" class="tei tei-anchor"></a>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="toc136" id="toc136"></a> <a name="pdf137" id="pdf137"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">SOUTHERN ATHAPASCAN COMPARATIVE
+        VOCABULARY</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"></p>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Anatomical Terms</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ankle-joint</td>
+
+              <td class="tei tei-cell">ko-ká̆ ĭlh-rŭ-nŭ-ni-wú</td>
+
+              <td class="tei tei-cell">ké̆t-sin</td>
+
+              <td class="tei tei-cell">a-ké̆ts-in</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">arm</td>
+
+              <td class="tei tei-cell">ko-gún</td>
+
+              <td class="tei tei-cell">gŏn</td>
+
+              <td class="tei tei-cell">a-gá<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">blood</td>
+
+              <td class="tei tei-cell">dĭlh</td>
+
+              <td class="tei tei-cell">tí̆l-thĕ</td>
+
+              <td class="tei tei-cell">dĭlh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">bone</td>
+
+              <td class="tei tei-cell">its-í̆n</td>
+
+              <td class="tei tei-cell">í̆ts-ĭn</td>
+
+              <td class="tei tei-cell">ts'ĭn</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">chest</td>
+
+              <td class="tei tei-cell">i-tí̆l</td>
+
+              <td class="tei tei-cell">ko-yé̆-tĕ</td>
+
+              <td class="tei tei-cell">a-jĕ-í̆ts-in</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">chin</td>
+
+              <td class="tei tei-cell">ko-yé̆-dâ</td>
+
+              <td class="tei tei-cell">ĭs-é̆-tâ</td>
+
+              <td class="tei tei-cell">á̆-yăts-in</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ear</td>
+
+              <td class="tei tei-cell">id-já</td>
+
+              <td class="tei tei-cell">ĭd-já</td>
+
+              <td class="tei tei-cell">ă-já</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">elbow</td>
+
+              <td class="tei tei-cell">ko-gún ĭlh-rŭ-nŭ-ni-wú</td>
+
+              <td class="tei tei-cell">ĭd-a<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-hlá</td>
+
+              <td class="tei tei-cell">osh-lé</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">eye</td>
+
+              <td class="tei tei-cell">in-dá̆</td>
+
+              <td class="tei tei-cell">ĭt-á</td>
+
+              <td class="tei tei-cell">ăn-á<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">face</td>
+
+              <td class="tei tei-cell">ko-ní</td>
+
+              <td class="tei tei-cell">ĭn-ní</td>
+
+              <td class="tei tei-cell">ăn-í<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">finger</td>
+
+              <td class="tei tei-cell">ko-lụ-zhúzh</td>
+
+              <td class="tei tei-cell">in-lấ</td>
+
+              <td class="tei tei-cell">shĭ-lă</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">finger-nail</td>
+
+              <td class="tei tei-cell">ko-lụ-gún</td>
+
+              <td class="tei tei-cell">in-lâ-gó̆n</td>
+
+              <td class="tei tei-cell">shĭ-lá̆sh-gâ<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">foot</td>
+
+              <td class="tei tei-cell">ko-ké̆</td>
+
+              <td class="tei tei-cell">i-ká</td>
+
+              <td class="tei tei-cell">kĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">hair</td>
+
+              <td class="tei tei-cell">tsĭ-rấ</td>
+
+              <td class="tei tei-cell">ĭt-sé̆</td>
+
+              <td class="tei tei-cell">tsi-ghá̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">hand</td>
+
+              <td class="tei tei-cell">ko-gún</td>
+
+              <td class="tei tei-cell">u-lá</td>
+
+              <td class="tei tei-cell">shí-lă</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">head</td>
+
+              <td class="tei tei-cell">kots-its-í̆n</td>
+
+              <td class="tei tei-cell">í̆ts-ĭts-ĭn</td>
+
+              <td class="tei tei-cell">sí̆ts-ĭts-in</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">heart</td>
+
+              <td class="tei tei-cell">kod-jí did-jú-la</td>
+
+              <td class="tei tei-cell">ko-chá</td>
+
+              <td class="tei tei-cell">a-je-id-í̆sh-jalh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">knee</td>
+
+              <td class="tei tei-cell">ko-qút</td>
+
+              <td class="tei tei-cell">ĭ-kó</td>
+
+              <td class="tei tei-cell">ă-whód</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">leg</td>
+
+              <td class="tei tei-cell">kod-jấk</td>
+
+              <td class="tei tei-cell">ĭ-jấd</td>
+
+              <td class="tei tei-cell">ă-jấd</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">lip</td>
+
+              <td class="tei tei-cell">su-sŭ-bâ-né̆</td>
+
+              <td class="tei tei-cell">ĭ-tấ</td>
+
+              <td class="tei tei-cell">ă-dấ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">lungs</td>
+
+              <td class="tei tei-cell">kod-jí</td>
+
+              <td class="tei tei-cell">ĭ-tâ-lé̆</td>
+
+              <td class="tei tei-cell">a-jé</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mouth</td>
+
+              <td class="tei tei-cell">ko-zá</td>
+
+              <td class="tei tei-cell">ĭ-zé̆</td>
+
+              <td class="tei tei-cell">si-zé</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">neck</td>
+
+              <td class="tei tei-cell">ko-gús</td>
+
+              <td class="tei tei-cell">ĭ-kó̆s</td>
+
+              <td class="tei tei-cell">ăk-ás</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">nose</td>
+
+              <td class="tei tei-cell">ko-chí</td>
+
+              <td class="tei tei-cell">ĭ-chí<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">ă-chí̆<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">nostril</td>
+
+              <td class="tei tei-cell">kó-ní̆</td>
+
+              <td class="tei tei-cell">ĭn-né̆</td>
+
+              <td class="tei tei-cell">ă-ní̆<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">shoulder</td>
+
+              <td class="tei tei-cell">ko-hwás</td>
+
+              <td class="tei tei-cell">ĭh-hwás</td>
+
+              <td class="tei tei-cell">ă-hwás</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">toe</td>
+
+              <td class="tei tei-cell">ko-kĕ-zhúzh</td>
+
+              <td class="tei tei-cell">ĭh-ké̆sh</td>
+
+              <td class="tei tei-cell">a-ké̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">toe-nail</td>
+
+              <td class="tei tei-cell">ko-kĕ-gún</td>
+
+              <td class="tei tei-cell">ĭh-ké̆sh-gŏn</td>
+
+              <td class="tei tei-cell">a-ké̆sh-gâ<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">tongue</td>
+
+              <td class="tei tei-cell">kŏ-zá</td>
+
+              <td class="tei tei-cell">ĭh-zá-tĕ</td>
+
+              <td class="tei tei-cell">a-tsó</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">tooth</td>
+
+              <td class="tei tei-cell">ko-wú</td>
+
+              <td class="tei tei-cell">ĭh-gwó</td>
+
+              <td class="tei tei-cell">a-hwó</td>
+            </tr>
+          </tbody>
+        </table>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Animals</span></span> <span style="font-weight: 700">(See
+              also</span> <span class="tei tei-hi" style=
+              "text-align: center"><span style=
+              "font-variant: small-caps; font-weight: 700">Foods</span></span><span style="font-weight: 700">)</span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">antelope</td>
+
+              <td class="tei tei-cell">já-gĕ</td>
+
+              <td class="tei tei-cell">tá-ga-tĕ</td>
+
+              <td class="tei tei-cell">jú̆-dĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">badger</td>
+
+              <td class="tei tei-cell">bụ-ntă-lé̆ na-ga<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>s-chi-tn</td>
+
+              <td class="tei tei-cell">ná-as-chĭd</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">bat</td>
+
+              <td class="tei tei-cell">cha-bâ-né̆</td>
+
+              <td class="tei tei-cell">cha-na-mi-ín</td>
+
+              <td class="tei tei-cell">jâ-a-bá-nĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">bear</td>
+
+              <td class="tei tei-cell">sŭsh</td>
+
+              <td class="tei tei-cell">shash</td>
+
+              <td class="tei tei-cell">sŭsh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">beaver</td>
+
+              <td class="tei tei-cell">cha</td>
+
+              <td class="tei tei-cell">cha</td>
+
+              <td class="tei tei-cell">cha</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">blue-bird</td>
+
+              <td class="tei tei-cell">rụsh-tá du-tlí̆sh</td>
+
+              <td class="tei tei-cell">dó-lo</td>
+
+              <td class="tei tei-cell">dó-lĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">buffalo</td>
+
+              <td class="tei tei-cell">bĭ-shĭsh-jík</td>
+
+              <td class="tei tei-cell">ă-yán-dĕ</td>
+
+              <td class="tei tei-cell">a-yá-nĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">buzzard</td>
+
+              <td class="tei tei-cell">chi-shó-gĭ</td>
+
+              <td class="tei tei-cell">ta-chá-ze</td>
+
+              <td class="tei tei-cell">jé-sho</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">chipmunk</td>
+
+              <td class="tei tei-cell">gụ-sụs-sí</td>
+
+              <td class="tei tei-cell">ĭn-se-zú-so</td>
+
+              <td class="tei tei-cell">tsĭd-í̆t-í̆-nĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">coyote</td>
+
+              <td class="tei tei-cell">ba<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">tsil-i-té̆n</td>
+
+              <td class="tei tei-cell">mai</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">crow</td>
+
+              <td class="tei tei-cell">gấ-gĕ</td>
+
+              <td class="tei tei-cell">kấ-gĕ</td>
+
+              <td class="tei tei-cell">gấ-gĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">deer</td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">eagle</td>
+
+              <td class="tei tei-cell">tsá-cho</td>
+
+              <td class="tei tei-cell">i-tsá</td>
+
+              <td class="tei tei-cell">a-tsá</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">elk</td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-nal-dé̆</td>
+
+              <td class="tei tei-cell">tzĕs</td>
+
+              <td class="tei tei-cell">tzĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">gopher</td>
+
+              <td class="tei tei-cell">na-ilh-tlí-gi</td>
+
+              <td class="tei tei-cell">ma-í-nĕ-li<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">na-a-zí-si</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">hawk</td>
+
+              <td class="tei tei-cell">ĭt-sấ</td>
+
+              <td class="tei tei-cell">ĭt-sé̆-so-yĕ g'í̆-ni</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mountain lion</td>
+
+              <td class="tei tei-cell">ndú-chú</td>
+
+              <td class="tei tei-cell">ĕn-tó-yĕ</td>
+
+              <td class="tei tei-cell">nash-tu-í-tso</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mountain sheep</td>
+
+              <td class="tei tei-cell">dĕ-bé̆-chụ zi-dĕ-bé̆</td>
+
+              <td class="tei tei-cell">tsĕ-tú̆-dĕ-bĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">owl</td>
+
+              <td class="tei tei-cell">bụ</td>
+
+              <td class="tei tei-cell">yí-yĕ</td>
+
+              <td class="tei tei-cell">nás-cha</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rat (wood)</td>
+
+              <td class="tei tei-cell">klósh-chụ</td>
+
+              <td class="tei tei-cell">klé̆-tso</td>
+
+              <td class="tei tei-cell">klĕ-é̆-tso</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">skunk</td>
+
+              <td class="tei tei-cell">gụ-lízh-ĭ</td>
+
+              <td class="tei tei-cell">kĕl-di<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-shé̆n wo-lí̆-zhi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">spider</td>
+
+              <td class="tei tei-cell">na-alht-lo-lé̆</td>
+
+              <td class="tei tei-cell">ma<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>s-ché̆</td>
+
+              <td class="tei tei-cell">nash-jé'i</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">squirrel</td>
+
+              <td class="tei tei-cell">tsĕ-skús-si</td>
+
+              <td class="tei tei-cell">na-jĭl-kái-ĭ</td>
+
+              <td class="tei tei-cell">t'lá-zi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">turkey</td>
+
+              <td class="tei tei-cell">tá-zhĭ</td>
+
+              <td class="tei tei-cell">ká-zhĭ</td>
+
+              <td class="tei tei-cell">tá-zhĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">wolf</td>
+
+              <td class="tei tei-cell">ba<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-chú</td>
+
+              <td class="tei tei-cell">bai-é̆-tso</td>
+
+              <td class="tei tei-cell">mai-í̆-tso</td>
+            </tr>
+          </tbody>
+        </table><span class="tei tei-pb" id="page140">[pg 140]</span><a name=
+        "Pg140" id="Pg140" class="tei tei-anchor"></a> <a name="fig138" id=
+        "fig138"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image77.png" alt=
+          "Illustration: Zahadolzhá - Navaho" title="Zahadolzhá - Navaho" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            <span class="tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">Zahadolzhá</span></span> - Navaho
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1904 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Cardinal Points</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">north</td>
+
+              <td class="tei tei-cell">nâ-ak-ku-sé̆ bi-yâ-yó</td>
+
+              <td class="tei tei-cell">ná-ko-sŭ bi-ya-yé̆</td>
+
+              <td class="tei tei-cell">nó̑-ho-kos</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">south</td>
+
+              <td class="tei tei-cell">nụ-dĭt-ú̆ bi-yâ-yó</td>
+
+              <td class="tei tei-cell">sha-tí ai-yé̆</td>
+
+              <td class="tei tei-cell">shŭ-tŭ-ú̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">east</td>
+
+              <td class="tei tei-cell">hụ-nâ-ĭt-ú̆kh bi-yâ-yó</td>
+
+              <td class="tei tei-cell">sha-há ai-yé̆</td>
+
+              <td class="tei tei-cell">há-ĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">west</td>
+
+              <td class="tei tei-cell">on-ụd-ú̆kh bi-yâ-yó</td>
+
+              <td class="tei tei-cell">sha-í ai-yé̆</td>
+
+              <td class="tei tei-cell">i-yŭ-ú̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">zenith</td>
+
+              <td class="tei tei-cell">nokh-gé̆h-yo</td>
+
+              <td class="tei tei-cell"></td>
+
+              <td class="tei tei-cell">ya-alh-ní-gĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">nadir</td>
+
+              <td class="tei tei-cell">nokh-tlúh-yo</td>
+
+              <td class="tei tei-cell"></td>
+
+              <td class="tei tei-cell">a-yá-ĭ dĕs-á-ĭ-gĭ</td>
+            </tr>
+          </tbody>
+        </table>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Colors</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">black</td>
+
+              <td class="tei tei-cell">dí̆lh-kĭh</td>
+
+              <td class="tei tei-cell">dí̆lh-ĭ-li</td>
+
+              <td class="tei tei-cell">dí̆lh-kĭh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">blue</td>
+
+              <td class="tei tei-cell">du-tlí̆sh-ĭ</td>
+
+              <td class="tei tei-cell">dá-tlĭsh</td>
+
+              <td class="tei tei-cell">do-tlí̆sh-ĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">brown</td>
+
+              <td class="tei tei-cell">hĭsh-tlí̆zh</td>
+
+              <td class="tei tei-cell">klĭ-pá</td>
+
+              <td class="tei tei-cell">dí̆-nĭl-zhĭn</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">gray</td>
+
+              <td class="tei tei-cell">qụl-bấ</td>
+
+              <td class="tei tei-cell">tnĕ-ná-tlĭsh</td>
+
+              <td class="tei tei-cell">klĕ-pá</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">green</td>
+
+              <td class="tei tei-cell">tlŏh-du-tlí̆zh-a</td>
+
+              <td class="tei tei-cell">yĕ-dá-tlĭsh</td>
+
+              <td class="tei tei-cell">dó-tlĭsh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">red</td>
+
+              <td class="tei tei-cell">tli-chú</td>
+
+              <td class="tei tei-cell">klĭ-chí</td>
+
+              <td class="tei tei-cell">klĕ-chí</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">white</td>
+
+              <td class="tei tei-cell">tli-kái</td>
+
+              <td class="tei tei-cell">klĭ-kái</td>
+
+              <td class="tei tei-cell">klĕ-kái</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">yellow</td>
+
+              <td class="tei tei-cell">tli-tsó</td>
+
+              <td class="tei tei-cell">klĭ-tsó</td>
+
+              <td class="tei tei-cell">klé̆-tso</td>
+            </tr>
+          </tbody>
+        </table>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Foods (Primitive)</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">acorns</td>
+
+              <td class="tei tei-cell">chĭd-jí̆l</td>
+
+              <td class="tei tei-cell">na-tó-ka-tsĕ</td>
+
+              <td class="tei tei-cell">ché̆-chĭl bi-ná</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">antelope</td>
+
+              <td class="tei tei-cell">já-gĕ</td>
+
+              <td class="tei tei-cell">ta-gá-tĕ</td>
+
+              <td class="tei tei-cell">jú̆-dĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">beans (native)</td>
+
+              <td class="tei tei-cell">bé̆s-tsoz</td>
+
+              <td class="tei tei-cell">ná-o-hlĕ-tsos-tĕt</td>
+
+              <td class="tei tei-cell">nú̆-o-hlĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">cedar berries</td>
+
+              <td class="tei tei-cell">dĭl-tú-hla du-tlí̆sh-ĭ</td>
+
+              <td class="tei tei-cell">kal-tú-stĕ-ih</td>
+
+              <td class="tei tei-cell">dit-zé̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">corn</td>
+
+              <td class="tei tei-cell">na-tá<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">na-tá<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">na-tá<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">deer</td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">bi^{n)</td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">elk</td>
+
+              <td class="tei tei-cell">bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>
+              nal-dé̆</td>
+
+              <td class="tei tei-cell">tzĕs</td>
+
+              <td class="tei tei-cell">tzĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">grapes (wild)</td>
+
+              <td class="tei tei-cell">dŭh-tsá</td>
+
+              <td class="tei tei-cell">tŭt-zé̆</td>
+
+              <td class="tei tei-cell">tŭt-zé̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">juniper berries</td>
+
+              <td class="tei tei-cell">dĭl-tú-hla</td>
+
+              <td class="tei tei-cell"></td>
+
+              <td class="tei tei-cell">chĭl-há-zhĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mescal (agave)</td>
+
+              <td class="tei tei-cell">ná-ta</td>
+
+              <td class="tei tei-cell">ná-ta</td>
+
+              <td class="tei tei-cell">ná-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mountain sheep</td>
+
+              <td class="tei tei-cell">dĕ-bé̆-chụ zi-dĕ-bé̆</td>
+
+              <td class="tei tei-cell">tsĕ-tú̆-dĕ-bĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">piñon nuts</td>
+
+              <td class="tei tei-cell">o-bé̆</td>
+
+              <td class="tei tei-cell">nĕs-chí</td>
+
+              <td class="tei tei-cell">nĕs-chí</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">potatoes (wild)</td>
+
+              <td class="tei tei-cell">ĭlh-tsú si-tsí̆n-nĭ</td>
+
+              <td class="tei tei-cell">pi-ji-né̆</td>
+
+              <td class="tei tei-cell">ná-ma-si</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">prairie-dogs</td>
+
+              <td class="tei tei-cell">ă<span class="tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">klu<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">klu<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">pumpkins</td>
+
+              <td class="tei tei-cell">bĕlh-kún</td>
+
+              <td class="tei tei-cell">na-yí-zĕ</td>
+
+              <td class="tei tei-cell">na-yĭ-zĭ-chí</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rabbits (jack)</td>
+
+              <td class="tei tei-cell">gah-chú</td>
+
+              <td class="tei tei-cell">gah-tsó</td>
+
+              <td class="tei tei-cell">gah-tsó</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rabbits (cottontail)</td>
+
+              <td class="tei tei-cell">gah-chi-lé̆</td>
+
+              <td class="tei tei-cell">gah-chĭ-shé̆</td>
+
+              <td class="tei tei-cell">gah</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rats (wood)</td>
+
+              <td class="tei tei-cell">klosh-chú</td>
+
+              <td class="tei tei-cell">klé̆-tso</td>
+
+              <td class="tei tei-cell">klĕ-é̆-tso</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">squash</td>
+
+              <td class="tei tei-cell">gó-chi bĕlh-kún</td>
+
+              <td class="tei tei-cell">na-yí-zĕ</td>
+
+              <td class="tei tei-cell">na-yí̆-zĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">yucca fruit</td>
+
+              <td class="tei tei-cell">gu-skú̆n</td>
+
+              <td class="tei tei-cell">kash-kán</td>
+
+              <td class="tei tei-cell">kŭsh-kán</td>
+            </tr>
+          </tbody>
+        </table><span class="tei tei-pb" id="page141">[pg 141]</span><a name=
+        "Pg141" id="Pg141" class="tei tei-anchor"></a>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Handicraft</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">arrow-point</td>
+
+              <td class="tei tei-cell">bĕsh-go-lí̆n</td>
+
+              <td class="tei tei-cell">bé̆sh-tĕ</td>
+
+              <td class="tei tei-cell">bes-ĕst-á-gi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">arrow-shaft</td>
+
+              <td class="tei tei-cell">tsĭ-gấ</td>
+
+              <td class="tei tei-cell">kĭ-ĭsh-tlu-zé̆</td>
+
+              <td class="tei tei-cell">ts'ak-á̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">basket (tray)</td>
+
+              <td class="tei tei-cell">tsâ-nas-kú̆-dĭ ĭ-tsấ</td>
+
+              <td class="tei tei-cell">ts'â</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">basket (burden)</td>
+
+              <td class="tei tei-cell">tú̆t-za</td>
+
+              <td class="tei tei-cell">ĭ-tsâ-nas-ká</td>
+
+              <td class="tei tei-cell">tsi-zí̆s</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">bow</td>
+
+              <td class="tei tei-cell">ĭlh-tí̆</td>
+
+              <td class="tei tei-cell">ĭt-kĭn-chái</td>
+
+              <td class="tei tei-cell">alht-hí<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">cap</td>
+
+              <td class="tei tei-cell">cha</td>
+
+              <td class="tei tei-cell">cha</td>
+
+              <td class="tei tei-cell">cha</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">deerskin</td>
+
+              <td class="tei tei-cell">ĕ-pú̆n</td>
+
+              <td class="tei tei-cell">ĕ-pú̆n</td>
+
+              <td class="tei tei-cell">ĕ-pú̆n</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">fire-sticks</td>
+
+              <td class="tei tei-cell">kóh-tĭl-di</td>
+
+              <td class="tei tei-cell">t'tĕ</td>
+
+              <td class="tei tei-cell">wolk-á<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">head-band</td>
+
+              <td class="tei tei-cell">tsĭ-nóz-dĕ</td>
+
+              <td class="tei tei-cell">tsi-náz-dĕ</td>
+
+              <td class="tei tei-cell">cha</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">house</td>
+
+              <td class="tei tei-cell">kó-wa</td>
+
+              <td class="tei tei-cell">ko-zhán</td>
+
+              <td class="tei tei-cell">ho-gán</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">leggings</td>
+
+              <td class="tei tei-cell">ĭs-klé̆ tlĭ-kái</td>
+
+              <td class="tei tei-cell">ĭs-klé̆</td>
+
+              <td class="tei tei-cell">ĕ-pú̆n ĭs-klé̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">loin-cloth</td>
+
+              <td class="tei tei-cell">chósh-ta</td>
+
+              <td class="tei tei-cell">tsa-á-tĕ</td>
+
+              <td class="tei tei-cell">t'lĕsts-ós</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">moccasins</td>
+
+              <td class="tei tei-cell">ĕ-pú̆n kĕ</td>
+
+              <td class="tei tei-cell">ké̆'it-zĕ</td>
+
+              <td class="tei tei-cell">kĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">pottery</td>
+
+              <td class="tei tei-cell">nụlh-kí-dĕ bi i-dé̆</td>
+
+              <td class="tei tei-cell">ĭ-tsá̆ kush-tí̆sh</td>
+
+              <td class="tei tei-cell"></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">shirt</td>
+
+              <td class="tei tei-cell">ĕ-pŭn-tlé-sĭs</td>
+
+              <td class="tei tei-cell">é̆'it-zĕ</td>
+
+              <td class="tei tei-cell">ĕ-pŭn'é̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sweat-lodge</td>
+
+              <td class="tei tei-cell">ka-ché̆</td>
+
+              <td class="tei tei-cell">ké̆lh-cha</td>
+
+              <td class="tei tei-cell">ta-ché̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">water bottle tus</td>
+
+              <td class="tei tei-cell">kú<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-chĕ-ĕ</td>
+
+              <td class="tei tei-cell">tó-zŭs</td>
+            </tr>
+          </tbody>
+        </table>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Months (Moons)</span></span><a id="noteref_8" name="noteref_8"
+              href="#note_8"><span class="tei tei-noteref" style=
+              "text-align: center"><span style=
+              "font-size: 60%; font-weight: 700; vertical-align: super">8</span></span></a></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">January</td>
+
+              <td class="tei tei-cell">It-sá Bĭ-zhá̆zh</td>
+
+              <td class="tei tei-cell">Ku-wan-dé̆</td>
+
+              <td class="tei tei-cell">Yăs Nlht'es</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">February</td>
+
+              <td class="tei tei-cell">Bụh Is-chí̆t</td>
+
+              <td class="tei tei-cell">Is-sai-zá</td>
+
+              <td class="tei tei-cell">A-tsá̆ Bĭ-yásh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">March</td>
+
+              <td class="tei tei-cell">T'a Nụ-chí̆l</td>
+
+              <td class="tei tei-cell">It-á-na Chĭ-tái</td>
+
+              <td class="tei tei-cell">Wozhch'td</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">April</td>
+
+              <td class="tei tei-cell">T'a Nụ-chú</td>
+
+              <td class="tei tei-cell">It-á-na Tso</td>
+
+              <td class="tei tei-cell">At-ấ<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span> Chil</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">May</td>
+
+              <td class="tei tei-cell">Shosh-ké̆</td>
+
+              <td class="tei tei-cell">Ku-skí It-chí</td>
+
+              <td class="tei tei-cell">At-ấ<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span> Tso</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">June</td>
+
+              <td class="tei tei-cell">Bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-nĭ-tsí̆
+              Dĭlh-tsí̆k</td>
+
+              <td class="tei tei-cell">Tấ-gĕ It-chí</td>
+
+              <td class="tei tei-cell">Nesh-já Chíl-i</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">July</td>
+
+              <td class="tei tei-cell">Bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-nĭ-tsí̆
+              Chi-é̆</td>
+
+              <td class="tei tei-cell">Bi It-chí</td>
+
+              <td class="tei tei-cell">Nesh-já Tso</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">August</td>
+
+              <td class="tei tei-cell">Bi-nĭ-tún Tsos-sé̆ Kĕ-tlĕ-pé̆
+              Lak-tái-kĕ Bĭnt-ấ<span class="tei tei-hi"><span style=
+              "vertical-align: super">n</span></span> Ts'á<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-sĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">September</td>
+
+              <td class="tei tei-cell">Bi-nĭ-t[ú.]n Chụ</td>
+
+              <td class="tei tei-cell">It-ha-stĭ-kí̆h</td>
+
+              <td class="tei tei-cell">Bĭnt-ấ<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span> Tso</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">October</td>
+
+              <td class="tei tei-cell">Rấ<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-zhĭ</td>
+
+              <td class="tei tei-cell">Iz-té̆-o-ĕ</td>
+
+              <td class="tei tei-cell">Ghấ<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-jĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">November Ka-rúh-nụl-gụs Bi<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-zá-kĭ-a Nlhch-ĭ
+              Ts'ấ<span class="tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-sĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">December</td>
+
+              <td class="tei tei-cell">Sŏs-nalh-tús</td>
+
+              <td class="tei tei-cell">Bi<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-nai-a-shé̆</td>
+
+              <td class="tei tei-cell">Nlhch-ĭ Tsa</td>
+            </tr>
+          </tbody>
+        </table><span class="tei tei-pb" id="page142">[pg 142]</span><a name=
+        "Pg142" id="Pg142" class="tei tei-anchor"></a> <a name="fig139" id=
+        "fig139"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image78.png" alt=
+          "Illustration: Hasché̆ltĭ, Haschĕbaád, Zahadolzhá—Navaho" title=
+          "Hasché̆ltĭ, Haschĕbaád, Zahadolzhá—Navaho" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            <span class="tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">Hasché̆ltĭ</span></span>, <span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">Haschĕbaád</span></span>, <span class=
+            "tei tei-hi" style="text-align: center"><span style=
+            "font-style: italic">Zahadolzhá</span></span>—Navaho
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Natural Phenomena</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ashes</td>
+
+              <td class="tei tei-cell">ĭlh-chí</td>
+
+              <td class="tei tei-cell">kus-chí-ĭsh</td>
+
+              <td class="tei tei-cell">hlesh-ch'ái</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">charcoal</td>
+
+              <td class="tei tei-cell">tli-té̆sh</td>
+
+              <td class="tei tei-cell">kus-chí</td>
+
+              <td class="tei tei-cell">t'ĕsh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">cloud</td>
+
+              <td class="tei tei-cell">ya-kó̆s</td>
+
+              <td class="tei tei-cell">kos</td>
+
+              <td class="tei tei-cell">kos</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">darkness</td>
+
+              <td class="tei tei-cell">chalh-ké̆lh</td>
+
+              <td class="tei tei-cell">kli<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">cha-halh-kélh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">day</td>
+
+              <td class="tei tei-cell">dji</td>
+
+              <td class="tei tei-cell">dji<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">jĭ<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">earth</td>
+
+              <td class="tei tei-cell">ni-go-stú̆n</td>
+
+              <td class="tei tei-cell">ní-to-gus-an</td>
+
+              <td class="tei tei-cell">ní-ho-ĕs-tsan</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">fire</td>
+
+              <td class="tei tei-cell">koh</td>
+
+              <td class="tei tei-cell">ku</td>
+
+              <td class="tei tei-cell">kŭ<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ice</td>
+
+              <td class="tei tei-cell">ti</td>
+
+              <td class="tei tei-cell">i-lá</td>
+
+              <td class="tei tei-cell">tqĭn</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">lake</td>
+
+              <td class="tei tei-cell">tu-sĭ-kấ</td>
+
+              <td class="tei tei-cell">ko-zĭlh-ká</td>
+
+              <td class="tei tei-cell">to</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">light</td>
+
+              <td class="tei tei-cell">go-tí</td>
+
+              <td class="tei tei-cell">go-tíh</td>
+
+              <td class="tei tei-cell">a-dí̆n-din</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">lightning</td>
+
+              <td class="tei tei-cell">há-dĭlh-kĭh</td>
+
+              <td class="tei tei-cell">í-dĭlh-chĭl</td>
+
+              <td class="tei tei-cell">a-tsín-ĭl-klĭsh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">Milky-way</td>
+
+              <td class="tei tei-cell">I-kú̆tl bâ-há</td>
+
+              <td class="tei tei-cell">Tsós-pai</td>
+
+              <td class="tei tei-cell">Klĕ-kái stá-ĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mist</td>
+
+              <td class="tei tei-cell">ât</td>
+
+              <td class="tei tei-cell">ku-bĕ-zhá-zi</td>
+
+              <td class="tei tei-cell">i-dzí</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">moon</td>
+
+              <td class="tei tei-cell">klĕ-ga-na-ái</td>
+
+              <td class="tei tei-cell">klĕ-na-ái</td>
+
+              <td class="tei tei-cell">klĕ-ho-na-ái</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mountain</td>
+
+              <td class="tei tei-cell">tzĭlh</td>
+
+              <td class="tei tei-cell">tzĭlh</td>
+
+              <td class="tei tei-cell">tzĭlh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">night</td>
+
+              <td class="tei tei-cell">klĕ</td>
+
+              <td class="tei tei-cell">kli</td>
+
+              <td class="tei tei-cell">klé-jĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">Pleiades</td>
+
+              <td class="tei tei-cell">Nụs-ka-o-ŭ-hú</td>
+
+              <td class="tei tei-cell">Sŏ<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>s-chi-sté̆</td>
+
+              <td class="tei tei-cell">Dí̆l-gĕ-het</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rain</td>
+
+              <td class="tei tei-cell">ná-ĭl-tĭ</td>
+
+              <td class="tei tei-cell">na-golh-kí<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">nĭt-sú̆<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rainbow</td>
+
+              <td class="tei tei-cell">hi-tsâ-tlúl</td>
+
+              <td class="tei tei-cell">ĭt-su<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-to-lé̆ nads-í-lĭd</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">river</td>
+
+              <td class="tei tei-cell">tu-ndlí</td>
+
+              <td class="tei tei-cell">ko-dlé̆</td>
+
+              <td class="tei tei-cell">to</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">rock</td>
+
+              <td class="tei tei-cell">tse</td>
+
+              <td class="tei tei-cell">tsi</td>
+
+              <td class="tei tei-cell">tsĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">shooting-star (meteor)</td>
+
+              <td class="tei tei-cell">tĭtl-só<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-sé̆ nụl-tú̆</td>
+
+              <td class="tei tei-cell">sush-na-tsé̆</td>
+
+              <td class="tei tei-cell">sŏ<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-á̆-dal-dsĭd</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sky</td>
+
+              <td class="tei tei-cell">yá-dĭlh-kĭh</td>
+
+              <td class="tei tei-cell">ya</td>
+
+              <td class="tei tei-cell">yá-dĭlh-kĭh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">smoke</td>
+
+              <td class="tei tei-cell">tlĭk</td>
+
+              <td class="tei tei-cell">kli</td>
+
+              <td class="tei tei-cell">hlĭd</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">snow</td>
+
+              <td class="tei tei-cell">sŏs</td>
+
+              <td class="tei tei-cell">zŏs</td>
+
+              <td class="tei tei-cell">yăs</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">star</td>
+
+              <td class="tei tei-cell">tĭtl-só̆<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-sĕ</td>
+
+              <td class="tei tei-cell">so<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>s</td>
+
+              <td class="tei tei-cell">so<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sun</td>
+
+              <td class="tei tei-cell">chu-ga-na-ái</td>
+
+              <td class="tei tei-cell">chun-na-ái</td>
+
+              <td class="tei tei-cell">chĕ-ho-na-ái</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">thunder</td>
+
+              <td class="tei tei-cell">i-dá-ndi</td>
+
+              <td class="tei tei-cell">i-dĭlh-ní</td>
+
+              <td class="tei tei-cell">í-nĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">water</td>
+
+              <td class="tei tei-cell">tu</td>
+
+              <td class="tei tei-cell">ko</td>
+
+              <td class="tei tei-cell">to</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">wind</td>
+
+              <td class="tei tei-cell">ní̆l-chi</td>
+
+              <td class="tei tei-cell">nl-chi</td>
+
+              <td class="tei tei-cell">ní̆l-chi</td>
+            </tr>
+          </tbody>
+        </table>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Numerals</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">one</td>
+
+              <td class="tei tei-cell">hlá-ĭ</td>
+
+              <td class="tei tei-cell">hlá-ĭ</td>
+
+              <td class="tei tei-cell">hlá-ĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">two</td>
+
+              <td class="tei tei-cell">ná-kĭ</td>
+
+              <td class="tei tei-cell">ná-kĭ</td>
+
+              <td class="tei tei-cell">ná-kĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">three</td>
+
+              <td class="tei tei-cell">tá-gĭ</td>
+
+              <td class="tei tei-cell">ká-i</td>
+
+              <td class="tei tei-cell">ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">four</td>
+
+              <td class="tei tei-cell">dí<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-ĭ</td>
+
+              <td class="tei tei-cell">dí<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-ĭ</td>
+
+              <td class="tei tei-cell">di<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">five</td>
+
+              <td class="tei tei-cell">ăsh-tlá-ĭ</td>
+
+              <td class="tei tei-cell">á̆sh-tlĕ</td>
+
+              <td class="tei tei-cell">á̆sh-dla</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">six</td>
+
+              <td class="tei tei-cell">gus-tán</td>
+
+              <td class="tei tei-cell">kus-kú̆n</td>
+
+              <td class="tei tei-cell">has-tá<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">seven</td>
+
+              <td class="tei tei-cell">gus-tsí̆-gĭ</td>
+
+              <td class="tei tei-cell">kus-tsí̆t-i</td>
+
+              <td class="tei tei-cell">tsósts-ĕd</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">eight</td>
+
+              <td class="tei tei-cell">tsá-bi</td>
+
+              <td class="tei tei-cell">tsá-bi</td>
+
+              <td class="tei tei-cell">tsé-bi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">nine</td>
+
+              <td class="tei tei-cell">ngus-tá-i</td>
+
+              <td class="tei tei-cell">nkus-tá-i</td>
+
+              <td class="tei tei-cell">nâas-dái</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">ten</td>
+
+              <td class="tei tei-cell">gú-nĕz-na</td>
+
+              <td class="tei tei-cell">kú-nĕz-ni</td>
+
+              <td class="tei tei-cell">né̆z-na</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">eleven</td>
+
+              <td class="tei tei-cell">hla-zá-ta</td>
+
+              <td class="tei tei-cell">hla-ĭ-zá</td>
+
+              <td class="tei tei-cell">hla-zá̆-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">twelve</td>
+
+              <td class="tei tei-cell">na-kĭ-zá-ta</td>
+
+              <td class="tei tei-cell">na-ki-zá</td>
+
+              <td class="tei tei-cell">na-ki-zá-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">thirteen</td>
+
+              <td class="tei tei-cell">ta-zá-ta</td>
+
+              <td class="tei tei-cell">ka-zá</td>
+
+              <td class="tei tei-cell">ta-zá-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">fourteen</td>
+
+              <td class="tei tei-cell">di<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-zá-ta</td>
+
+              <td class="tei tei-cell">di<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-zá</td>
+
+              <td class="tei tei-cell">di<span class=
+              "tei tei-hi"><span style="vertical-align: super">n</span></span>-zấ-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">fifteen</td>
+
+              <td class="tei tei-cell">ăsh-tla-á-ta</td>
+
+              <td class="tei tei-cell">ăsh-tlĕ-zá</td>
+
+              <td class="tei tei-cell">ăsh-dla-ấ-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sixteen</td>
+
+              <td class="tei tei-cell">gus-ta-á-ta</td>
+
+              <td class="tei tei-cell">kus-kŭn-zá</td>
+
+              <td class="tei tei-cell">has-ta<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-ấ-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">seventeen</td>
+
+              <td class="tei tei-cell">gus-tsĭ-zá-ta</td>
+
+              <td class="tei tei-cell">kus-tsĭt-zá</td>
+
+              <td class="tei tei-cell">tsosts-ĕd-zấ-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">eighteen</td>
+
+              <td class="tei tei-cell">tsa-bi-zá-ta</td>
+
+              <td class="tei tei-cell">tsa-bi-zá</td>
+
+              <td class="tei tei-cell">tse-bi-dzấ-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">nineteen</td>
+
+              <td class="tei tei-cell">ngus-ta-dzá-ta</td>
+
+              <td class="tei tei-cell">nkus-ta-zá</td>
+
+              <td class="tei tei-cell">nâas-dai-dzấ-ta</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">twenty</td>
+
+              <td class="tei tei-cell">na-dí̆n</td>
+
+              <td class="tei tei-cell">na-tín</td>
+
+              <td class="tei tei-cell">na-dí<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">twenty-one</td>
+
+              <td class="tei tei-cell">na-dí̆n-hla</td>
+
+              <td class="tei tei-cell">na-tín-hla</td>
+
+              <td class="tei tei-cell">na-dí<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span>-hla</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">thirty</td>
+
+              <td class="tei tei-cell">ta-dí̆n</td>
+
+              <td class="tei tei-cell">ka-tín</td>
+
+              <td class="tei tei-cell">tá-di<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">forty</td>
+
+              <td class="tei tei-cell">dĭs-dí̆n</td>
+
+              <td class="tei tei-cell">dĭs-tín</td>
+
+              <td class="tei tei-cell">dí̆s-di<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">fifty</td>
+
+              <td class="tei tei-cell">ăsh-tlá-dĭn</td>
+
+              <td class="tei tei-cell">ăsh-tlé̆-tin</td>
+
+              <td class="tei tei-cell">á̆sh-dla-di<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">one hundred gú-nĕz-na-dĭn
+              kú-nĕz-ni-tin</td>
+
+              <td class="tei tei-cell">né̆z-na-di<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+          </tbody>
+        </table><span class="tei tei-pb" id="page143">[pg 143]</span><a name=
+        "Pg143" id="Pg143" class="tei tei-anchor"></a>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Personal Terms</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">aunt</td>
+
+              <td class="tei tei-cell">ko-bá̆-zhĕ</td>
+
+              <td class="tei tei-cell">ku-bá-zhĕ</td>
+
+              <td class="tei tei-cell">shi-bí̆-zhi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">baby</td>
+
+              <td class="tei tei-cell">mĕ</td>
+
+              <td class="tei tei-cell">ô-ja-zí̆</td>
+
+              <td class="tei tei-cell">a-wé̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">boy</td>
+
+              <td class="tei tei-cell">skhĭn</td>
+
+              <td class="tei tei-cell">ĭsh-ki-í<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">skhi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">brother (younger) ko-kí̆zn ko-kă-gé̆
+              na-râ-hí̆</td>
+
+              <td class="tei tei-cell">ku-ĭ-zhá</td>
+
+              <td class="tei tei-cell">sí̆-tsĭ-lĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">brother (elder) ko-kí̆zn ụn
+              na-râ-hí̆</td>
+
+              <td class="tei tei-cell">ku-na-á</td>
+
+              <td class="tei tei-cell">shí̆-nai</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">child</td>
+
+              <td class="tei tei-cell">châ-rá-shĕ</td>
+
+              <td class="tei tei-cell">ilh-chí̆<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">shĭ-yá̆zh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">clan</td>
+
+              <td class="tei tei-cell">ndĕ-áz-dĭ-i</td>
+
+              <td class="tei tei-cell">ĭ-chu-gĕ-dé̆ dĭ-né̆-ĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">enemy</td>
+
+              <td class="tei tei-cell">ĕ-ná</td>
+
+              <td class="tei tei-cell">ko-ndá</td>
+
+              <td class="tei tei-cell">a-ná</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">father</td>
+
+              <td class="tei tei-cell">ko-tá̆</td>
+
+              <td class="tei tei-cell">ku-kấ-ĭ</td>
+
+              <td class="tei tei-cell">shi-zhé̆-ĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">girl</td>
+
+              <td class="tei tei-cell">na-lí̆n</td>
+
+              <td class="tei tei-cell">ish-té̆tn</td>
+
+              <td class="tei tei-cell">at-é̆d</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">man</td>
+
+              <td class="tei tei-cell">ndĕ</td>
+
+              <td class="tei tei-cell">tĭn-dé̆</td>
+
+              <td class="tei tei-cell">dĭ-né̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">medicine-man</td>
+
+              <td class="tei tei-cell">dĭ-gí̆n</td>
+
+              <td class="tei tei-cell">tin-dá-ko-ka-tlé̆</td>
+
+              <td class="tei tei-cell">ha-tá-lĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">mother</td>
+
+              <td class="tei tei-cell">ko-mấ</td>
+
+              <td class="tei tei-cell">ku-sí</td>
+
+              <td class="tei tei-cell">sha-mú̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">people (tribesmen)</td>
+
+              <td class="tei tei-cell">ko-kí</td>
+
+              <td class="tei tei-cell">shĕ-tĭn-dé̆</td>
+
+              <td class="tei tei-cell">dĭ-né̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">people (strangers)</td>
+
+              <td class="tei tei-cell">tlúh-go ndé̆-hi</td>
+
+              <td class="tei tei-cell">ta-á-tso</td>
+
+              <td class="tei tei-cell">a-ná</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">person</td>
+
+              <td class="tei tei-cell">tsĭlh-kí̆dn</td>
+
+              <td class="tei tei-cell">ti-ní</td>
+
+              <td class="tei tei-cell">dĭ-né̆</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sister (younger)</td>
+
+              <td class="tei tei-cell">ko-dĭ-zhé̆</td>
+
+              <td class="tei tei-cell">shĕ-lá</td>
+
+              <td class="tei tei-cell">shi-dé-zhĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">sister (elder)</td>
+
+              <td class="tei tei-cell">ko-lú</td>
+
+              <td class="tei tei-cell">shĕ-nda-té̆</td>
+
+              <td class="tei tei-cell">shú̆d-dĭ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">uncle</td>
+
+              <td class="tei tei-cell">ko-dâ-ú̆</td>
+
+              <td class="tei tei-cell">shĕ-ka-na-tlé̆<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+
+              <td class="tei tei-cell">shi-bí̆-zhi</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">woman</td>
+
+              <td class="tei tei-cell">ĭst-só̆n</td>
+
+              <td class="tei tei-cell">ĕs-tsán</td>
+
+              <td class="tei tei-cell">ĕs-tsán</td>
+            </tr>
+          </tbody>
+        </table>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Trees</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">cedar</td>
+
+              <td class="tei tei-cell">gá-ĭl-lĭ</td>
+
+              <td class="tei tei-cell">kálh-tĕ</td>
+
+              <td class="tei tei-cell">gad</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">cottonwood</td>
+
+              <td class="tei tei-cell">t'is</td>
+
+              <td class="tei tei-cell">tu-ás</td>
+
+              <td class="tei tei-cell">t'is</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">juniper</td>
+
+              <td class="tei tei-cell">dĭl-tút-hlĕ-chi</td>
+
+              <td class="tei tei-cell"></td>
+
+              <td class="tei tei-cell">gad náz-si</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">oak</td>
+
+              <td class="tei tei-cell">chi-chí̆l</td>
+
+              <td class="tei tei-cell">shun-chi-lé̆</td>
+
+              <td class="tei tei-cell">ché̆-chĭl</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">pine</td>
+
+              <td class="tei tei-cell">ndĭl-chí</td>
+
+              <td class="tei tei-cell">nus-chí</td>
+
+              <td class="tei tei-cell">ndish-chí</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">piñon</td>
+
+              <td class="tei tei-cell">o-bĕ-tsí̆n</td>
+
+              <td class="tei tei-cell">ĭ-zĕn-chí</td>
+
+              <td class="tei tei-cell">chá̆-olh</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">spruce</td>
+
+              <td class="tei tei-cell">djụ-útlh</td>
+
+              <td class="tei tei-cell">kŏn-skĕ-lé̆</td>
+
+              <td class="tei tei-cell">dishl-bái</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">willow</td>
+
+              <td class="tei tei-cell">gai</td>
+
+              <td class="tei tei-cell">kí̆-ĭ</td>
+
+              <td class="tei tei-cell">k'á-i</td>
+            </tr>
+          </tbody>
+        </table><span class="tei tei-pb" id="page144">[pg 144]</span><a name=
+        "Pg144" id="Pg144" class="tei tei-anchor"></a> <a name="fig140" id=
+        "fig140"></a>
+
+        <div class="tei tei-figure" style="text-align: center">
+          <img src="images/image79.png" alt="Illustration: Navaho Women"
+          title="Navaho Women" />
+
+          <div class="tei tei-head" style=
+          "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+            Navaho Women
+          </div>
+
+          <p class="tei tei-p" style=
+          "text-align: center; margin-bottom: 1.00em"><span class=
+          "tei tei-hi" style="text-align: center"><span style=
+          "font-style: italic">From Copyright Photograph 1906 by E.S.
+          Curtis</span></span></p>
+        </div>
+
+        <table summary="This is a table" cellspacing="0" class=
+        "tei tei-table" style="margin-bottom: 1.00em">
+          <colgroup span="4"></colgroup>
+
+          <thead>
+            <tr>
+              <th colspan="4" class="tei tei-head tei-head-table" style=
+              "text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">
+              <span class="tei tei-hi" style=
+              "text-align: center"><span style="font-variant: small-caps; font-weight: 700">
+              Miscellaneous</span></span></th>
+            </tr>
+          </thead>
+
+          <tbody>
+            <tr class="tei tei-row">
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">English</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Apache</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Jicarilla</span></span></td>
+
+              <td class="tei tei-cell"><span class="tei tei-hi"><span style=
+              "font-style: italic">Navaho</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">arm</td>
+
+              <td class="tei tei-cell">ko-gún</td>
+
+              <td class="tei tei-cell">gŏn</td>
+
+              <td class="tei tei-cell">a-gá<span class=
+              "tei tei-hi"><span style=
+              "vertical-align: super">n</span></span></td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">food</td>
+
+              <td class="tei tei-cell">chi-zú̆n</td>
+
+              <td class="tei tei-cell">ai-tá-i</td>
+
+              <td class="tei tei-cell">chi-án</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">forest</td>
+
+              <td class="tei tei-cell">gụd-nlh-chíl</td>
+
+              <td class="tei tei-cell">ku-dŏn-chíl</td>
+
+              <td class="tei tei-cell">tsĭn</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">god</td>
+
+              <td class="tei tei-cell">ya-á-diz-tan</td>
+
+              <td class="tei tei-cell">bi-tsa-shĕ-ndá-ĭ ye</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">jewels</td>
+
+              <td class="tei tei-cell">tsĕ-rụ-dé̆n-lĭg-gĕ</td>
+
+              <td class="tei tei-cell">n'klĭz</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">large</td>
+
+              <td class="tei tei-cell">n'chai</td>
+
+              <td class="tei tei-cell">n'tsai</td>
+
+              <td class="tei tei-cell">n'tsa</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">pollen</td>
+
+              <td class="tei tei-cell">há-dĭn-tĭn tlâsh</td>
+
+              <td class="tei tei-cell">tá-dĭ-tĭn</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">small</td>
+
+              <td class="tei tei-cell">ăl-chí̆-se</td>
+
+              <td class="tei tei-cell">ŭns-tsé̆s-tĕ</td>
+
+              <td class="tei tei-cell">yá-zhĕ</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">spirits</td>
+
+              <td class="tei tei-cell">chĭdn</td>
+
+              <td class="tei tei-cell">kuts-áin</td>
+
+              <td class="tei tei-cell">tsĭ*n-di</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">spirit-land chĭdn-túh-yo bits-áin
+              bĕ-kĕ-yá</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">tobacco</td>
+
+              <td class="tei tei-cell">tzĭlh-ná-to</td>
+
+              <td class="tei tei-cell">ná-to-tĕ</td>
+
+              <td class="tei tei-cell">n'át'o</td>
+            </tr>
+
+            <tr class="tei tei-row">
+              <td class="tei tei-cell">turquoise</td>
+
+              <td class="tei tei-cell">du-tlí̆sh-ĭ</td>
+
+              <td class="tei tei-cell">da-tlí̆sh-ĕ</td>
+
+              <td class="tei tei-cell">dó-tlĭsh</td>
+            </tr>
+          </tbody>
+        </table>
+      </div>
+      <hr class="doublepage" />
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <a name="toc141" id="toc141"></a> <a name="pdf142" id="pdf142"></a>
+        <span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147"
+        id="Pg147" class="tei tei-anchor"></a>
+
+        <h1 class="tei tei-head" style=
+        "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+        <span style="font-size: 173%">INDEX</span></h1>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Abalone</span></span>,
+        cross of, on medicine cap, <a href="#Pg040" class=
+        "tei tei-ref">40</a><br />
+        in Navaho myth, <a href="#Pg091" class="tei tei-ref">91</a>, <a href=
+        "#Pg092" class="tei tei-ref">92</a>, <a href="#Pg097" class=
+        "tei tei-ref">97</a>, <a href="#Pg103" class="tei tei-ref">103</a>,
+        <a href="#Pg104" class="tei tei-ref">104</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Acoma</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Acorns</span></span>
+        eaten by Apache, <a href="#Pg019" class="tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Acosta</span></span>,
+        an Apache, conference with, <a href="#Pg007" class=
+        "tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ádĭlhkĭh</span></span>
+        (Black Fog) of Navaho myth, <a href="#Pg091" class=
+        "tei tei-ref">91</a>, <a href="#Pg096" class="tei tei-ref">96</a>,
+        <a href="#Pg097" class="tei tei-ref">97</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">After-world</span></span> in Apache belief,
+        <a href="#Pg134" class="tei tei-ref">134</a><br />
+        in Jicarilla belief, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        in Navaho belief, <a href="#Pg137" class="tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Agave.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Mescal</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ágocho.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Pigeon</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Agriculture</span></span> of the Navaho,
+        <a href="#Pg073" class="tei tei-ref">73</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ahánĭ
+        clan</span></span> of the Navaho, <a href="#Pg137" class=
+        "tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Aiahá</span><span class="tei tei-hi"><span style="font-style: italic; vertical-align: super">n</span></span>
+        <span style="font-style: italic">clan</span></span> of the Apache,
+        <a href="#Pg022" class="tei tei-ref">22</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Aklólh.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Rainbow</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Alabama</span></span>,
+        Apache sent to, <a href="#Pg010" class="tei tei-ref">10</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">All-color Corn
+        Girl</span></span> of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Alphabet</span></span>
+        used for Indian terms, vi</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Anatomical
+        terms</span></span>, Athapascan, <a href="#Pg139" class=
+        "tei tei-ref">139</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Animal
+        chiefs</span></span> in Navaho under-world, <a href="#Pg080" class=
+        "tei tei-ref">80</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Animals</span></span>,
+        Athapascan terms for, <a href="#Pg139" class=
+        "tei tei-ref">139</a><br />
+        deified by Apache, <a href="#Pg029" class="tei tei-ref">29</a><br />
+        in Apache myth, <a href="#Pg027" class="tei tei-ref">27</a>, <a href=
+        "#Pg035" class="tei tei-ref">35</a><br />
+        represented in Jicarilla dry-painting, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        spirits of, prayers to, <a href="#Pg039" class=
+        "tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Ánltsĭstn</span></span>, a Jicarilla god,
+        <a href="#Pg060" class="tei tei-ref">60</a>, <a href="#Pg061" class=
+        "tei tei-ref">61</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Whirlwind</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Antelope
+        monster</span></span> in Navaho myth, <a href="#Pg099" class=
+        "tei tei-ref">99</a>, <a href="#Pg106" class=
+        "tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Antelope
+        skin</span></span> used in maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apache</span></span>,
+        account of the, <a href="#Pg003" class="tei tei-ref">1</a>-49<br />
+        and Navaho compared, <a href="#Pg081" class=
+        "tei tei-ref">81</a><br />
+        application of term, <a href="#Pg053" class=
+        "tei tei-ref">53</a><br />
+        character of the, xix<br />
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        people among Navaho, <a href="#Pg137" class=
+        "tei tei-ref">137</a><br />
+        tribal summary of, <a href="#Pg131" class=
+        "tei tei-ref">131</a>-134<br />
+        vocabulary of, <a href="#Pg139" class="tei tei-ref">139</a>-144</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Apache-Mohave</span></span> assigned to
+        reservation, <a href="#Pg008" class="tei tei-ref">8</a><br />
+        character of, <a href="#Pg005" class="tei tei-ref">5</a>-6<br />
+        subdued by Crook, <a href="#Pg008" class="tei tei-ref">8</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Mohave</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches del
+        Perrillo</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches de
+        Nabajú</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches
+        Faraones</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches
+        Gileños</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches
+        Lipanes</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches
+        Llaneros</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches
+        Tejua</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apaches
+        Vaqueros</span></span> mentioned, <a href="#Pg053" class=
+        "tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Apátĭĕh</span></span>,
+        application of term, <a href="#Pg005" class="tei tei-ref">5</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Arapaho</span></span>,
+        Jicarilla name for, <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Arivaipa</span></span>,
+        Apache name for, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        clans of the, <a href="#Pg133" class="tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Armor</span></span> in
+        Navaho myth, <a href="#Pg104" class="tei tei-ref">104</a>, <a href=
+        "#Pg105" class="tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Arrow-point</span></span> as knife in ceremony,
+        <a href="#Pg118" class="tei tei-ref">118</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Arrows</span></span> in
+        Jicarilla myth, <a href="#Pg063" class="tei tei-ref">63</a>, <a href=
+        "#Pg065" class="tei tei-ref">65</a>, <a href="#Pg068" class=
+        "tei tei-ref">68</a><br />
+        in Navaho myth, <a href="#Pg089" class="tei tei-ref">89</a>, <a href=
+        "#Pg099" class="tei tei-ref">99</a>, <a href="#Pg105" class=
+        "tei tei-ref">105</a>, <a href="#Pg107" class=
+        "tei tei-ref">107</a>-108, <a href="#Pg114" class=
+        "tei tei-ref">114</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Art</span></span>,
+        graphic, of the Apache, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Painting</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Arts</span></span> of
+        the Apache, <a href="#Pg132" class="tei tei-ref">132</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg074" class="tei tei-ref">74</a>, <a href=
+        "#Pg136" class="tei tei-ref">136</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Basketry</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Handicrafts</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Industries</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Pottery</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Silver-work</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ástsĕ
+        Ĕstsán</span></span>, First Woman of the Navaho, <a href="#Pg084"
+        class="tei tei-ref">84</a>, <a href="#Pg090" class=
+        "tei tei-ref">90</a>-95</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ástsĕ
+        Hástĭn</span></span>, First Man of the Navaho, <a href="#Pg084"
+        class="tei tei-ref">84</a>, <a href="#Pg090" class=
+        "tei tei-ref">90</a>-96</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Atsósĭ
+        Hatál.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Feather
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Áya
+        Kĭnné̆</span></span>, a traditional people, <a href="#Pg106" class=
+        "tei tei-ref">106</a>-107</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Badger</span></span> in
+        Jicarilla mythology, <a href="#Pg061" class=
+        "tei tei-ref">61</a><br />
+        in Navaho mythology, <a href="#Pg090" class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Badger
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a>, <a href="#Pg095" class="tei tei-ref">95</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Bahózhonchi</span></span>, a Navaho priesthood,
+        <a href="#Pg083" class="tei tei-ref">83</a><br />
+        songs of the, <a href="#Pg125" class=
+        "tei tei-ref">125</a></p><span class="tei tei-pb" id="page148">[pg
+        148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Balíl</span></span>,
+        sacred wand of the Navaho, <a href="#Pg093" class=
+        "tei tei-ref">93</a>, <a href="#Pg114" class="tei tei-ref">114</a>,
+        <a href="#Pg116" class="tei tei-ref">116</a>, <a href="#Pg118" class=
+        "tei tei-ref">118</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Basket</span></span> in
+        Jicarilla mythology, <a href="#Pg068" class=
+        "tei tei-ref">68</a><br />
+        medicine, in Navaho Night Chant, <a href="#Pg118" class=
+        "tei tei-ref">118</a><br />
+        wedding, of the Navaho, <a href="#Pg126" class="tei tei-ref">126</a>,
+        <a href="#Pg127" class="tei tei-ref">127</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Basket
+        drum</span></span> of the Jicarillas, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        in Navaho Night Chant, <a href="#Pg119" class="tei tei-ref">119</a>,
+        <a href="#Pg121" class="tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Basketry</span></span>
+        of the Apache, <a href="#Pg020" class="tei tei-ref">20</a>-21,
+        <a href="#Pg042" class="tei tei-ref">42</a>, <a href="#Pg132" class=
+        "tei tei-ref">132</a><br />
+        of the Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg077" class="tei tei-ref">77</a>, <a href=
+        "#Pg136" class="tei tei-ref">136</a><br />
+        sacred symbol prescribed for, <a href="#Pg020" class=
+        "tei tei-ref">20</a>, <a href="#Pg021" class="tei tei-ref">21</a>,
+        <a href="#Pg042" class="tei tei-ref">42</a>, <a href="#Pg044" class=
+        "tei tei-ref">44</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Water
+        Bottle</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Baskets</span></span>,
+        burden, used by Apache, <a href="#Pg017" class="tei tei-ref">17</a>,
+        <a href="#Pg019" class="tei tei-ref">19</a>, <a href="#Pg132" class=
+        "tei tei-ref">132</a><br />
+        Jicarilla, traded for corn, <a href="#Pg134" class=
+        "tei tei-ref">134</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bat</span></span> in
+        Jicarilla mythology, <a href="#Pg067" class=
+        "tei tei-ref">67</a>-68</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bathing</span></span>
+        by the Apache, <a href="#Pg016" class="tei tei-ref">16</a><br />
+        following puberty rite, <a href="#Pg047" class=
+        "tei tei-ref">47</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hair-washing</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Washing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bead
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Beads</span></span>,
+        cross and crescent worked in, <a href="#Pg042" class=
+        "tei tei-ref">42</a><br />
+        of precious stones in Navaho myth, <a href="#Pg104" class=
+        "tei tei-ref">104</a><br />
+        shell, in Navaho mythology, <a href="#Pg106" class=
+        "tei tei-ref">106</a>-107<br />
+        shell, mixed with pollen, <a href="#Pg038" class=
+        "tei tei-ref">38</a><br />
+        silver, of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a>,
+        <a href="#Pg077" class="tei tei-ref">77</a><br />
+        symbolic of prayer, <a href="#Pg034" class="tei tei-ref">34</a><br />
+        used in puberty rite, <a href="#Pg046" class="tei tei-ref">46</a>,
+        <a href="#Pg047" class="tei tei-ref">47</a><br />
+        white, on medicine caps, <a href="#Pg040" class=
+        "tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Beans</span></span>
+        depicted in dry-painting, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bear
+        People</span></span> of Navaho mythology, <a href="#Pg111" class=
+        "tei tei-ref">111</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bears</span></span> in
+        Apache mythology, <a href="#Pg035" class="tei tei-ref">35</a><br />
+        in Jicarilla mythology, <a href="#Pg056" class="tei tei-ref">56</a>,
+        <a href="#Pg058" class="tei tei-ref">58</a>, <a href="#Pg064" class=
+        "tei tei-ref">64</a><br />
+        in Navaho dry-painting, <a href="#Pg079" class=
+        "tei tei-ref">79</a><br />
+        in Navaho mythology, <a href="#Pg097" class="tei tei-ref">97</a>,
+        <a href="#Pg102" class="tei tei-ref">102</a>, <a href="#Pg106" class=
+        "tei tei-ref">106</a><br />
+        tabooed as food by Apache, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        tabooed as food by Jicarillas, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bear
+        Springs</span></span> valley, <a href="#Pg011" class=
+        "tei tei-ref">11</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bear,
+        Tracking</span></span>, a Navaho monster, <a href="#Pg099" class=
+        "tei tei-ref">99</a>, <a href="#Pg106" class=
+        "tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Beasts of
+        burden</span></span> in Apache myth, <a href="#Pg035" class=
+        "tei tei-ref">35</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Beaver</span></span> in
+        Jicarilla mythology, <a href="#Pg061" class="tei tei-ref">61</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Beds</span></span> of
+        the Apache, <a href="#Pg016" class="tei tei-ref">16</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Begging
+        ceremony</span></span> of the Navaho, <a href="#Pg120" class=
+        "tei tei-ref">120</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Belts</span></span>,
+        maternity, used by Apache, <a href="#Pg038" class=
+        "tei tei-ref">38</a>-39<br />
+        silver, of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a>,
+        <a href="#Pg126" class="tei tei-ref">126</a>, <a href="#Pg137" class=
+        "tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Big
+        Dipper</span></span> in Apache myth, <a href="#Pg025" class=
+        "tei tei-ref">25</a>, <a href="#Pg027" class="tei tei-ref">27</a>,
+        <a href="#Pg029" class="tei tei-ref">29</a><br />
+        in Navaho myth, <a href="#Pg092" class="tei tei-ref">92</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Big God</span></span>
+        in Navaho myth, <a href="#Pg098" class="tei tei-ref">98</a>, <a href=
+        "#Pg105" class="tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bĭlh
+        Ahatí̆nĭ</span></span>, a Navaho mythic character, <a href="#Pg112"
+        class="tei tei-ref">112</a>-116</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Bĭnáyeaganĭ</span></span>, a Navaho monster,
+        <a href="#Pg106" class="tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bird
+        People</span></span> of Navaho mythology, <a href="#Pg095" class=
+        "tei tei-ref">95</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Birds</span></span>,
+        creation of, in Apache myth, <a href="#Pg027" class=
+        "tei tei-ref">27</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Birth.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Childbirth</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Black
+        Cloud</span></span> of Navaho myth, <a href="#Pg091" class=
+        "tei tei-ref">91</a>, <a href="#Pg096" class="tei tei-ref">96</a>,
+        <a href="#Pg097" class="tei tei-ref">97</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clouds</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Black
+        Fog.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Ádĭlhkĭh</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Black
+        God</span></span>, the Navaho Fire God, <a href="#Pg103" class=
+        "tei tei-ref">103</a>-104</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Black
+        Man.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Haschí̆n
+        Dí̆lhĭli</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Black
+        river</span></span>, Arizona, <a href="#Pg017" class=
+        "tei tei-ref">17</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Blankets</span></span>
+        in Navaho mythology, <a href="#Pg094" class="tei tei-ref">94</a>,
+        <a href="#Pg095" class="tei tei-ref">95</a><br />
+        medicine-men compensated with, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        of the Navaho, <a href="#Pg074" class="tei tei-ref">74</a>-75,
+        <a href="#Pg136" class="tei tei-ref">136</a><br />
+        used in marriage settlement, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Blindness</span></span>, fear of, by initiates,
+        <a href="#Pg120" class="tei tei-ref">120</a><br />
+        from looking upon mother-in-law, <a href="#Pg126" class=
+        "tei tei-ref">126</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Blowing</span></span>
+        to expel spirits, <a href="#Pg048" class="tei tei-ref">48</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bluebird
+        song</span></span> of Yébĭchai ceremony, <a href="#Pg124" class=
+        "tei tei-ref">124</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Blue Corn
+        Boy</span></span> of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bosque
+        Redondo</span></span>, Navaho removed to, <a href="#Pg083" class=
+        "tei tei-ref">83</a><br />
+        plan to remove Apache to, <a href="#Pg007" class=
+        "tei tei-ref">7</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Mescalero
+        Reservation</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bounty</span></span>
+        offered for scalps, <a href="#Pg006" class="tei tei-ref">6</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bourke</span></span>,
+        John G., cited, <a href="#Pg048" class="tei tei-ref">48</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bowl</span></span> of
+        pearl in Navaho mythology, <a href="#Pg092" class=
+        "tei tei-ref">92</a><br />
+        of shell used for medicine, <a href="#Pg117" class=
+        "tei tei-ref">117</a>, <a href="#Pg120" class=
+        "tei tei-ref">120</a><br />
+        of turquoise in Apache myth, <a href="#Pg033" class=
+        "tei tei-ref">33</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bows.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Arrows</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Bracelets</span></span>, silver, of the Navaho,
+        <a href="#Pg076" class="tei tei-ref">76</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Breech-cloth.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Loin-cloth</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Buckskin.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Deerskin</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Buffalo</span></span>
+        hunted by Jicarillas, <a href="#Pg054" class=
+        "tei tei-ref">54</a><br />
+        in Jicarilla after-world, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        horns, myth concerning, <a href="#Pg061" class="tei tei-ref">61</a>,
+        <a href="#Pg062" class="tei tei-ref">62</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Buffalo
+        skin</span></span>, tipis of, of the Jicarillas, <a href="#Pg134"
+        class="tei tei-ref">134</a><br />
+        used in Jicarilla ceremony, <a href="#Pg057" class=
+        "tei tei-ref">57</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Bumping
+        Rocks</span></span> of Navaho myth, <a href="#Pg101" class=
+        "tei tei-ref">101</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Rolling
+        Stone</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Burial.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> Mortuary Customs</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Butterfly</span></span>
+        in Jicarilla mythology, <a href="#Pg056" class="tei tei-ref">56</a>,
+        <a href="#Pg058" class="tei tei-ref">58</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Buttons</span></span>,
+        silver, of the Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Buzzard
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cabezon
+        mountain</span></span>, mythic creation of, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cactus</span></span>,
+        fastened to Apache clothing, <a href="#Pg038" class=
+        "tei tei-ref">38</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Food</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cairns</span></span>,
+        Apache, <a href="#Pg133" class="tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Camp life</span></span>
+        of the Apache, <a href="#Pg016" class="tei tei-ref">16</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cañon de
+        Chelly</span></span>, Navaho defeated in, <a href="#Pg083" class=
+        "tei tei-ref">83</a><br />
+        Navaho farms in, <a href="#Pg073" class="tei tei-ref">73</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tsé̆gyiĭ</span></span></p><span class=
+        "tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149"
+        class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Caps</span></span> of
+        the Apache, <a href="#Pg131" class="tei tei-ref">131</a>, <a href=
+        "#Pg133" class="tei tei-ref">133</a><br />
+        sacred, prescribed in Messiah religion, <a href="#Pg044" class=
+        "tei tei-ref">44</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Headdress</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Medicine
+        Cap</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cardinal
+        points</span></span> and Apache prayer, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        color symbolism of, <a href="#Pg060" class="tei tei-ref">60</a>,
+        <a href="#Pg061" class="tei tei-ref">61</a>, <a href="#Pg064" class=
+        "tei tei-ref">64</a>, <a href="#Pg066" class="tei tei-ref">66</a>,
+        <a href="#Pg084" class="tei tei-ref">84</a>, <a href="#Pg087" class=
+        "tei tei-ref">87</a>, <a href="#Pg090" class="tei tei-ref">90</a>-92,
+        <a href="#Pg103" class="tei tei-ref">103</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a>, <a href="#Pg118" class=
+        "tei tei-ref">118</a><br />
+        considered in dance circle, <a href="#Pg048" class=
+        "tei tei-ref">48</a><br />
+        in Apache ceremony, <a href="#Pg041" class="tei tei-ref">41</a><br />
+        in wedding ceremony, <a href="#Pg126" class="tei tei-ref">126</a>,
+        <a href="#Pg127" class="tei tei-ref">127</a><br />
+        prescribed order of, in Night Chant, <a href="#Pg118" class=
+        "tei tei-ref">118</a><br />
+        represented by gods, <a href="#Pg048" class=
+        "tei tei-ref">48</a><br />
+        terms for, <a href="#Pg140" class="tei tei-ref">140</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Orientation</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Carleton</span></span>,
+        Gen. J. H., in Apache campaign, <a href="#Pg007" class=
+        "tei tei-ref">7</a><br />
+        Navaho subdued by, <a href="#Pg083" class="tei tei-ref">83</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Carrizo</span></span>,
+        stream in Apache-land, <a href="#Pg011" class=
+        "tei tei-ref">11</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Carson</span></span>,
+        Col. Kit, Navaho defeated by, <a href="#Pg083" class=
+        "tei tei-ref">83</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cassari</span></span>,
+        conference with, <a href="#Pg007" class="tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Catamenia</span></span>, mythic significance of,
+        <a href="#Pg031" class="tei tei-ref">30</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cedar</span></span>,
+        use of, in dance, <a href="#Pg048" class="tei tei-ref">48</a>,
+        <a href="#Pg049" class="tei tei-ref">49</a><br />
+        used in effacing footprints, <a href="#Pg080" class=
+        "tei tei-ref">80</a>-81</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Ceremonies</span></span>, Apache, summary of,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg004" class="tei tei-ref">4</a>, <a href=
+        "#Pg077" class="tei tei-ref">77</a>-79, <a href="#Pg116" class=
+        "tei tei-ref">116</a>-127, <a href="#Pg136" class=
+        "tei tei-ref">136</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        puberty, of Apache, <a href="#Pg046" class="tei tei-ref">46</a>,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Dance</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Marriage</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Puberty
+        Ceremony</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Chalhké̆lh
+        Nalí̆n.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Night
+        Girl</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cha</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">zhní̆</span></span>,
+        Jicarilla clowns, <a href="#Pg059" class="tei tei-ref">59</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Chato</span></span>,
+        raids by Apache under, <a href="#Pg009" class="tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Chĕhonaái</span></span>, the Sun of Navaho myth,
+        <a href="#Pg092" class="tei tei-ref">92</a>, <a href="#Pg095" class=
+        "tei tei-ref">95</a>, <a href="#Pg097" class=
+        "tei tei-ref">97</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chuganaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chunnaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Sun</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Chiefs</span></span>
+        among the Jicarillas, <a href="#Pg055" class=
+        "tei tei-ref">55</a><br />
+        among the Navaho, <a href="#Pg081" class="tei tei-ref">81</a>,
+        <a href="#Pg136" class="tei tei-ref">136</a><br />
+        of the Apache, <a href="#Pg132" class="tei tei-ref">132</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Chihuahua</span></span>, Apache raids into,
+        <a href="#Pg014" class="tei tei-ref">14</a><br />
+        scalp bounty offered by, <a href="#Pg006" class=
+        "tei tei-ref">6</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Childbirth</span></span>, gods invoked at,
+        <a href="#Pg034" class="tei tei-ref">34</a><br />
+        medicine-men participate at, <a href="#Pg038" class=
+        "tei tei-ref">38</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Children</span></span>,
+        Apache affection toward, <a href="#Pg014" class=
+        "tei tei-ref">14</a><br />
+        Apache, disposal of bodies of, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        Apache, early training of, <a href="#Pg017" class=
+        "tei tei-ref">17</a><br />
+        participate in puberty rite, <a href="#Pg046" class=
+        "tei tei-ref">46</a>-47, <a href="#Pg124" class=
+        "tei tei-ref">124</a>-125</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Chiricahua
+        Apache</span></span> at Fort Sill, <a href="#Pg131" class=
+        "tei tei-ref">131</a><br />
+        clans of the, <a href="#Pg133" class="tei tei-ref">133</a><br />
+        descent among the, <a href="#Pg022" class="tei tei-ref">22</a>,
+        <a href="#Pg132" class="tei tei-ref">132</a><br />
+        flee to New Mexico in 1876, <a href="#Pg009" class=
+        "tei tei-ref">9</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        raids by, <a href="#Pg009" class="tei tei-ref">9</a>, <a href=
+        "#Pg010" class="tei tei-ref">10</a><br />
+        tribal name of, <a href="#Pg134" class="tei tei-ref">134</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Chóĭli</span></span>,
+        sacred mountain of the Navaho, <a href="#Pg091" class=
+        "tei tei-ref">91</a>, <a href="#Pg094" class="tei tei-ref">94</a>,
+        <a href="#Pg096" class="tei tei-ref">96</a>, <a href="#Pg098" class=
+        "tei tei-ref">98</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Chuganaái</span></span>, Apache Sun God,
+        <a href="#Pg024" class="tei tei-ref">24</a>-27, <a href="#Pg029"
+        class="tei tei-ref">29</a>-31, <a href="#Pg038" class=
+        "tei tei-ref">38</a>, <a href="#Pg043" class="tei tei-ref">43</a>,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chĕhonaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chunnaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Sun</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Chunnaái</span></span>,
+        Jicarilla Sun God, <a href="#Pg060" class="tei tei-ref">60</a>-68,
+        <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cibicu
+        fight</span></span> in 1882, <a href="#Pg010" class=
+        "tei tei-ref">10</a>-12</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Civilization</span></span>, effect of, on
+        Indians, <a href="#Pg022" class="tei tei-ref">22</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Clan
+        system</span></span> of Indians, <a href="#Pg021" class=
+        "tei tei-ref">21</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Clans</span></span>
+        absent among Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Apache, <a href="#Pg022" class="tei tei-ref">22</a>-23,
+        <a href="#Pg132" class="tei tei-ref">132</a><br />
+        of the Navaho, <a href="#Pg097" class="tei tei-ref">97</a>-98,
+        <a href="#Pg136" class="tei tei-ref">136</a>-137</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Cliff-dwellers</span></span> in Navaho clans,
+        <a href="#Pg137" class="tei tei-ref">137</a><br />
+        in Navaho mythology, <a href="#Pg095" class="tei tei-ref">95</a>,
+        <a href="#Pg097" class="tei tei-ref">97</a>, <a href="#Pg106" class=
+        "tei tei-ref">106</a>-107, <a href="#Pg137" class=
+        "tei tei-ref">137</a><br />
+        mummies of, <a href="#Pg074" class="tei tei-ref">74</a>-75</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Clothing</span></span>
+        decorated with cross and crescent, <a href="#Pg042" class=
+        "tei tei-ref">42</a><br />
+        deposited with the dead, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        of flint in Jicarilla myth, <a href="#Pg063" class=
+        "tei tei-ref">63</a><br />
+        of godly personators, <a href="#Pg048" class=
+        "tei tei-ref">48</a><br />
+        of the Apache, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        of the Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg134" class="tei tei-ref">134</a><br />
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a><br />
+        of turquoise in Jicarilla myth, <a href="#Pg063" class=
+        "tei tei-ref">63</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Caps</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Costume</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hair-dressing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Clouds</span></span>,
+        Apache god of, <a href="#Pg035" class="tei tei-ref">35</a><br />
+        in Apache mythology, <a href="#Pg024" class="tei tei-ref">24</a>,
+        <a href="#Pg026" class="tei tei-ref">26</a>-30, <a href="#Pg033"
+        class="tei tei-ref">33</a><br />
+        in Navaho mythology, <a href="#Pg094" class="tei tei-ref">94</a>,
+        <a href="#Pg103" class="tei tei-ref">103</a>, <a href="#Pg104" class=
+        "tei tei-ref">104</a><br />
+        symbolized on maternity belt, <a href="#Pg040" class=
+        "tei tei-ref">40</a><br />
+        symbolized on medicine cap, <a href="#Pg040" class=
+        "tei tei-ref">40</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Black
+        Cloud</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Clown</span></span>,
+        Gaŭnĕskí̆dĕ functions as, <a href="#Pg084" class=
+        "tei tei-ref">84</a><br />
+        in Navaho ceremony, <a href="#Pg120" class=
+        "tei tei-ref">120</a>-121<br />
+        of the Jicarillas, <a href="#Pg059" class="tei tei-ref">59</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cochiti</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Colorado
+        river</span></span>, mythic creation of, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Colors</span></span>,
+        Athapascan terms for, <a href="#Pg140" class=
+        "tei tei-ref">140</a><br />
+        directional, of the Apache, <a href="#Pg025" class=
+        "tei tei-ref">25</a>-27, <a href="#Pg060" class="tei tei-ref">60</a>,
+        <a href="#Pg084" class="tei tei-ref">84</a><br />
+        directional, of the Jicarillas, <a href="#Pg060" class=
+        "tei tei-ref">60</a>, <a href="#Pg061" class="tei tei-ref">61</a>,
+        <a href="#Pg064" class="tei tei-ref">64</a>, <a href="#Pg066" class=
+        "tei tei-ref">66</a><br />
+        directional, of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a>, <a href="#Pg087" class="tei tei-ref">87</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a>-92, <a href="#Pg103"
+        class="tei tei-ref">103</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a>, <a href="#Pg118" class=
+        "tei tei-ref">118</a></p><span class="tei tei-pb" id="page150">[pg
+        150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Comanche</span></span>,
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Contests</span></span>
+        of skill in Navaho myth, <a href="#Pg107" class=
+        "tei tei-ref">107</a>-108</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cooking</span></span>
+        of mescal by Apache, <a href="#Pg017" class=
+        "tei tei-ref">17</a>-18<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Food</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Copper
+        Mines</span></span>, conference with Apache at, <a href="#Pg007"
+        class="tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Copper-working</span></span> by the Navaho,
+        <a href="#Pg077" class="tei tei-ref">77</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Corn</span></span>
+        deities of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a><br />
+        depicted in dry-painting, <a href="#Pg121" class=
+        "tei tei-ref">121</a>, <a href="#Pg123" class=
+        "tei tei-ref">123</a><br />
+        man born of, in Navaho myth, <a href="#Pg084" class=
+        "tei tei-ref">84</a><br />
+        prayers for, <a href="#Pg038" class="tei tei-ref">38</a><br />
+        túlapai made from, <a href="#Pg019" class="tei tei-ref">19</a><br />
+        used in puberty rite, <a href="#Pg046" class="tei tei-ref">46</a>-47,
+        <a href="#Pg125" class="tei tei-ref">125</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Seed</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Corn-meal</span></span>, mush of, in Navaho
+        marriage ceremony, <a href="#Pg126" class="tei tei-ref">126</a><br />
+        sacred use of, <a href="#Pg038" class="tei tei-ref">38</a><br />
+        used in drying hair, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Meal</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Cosmology.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Genesis</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Costume</span></span>
+        of girls during puberty rite, <a href="#Pg047" class=
+        "tei tei-ref">47</a><br />
+        of Yébĭchai dancers, <a href="#Pg122" class=
+        "tei tei-ref">122</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cotton</span></span>,
+        blankets of, in Navaho mythology, <a href="#Pg094" class=
+        "tei tei-ref">94</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Coyote</span></span> in
+        Jicarilla mythology, <a href="#Pg069" class=
+        "tei tei-ref">69</a><br />
+        in Navaho mythology, <a href="#Pg087" class="tei tei-ref">87</a>,
+        <a href="#Pg093" class="tei tei-ref">93</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Coyote
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Coyoteros</span></span>, Apache name for,
+        <a href="#Pg134" class="tei tei-ref">134</a><br />
+        assigned to reservation, <a href="#Pg008" class=
+        "tei tei-ref">8</a><br />
+        clans of the, <a href="#Pg132" class="tei tei-ref">132</a><br />
+        organization of the, <a href="#Pg022" class=
+        "tei tei-ref">22</a><br />
+        population of the, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        subdued by Crook, <a href="#Pg008" class="tei tei-ref">8</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Cradle-board</span></span> deposited with
+        infant's remains, <a href="#Pg134" class="tei tei-ref">134</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Creation.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Genesis</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Crescent.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> Cross and Crescent</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cricket
+        Girl</span></span> of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Crook</span></span>,
+        Gen. George, Apache campaign by, <a href="#Pg008" class=
+        "tei tei-ref">8</a>-10</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Crops</span></span>,
+        fructification of, by Yólkai Ĕstsán, <a href="#Pg096" class=
+        "tei tei-ref">96</a><br />
+        Goddess of, of Apache, <a href="#Pg034" class=
+        "tei tei-ref">34</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Harvests</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cross</span></span> in
+        Apache myth, <a href="#Pg031" class="tei tei-ref">30</a>, <a href=
+        "#Pg032" class="tei tei-ref">32</a><br />
+        made by Apache, <a href="#Pg010" class="tei tei-ref">10</a><br />
+        on Apache medicine cap, <a href="#Pg040" class=
+        "tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cross and
+        crescent</span></span> in Apache religion, <a href="#Pg042" class=
+        "tei tei-ref">42</a><br />
+        on Apache basketry, <a href="#Pg021" class="tei tei-ref">21</a><br />
+        origin of, among Apache, <a href="#Pg043" class="tei tei-ref">43</a>,
+        <a href="#Pg044" class="tei tei-ref">44</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Crow</span></span> in
+        Apache mythology, <a href="#Pg028" class="tei tei-ref">28</a><br />
+        in Jicarilla mythology, <a href="#Pg061" class=
+        "tei tei-ref">61</a><br />
+        in Navaho mythology, <a href="#Pg112" class="tei tei-ref">112</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Crow
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Crystal.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Quartz
+        crystal</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Cuticle</span></span>,
+        people created from, <a href="#Pg097" class="tei tei-ref">97</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dance</span></span> by
+        Apache to revive dead, <a href="#Pg010" class=
+        "tei tei-ref">10</a>-11<br />
+        during puberty rites, <a href="#Pg046" class=
+        "tei tei-ref">46</a><br />
+        for rain among Apache, <a href="#Pg033" class=
+        "tei tei-ref">33</a><br />
+        Harvest, of the Apache, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        in Navaho myth, <a href="#Pg108" class="tei tei-ref">108</a><br />
+        of the Jicarillas, <a href="#Pg058" class="tei tei-ref">58</a>,
+        <a href="#Pg059" class="tei tei-ref">59</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Ceremonies</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Yébĭchai</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dance of the
+        Gods</span></span> of Apache, <a href="#Pg047" class=
+        "tei tei-ref">47</a>-49</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Das Lan</span></span>,
+        Apache medicine-man, <a href="#Pg021" class="tei tei-ref">21</a>,
+        <a href="#Pg037" class="tei tei-ref">37</a>, <a href="#Pg038" class=
+        "tei tei-ref">38</a>, <a href="#Pg042" class=
+        "tei tei-ref">42</a>-46</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dátĭlyĕ.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Humming-bird</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Davis</span></span>,
+        Inspector-General, confers with Apache, <a href="#Pg007" class=
+        "tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dawn</span></span> in
+        Navaho mythology, <a href="#Pg087" class="tei tei-ref">87</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dead</span></span>,
+        Apache attempt to revive, <a href="#Pg010" class=
+        "tei tei-ref">10</a><br />
+        how regarded by Navaho, <a href="#Pg080" class=
+        "tei tei-ref">80</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Burial</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Mortuary
+        customs</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Death</span></span>,
+        Apache conception of, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        controlled by Yólkai Nalí̆n, <a href="#Pg034" class=
+        "tei tei-ref">34</a><br />
+        origin of, in Navaho myth, <a href="#Pg093" class=
+        "tei tei-ref">93</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Death
+        Goddess</span></span> of the Apache, <a href="#Pg034" class=
+        "tei tei-ref">34</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Deer</span></span> in
+        Apache myth, <a href="#Pg035" class="tei tei-ref">35</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Deerskin</span></span>,
+        Apache paintings on, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        in Navaho myth, <a href="#Pg091" class="tei tei-ref">91</a>, <a href=
+        "#Pg092" class="tei tei-ref">92</a>, <a href="#Pg094" class=
+        "tei tei-ref">94</a>, <a href="#Pg096" class="tei tei-ref">96</a>,
+        <a href="#Pg097" class="tei tei-ref">97</a><br />
+        masks of god personators, <a href="#Pg048" class=
+        "tei tei-ref">48</a><br />
+        used in maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Déĭlgĕt</span></span>,
+        an Antelope monster, <a href="#Pg099" class="tei tei-ref">99</a>,
+        <a href="#Pg106" class="tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dĕpé̆nsa</span></span>,
+        a Navaho sacred mountain, <a href="#Pg091" class=
+        "tei tei-ref">91</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Descent</span></span>
+        among the Apache, <a href="#Pg022" class="tei tei-ref">22</a>,
+        <a href="#Pg132" class="tei tei-ref">132</a><br />
+        among the Navaho, <a href="#Pg136" class="tei tei-ref">136</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Inheritance</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Designs</span></span>,
+        pottery, of Navaho gods, <a href="#Pg095" class=
+        "tei tei-ref">95</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Ornament</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dĭgí̆n.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Holy
+        People</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dĭné̆</span></span>,
+        Navaho tribal name, <a href="#Pg097" class="tei tei-ref">97</a>,
+        <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Directions.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Cardinal points</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Disease</span></span>,
+        how expelled by Jicarillas, <a href="#Pg060" class=
+        "tei tei-ref">60</a><br />
+        how regarded by Apache, <a href="#Pg029" class="tei tei-ref">29</a>,
+        <a href="#Pg035" class="tei tei-ref">35</a><br />
+        origin of, in Navaho mythology, <a href="#Pg093" class=
+        "tei tei-ref">93</a><br />
+        God of, of Apache, <a href="#Pg033" class="tei tei-ref">33</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> Medicine; Medicine-men;
+        Tubadzĭschí̆nĭ</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Divorce</span></span>
+        among the Jicarillas, <a href="#Pg055" class=
+        "tei tei-ref">55</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Marriage</span></span></p><span class=
+        "tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151"
+        class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Doh.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Fly</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Doklí̆nĭ.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Nabakéltĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Dokóŏslit</span></span>, a Navaho sacred
+        mountain, <a href="#Pg091" class="tei tei-ref">91</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dó</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">ĭ
+        Tlí̆shĭ Nôĭltá</span><span class="tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">sh.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Das
+        Lan</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dreamer.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Bĭlh
+        Ahatí̆nĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dreams</span></span>,
+        ceremonies affected by, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        God of, in Apache cosmology, <a href="#Pg031" class=
+        "tei tei-ref">31</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Visions</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dress.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Drowning</span></span>,
+        rescue from, attributed to gods, <a href="#Pg109" class=
+        "tei tei-ref">109</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Drum</span></span>,
+        basket, of the Jicarillas, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        basket, used in Navaho Night Chant, <a href="#Pg119" class=
+        "tei tei-ref">119</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a><br />
+        medicine, of Apache, <a href="#Pg011" class=
+        "tei tei-ref">11</a><br />
+        used in Apache dance, <a href="#Pg048" class="tei tei-ref">48</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Dry-paintings</span></span> of the Apache,
+        <a href="#Pg041" class="tei tei-ref">41</a>, <a href="#Pg047" class=
+        "tei tei-ref">47</a><br />
+        of the Jicarillas, <a href="#Pg056" class="tei tei-ref">56</a>,
+        <a href="#Pg057" class="tei tei-ref">57</a><br />
+        of the Navaho, <a href="#Pg078" class="tei tei-ref">78</a>, <a href=
+        "#Pg079" class="tei tei-ref">79</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a>, <a href="#Pg119" class=
+        "tei tei-ref">119</a>-123, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dutlí̆shĭ
+        Nalí̆n</span></span>, Turquoise Girl, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg034" class=
+        "tei tei-ref">34</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Turquoise Woman</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dutlí̆shĭ
+        Skhĭn</span></span>, Turquoise Boy, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg033" class="tei tei-ref">33</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Dwellings</span></span>
+        of the Apache, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        of the Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg134" class="tei tei-ref">134</a><br />
+        of the Navaho, <a href="#Pg074" class="tei tei-ref">74</a>-76,
+        <a href="#Pg080" class="tei tei-ref">80</a>-81, <a href="#Pg136"
+        class="tei tei-ref">136</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hogán</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Houses</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tipis</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Eagle</span></span>,
+        feathers of, in Jicarilla myth, <a href="#Pg063" class=
+        "tei tei-ref">63</a>-64, <a href="#Pg068" class=
+        "tei tei-ref">68</a><br />
+        feathers of, in Navaho myth, <a href="#Pg100" class=
+        "tei tei-ref">100</a><br />
+        feathers of, in puberty rite, <a href="#Pg046" class=
+        "tei tei-ref">46</a><br />
+        giant, in Jicarilla myth, <a href="#Pg066" class=
+        "tei tei-ref">66</a>-68<br />
+        giant, in Navaho myth, <a href="#Pg106" class=
+        "tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Eagle
+        People</span></span>, how supplicated, <a href="#Pg040" class=
+        "tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Earth</span></span>,
+        creation of, in Apache myth, <a href="#Pg026" class=
+        "tei tei-ref">26</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Earth
+        Daughter</span></span> of Apache mythology, <a href="#Pg027" class=
+        "tei tei-ref">27</a>, <a href="#Pg028" class="tei tei-ref">28</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Earth God</span></span>
+        of Navaho mythology, <a href="#Pg098" class="tei tei-ref">98</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Earth
+        Messengers</span></span> of Apache mythology, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg032" class="tei tei-ref">32</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Elk</span></span> in
+        Jicarilla mythology, <a href="#Pg065" class="tei tei-ref">65</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ĕnásho
+        Dĭlhklí̆shĕn</span></span>, an Apache deity, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg034" class="tei tei-ref">34</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ĕstsán
+        Nátlĕshĭn</span></span>, a Jicarilla deity, <a href="#Pg062" class=
+        "tei tei-ref">62</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Evil-spirit
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Evil
+        spirits</span></span> banished in Night Chant, <a href="#Pg119"
+        class="tei tei-ref">119</a>-120</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Face-painting</span></span> of Jicarilla
+        dancers, <a href="#Pg059" class="tei tei-ref">59</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fasting</span></span>
+        by Apache medicine-men, <a href="#Pg032" class=
+        "tei tei-ref">32</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fear</span></span> of
+        Apache by other tribes, <a href="#Pg006" class=
+        "tei tei-ref">6</a><br />
+        unknown to Apache, <a href="#Pg014" class="tei tei-ref">14</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Feather
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Feathers</span></span>,
+        eagle, in Jicarilla myth, <a href="#Pg063" class=
+        "tei tei-ref">63</a>-64, <a href="#Pg068" class=
+        "tei tei-ref">68</a><br />
+        eagle, in Navaho myth, <a href="#Pg100" class=
+        "tei tei-ref">100</a><br />
+        eagle, in puberty rite, <a href="#Pg046" class=
+        "tei tei-ref">46</a><br />
+        employed in dry-painting, <a href="#Pg120" class=
+        "tei tei-ref">120</a><br />
+        Jicarilla headdress of, <a href="#Pg054" class=
+        "tei tei-ref">54</a><br />
+        turkey, prayer-sticks of, <a href="#Pg117" class=
+        "tei tei-ref">117</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Feather
+        wands</span></span> in Night Chant, <a href="#Pg118" class=
+        "tei tei-ref">118</a>, <a href="#Pg119" class=
+        "tei tei-ref">119</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Fermentation</span></span> by Apache, <a href=
+        "#Pg019" class="tei tei-ref">19</a>-20</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fire</span></span>, how
+        made by Apache, <a href="#Pg014" class="tei tei-ref">14</a>, <a href=
+        "#Pg018" class="tei tei-ref">18</a><br />
+        in Jicarilla mythology, <a href="#Pg063" class="tei tei-ref">63</a>,
+        <a href="#Pg064" class="tei tei-ref">64</a><br />
+        mythic origin of, <a href="#Pg069" class="tei tei-ref">69</a><br />
+        used in God Dance, <a href="#Pg049" class="tei tei-ref">49</a><br />
+        used in Jicarilla ceremony, <a href="#Pg058" class=
+        "tei tei-ref">58</a><br />
+        used in Night-Chant ceremony, <a href="#Pg116" class=
+        "tei tei-ref">116</a><br />
+        used at Yébĭchai Dance, <a href="#Pg122" class=
+        "tei tei-ref">122</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fireflies</span></span>
+        in Jicarilla mythology, <a href="#Pg069" class=
+        "tei tei-ref">69</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fire God</span></span>
+        of the Navaho, <a href="#Pg103" class="tei tei-ref">103</a>-104</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Fire-sticks</span></span> in Jicarilla
+        mythology, <a href="#Pg064" class="tei tei-ref">64</a>, <a href=
+        "#Pg065" class="tei tei-ref">65</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">First
+        Man.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Ástsĕ
+        Hástĭn</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">First
+        Woman.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Ástsĕ
+        Ĕstsán</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fish</span></span>
+        tabooed by Apache, <a href="#Pg020" class="tei tei-ref">20</a><br />
+        tabooed by Jicarillas, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Flint</span></span>
+        clothing in Jicarilla myth, <a href="#Pg063" class=
+        "tei tei-ref">63</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Flood</span></span> in
+        Apache myth, <a href="#Pg027" class="tei tei-ref">27</a>-28<br />
+        in Jicarilla mythology, <a href="#Pg061" class=
+        "tei tei-ref">61</a><br />
+        in Navaho mythology, <a href="#Pg088" class="tei tei-ref">88</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Florida</span></span>,
+        Apache prisoners sent to, <a href="#Pg010" class=
+        "tei tei-ref">10</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Flutes</span></span>
+        mentioned in Navaho myth, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fly</span></span> (Doh)
+        in Apache myth, <a href="#Pg026" class="tei tei-ref">26</a>, <a href=
+        "#Pg027" class="tei tei-ref">27</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fog.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clouds</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Rain</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Food</span></span> of
+        the Apache, <a href="#Pg014" class="tei tei-ref">14</a>-16, <a href=
+        "#Pg019" class="tei tei-ref">19</a>, <a href="#Pg020" class=
+        "tei tei-ref">20</a>, <a href="#Pg131" class="tei tei-ref">131</a>,
+        <a href="#Pg140" class="tei tei-ref">140</a><br />
+        of the Jicarillas, <a href="#Pg134" class="tei tei-ref">134</a>,
+        <a href="#Pg140" class="tei tei-ref">140</a><br />
+        of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a>, <a href=
+        "#Pg140" class="tei tei-ref">140</a><br />
+        terms for, <a href="#Pg139" class="tei tei-ref">139</a>-140<br />
+        used during maturity rite, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Taboo</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Foot-racing</span></span> at time of Night
+        Chant, <a href="#Pg122" class="tei tei-ref">122</a><br />
+        in Navaho myth, <a href="#Pg107" class="tei tei-ref">107</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fort
+        Apache</span></span>, Apache scouts at, <a href="#Pg010" class=
+        "tei tei-ref">10</a><br />
+        Coyoteros placed near, <a href="#Pg008" class="tei tei-ref">8</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fort Apache
+        agency</span></span>, number of Apache at, <a href="#Pg131" class=
+        "tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fort
+        Sill</span></span>, Apache sent to, <a href="#Pg010" class=
+        "tei tei-ref">10</a><br />
+        Chiricahua at, <a href="#Pg131" class="tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fort
+        Sumner</span></span>, New Mexico, <a href="#Pg083" class=
+        "tei tei-ref">83</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Bosque
+        Redondo</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fort
+        Wingate</span></span>, Apache surrender at, <a href="#Pg009" class=
+        "tei tei-ref">9</a><br />
+        Navaho arrive at, <a href="#Pg083" class=
+        "tei tei-ref">83</a></p><span class="tei tei-pb" id="page152">[pg
+        152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Four</span></span>, an
+        Apache sacred number, <a href="#Pg036" class="tei tei-ref">36</a>,
+        <a href="#Pg041" class="tei tei-ref">41</a>-43</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fox
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a>, <a href="#Pg095" class="tei tei-ref">95</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Frightening</span></span> the patient in Night
+        Chant ceremony, <a href="#Pg119" class="tei tei-ref">119</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fringe
+        Mouths</span></span>, Navaho deities, <a href="#Pg109" class=
+        "tei tei-ref">109</a>, <a href="#Pg113" class="tei tei-ref">113</a>,
+        <a href="#Pg114" class="tei tei-ref">114</a>, <a href="#Pg123" class=
+        "tei tei-ref">123</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Frogs</span></span>,
+        creation of, in Navaho myth, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Fungi</span></span>
+        eaten by Apache, <a href="#Pg019" class="tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Fun-maker.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Clown</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Furniture</span></span>
+        of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gấgé̆.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Crow</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gambler</span></span>
+        in Navaho mythology, <a href="#Pg111" class="tei tei-ref">111</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gamblers</span></span>
+        present at Night Chant, <a href="#Pg122" class=
+        "tei tei-ref">122</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gá</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">askĭáĭ</span></span>,
+        a Navaho god, <a href="#Pg114" class="tei tei-ref">114</a><br />
+        represented in dry-painting, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Garcés</span></span>,
+        Francisco, on the Apache, <a href="#Pg004" class=
+        "tei tei-ref">4</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gáŭn</span></span>,
+        Apache gods, <a href="#Pg031" class="tei tei-ref">31</a>, <a href=
+        "#Pg035" class="tei tei-ref">35</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Genesis</span></span>
+        of Navaho clans, <a href="#Pg137" class="tei tei-ref">137</a><br />
+        of the Apache, <a href="#Pg023" class="tei tei-ref">23</a>-35,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        of the Jicarillas, <a href="#Pg060" class="tei tei-ref">60</a>-62,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg083" class="tei tei-ref">83</a>-98,
+        <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Geronimo</span></span>,
+        capture of, <a href="#Pg010" class="tei tei-ref">10</a><br />
+        raids by Apache under, <a href="#Pg009" class="tei tei-ref">9</a>,
+        <a href="#Pg010" class="tei tei-ref">10</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ghost
+        Dance</span></span> identified with Dance of Gods, <a href="#Pg048"
+        class="tei tei-ref">48</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Giants</span></span> in
+        Navaho mythology, <a href="#Pg098" class="tei tei-ref">98</a>,
+        <a href="#Pg105" class="tei tei-ref">105</a>-106<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Monsters</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Girl
+        Dance</span></span> among Apache, <a href="#Pg046" class=
+        "tei tei-ref">46</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Goddesses</span></span>, how personated in
+        Navaho ceremony, <a href="#Pg111" class="tei tei-ref">111</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gods</span></span>,
+        Indian belief in power of, <a href="#Pg045" class=
+        "tei tei-ref">45</a><br />
+        of the Apache, <a href="#Pg031" class="tei tei-ref">31</a>, <a href=
+        "#Pg035" class="tei tei-ref">35</a><br />
+        personated in Apache ceremony, <a href="#Pg041" class=
+        "tei tei-ref">41</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Dance</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Holy
+        People</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Mythology</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Religion</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gopher</span></span> in
+        Jicarilla mythology, <a href="#Pg065" class="tei tei-ref">65</a>,
+        <a href="#Pg066" class="tei tei-ref">66</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Goshonné</span></span>,
+        Apache medicine-man, <a href="#Pg037" class="tei tei-ref">37</a>,
+        <a href="#Pg038" class="tei tei-ref">38</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gourd</span></span>
+        drinking cups of Apache, <a href="#Pg021" class=
+        "tei tei-ref">21</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Government</span></span> of the Apache, <a href=
+        "#Pg132" class="tei tei-ref">132</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chiefs</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Political
+        organization</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Grasshopper
+        People</span></span> of Navaho myth, <a href="#Pg100" class=
+        "tei tei-ref">100</a>, <a href="#Pg103" class=
+        "tei tei-ref">103</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Graves</span></span> of
+        the Apache, <a href="#Pg133" class="tei tei-ref">133</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Mortuary
+        customs</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Gray God.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hasché̆lapai</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Great
+        Dipper.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Big
+        Dipper</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Green
+        things</span></span> created by Turquoise Girl, <a href="#Pg034"
+        class="tei tei-ref">34</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Guadalupe
+        Hidalgo</span></span>, treaty of, <a href="#Pg007" class=
+        "tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Habitat</span></span>
+        of the Apache, <a href="#Pg014" class="tei tei-ref">14</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Habitations.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Dwellings</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hogán</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Houses</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tipis</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hádĭlhkĭh.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Lightning</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hádĭntĭn
+        Nalí̆n</span></span>, Pollen Girl, in Apache myth, <a href="#Pg027"
+        class="tei tei-ref">27</a>-29, <a href="#Pg031" class=
+        "tei tei-ref">31</a><br />
+        functions of, <a href="#Pg034" class="tei tei-ref">34</a>-35<br />
+        invoked by Apache, <a href="#Pg043" class="tei tei-ref">43</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hádĭntin
+        Skhĭn</span></span>, Pollen Boy, in Apache myth, <a href="#Pg003"
+        class="tei tei-ref">3</a>, <a href="#Pg024" class=
+        "tei tei-ref">24</a>-31, <a href="#Pg096" class="tei tei-ref">96</a>,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        function of, <a href="#Pg033" class="tei tei-ref">33</a><br />
+        invoked by Apache, <a href="#Pg043" class="tei tei-ref">43</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Pollen</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tádĭtĭn</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hair-cutting</span></span> as a sign of
+        mourning, <a href="#Pg055" class="tei tei-ref">55</a>, <a href=
+        "#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hair-dressing</span></span> of girls during
+        maturity rite, <a href="#Pg124" class="tei tei-ref">124</a><br />
+        of the Apache, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        of the Jicarillas, <a href="#Pg059" class="tei tei-ref">59</a>,
+        <a href="#Pg134" class="tei tei-ref">134</a><br />
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hair-washing</span></span> ceremony of the
+        Navaho, <a href="#Pg125" class="tei tei-ref">125</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Haísndayĭn</span></span>, Jicarilla tribal name,
+        <a href="#Pg062" class="tei tei-ref">62</a>, <a href="#Pg065" class=
+        "tei tei-ref">65</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Handicrafts</span></span>, terms for, <a href=
+        "#Pg141" class="tei tei-ref">141</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Arts</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Basketry</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Industries</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Pottery</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Silver-work</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Happiness
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a>, <a href="#Pg106" class=
+        "tei tei-ref">106</a>-111</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Harvest
+        Dance</span></span> of the Apache, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Harvest
+        God</span></span> of the Apache, <a href="#Pg028" class=
+        "tei tei-ref">28</a><br />
+        of the Navaho, <a href="#Pg105" class="tei tei-ref">105</a>, <a href=
+        "#Pg113" class="tei tei-ref">113</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Gá</span><span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps; vertical-align: super">n</span></span><span style="font-variant: small-caps">askĭdĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Harvests</span></span>
+        prayed for by Apache, <a href="#Pg034" class=
+        "tei tei-ref">34</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Crops</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Haschĕbaád</span></span>, a Navaho goddess,
+        <a href="#Pg114" class="tei tei-ref">114</a><br />
+        personated in Night Chant, <a href="#Pg116" class=
+        "tei tei-ref">116</a>-120<br />
+        represented in dry-painting, <a href="#Pg119" class=
+        "tei tei-ref">119</a>, <a href="#Pg121" class="tei tei-ref">121</a>,
+        <a href="#Pg123" class="tei tei-ref">123</a><br />
+        significance of, <a href="#Pg111" class="tei tei-ref">111</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Haschĕbakú̆</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span></span>
+        personated in Night Chant, <a href="#Pg120" class=
+        "tei tei-ref">120</a><br />
+        represented in dry-painting, <a href="#Pg119" class=
+        "tei tei-ref">119</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hasché̆lapai</span></span> personated in Night
+        Chant, <a href="#Pg116" class="tei tei-ref">116</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hasché̆ltĭ</span></span> in Navaho mythology,
+        <a href="#Pg092" class="tei tei-ref">92</a>-94, <a href="#Pg096"
+        class="tei tei-ref">96</a>, <a href="#Pg097" class=
+        "tei tei-ref">97</a>, <a href="#Pg113" class="tei tei-ref">113</a>,
+        <a href="#Pg115" class="tei tei-ref">115</a><br />
+        personated in Night Chant, <a href="#Pg116" class=
+        "tei tei-ref">116</a>-120<br />
+        represented in dry-painting, <a href="#Pg119" class=
+        "tei tei-ref">119</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hasché̆zhĭnĭ</span></span>, Navaho Fire God,
+        <a href="#Pg103" class="tei tei-ref">103</a>-104</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Haschí̆n
+        Dí̆lhĭli</span></span>, a god of creation, <a href="#Pg069" class=
+        "tei tei-ref">69</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Haschógan</span></span>, Navaho House Gods,
+        <a href="#Pg092" class="tei tei-ref">92</a>-93, <a href="#Pg095"
+        class="tei tei-ref">95</a>-97, <a href="#Pg103" class=
+        "tei tei-ref">103</a>-104, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Háshkĕ
+        Ní̆lntĕ</span></span>, Apache medicine-man, <a href="#Pg029" class=
+        "tei tei-ref">29</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hashklí̆shnĭ</span></span> clan, origin of,
+        <a href="#Pg097" class="tei tei-ref">97</a>, <a href="#Pg137" class=
+        "tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Havasupai</span></span>, Apache name for,
+        <a href="#Pg134" class="tei tei-ref">134</a><br />
+        baskets of, among Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a><br />
+        Navaho name for, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p><span class="tei tei-pb" id="page153">[pg
+        153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hawk People of the
+        Navaho</span></span>, <a href="#Pg084" class="tei tei-ref">84</a>,
+        <a href="#Pg088" class="tei tei-ref">88</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Head-dress</span></span> of the Apache, <a href=
+        "#Pg131" class="tei tei-ref">131</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Caps</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hair-dressing</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Medicine
+        cap</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Healing
+        rites.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Medicine</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Health</span></span>,
+        God and Goddess of, of Apache, <a href="#Pg027" class=
+        "tei tei-ref">27</a>, <a href="#Pg028" class="tei tei-ref">28</a>,
+        <a href="#Pg033" class="tei tei-ref">33</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Hádĭntĭn
+        Skhĭn</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hermaphrodites</span></span> in Navaho myth,
+        <a href="#Pg085" class="tei tei-ref">85</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hills</span></span>,
+        creation of, in Apache myth, <a href="#Pg027" class=
+        "tei tei-ref">27</a>, <a href="#Pg028" class=
+        "tei tei-ref">28</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Mountains</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">History</span></span>
+        of the Apache, <a href="#Pg003" class="tei tei-ref">3</a>-23<br />
+        of the Navaho, <a href="#Pg081" class="tei tei-ref">81</a>-83</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hochónchĭ
+        Hatal.</span></span> See Evil-spirit Chant</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hogán</span></span>,
+        the Navaho house, <a href="#Pg074" class="tei tei-ref">74</a>,
+        <a href="#Pg136" class="tei tei-ref">136</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Dwellings</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Houses</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Tsí̆ndi
+        hogán</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Holy
+        People</span></span> of Navaho mythology, <a href="#Pg083" class=
+        "tei tei-ref">83</a>-84, <a href="#Pg091" class="tei tei-ref">91</a>,
+        <a href="#Pg094" class="tei tei-ref">94</a>-96, <a href="#Pg111"
+        class="tei tei-ref">111</a>-113, <a href="#Pg115" class=
+        "tei tei-ref">115</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Home life</span></span>
+        of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Honesty</span></span>,
+        how regarded by the Navaho, <a href="#Pg082" class=
+        "tei tei-ref">82</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hopi</span></span>,
+        Apache name for, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        Apache raids in country of, <a href="#Pg014" class=
+        "tei tei-ref">14</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        visited by Garcés, <a href="#Pg004" class="tei tei-ref">4</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Horse-racing</span></span> at time of Night
+        Chant, <a href="#Pg122" class="tei tei-ref">122</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Horses</span></span>,
+        accoutrement of, ornamented by Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a><br />
+        branded with sacred symbol, <a href="#Pg042" class=
+        "tei tei-ref">42</a>, <a href="#Pg044" class=
+        "tei tei-ref">44</a><br />
+        sacrificed at graves, <a href="#Pg055" class="tei tei-ref">55</a>,
+        <a href="#Pg081" class="tei tei-ref">81</a>, <a href="#Pg134" class=
+        "tei tei-ref">134</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        used as doctors' fees, <a href="#Pg041" class=
+        "tei tei-ref">41</a><br />
+        used in marriage settlement, <a href="#Pg126" class=
+        "tei tei-ref">126</a>, <a href="#Pg133" class="tei tei-ref">133</a>,
+        <a href="#Pg137" class="tei tei-ref">137</a>-138</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Horse-thieving</span></span> by the Navaho,
+        <a href="#Pg082" class="tei tei-ref">82</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Hostilities</span></span> of the Apache,
+        <a href="#Pg006" class="tei tei-ref">6</a>-23<br />
+        of the Navaho, <a href="#Pg081" class="tei tei-ref">81</a>-83</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">House
+        Gods.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Haschógan</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Houses</span></span>,
+        medicine, of the Jicarillas, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        of the Apache, <a href="#Pg013" class="tei tei-ref">13</a>-14,
+        <a href="#Pg044" class="tei tei-ref">44</a>, <a href="#Pg045" class=
+        "tei tei-ref">45</a><br />
+        of the dead burned by Jicarillas, <a href="#Pg055" class=
+        "tei tei-ref">55</a><br />
+        owned by Navaho women, <a href="#Pg076" class=
+        "tei tei-ref">76</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> Dwellings; Hogán; Tipis</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hozhónĭ
+        Hatál.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Happiness
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Humming-bird</span></span> in Apache myth,
+        <a href="#Pg026" class="tei tei-ref">26</a>, <a href="#Pg031" class=
+        "tei tei-ref">30</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hunchback
+        gods</span></span> of the Navaho, <a href="#Pg105" class=
+        "tei tei-ref">105</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Hunting</span></span>
+        by the Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg055" class="tei tei-ref">55</a>, <a href="#Pg134" class=
+        "tei tei-ref">134</a>-135</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Images</span></span>
+        used by Apache, <a href="#Pg040" class="tei tei-ref">40</a>-41,
+        <a href="#Pg133" class="tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Implements</span></span>, Jicarilla, origin of,
+        <a href="#Pg069" class="tei tei-ref">69</a><br />
+        of the Apache, <a href="#Pg017" class="tei tei-ref">17</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Incantation</span></span> used in treating
+        disease, <a href="#Pg036" class="tei tei-ref">36</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Indian
+        Office</span></span>, policy of, regarding Apache, <a href="#Pg008"
+        class="tei tei-ref">8</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Industries</span></span> of the Apache, <a href=
+        "#Pg132" class="tei tei-ref">132</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Arts</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Handicrafts</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Inheritance</span></span> among Apache, <a href=
+        "#Pg022" class="tei tei-ref">22</a><br />
+        among Jicarillas, <a href="#Pg055" class="tei tei-ref">55</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Descent</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Initiation</span></span> into Yébĭchai order,
+        <a href="#Pg120" class="tei tei-ref">120</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Intellect</span></span>, Goddess of, of Apache,
+        <a href="#Pg034" class="tei tei-ref">34</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Intoxicants</span></span> used by Apache,
+        <a href="#Pg019" class="tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Iron-working</span></span> by the Navaho,
+        <a href="#Pg077" class="tei tei-ref">77</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Irrigation</span></span> practised by Navaho,
+        <a href="#Pg074" class="tei tei-ref">74</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Isleta</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Itsá.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Eagle</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Itsád
+        Ndé̆yu.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Eagle
+        People</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Jemez</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        people among Navaho, <a href="#Pg137" class="tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Jet</span></span> in
+        Navaho mythology, <a href="#Pg091" class="tei tei-ref">91</a>,
+        <a href="#Pg097" class="tei tei-ref">97</a>, <a href="#Pg103" class=
+        "tei tei-ref">103</a>, <a href="#Pg104" class="tei tei-ref">104</a>,
+        <a href="#Pg115" class="tei tei-ref">115</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Lignite</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Jewelry</span></span>
+        of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a>-77</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Jewels</span></span> in
+        Navaho mythology, <a href="#Pg094" class="tei tei-ref">94</a>,
+        <a href="#Pg115" class="tei tei-ref">115</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Abalone</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Jet</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Moss
+        agate</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Pearl</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Quartz
+        crystal</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Shell</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Turquoise</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Jicarillas</span></span>, account of the,
+        <a href="#Pg051" class="tei tei-ref">51</a>-69<br />
+        population of the, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        tribal summary of the, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        vocabulary of the, <a href="#Pg139" class=
+        "tei tei-ref">139</a>-144</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Juan
+        José</span></span>, an Apache chief, <a href="#Pg006" class=
+        "tei tei-ref">6</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Juh</span></span>,
+        raids by Apache under, <a href="#Pg009" class="tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Juniper
+        berries</span></span> used by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kâgĕ.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Crow</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kearny</span></span>,
+        Col. S. W., cited, <a href="#Pg082" class="tei tei-ref">82</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kĕdán</span></span>,
+        Navaho ceremonial paraphernalia, <a href="#Pg116" class=
+        "tei tei-ref">116</a>-118</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Kĕldi</span><span class="tei tei-hi"><span style="font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">shé̆n.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Skunk</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Kĭnní̆nĭkai</span></span>, a Navaho locality,
+        <a href="#Pg114" class="tei tei-ref">114</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kí̆nya
+        Ánĭ</span></span> clan, origin of, <a href="#Pg097" class=
+        "tei tei-ref">97</a>, <a href="#Pg137" class=
+        "tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kiowa</span></span>,
+        Jicarilla name for, <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kiowa
+        Apache</span></span>, population of, <a href="#Pg131" class=
+        "tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Klĕganaái</span></span>, the Moon, in Apache
+        myth, <a href="#Pg031" class="tei tei-ref">31</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Klĕhonaái</span></span>, the Moon, in Navaho
+        myth, <a href="#Pg092" class="tei tei-ref">92</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Klĕnaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Moon</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kléjĕ
+        Hatál.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Night
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Klĕnaái</span></span>,
+        the Moon, in Jicarilla myth, <a href="#Pg060" class=
+        "tei tei-ref">60</a>, <a href="#Pg062" class="tei tei-ref">62</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Klĕganaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Klĕhonaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Moon</span></span></p><span class=
+        "tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154"
+        class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Klí̆shcho
+        Nalí̆n</span></span>, Snake Girl, symbolized on maternity belt,
+        <a href="#Pg039" class="tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Knives</span></span> in
+        Navaho ceremony, <a href="#Pg118" class="tei tei-ref">118</a><br />
+        in Navaho myth, <a href="#Pg105" class="tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Kobadjischínĭ</span></span>, a Jicarilla god,
+        <a href="#Pg056" class="tei tei-ref">56</a>, <a href="#Pg062" class=
+        "tei tei-ref">62</a>-68, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tobadzĭschí̆nĭ</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tubadzĭschí̆nĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Kolhkahí</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span></span>, a
+        Jicarilla division, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Kósdĭlhkĭh.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style="font-variant: small-caps">Black
+        Cloud</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Kówa</span></span>, the
+        Apache house, <a href="#Pg013" class="tei tei-ref">13</a>-14,
+        <a href="#Pg044" class="tei tei-ref">44</a>-45<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Dwellings</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Kútĕrastan</span></span>, Apache creator,
+        <a href="#Pg020" class="tei tei-ref">20</a>, <a href="#Pg024" class=
+        "tei tei-ref">24</a>-30, <a href="#Pg032" class="tei tei-ref">32</a>,
+        <a href="#Pg034" class="tei tei-ref">34</a>, <a href="#Pg038" class=
+        "tei tei-ref">38</a>, <a href="#Pg043" class="tei tei-ref">43</a>,
+        <a href="#Pg045" class="tei tei-ref">45</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Laguna</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Language.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Vocabulary</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">La Plata
+        mountain</span></span>, mythic creation of, <a href="#Pg091" class=
+        "tei tei-ref">91</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Leggings</span></span>,
+        deerskin, of the Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Lightning</span></span>
+        in Apache myth, <a href="#Pg024" class="tei tei-ref">24</a>, <a href=
+        "#Pg025" class="tei tei-ref">25</a>, <a href="#Pg027" class=
+        "tei tei-ref">27</a>, <a href="#Pg028" class="tei tei-ref">28</a>,
+        <a href="#Pg031" class="tei tei-ref">30</a>-33<br />
+        in Jicarilla myth, <a href="#Pg067" class="tei tei-ref">67</a><br />
+        in Navaho myth, <a href="#Pg097" class="tei tei-ref">97</a>, <a href=
+        "#Pg102" class="tei tei-ref">102</a>, <a href="#Pg107" class=
+        "tei tei-ref">107</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a><br />
+        represented in dry-paintings, <a href="#Pg047" class=
+        "tei tei-ref">47</a><br />
+        symbolized on maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a>, <a href="#Pg040" class="tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Lightning
+        arrows</span></span> in Navaho myth, <a href="#Pg105" class=
+        "tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Lightning-stroke</span></span>, how treated by
+        Apache, <a href="#Pg040" class="tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Lignite</span></span>
+        in Navaho myth, <a href="#Pg103" class="tei tei-ref">103</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Jet</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Little Colorado
+        river</span></span>, creation of, in Navaho myth, <a href="#Pg090"
+        class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Lizards</span></span>,
+        creation of, in Navaho myth, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Llaneros</span></span>,
+        a band of Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Locust</span></span> in
+        Navaho mythology, <a href="#Pg089" class="tei tei-ref">89</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Locust
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Loin-cloth</span></span> of the Apache, <a href=
+        "#Pg131" class="tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Magpie</span></span> in
+        Navaho myth, <a href="#Pg113" class="tei tei-ref">113</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Maguey.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Mescal</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mai
+        Hatál.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Coyote
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Maínĕli</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Gopher</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Man-eating
+        Bird</span></span>, a Navaho monster, <a href="#Pg099" class=
+        "tei tei-ref">99</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mangas
+        Coloradas</span></span>, an Apache warrior, <a href="#Pg007" class=
+        "tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ma</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">sché̆.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Spider</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Manuelito</span></span>, chief of the Navaho,
+        <a href="#Pg081" class="tei tei-ref">81</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Manzanita</span></span>
+        used by Apache, <a href="#Pg019" class="tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Maricopa</span></span>
+        in Apache war, <a href="#Pg007" class="tei tei-ref">7</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Marriage</span></span>
+        among the Apache, <a href="#Pg133" class="tei tei-ref">133</a><br />
+        among the Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        among the Navaho, <a href="#Pg125" class="tei tei-ref">125</a>-127,
+        <a href="#Pg136" class="tei tei-ref">136</a>-137<br />
+        and property among Apache, <a href="#Pg022" class=
+        "tei tei-ref">22</a>-23<br />
+        restrictions among Apache, <a href="#Pg022" class=
+        "tei tei-ref">22</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Women</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Masks</span></span> of
+        Apache dancers, <a href="#Pg047" class="tei tei-ref">47</a>, <a href=
+        "#Pg048" class="tei tei-ref">48</a><br />
+        of Navaho gods, <a href="#Pg111" class="tei tei-ref">111</a>,
+        <a href="#Pg114" class="tei tei-ref">114</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a><br />
+        used in Night Chant, <a href="#Pg116" class="tei tei-ref">116</a>,
+        <a href="#Pg119" class="tei tei-ref">119</a>-123</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Maternity
+        belt</span></span> of Apache, <a href="#Pg038" class=
+        "tei tei-ref">38</a>-39</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Maturity.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Puberty</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Meal,
+        sacred</span></span>, carried by Hasché̆ltĭ, <a href="#Pg121" class=
+        "tei tei-ref">121</a><br />
+        used in dry-painting, <a href="#Pg119" class="tei tei-ref">119</a>,
+        <a href="#Pg120" class="tei tei-ref">120</a><br />
+        used in Jicarilla ceremony, <a href="#Pg059" class=
+        "tei tei-ref">59</a><br />
+        used in Night Chant, <a href="#Pg117" class=
+        "tei tei-ref">117</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Corn-meal</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine</span></span>,
+        dry-paintings used in, <a href="#Pg047" class=
+        "tei tei-ref">47</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        cap</span></span> used by Apache, <a href="#Pg040" class=
+        "tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        ceremonies</span></span>, God Dance a part of, <a href="#Pg048"
+        class="tei tei-ref">48</a><br />
+        of the Jicarillas, <a href="#Pg056" class="tei tei-ref">56</a>,
+        <a href="#Pg057" class="tei tei-ref">57</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg077" class="tei tei-ref">77</a>-79<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Night
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        craze.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Messiah
+        craze</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        Dance</span></span> of the Apache, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        hogán</span></span> of the Navaho, <a href="#Pg116" class=
+        "tei tei-ref">116</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Medicine-making</span></span> in Jicarilla myth,
+        <a href="#Pg057" class="tei tei-ref">57</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Medicine-men</span></span> and ceremonies,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        communicate with gods, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        employment of, in puberty rites, <a href="#Pg046" class=
+        "tei tei-ref">46</a>, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        marriage ceremony conducted by, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        Navaho, functions of, <a href="#Pg079" class=
+        "tei tei-ref">79</a>-80<br />
+        of the Apache, <a href="#Pg035" class="tei tei-ref">35</a>-42,
+        <a href="#Pg132" class="tei tei-ref">132</a><br />
+        participate in Night Chant, <a href="#Pg116" class=
+        "tei tei-ref">116</a>-124</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        performance</span></span> of the Jicarillas, <a href="#Pg057" class=
+        "tei tei-ref">57</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        plants</span></span>, how gathered, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        practices</span></span> of the Apache, <a href="#Pg035" class=
+        "tei tei-ref">35</a>-42</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Medicine
+        skin</span></span> of the Apache, <a href="#Pg029" class=
+        "tei tei-ref">29</a>-36</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Meriwether</span></span>, Gov. David, treats
+        with Navaho, <a href="#Pg081" class="tei tei-ref">81</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mescal</span></span>
+        harvest of the Apache, <a href="#Pg015" class=
+        "tei tei-ref">15</a>-19<br />
+        intoxicant made from, <a href="#Pg020" class="tei tei-ref">20</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mescalero
+        reservation</span></span>, Chiricahua sent to, <a href="#Pg009"
+        class="tei tei-ref">9</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Bosque
+        Redondo</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Mescaleros</span></span> confined at Bosque
+        Redondo, <a href="#Pg083" class="tei tei-ref">83</a><br />
+        depredations by, <a href="#Pg083" class="tei tei-ref">83</a><br />
+        flee from reservation, <a href="#Pg009" class=
+        "tei tei-ref">9</a><br />
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        plan to place Arizona Apache with, <a href="#Pg007" class=
+        "tei tei-ref">7</a><br />
+        population of the, <a href="#Pg131" class="tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mesquite
+        pods</span></span> eaten by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Messiah
+        craze</span></span> among Apache, <a href="#Pg010" class=
+        "tei tei-ref">10</a>, <a href="#Pg038" class="tei tei-ref">38</a>,
+        <a href="#Pg042" class="tei tei-ref">42</a>-46<br />
+        Apache houses affected by, <a href="#Pg131" class=
+        "tei tei-ref">131</a><br />
+        basketry designs affected by, <a href="#Pg020" class=
+        "tei tei-ref">20</a>-21</p><span class="tei tei-pb" id="page155">[pg
+        155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Metal-work</span></span> of the Navaho, <a href=
+        "#Pg076" class="tei tei-ref">76</a>-77</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mexican</span></span>
+        captives enslaved by Navaho, <a href="#Pg082" class=
+        "tei tei-ref">82</a><br />
+        coins used in Navaho silver-work, <a href="#Pg077" class=
+        "tei tei-ref">77</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Migration</span></span>, traditional, of the
+        Jicarillas, <a href="#Pg062" class="tei tei-ref">62</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Miles</span></span>,
+        Gen. N. A., subdues Apache, <a href="#Pg010" class=
+        "tei tei-ref">10</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Milky Way</span></span>
+        in Apache myth, <a href="#Pg034" class="tei tei-ref">34</a>, <a href=
+        "#Pg134" class="tei tei-ref">134</a><br />
+        in Navaho myth, <a href="#Pg093" class="tei tei-ref">93</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Miracle
+        performers</span></span> of Apache myth, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        of Jicarilla myth, <a href="#Pg062" class=
+        "tei tei-ref">62</a>-68<br />
+        of Navaho myth, <a href="#Pg098" class="tei tei-ref">98</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Miraculous
+        personages</span></span> of Apache myth, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        of Jicarilla myth, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of Navaho myth, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Gods</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Moccasins</span></span>, cross and crescent on,
+        <a href="#Pg042" class="tei tei-ref">42</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Modesty</span></span>
+        of Apache women, <a href="#Pg016" class="tei tei-ref">16</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mohave</span></span>,
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Apache-Mohave</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Monsters</span></span>
+        in Apache mythology, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        in Jicarilla mythology, <a href="#Pg063" class=
+        "tei tei-ref">63</a>-68, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        in Navaho mythology, <a href="#Pg089" class="tei tei-ref">89</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Giants</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Water
+        Monsters</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Months</span></span>,
+        names of, <a href="#Pg141" class="tei tei-ref">141</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Moon</span></span>,
+        creation of, in Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">30</a>, <a href="#Pg031" class=
+        "tei tei-ref">31</a><br />
+        creation of, in Navaho myth, <a href="#Pg092" class=
+        "tei tei-ref">92</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Moon God.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Klĕganaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Klĕhonaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Klĕnaái</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Moons</span></span>,
+        names of, <a href="#Pg141" class="tei tei-ref">141</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mortars</span></span>
+        in Navaho myth, <a href="#Pg103" class="tei tei-ref">103</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mortuary
+        customs</span></span> of the Apache, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        of the Jicarillas, <a href="#Pg055" class="tei tei-ref">55</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg080" class="tei tei-ref">80</a>, <a href=
+        "#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Moss
+        agate</span></span> in Navaho mythology, <a href="#Pg092" class=
+        "tei tei-ref">92</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Mother-in-law</span></span>, taboo of, among
+        Navaho, <a href="#Pg126" class="tei tei-ref">126</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mountain
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a>, <a href="#Pg079" class="tei tei-ref">79</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mountain
+        lion</span></span>, in Jicarilla myth, <a href="#Pg064" class=
+        "tei tei-ref">64</a><br />
+        in Navaho myth, <a href="#Pg097" class="tei tei-ref">97</a><br />
+        skin of, used in maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mountain Lion
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a>, <a href="#Pg087" class="tei tei-ref">87</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mountain
+        sheep</span></span> in Navaho myth, <a href="#Pg113" class=
+        "tei tei-ref">113</a>-114</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Mountains</span></span>, mythic creation of,
+        <a href="#Pg028" class="tei tei-ref">28</a>, <a href="#Pg090" class=
+        "tei tei-ref">90</a>-91<br />
+        sacred, in Navaho myth, <a href="#Pg084" class="tei tei-ref">84</a>,
+        <a href="#Pg088" class="tei tei-ref">88</a>, <a href="#Pg090" class=
+        "tei tei-ref">90</a>-91, <a href="#Pg093" class="tei tei-ref">93</a>,
+        <a href="#Pg094" class="tei tei-ref">94</a>, <a href="#Pg098" class=
+        "tei tei-ref">98</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mourning</span></span>
+        by the Jicarillas, <a href="#Pg055" class="tei tei-ref">55</a>-56,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Mortuary
+        customs</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Muhr</span></span>, A.
+        F., acknowledgments to, xx</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Mummies</span></span>
+        in cliff-ruins, <a href="#Pg074" class="tei tei-ref">74</a>-75</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Murder</span></span>
+        among the Apache, <a href="#Pg045" class="tei tei-ref">45</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Musical
+        instruments</span></span> of the Jicarillas, <a href="#Pg056" class=
+        "tei tei-ref">56</a>-57<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Drums</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Flutes</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Rattles</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Myers</span></span>, W.
+        E., acknowledgments to, xx</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Mythology</span></span>, Apache, basket designs
+        and, <a href="#Pg021" class="tei tei-ref">21</a><br />
+        of the Apache, <a href="#Pg023" class="tei tei-ref">23</a>-35<br />
+        of the Jicarillas, <a href="#Pg056" class="tei tei-ref">56</a>-57,
+        <a href="#Pg060" class="tei tei-ref">60</a>-69<br />
+        of the Navaho, <a href="#Pg083" class="tei tei-ref">83</a>-106<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Ceremonies</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Genesis</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Religion</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nabakéltĭ</span></span>, Apache medicine-man,
+        <a href="#Pg010" class="tei tei-ref">10</a>-12</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nacholécho.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Tarantula</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Names</span></span>
+        adopted by Apache, <a href="#Pg042" class="tei tei-ref">42</a><br />
+        native, of Indian tribes, <a href="#Pg134" class=
+        "tei tei-ref">134</a>, <a href="#Pg135" class="tei tei-ref">135</a>,
+        <a href="#Pg138" class="tei tei-ref">138</a><br />
+        of dead tabooed, <a href="#Pg034" class="tei tei-ref">34</a><br />
+        of the moons or months, <a href="#Pg141" class=
+        "tei tei-ref">141</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Nané</span></span>,
+        conference with, <a href="#Pg007" class="tei tei-ref">7</a><br />
+        raids by Apache under, <a href="#Pg009" class="tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Nasté̆lh</span></span>
+        in Apache myth, <a href="#Pg031" class="tei tei-ref">31</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Natói
+        Hatál.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Shooting
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Natural
+        phenomena</span></span>, terms for, <a href="#Pg142" class=
+        "tei tei-ref">142</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Navaho</span></span>,
+        account of the, <a href="#Pg071" class="tei tei-ref">71</a>-127<br />
+        and Apache paintings compared, <a href="#Pg041" class=
+        "tei tei-ref">41</a><br />
+        and Apache relationship, <a href="#Pg003" class=
+        "tei tei-ref">3</a><br />
+        and Jicarilla ceremony compared, <a href="#Pg053" class=
+        "tei tei-ref">53</a>, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg056" class="tei tei-ref">56</a><br />
+        Apache name for, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        character of ceremonies of, <a href="#Pg004" class=
+        "tei tei-ref">4</a><br />
+        character of the, xx<br />
+        hair-dress of the, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        origin of the, <a href="#Pg003" class="tei tei-ref">3</a><br />
+        trade of Jicarillas with, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        tribal summary of the, <a href="#Pg136" class=
+        "tei tei-ref">136</a><br />
+        vocabulary of the, <a href="#Pg139" class=
+        "tei tei-ref">139</a>-144</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nayé̆nayĕzganĭ</span></span>, a Jicarilla god,
+        <a href="#Pg055" class="tei tei-ref">55</a>-57, <a href="#Pg062"
+        class="tei tei-ref">62</a>-68, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nayé̆nĕzganĭ</span></span>, Apache and Navaho
+        deity, <a href="#Pg003" class="tei tei-ref">3</a>, <a href="#Pg031"
+        class="tei tei-ref">31</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        birth and adventures of, <a href="#Pg032" class="tei tei-ref">32</a>,
+        <a href="#Pg098" class="tei tei-ref">98</a>-106<br />
+        personated in Night Chant, <a href="#Pg118" class=
+        "tei tei-ref">118</a><br />
+        represented in Apache painting, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        symbolized on maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ndĕ</span></span>,
+        Apache tribal name, <a href="#Pg134" class="tei tei-ref">134</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Ndídĭlhkĭzn</span></span>, Lightning Maker, in
+        Apache myth, <a href="#Pg025" class="tei tei-ref">25</a>, <a href=
+        "#Pg027" class="tei tei-ref">27</a>, <a href="#Pg028" class=
+        "tei tei-ref">28</a><br />
+        symbolized on medicine cap, <a href="#Pg040" class=
+        "tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Ndísâgocha</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span></span>,
+        Lightning Rumbler, in Apache myth, <a href="#Pg025" class=
+        "tei tei-ref">25</a>, <a href="#Pg028" class="tei tei-ref">28</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nervousness</span></span> treated by Apache,
+        <a href="#Pg040" class="tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">New
+        Mexico</span></span>, Chiricahua flee to, <a href="#Pg009" class=
+        "tei tei-ref">9</a><br />
+        plan to remove Apache to, <a href="#Pg007" class=
+        "tei tei-ref">7</a></p><span class="tei tei-pb" id="page156">[pg
+        156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">New
+        Mexico</span></span>, raids by Victorio in, <a href="#Pg009" class=
+        "tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Night
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a>, <a href="#Pg079" class="tei tei-ref">79</a>,
+        <a href="#Pg111" class="tei tei-ref">111</a>-124</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Night
+        Girl</span></span> of Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">30</a>, <a href="#Pg031" class="tei tei-ref">31</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nigostú̆n</span></span>, the Earth, in Apache
+        myth, <a href="#Pg026" class="tei tei-ref">26</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Nigostú̆n Bĭká
+        Bĭnálzĕ.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Earth
+        Messengers</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Nigostú̆n
+        Nalí̆n.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Earth
+        Daughter</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ní̆lchi.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Winds</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Nĭlchídĭlhkĭzn</span></span>, the Apache Wind
+        God, <a href="#Pg025" class="tei tei-ref">25</a>, <a href="#Pg027"
+        class="tei tei-ref">27</a>, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg035" class="tei tei-ref">35</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Níchitso</span></span>,
+        a Jicarilla Whirlwind god, <a href="#Pg061" class=
+        "tei tei-ref">61</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Nôkusé.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Big
+        Dipper</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Number</span></span>,
+        sacred, of Apache, <a href="#Pg036" class="tei tei-ref">36</a>,
+        <a href="#Pg041" class="tei tei-ref">41</a>-43</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Numerals</span></span>,
+        Southern Athapascan, <a href="#Pg142" class="tei tei-ref">142</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Obscenity</span></span>
+        of Jicarilla clowns, <a href="#Pg059" class="tei tei-ref">59</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ocean</span></span>,
+        creation of, in Apache myth, <a href="#Pg033" class=
+        "tei tei-ref">33</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        creation of, in Navaho myth, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ojo
+        Caliente</span></span>, Apache of, <a href="#Pg009" class=
+        "tei tei-ref">9</a><br />
+        Victorio surrenders at, <a href="#Pg009" class=
+        "tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Oklahoma</span></span>,
+        Apache sent to, <a href="#Pg010" class="tei tei-ref">10</a><br />
+        population of Apache in, <a href="#Pg131" class=
+        "tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Olleros</span></span>
+        band of Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Onions</span></span>,
+        wild, eaten by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Opuntia.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Prickly
+        Pear</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Orientation</span></span> in sweating ceremony,
+        <a href="#Pg118" class="tei tei-ref">118</a><br />
+        of baskets in ceremony, <a href="#Pg077" class=
+        "tei tei-ref">77</a><br />
+        of buffalo skin in ceremony, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        of Jicarilla ceremonial enclosure, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        of Navaho hogáns, <a href="#Pg080" class="tei tei-ref">80</a>,
+        <a href="#Pg136" class="tei tei-ref">136</a><br />
+        of sacred skins in Navaho myth, <a href="#Pg092" class=
+        "tei tei-ref">92</a><br />
+        of wedding basket, <a href="#Pg126" class="tei tei-ref">126</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Origin.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Genesis</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Ornamentation</span></span> of Apache caps,
+        <a href="#Pg131" class="tei tei-ref">131</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ornaments</span></span>
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ovens</span></span>,
+        mescal, used by Apache, <a href="#Pg017" class=
+        "tei tei-ref">17</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Owl</span></span> in
+        Jicarilla myth, <a href="#Pg062" class="tei tei-ref">62</a><br />
+        in Navaho myth, <a href="#Pg115" class="tei tei-ref">115</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Owl
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Painting</span></span>,
+        Apache, on deerskin, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        of bodies by Yébĭchai dancers, <a href="#Pg122" class=
+        "tei tei-ref">122</a><br />
+        of skins in Navaho myth, <a href="#Pg115" class=
+        "tei tei-ref">115</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Dry-paintings</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Face-painting</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Paiute</span></span>,
+        baskets of, among Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Papago</span></span>,
+        Garcés among the, <a href="#Pg004" class="tei tei-ref">4</a><br />
+        in Apache war, <a href="#Pg007" class="tei tei-ref">7</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Paralysis</span></span>
+        treated by Apache, <a href="#Pg047" class="tei tei-ref">47</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pasquin</span></span>,
+        conference with, <a href="#Pg007" class="tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Peaches</span></span>,
+        an Apache man, <a href="#Pg022" class="tei tei-ref">22</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pearl</span></span> in
+        Navaho creation myth, <a href="#Pg092" class="tei tei-ref">92</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Personal
+        terms</span></span>, Southern Athapascan, <a href="#Pg143" class=
+        "tei tei-ref">143</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Pesqueira</span></span>, Don Ignacio, coöperates
+        against Apache, <a href="#Pg007" class="tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pestles</span></span>
+        in Navaho myth, <a href="#Pg103" class="tei tei-ref">103</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Phillips</span></span>,
+        W. W., acknowledgments to, xx</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Phratries</span></span>
+        among the Navaho, <a href="#Pg136" class="tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Picuris</span></span>
+        mentioned in Jicarilla myth, <a href="#Pg068" class=
+        "tei tei-ref">68</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pigeon</span></span> in
+        Apache myth, <a href="#Pg027" class="tei tei-ref">27</a>, <a href=
+        "#Pg028" class="tei tei-ref">28</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pima</span></span>,
+        Apache name for, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        Garcés among the, <a href="#Pg004" class="tei tei-ref">4</a><br />
+        in Apache war, <a href="#Pg007" class="tei tei-ref">7</a><br />
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pinaleños</span></span>
+        established at San Carlos, <a href="#Pg008" class=
+        "tei tei-ref">8</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pine Squirrel
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Pine-squirrel</span></span> pouch of Hasché̆ltĭ,
+        <a href="#Pg121" class="tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Piñon</span></span>,
+        creation of, in Apache myth, <a href="#Pg027" class=
+        "tei tei-ref">27</a><br />
+        nuts of, eaten by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a><br />
+        pollen of, used by Apache, <a href="#Pg038" class=
+        "tei tei-ref">38</a><br />
+        tea made from bark of, <a href="#Pg019" class=
+        "tei tei-ref">19</a><br />
+        used in ceremonial enclosure, <a href="#Pg057" class=
+        "tei tei-ref">57</a><br />
+        used for mythic water bottle, <a href="#Pg021" class=
+        "tei tei-ref">21</a>, <a href="#Pg027" class="tei tei-ref">27</a>,
+        <a href="#Pg031" class="tei tei-ref">30</a><br />
+        water bottles coated with gum of, <a href="#Pg132" class=
+        "tei tei-ref">132</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pipes</span></span> in
+        Navaho myth, <a href="#Pg103" class="tei tei-ref">103</a>, <a href=
+        "#Pg108" class="tei tei-ref">108</a>-110, <a href="#Pg115" class=
+        "tei tei-ref">115</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Plains
+        Indians</span></span>, Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Plains
+        People</span></span>, a Jicarilla band, <a href="#Pg054" class=
+        "tei tei-ref">54</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Plants</span></span>
+        used in medicine, <a href="#Pg036" class="tei tei-ref">36</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Poisoned
+        tobacco</span></span> in Navaho myth, <a href="#Pg103" class=
+        "tei tei-ref">103</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Political
+        organization</span></span> of the Apache, <a href="#Pg132" class=
+        "tei tei-ref">132</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chiefs</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Government</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pollen</span></span>,
+        deification of, <a href="#Pg003" class="tei tei-ref">3</a><br />
+        gathering of, by Apache, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        god personators sprinkled with, <a href="#Pg049" class=
+        "tei tei-ref">49</a><br />
+        in Navaho mythology, <a href="#Pg084" class="tei tei-ref">84</a>,
+        <a href="#Pg091" class="tei tei-ref">91</a>, <a href="#Pg094" class=
+        "tei tei-ref">94</a><br />
+        use of, by Apache, <a href="#Pg034" class="tei tei-ref">34</a>,
+        <a href="#Pg038" class="tei tei-ref">38</a>-41, <a href="#Pg043"
+        class="tei tei-ref">43</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        used in childbirth, <a href="#Pg039" class="tei tei-ref">39</a>,
+        <a href="#Pg040" class="tei tei-ref">40</a><br />
+        used in marriage ceremony, <a href="#Pg126" class=
+        "tei tei-ref">126</a><br />
+        used in Night Chant, <a href="#Pg119" class=
+        "tei tei-ref">119</a><br />
+        used in puberty rite, <a href="#Pg046" class=
+        "tei tei-ref">46</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Hádĭntĭn
+        Nalí̆n</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Hádĭntĭn Skhĭn</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tádĭtĭn</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Polygamy</span></span>
+        among the Apache, <a href="#Pg013" class=
+        "tei tei-ref">13</a>-14<br />
+        among the Jicarillas, <a href="#Pg055" class=
+        "tei tei-ref">55</a><br />
+        among the Navaho, <a href="#Pg076" class=
+        "tei tei-ref">76</a></p><span class="tei tei-pb" id="page157">[pg
+        157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Population</span></span> of the Apache, <a href=
+        "#Pg013" class="tei tei-ref">13</a>, <a href="#Pg131" class=
+        "tei tei-ref">131</a><br />
+        of the Jicarillas, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        of the Navaho, <a href="#Pg136" class="tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Porcupine</span></span>
+        in Navaho myth, <a href="#Pg097" class="tei tei-ref">97</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Potatoes</span></span>,
+        wild, eaten by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pottery</span></span>
+        made by Navaho gods, <a href="#Pg095" class=
+        "tei tei-ref">95</a><br />
+        of the Apache, <a href="#Pg020" class="tei tei-ref">20</a><br />
+        of the Jicarillas, <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg076" class="tei tei-ref">76</a>, <a href=
+        "#Pg077" class="tei tei-ref">77</a>, <a href="#Pg136" class=
+        "tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pouch</span></span> for
+        image used by Apache, <a href="#Pg041" class=
+        "tei tei-ref">41</a><br />
+        for meal used by Hasché̆ltĭ, <a href="#Pg121" class=
+        "tei tei-ref">121</a><br />
+        for medicine used by Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a>, <a href="#Pg120" class=
+        "tei tei-ref">120</a><br />
+        for pollen among Apache, <a href="#Pg038" class=
+        "tei tei-ref">38</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Prayers</span></span>,
+        how symbolized by Apache, <a href="#Pg003" class=
+        "tei tei-ref">3</a><br />
+        in Navaho ceremonies, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        Navaho, character of, <a href="#Pg077" class=
+        "tei tei-ref">77</a>-78<br />
+        of the Apache, <a href="#Pg034" class="tei tei-ref">34</a>-37,
+        <a href="#Pg133" class="tei tei-ref">133</a><br />
+        on erection of hogán, <a href="#Pg136" class=
+        "tei tei-ref">136</a><br />
+        to animal spirits, <a href="#Pg039" class="tei tei-ref">39</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Prayer-sticks</span></span> of turkey feathers,
+        <a href="#Pg117" class="tei tei-ref">117</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Kĕdán</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Precious Stone
+        deities</span></span> of the Navaho, <a href="#Pg096" class=
+        "tei tei-ref">96</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Jewels</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Presidios</span></span>
+        established to check Apache, <a href="#Pg005" class=
+        "tei tei-ref">5</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Prickly
+        pears</span></span> eaten by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Property</span></span>
+        of women among Navaho, <a href="#Pg076" class=
+        "tei tei-ref">76</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Property
+        marks</span></span> of Apache, <a href="#Pg018" class=
+        "tei tei-ref">18</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Property
+        right</span></span> among Apache, <a href="#Pg022" class=
+        "tei tei-ref">22</a><br />
+        among Jicarillas, <a href="#Pg055" class="tei tei-ref">55</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Prophecies</span></span> of Apache medicine-man,
+        <a href="#Pg045" class="tei tei-ref">45</a><br />
+        of death among Apache, <a href="#Pg038" class="tei tei-ref">38</a>,
+        <a href="#Pg045" class="tei tei-ref">45</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Puberty
+        ceremony</span></span>, God Dance a part of, <a href="#Pg048" class=
+        "tei tei-ref">48</a><br />
+        in Navaho mythology, <a href="#Pg094" class=
+        "tei tei-ref">94</a>-95<br />
+        of the Apache, <a href="#Pg046" class="tei tei-ref">46</a>, <a href=
+        "#Pg133" class="tei tei-ref">133</a><br />
+        of the Jicarillas, <a href="#Pg056" class="tei tei-ref">56</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a><br />
+        of the Navaho, <a href="#Pg124" class="tei tei-ref">124</a>-125</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Pueblos</span></span>,
+        Apache name for, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        Apache raids against, <a href="#Pg014" class=
+        "tei tei-ref">14</a><br />
+        baskets exchanged with, <a href="#Pg054" class=
+        "tei tei-ref">54</a><br />
+        ceremonies of the, <a href="#Pg004" class="tei tei-ref">4</a><br />
+        hair-dress of, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        incorporated by Navaho, <a href="#Pg075" class="tei tei-ref">75</a>,
+        <a href="#Pg137" class="tei tei-ref">137</a><br />
+        Jicarilla ceremony borrowed from, <a href="#Pg054" class=
+        "tei tei-ref">54</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Jicarillas trade with, <a href="#Pg134" class="tei tei-ref">134</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Purity</span></span>
+        symbolized by Apache, <a href="#Pg034" class="tei tei-ref">34</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Quartz
+        crystal</span></span> in Navaho creation myth, <a href="#Pg092"
+        class="tei tei-ref">92</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Races.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Foot-racing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Racing
+        songs</span></span> of the Navaho, <a href="#Pg125" class=
+        "tei tei-ref">125</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rafts</span></span>
+        mentioned in Navaho myth, <a href="#Pg085" class=
+        "tei tei-ref">85</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rain</span></span>
+        furnished by Yólkai Ĕstsán, <a href="#Pg096" class=
+        "tei tei-ref">96</a><br />
+        in Jicarilla mythology, <a href="#Pg067" class=
+        "tei tei-ref">67</a><br />
+        man born of, in Navaho myth, <a href="#Pg084" class=
+        "tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rainbow</span></span>
+        in Jicarilla mythology, <a href="#Pg063" class=
+        "tei tei-ref">63</a><br />
+        in Navaho mythology, <a href="#Pg096" class="tei tei-ref">96</a>,
+        <a href="#Pg102" class="tei tei-ref">102</a><br />
+        represented in dry-painting, <a href="#Pg119" class=
+        "tei tei-ref">119</a>, <a href="#Pg121" class="tei tei-ref">121</a>,
+        <a href="#Pg123" class="tei tei-ref">123</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rain Boy</span></span>
+        and Girl of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rain
+        Dance</span></span> of the Apache, <a href="#Pg033" class=
+        "tei tei-ref">33</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rain God</span></span>
+        of the Apache, <a href="#Pg035" class="tei tei-ref">35</a><br />
+        of the Navaho, <a href="#Pg107" class="tei tei-ref">107</a>, <a href=
+        "#Pg115" class="tei tei-ref">115</a>, <a href="#Pg120" class=
+        "tei tei-ref">120</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tónenĭlĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rattles</span></span>
+        mentioned in Navaho myth, <a href="#Pg112" class=
+        "tei tei-ref">112</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Red river</span></span>
+        of Navaho mythology, <a href="#Pg089" class="tei tei-ref">89</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Reeds</span></span>,
+        use of, in Navaho myth, <a href="#Pg088" class="tei tei-ref">88</a>,
+        <a href="#Pg100" class="tei tei-ref">100</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Religion</span></span>
+        of the Apache, <a href="#Pg029" class="tei tei-ref">29</a>, <a href=
+        "#Pg042" class="tei tei-ref">42</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">After-world</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Ceremonies</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Messiah
+        craze</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Mythology</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Religious
+        character</span></span> of the Navaho, <a href="#Pg079" class=
+        "tei tei-ref">79</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Reptiles</span></span>,
+        creation of, in Navaho myth, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rio
+        Grande</span></span>, creation of, in Navaho myth, <a href="#Pg090"
+        class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ritual.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Ceremonies</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Mythology</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Religion</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rivers</span></span>,
+        creation of, in Apache myth, <a href="#Pg028" class=
+        "tei tei-ref">28</a><br />
+        creation of, in Navaho myth, <a href="#Pg090" class=
+        "tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Rolling
+        Stone</span></span>, a mythical monster, <a href="#Pg068" class=
+        "tei tei-ref">68</a>, <a href="#Pg099" class="tei tei-ref">99</a>,
+        <a href="#Pg106" class="tei tei-ref">106</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Bumping
+        Rocks</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ruins</span></span>,
+        pueblo, in Navaho mythology, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Running</span></span>,
+        symbolic in puberty rite, <a href="#Pg047" class=
+        "tei tei-ref">47</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sacrifice</span></span>
+        of property at death, <a href="#Pg055" class="tei tei-ref">55</a>,
+        <a href="#Pg081" class="tei tei-ref">81</a>, <a href="#Pg134" class=
+        "tei tei-ref">134</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Saddle
+        bags</span></span>, sacred symbol prescribed for, <a href="#Pg044"
+        class="tei tei-ref">44</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sait Ndĕ</span></span>,
+        a Jicarilla division, <a href="#Pg054" class="tei tei-ref">54</a>,
+        <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Salt</span></span>
+        tabooed during puberty rite, <a href="#Pg047" class=
+        "tei tei-ref">47</a>, <a href="#Pg125" class=
+        "tei tei-ref">125</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Salvador</span></span>,
+        an Apache, conference with, <a href="#Pg007" class=
+        "tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San
+        Carlos</span></span>, Apache established at, <a href="#Pg008" class=
+        "tei tei-ref">8</a>, <a href="#Pg009" class="tei tei-ref">9</a><br />
+        Apache flee from, <a href="#Pg009" class="tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San Carlos
+        agency</span></span>, number of Apache under, <a href="#Pg131" class=
+        "tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San Carlos
+        Apache</span></span>, native name of, <a href="#Pg134" class=
+        "tei tei-ref">134</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San Carlos
+        reservation</span></span>, property disputes on, <a href="#Pg023"
+        class="tei tei-ref">23</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sand
+        altars.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Dry-paintings</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sandia</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sand
+        People</span></span>, a Jicarilla band, <a href="#Pg054" class=
+        "tei tei-ref">54</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San
+        Felipe</span></span>, Navaho name for, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p><span class="tei tei-pb" id="page158">[pg
+        158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San
+        Ildefonso</span></span>, Navaho name for, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San Juan</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San Juan
+        river</span></span>, creation of, in Navaho myth, <a href="#Pg090"
+        class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">San Xavier del
+        Bac</span></span>, mission of, <a href="#Pg004" class=
+        "tei tei-ref">4</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Santa
+        Clara</span></span>, Navaho name for, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Santo
+        Domingo</span></span>, Navaho name for, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Scalp
+        bounty</span></span> offered, <a href="#Pg006" class=
+        "tei tei-ref">6</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Scalping</span></span>
+        mentioned in Navaho myth, <a href="#Pg107" class=
+        "tei tei-ref">107</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Scouts</span></span>,
+        Apache, at Fort Apache, <a href="#Pg010" class=
+        "tei tei-ref">10</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Scratching</span></span> prohibited during
+        maturity rite, <a href="#Pg047" class="tei tei-ref">47</a>, <a href=
+        "#Pg125" class="tei tei-ref">125</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Seed
+        planting</span></span> in Navaho mythology, <a href="#Pg085" class=
+        "tei tei-ref">85</a>, <a href="#Pg086" class="tei tei-ref">86</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a>, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Seeds</span></span>
+        borne by Gá<span class="tei tei-hi"><span style=
+        "vertical-align: super">n</span></span>askĭdĭ, <a href="#Pg121"
+        class="tei tei-ref">121</a><br />
+        how prepared by Apache, <a href="#Pg015" class=
+        "tei tei-ref">15</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Corn</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sheep</span></span> of
+        the Navaho, <a href="#Pg073" class="tei tei-ref">73</a>, <a href=
+        "#Pg074" class="tei tei-ref">74</a><br />
+        purchased for Navaho, <a href="#Pg083" class=
+        "tei tei-ref">83</a><br />
+        used in marriage settlement, <a href="#Pg126" class=
+        "tei tei-ref">126</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Shell</span></span>
+        beads mixed with pollen, <a href="#Pg038" class=
+        "tei tei-ref">38</a><br />
+        beads of the Navaho, <a href="#Pg077" class=
+        "tei tei-ref">77</a><br />
+        ornaments of the Navaho, <a href="#Pg136" class=
+        "tei tei-ref">136</a><br />
+        symbolic of prayer, <a href="#Pg034" class="tei tei-ref">34</a><br />
+        used as medicine bowl, <a href="#Pg117" class="tei tei-ref">117</a>,
+        <a href="#Pg120" class="tei tei-ref">120</a><br />
+        used in puberty rite, <a href="#Pg046" class="tei tei-ref">46</a>,
+        <a href="#Pg047" class="tei tei-ref">47</a><br />
+        white, in Navaho myth, <a href="#Pg084" class="tei tei-ref">84</a>,
+        <a href="#Pg091" class="tei tei-ref">91</a>, <a href="#Pg092" class=
+        "tei tei-ref">92</a>, <a href="#Pg097" class="tei tei-ref">97</a>,
+        <a href="#Pg101" class="tei tei-ref">101</a>, <a href="#Pg103" class=
+        "tei tei-ref">103</a>, <a href="#Pg104" class="tei tei-ref">104</a>,
+        <a href="#Pg108" class="tei tei-ref">108</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Yólkai
+        Ĕstsán</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Yólkai Nalí̆n</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Shield</span></span> of
+        Navaho Sun God, <a href="#Pg103" class="tei tei-ref">103</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Shirts.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Shooting
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a><br />
+        contest in Navaho myth, <a href="#Pg107" class="tei tei-ref">107</a>,
+        <a href="#Pg108" class="tei tei-ref">108</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Shrines</span></span>
+        of the Apache, <a href="#Pg133" class="tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sia</span></span>,
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sierra
+        Madre</span></span>, Apache captured in, <a href="#Pg010" class=
+        "tei tei-ref">10</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Silver</span></span>
+        ornaments used in marriage settlement, <a href="#Pg126" class=
+        "tei tei-ref">126</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Silver-work</span></span> of the Navaho,
+        <a href="#Pg076" class="tei tei-ref">76</a>-77, <a href="#Pg136"
+        class="tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Sí̆snají̆nĭ</span></span>, a Navaho sacred
+        mountain, <a href="#Pg090" class="tei tei-ref">90</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Skin</span></span>,
+        painted, of Apache, <a href="#Pg029" class=
+        "tei tei-ref">29</a>-35<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Antelope
+        skin</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Buffalo skin</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Deerskin</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Skirts</span></span>,
+        sacred, used in childbirth, <a href="#Pg039" class=
+        "tei tei-ref">39</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Clothing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Skunk</span></span> in
+        Jicarilla mythology, <a href="#Pg061" class="tei tei-ref">61</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sky</span></span>,
+        creation of, in Apache myth, <a href="#Pg027" class=
+        "tei tei-ref">27</a>, <a href="#Pg028" class=
+        "tei tei-ref">28</a><br />
+        creation of, in Navaho myth, <a href="#Pg091" class=
+        "tei tei-ref">91</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sky God</span></span>
+        of the Apache, <a href="#Pg027" class="tei tei-ref">27</a>, <a href=
+        "#Pg028" class="tei tei-ref">28</a>, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg033" class=
+        "tei tei-ref">33</a><br />
+        of the Navaho, <a href="#Pg098" class="tei tei-ref">98</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sky
+        Messengers</span></span> of Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg032" class="tei tei-ref">32</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Slaves</span></span>
+        made of captives by Navaho, <a href="#Pg082" class=
+        "tei tei-ref">82</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Small
+        Dipper</span></span>, creation of, in Navaho myth, <a href="#Pg093"
+        class="tei tei-ref">93</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Smoking.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Pipes</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tobacco</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Snake
+        Girl.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Klí̆shcho
+        Nalí̆n</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Snake,
+        Great</span></span>, in Navaho myth, <a href="#Pg097" class=
+        "tei tei-ref">97</a><br />
+        in Jicarilla myth, <a href="#Pg056" class="tei tei-ref">56</a>,
+        <a href="#Pg058" class="tei tei-ref">58</a>, <a href="#Pg064" class=
+        "tei tei-ref">64</a><br />
+        in Navaho myth, <a href="#Pg090" class="tei tei-ref">90</a>, <a href=
+        "#Pg102" class="tei tei-ref">102</a><br />
+        represented in Jicarilla dry-painting, <a href="#Pg057" class=
+        "tei tei-ref">57</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Snake
+        People</span></span> in Navaho myth, <a href="#Pg111" class=
+        "tei tei-ref">111</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Snipe Man</span></span>
+        in Navaho myth, <a href="#Pg102" class="tei tei-ref">102</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Social
+        customs</span></span> of the Jicarillas, <a href="#Pg055" class=
+        "tei tei-ref">55</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Marriage</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Mortuary
+        customs</span></span>; <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Puberty</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Women</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Songs</span></span>
+        addressed to God of Health, <a href="#Pg033" class=
+        "tei tei-ref">33</a><br />
+        employed in maturity rite, <a href="#Pg046" class=
+        "tei tei-ref">46</a>, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        in Apache ceremony, <a href="#Pg041" class=
+        "tei tei-ref">41</a>-42<br />
+        in Jicarilla myth, <a href="#Pg057" class="tei tei-ref">57</a><br />
+        in Navaho ceremonies, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        in Navaho mythology, <a href="#Pg084" class="tei tei-ref">84</a>,
+        <a href="#Pg086" class="tei tei-ref">86</a>, <a href="#Pg094" class=
+        "tei tei-ref">94</a>, <a href="#Pg111" class="tei tei-ref">111</a>,
+        <a href="#Pg112" class="tei tei-ref">112</a>, <a href="#Pg115" class=
+        "tei tei-ref">115</a><br />
+        in Night Chant, <a href="#Pg118" class="tei tei-ref">118</a>,
+        <a href="#Pg119" class="tei tei-ref">119</a>, <a href="#Pg121" class=
+        "tei tei-ref">121</a>, <a href="#Pg123" class="tei tei-ref">123</a>,
+        <a href="#Pg124" class="tei tei-ref">124</a><br />
+        of Apache medicine-men, <a href="#Pg032" class="tei tei-ref">32</a>,
+        <a href="#Pg036" class="tei tei-ref">36</a><br />
+        of gods in Apache myth, <a href="#Pg026" class="tei tei-ref">26</a>,
+        <a href="#Pg027" class="tei tei-ref">27</a>, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        of the Jicarillas, <a href="#Pg058" class="tei tei-ref">58</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sonora</span></span>,
+        Apache raids into, <a href="#Pg014" class="tei tei-ref">14</a><br />
+        scalp bounty offered by, <a href="#Pg006" class=
+        "tei tei-ref">6</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sorcery</span></span>,
+        penalty for, among Jicarillas, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Witchcraft</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Souls</span></span>,
+        belief in, by Jicarillas, <a href="#Pg056" class=
+        "tei tei-ref">56</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Spanish</span></span>
+        missionaries and the Apache, <a href="#Pg004" class=
+        "tei tei-ref">4</a>, <a href="#Pg006" class="tei tei-ref">6</a><br />
+        origin of Navaho metal-work, <a href="#Pg136" class=
+        "tei tei-ref">136</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sparrow-hawk
+        People</span></span> in Navaho myth, <a href="#Pg088" class=
+        "tei tei-ref">88</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Spider</span></span> in
+        Jicarilla myth, <a href="#Pg062" class="tei tei-ref">62</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Spider
+        Woman</span></span> in Navaho myth, <a href="#Pg100" class=
+        "tei tei-ref">100</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Spirit
+        Dance</span></span> of the Apache, <a href="#Pg048" class=
+        "tei tei-ref">48</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Spirits</span></span>,
+        Navaho dread of, <a href="#Pg080" class="tei tei-ref">80</a><br />
+        of the dead of the Apache, <a href="#Pg134" class=
+        "tei tei-ref">134</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Spruce</span></span>
+        used in Jicarilla ceremony, <a href="#Pg057" class=
+        "tei tei-ref">57</a>-60<br />
+        used in Navaho Night Chant, <a href="#Pg118" class=
+        "tei tei-ref">118</a>-120</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Squashes</span></span>
+        represented in dry-painting, <a href="#Pg121" class=
+        "tei tei-ref">121</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Squirrel.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Pine
+        squirrel</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Stars</span></span>,
+        creation of, in Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">30</a><br />
+        in Navaho myth, <a href="#Pg092" class="tei tei-ref">92</a>-93</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Stĕnátlĭhă</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span></span>,
+        an Apache goddess, <a href="#Pg020" class="tei tei-ref">20</a>,
+        <a href="#Pg021" class="tei tei-ref">21</a>, <a href="#Pg024" class=
+        "tei tei-ref">24</a>-33, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        represented in Apache painting, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        symbolized on maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a>, <a href="#Pg040" class="tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Storage
+        baskets</span></span> of the Apache, <a href="#Pg021" class=
+        "tei tei-ref">21</a>, <a href="#Pg132" class=
+        "tei tei-ref">132</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Suicide</span></span>
+        among Apache, <a href="#Pg014" class=
+        "tei tei-ref">14</a></p><span class="tei tei-pb" id="page159">[pg
+        159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sumac</span></span>,
+        berries used by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a><br />
+        used in making water bottles, <a href="#Pg132" class=
+        "tei tei-ref">132</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sun</span></span>,
+        creation of, in Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">30</a><br />
+        creation of, in Navaho myth, <a href="#Pg092" class=
+        "tei tei-ref">92</a><br />
+        in Jicarilla mythology, <a href="#Pg062" class=
+        "tei tei-ref">62</a><br />
+        the father of Twin Gods, <a href="#Pg099" class=
+        "tei tei-ref">99</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Sun God</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sunbeams</span></span>
+        in Navaho mythology, <a href="#Pg096" class="tei tei-ref">96</a>,
+        <a href="#Pg098" class="tei tei-ref">98</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sun-dogs</span></span>
+        in Navaho dry-painting, <a href="#Pg079" class=
+        "tei tei-ref">79</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Sunflower</span></span>, stalks of, used for
+        flutes, <a href="#Pg084" class="tei tei-ref">84</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sun God</span></span>
+        in Navaho mythology, <a href="#Pg098" class=
+        "tei tei-ref">98</a>-106<br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chĕhonaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chuganaái</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Chunnaái</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sŭsh
+        Nalkái</span></span>, a Navaho mythic bear, <a href="#Pg106" class=
+        "tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Sweat</span></span>,
+        mythic creation from, <a href="#Pg024" class="tei tei-ref">24</a>,
+        <a href="#Pg025" class="tei tei-ref">25</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Sweat-bath</span></span> in Apache myth,
+        <a href="#Pg033" class="tei tei-ref">33</a><br />
+        in Night Chant ceremony, <a href="#Pg117" class=
+        "tei tei-ref">117</a>, <a href="#Pg118" class=
+        "tei tei-ref">118</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Sweat-house</span></span> in Apache myth,
+        <a href="#Pg026" class="tei tei-ref">26</a>-27<br />
+        in Navaho myth, <a href="#Pg104" class="tei tei-ref">104</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Symbol</span></span> of
+        faith among Apache, <a href="#Pg043" class="tei tei-ref">43</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Symbolism</span></span>, ancient, discarded by
+        Apache, <a href="#Pg044" class="tei tei-ref">44</a>, <a href="#Pg045"
+        class="tei tei-ref">45</a><br />
+        color, of the Apache, <a href="#Pg084" class=
+        "tei tei-ref">84</a><br />
+        color, of the Jicarillas, <a href="#Pg060" class=
+        "tei tei-ref">60</a>, <a href="#Pg061" class="tei tei-ref">61</a>,
+        <a href="#Pg064" class="tei tei-ref">64</a>, <a href="#Pg066" class=
+        "tei tei-ref">66</a><br />
+        color, of the Navaho, <a href="#Pg084" class="tei tei-ref">84</a>,
+        <a href="#Pg087" class="tei tei-ref">87</a>, <a href="#Pg090" class=
+        "tei tei-ref">90</a>-92, <a href="#Pg103" class=
+        "tei tei-ref">103</a>, <a href="#Pg115" class="tei tei-ref">115</a>,
+        <a href="#Pg118" class="tei tei-ref">118</a><br />
+        on Apache caps, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        on Apache maternity belt, <a href="#Pg038" class=
+        "tei tei-ref">38</a>-39<br />
+        on Apache medicine skin, <a href="#Pg020" class="tei tei-ref">20</a>,
+        <a href="#Pg031" class="tei tei-ref">30</a>-36</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Taboo</span></span> of
+        bear and fish, <a href="#Pg020" class="tei tei-ref">20</a>, <a href=
+        "#Pg135" class="tei tei-ref">135</a><br />
+        of conversation while masked, <a href="#Pg123" class=
+        "tei tei-ref">123</a><br />
+        of flesh in puberty ceremony, <a href="#Pg047" class=
+        "tei tei-ref">47</a><br />
+        of houses of the dead, <a href="#Pg076" class=
+        "tei tei-ref">76</a><br />
+        of mother-in-law among Navaho, <a href="#Pg126" class=
+        "tei tei-ref">126</a><br />
+        of names of the dead, <a href="#Pg034" class=
+        "tei tei-ref">34</a><br />
+        of salt in puberty ceremony, <a href="#Pg047" class=
+        "tei tei-ref">47</a>, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        of scratching in puberty ceremony, <a href="#Pg047" class=
+        "tei tei-ref">47</a>, <a href="#Pg125" class=
+        "tei tei-ref">125</a><br />
+        of <span class="tei tei-hi"><span style="font-style: italic">tsí̆ndi
+        hogán</span></span> by Navaho, <a href="#Pg081" class=
+        "tei tei-ref">81</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tádtĭtĭn</span></span>,
+        Navaho name for pollen, <a href="#Pg119" class=
+        "tei tei-ref">119</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hádĭntĭn</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Pollen</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Talking
+        God.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hasché̆ltĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Taos</span></span>,
+        Jicarilla contact with, <a href="#Pg053" class=
+        "tei tei-ref">53</a><br />
+        mentioned in Jicarilla myth, <a href="#Pg064" class=
+        "tei tei-ref">64</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tarantula</span></span>
+        in Apache myth, <a href="#Pg025" class="tei tei-ref">25</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tattooing</span></span>
+        among Apache, <a href="#Pg042" class="tei tei-ref">42</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tázhí̆.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Turkey</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Temperature</span></span> of White Mountain
+        reservation, <a href="#Pg013" class="tei tei-ref">13</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Texas</span></span>,
+        Apache raids into, <a href="#Pg009" class="tei tei-ref">9</a>,
+        <a href="#Pg014" class="tei tei-ref">14</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tipis</span></span> of
+        the Jicarillas, <a href="#Pg134" class="tei tei-ref">134</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tizwin.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Túlapai</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">To Ahánĭ
+        clan</span></span>, origin of, <a href="#Pg097" class=
+        "tei tei-ref">97</a>, <a href="#Pg137" class=
+        "tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tobacco</span></span>
+        depicted in dry-painting, <a href="#Pg121" class=
+        "tei tei-ref">121</a><br />
+        in Navaho myth, <a href="#Pg103" class="tei tei-ref">103</a>,
+        <a href="#Pg108" class="tei tei-ref">108</a>-109, <a href="#Pg115"
+        class="tei tei-ref">115</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Tobadzĭschí̆nĭ</span></span>, a Navaho deity,
+        <a href="#Pg003" class="tei tei-ref">3</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        birth and adventures of, <a href="#Pg098" class=
+        "tei tei-ref">98</a>-106<br />
+        personated in Night Chant, <a href="#Pg118" class=
+        "tei tei-ref">118</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Kobadjischínĭ</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tubadzĭschí̆nĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">To Dĭchínĭ
+        clan</span></span>, origin of, <a href="#Pg097" class=
+        "tei tei-ref">97</a>, <a href="#Pg137" class=
+        "tei tei-ref">137</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Toi
+        Hatál</span></span>. <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Water
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tónenĭlĭ</span></span>,
+        Navaho Rain God, <a href="#Pg107" class="tei tei-ref">107</a>,
+        <a href="#Pg115" class="tei tei-ref">115</a><br />
+        personated in begging ceremony, <a href="#Pg120" class=
+        "tei tei-ref">120</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tontos</span></span>,
+        Apache name for, <a href="#Pg134" class="tei tei-ref">134</a><br />
+        assigned to reservation, <a href="#Pg008" class=
+        "tei tei-ref">8</a><br />
+        population of, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        subdued by Crook, <a href="#Pg008" class="tei tei-ref">8</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tracking
+        Bear</span></span>, a Navaho monster, <a href="#Pg099" class=
+        "tei tei-ref">99</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Trade</span></span> of
+        the Jicarillas, <a href="#Pg054" class="tei tei-ref">54</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Travelling</span></span>, Apache method of,
+        <a href="#Pg016" class="tei tei-ref">16</a>, <a href="#Pg017" class=
+        "tei tei-ref">17</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Treaties</span></span>
+        with the Navaho, <a href="#Pg082" class="tei tei-ref">82</a>-83</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tree,
+        Little</span></span>, in Jicarilla myth, <a href="#Pg069" class=
+        "tei tei-ref">69</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Trees</span></span>,
+        creation of, in Apache myth, <a href="#Pg027" class=
+        "tei tei-ref">27</a><br />
+        terms for, <a href="#Pg143" class="tei tei-ref">143</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tsa</span><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic; vertical-align: super">n</span></span><span style="font-style: italic">natí̆</span></span>,
+        Jicarilla clowns, <a href="#Pg059" class="tei tei-ref">59</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tsé̆gyiĭ</span></span>,
+        a Navaho locality, <a href="#Pg114" class="tei tei-ref">114</a>,
+        <a href="#Pg116" class="tei tei-ref">116</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Cañon de
+        Chelly</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Tsé̆nagai.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Rolling Stone</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tsĕ
+        Nahálĭ</span></span>, preying Mountain Eagle, <a href="#Pg106" class=
+        "tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Tsĕtahí̆dzĭlhtúhlĭ</span></span>, a Navaho
+        monster, <a href="#Pg106" class="tei tei-ref">106</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Tsilité̆n.</span></span> <span class=
+        "tei tei-hi"><span style="font-style: italic">See</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Coyote</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tsí̆ndi</span></span>,
+        meaning of, <a href="#Pg080" class="tei tei-ref">80</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tsí̆ndi
+        hogán</span></span> defined, <a href="#Pg076" class=
+        "tei tei-ref">76</a><br />
+        taboo of, <a href="#Pg081" class="tei tei-ref">81</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hogán</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tsótzĭlh</span></span>,
+        a Navaho sacred mountain, <a href="#Pg091" class=
+        "tei tei-ref">91</a>, <a href="#Pg105" class=
+        "tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Tubadzĭscí̆nĭ</span></span>, an Apache deity,
+        <a href="#Pg031" class="tei tei-ref">31</a>, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        function of, <a href="#Pg033" class="tei tei-ref">33</a><br />
+        represented in Apache painting, <a href="#Pg020" class=
+        "tei tei-ref">20</a><br />
+        symbolized on maternity belt, <a href="#Pg039" class=
+        "tei tei-ref">39</a>, <a href="#Pg040" class=
+        "tei tei-ref">40</a><br />
+        <span class="tei tei-hi"><span style="font-style: italic">See
+        also</span></span> <span class="tei tei-hi"><span style=
+        "font-variant: small-caps">Kobadjischínĭ</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tobadzĭschí̆nĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Túlapai</span></span>
+        drunk by the Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a>-20</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tule</span></span>,
+        pollen of, used by Apache, <a href="#Pg038" class=
+        "tei tei-ref">38</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tu Ntĕlh</span></span>,
+        an Apache god, <a href="#Pg040" class="tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Turkey</span></span> in
+        Apache myth, <a href="#Pg028" class="tei tei-ref">28</a><br />
+        in Navaho myth, <a href="#Pg088" class="tei tei-ref">88</a><br />
+        prayer-sticks with feathers of, <a href="#Pg117" class=
+        "tei tei-ref">117</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Turquoise</span></span>, bowl of, in Apache
+        myth, <a href="#Pg033" class="tei tei-ref">33</a><br />
+        clothing of, in Jicarilla myth, <a href="#Pg063" class=
+        "tei tei-ref">63</a><br />
+        in Apache myth, <a href="#Pg026" class="tei tei-ref">26</a><br />
+        in Jicarilla myth, <a href="#Pg064" class=
+        "tei tei-ref">64</a></p><span class="tei tei-pb" id="page160">[pg
+        160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Turquoise</span></span>
+        in Navaho myth, <a href="#Pg091" class="tei tei-ref">91</a>, <a href=
+        "#Pg092" class="tei tei-ref">92</a>, <a href="#Pg097" class=
+        "tei tei-ref">97</a>, <a href="#Pg101" class="tei tei-ref">101</a>,
+        <a href="#Pg103" class="tei tei-ref">103</a>, <a href="#Pg104" class=
+        "tei tei-ref">104</a>, <a href="#Pg106" class=
+        "tei tei-ref">106</a>-107, <a href="#Pg115" class=
+        "tei tei-ref">115</a><br />
+        jewelry of the Navaho, <a href="#Pg076" class=
+        "tei tei-ref">76</a><br />
+        lance of Apache War God, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        man born of, in Navaho myth, <a href="#Pg084" class=
+        "tei tei-ref">84</a><br />
+        pipe in Navaho myth, <a href="#Pg108" class="tei tei-ref">108</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Turquoise
+        Boy</span></span> of Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg033" class="tei tei-ref">33</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Turquoise
+        Woman</span></span> of Navaho myth, <a href="#Pg097" class=
+        "tei tei-ref">97</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Dutlí̆shí
+        Nalí̆n</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Turtle
+        monster</span></span> in Jicarilla myth, <a href="#Pg064" class=
+        "tei tei-ref">64</a>-65</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tus.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Water
+        bottle</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Twin Gods</span></span>
+        of the Navaho, <a href="#Pg098" class="tei tei-ref">98</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Nayé̆nĕzoanĭ</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tobadzĭschí̆nĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tzĕs.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Elk</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Tzĭlhkí̆chĭ
+        Hatál.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Mountain
+        Chant</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Tzĭlhnúhodĭhlĭ</span></span>, sacred mountain,
+        created, <a href="#Pg091" class="tei tei-ref">91</a>, <a href=
+        "#Pg096" class="tei tei-ref">96</a>, <a href="#Pg098" class=
+        "tei tei-ref">98</a>, <a href="#Pg104" class="tei tei-ref">104</a>,
+        <a href="#Pg105" class="tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Underworld</span></span>, Navaho origin in,
+        <a href="#Pg080" class="tei tei-ref">80</a>, <a href="#Pg083" class=
+        "tei tei-ref">83</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Genesis</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Ute</span></span>,
+        Jicarillas influenced by, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        Jicarilla name for, <a href="#Pg135" class="tei tei-ref">135</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Valleys</span></span>,
+        creation of, in Apache myth, <a href="#Pg028" class=
+        "tei tei-ref">28</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Vegetation</span></span> of White Mountain
+        reservation, <a href="#Pg013" class="tei tei-ref">13</a>, <a href=
+        "#Pg017" class="tei tei-ref">17</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Trees</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Victorio</span></span>,
+        conference with, <a href="#Pg007" class="tei tei-ref">7</a><br />
+        surrender and death of, <a href="#Pg009" class=
+        "tei tei-ref">9</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Visions</span></span>,
+        God of, in Apache cosmology, <a href="#Pg031" class=
+        "tei tei-ref">31</a><br />
+        knowledge gained through, <a href="#Pg032" class=
+        "tei tei-ref">32</a><br />
+        medicine-men influenced by, <a href="#Pg042" class=
+        "tei tei-ref">42</a>, <a href="#Pg043" class="tei tei-ref">43</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Vocabulary</span></span>, Southern Athapascan,
+        <a href="#Pg139" class="tei tei-ref">139</a>-144</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Walapai</span></span>
+        join in Apache hostilities, <a href="#Pg008" class=
+        "tei tei-ref">8</a><br />
+        tribal name of, <a href="#Pg005" class="tei tei-ref">5</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Walnuts</span></span>
+        eaten by Apache, <a href="#Pg019" class="tei tei-ref">19</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">War</span></span>
+        ceremonies, God Dance a part of, <a href="#Pg048" class=
+        "tei tei-ref">48</a><br />
+        of extermination against Apache, <a href="#Pg006" class=
+        "tei tei-ref">6</a>, <a href="#Pg007" class="tei tei-ref">7</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">War Gods</span></span>,
+        Navaho. <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Nayé̆né̆zganĭ</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Tobadzĭschí̆nĭ</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Washing</span></span>
+        of hands in marriage ceremony, <a href="#Pg126" class=
+        "tei tei-ref">126</a>, <a href="#Pg127" class=
+        "tei tei-ref">127</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Bathing</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Hair-washing</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Water</span></span>,
+        miraculous creation of, <a href="#Pg097" class="tei tei-ref">97</a>,
+        <a href="#Pg137" class="tei tei-ref">137</a><br />
+        relation of Tubadzĭschí̆nĭ with, <a href="#Pg133" class=
+        "tei tei-ref">133</a><br />
+        Yólkai Ĕstsán conceives from, <a href="#Pg098" class=
+        "tei tei-ref">98</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Yólkai
+        Ĕstsán</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Water
+        bottle</span></span> in Apache myth, <a href="#Pg027" class=
+        "tei tei-ref">27</a>-28, <a href="#Pg031" class=
+        "tei tei-ref">30</a><br />
+        in marriage ceremony, <a href="#Pg126" class=
+        "tei tei-ref">126</a><br />
+        in Navaho myth, <a href="#Pg094" class="tei tei-ref">94</a><br />
+        of the Apache, <a href="#Pg016" class="tei tei-ref">16</a>, <a href=
+        "#Pg021" class="tei tei-ref">21</a>, <a href="#Pg132" class=
+        "tei tei-ref">132</a><br />
+        of the Navaho, <a href="#Pg077" class="tei tei-ref">77</a><br />
+        sacred symbol prescribed for, <a href="#Pg044" class=
+        "tei tei-ref">44</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Water
+        Chant</span></span> of the Navaho, <a href="#Pg078" class=
+        "tei tei-ref">78</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Water God</span></span>
+        of the Apache, <a href="#Pg033" class="tei tei-ref">33</a>, <a href=
+        "#Pg035" class="tei tei-ref">35</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Rain
+        God</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Water
+        Monsters</span></span> in Navaho mythology, <a href="#Pg087" class=
+        "tei tei-ref">87</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Water
+        Sprinkler</span></span>, a Navaho Rain God, <a href="#Pg107" class=
+        "tei tei-ref">107</a>, <a href="#Pg115" class="tei tei-ref">115</a>,
+        <a href="#Pg120" class="tei tei-ref">120</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Weapons</span></span>,
+        Jicarilla, origin of, <a href="#Pg069" class="tei tei-ref">69</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Weasel</span></span> in
+        Navaho myth, <a href="#Pg097" class="tei tei-ref">97</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Weaving.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Blankets</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wheels</span></span> in
+        Jicarilla mythology, <a href="#Pg062" class="tei tei-ref">62</a>,
+        <a href="#Pg064" class="tei tei-ref">64</a><br />
+        medicine, made by Apache, <a href="#Pg010" class=
+        "tei tei-ref">10</a>, <a href="#Pg011" class="tei tei-ref">11</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Whips</span></span>,
+        yucca, of the Navaho, <a href="#Pg120" class=
+        "tei tei-ref">120</a>-121</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Whirling
+        log</span></span> represented in dry-painting, <a href="#Pg120"
+        class="tei tei-ref">120</a>-121</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Whirlwind</span></span>
+        in Navaho myth, <a href="#Pg110" class="tei tei-ref">110</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Whirlwind
+        God</span></span> of the Jicarillas, <a href="#Pg060" class=
+        "tei tei-ref">60</a>, <a href="#Pg061" class=
+        "tei tei-ref">61</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Winds</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White Corn
+        Boy</span></span> of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White Mountain
+        Apache</span></span>, population of, <a href="#Pg131" class=
+        "tei tei-ref">131</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White Mountain
+        reservation</span></span>, Apache placed on, <a href="#Pg009" class=
+        "tei tei-ref">9</a><br />
+        character and area of, <a href="#Pg013" class=
+        "tei tei-ref">13</a><br />
+        "medicine" craze on, <a href="#Pg010" class=
+        "tei tei-ref">10</a><br />
+        property disputes on, <a href="#Pg023" class="tei tei-ref">23</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White
+        objects</span></span> created by Yólkai Skhĭn, <a href="#Pg033"
+        class="tei tei-ref">33</a><br />
+        symbolic of prayer, <a href="#Pg034" class="tei tei-ref">34</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White
+        river</span></span>, Arizona, <a href="#Pg011" class=
+        "tei tei-ref">11</a>, <a href="#Pg015" class="tei tei-ref">15</a>,
+        <a href="#Pg017" class="tei tei-ref">17</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White-Shell
+        Boy</span></span> of Apache myth, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg033" class="tei tei-ref">33</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White-Shell
+        Girl.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Yólkai
+        Nalí̆n</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White-Shell
+        Man</span></span> of Navaho myth, <a href="#Pg097" class=
+        "tei tei-ref">97</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">White-Shell
+        Woman.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Yólkai
+        Ĕstsán</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wildcats</span></span>
+        in Jicarilla mythology, <a href="#Pg064" class=
+        "tei tei-ref">64</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wind
+        People</span></span> of Navaho mythology, <a href="#Pg095" class=
+        "tei tei-ref">95</a>, <a href="#Pg099" class="tei tei-ref">99</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Winds</span></span>,
+        function of, in Navaho belief, <a href="#Pg093" class=
+        "tei tei-ref">93</a>, <a href="#Pg095" class=
+        "tei tei-ref">95</a><br />
+        how regarded by Apache, <a href="#Pg035" class=
+        "tei tei-ref">35</a><br />
+        in Apache myth, <a href="#Pg025" class="tei tei-ref">25</a>, <a href=
+        "#Pg026" class="tei tei-ref">26</a><br />
+        in Navaho mythology, <a href="#Pg090" class="tei tei-ref">90</a>,
+        <a href="#Pg093" class="tei tei-ref">93</a>, <a href="#Pg096" class=
+        "tei tei-ref">96</a>, <a href="#Pg097" class="tei tei-ref">97</a>,
+        <a href="#Pg102" class="tei tei-ref">102</a>, <a href="#Pg110" class=
+        "tei tei-ref">110</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a><br />
+        participation of, in Jicarilla creation, <a href="#Pg061" class=
+        "tei tei-ref">61</a><br />
+        pollen scattered to, <a href="#Pg133" class="tei tei-ref">133</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Witchcraft</span></span>, penalty for, in future
+        world, <a href="#Pg056" class="tei tei-ref">56</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Sorcery</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wolf</span></span> in
+        Navaho myth, <a href="#Pg097" class="tei tei-ref">97</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wolf
+        People</span></span> of the Navaho, <a href="#Pg084" class=
+        "tei tei-ref">84</a>, <a href="#Pg087" class="tei tei-ref">87</a>,
+        <a href="#Pg090" class="tei tei-ref">90</a>, <a href="#Pg095" class=
+        "tei tei-ref">95</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Women</span></span>,
+        Apache, descent traced through, <a href="#Pg022" class=
+        "tei tei-ref">22</a><br />
+        Apache, dress of, <a href="#Pg131" class="tei tei-ref">131</a><br />
+        Apache, houses built by, <a href="#Pg013" class=
+        "tei tei-ref">13</a><br />
+        Apache, modesty of, <a href="#Pg016" class=
+        "tei tei-ref">16</a></p><span class="tei tei-pb" id="page161">[pg
+        161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Women</span></span>,
+        Apache, property right of, <a href="#Pg022" class=
+        "tei tei-ref">22</a><br />
+        Apache, status of, <a href="#Pg013" class=
+        "tei tei-ref">13</a>-14<br />
+        chiefs in Navaho mythology, <a href="#Pg084" class=
+        "tei tei-ref">84</a><br />
+        how treated, in Jicarilla ceremony, <a href="#Pg059" class=
+        "tei tei-ref">59</a><br />
+        Jicarilla, dress of, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        Jicarilla, hair-dressing of, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        Jicarilla, modesty of, <a href="#Pg058" class=
+        "tei tei-ref">58</a><br />
+        Navaho, blanket weavers, <a href="#Pg075" class=
+        "tei tei-ref">75</a><br />
+        Navaho, clothing of, <a href="#Pg136" class=
+        "tei tei-ref">136</a><br />
+        Navaho, hair-dressing of, <a href="#Pg136" class=
+        "tei tei-ref">136</a><br />
+        Navaho, status of, <a href="#Pg076" class="tei tei-ref">76</a><br />
+        Navaho, work of, <a href="#Pg085" class="tei tei-ref">85</a><br />
+        separated from men in Navaho myth, <a href="#Pg085" class=
+        "tei tei-ref">85</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Childbirth</span></span>; <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Marriage</span></span>; <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Puberty
+        ceremony</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wool</span></span>
+        blankets, in Navaho myth of, <a href="#Pg094" class=
+        "tei tei-ref">94</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Wósakĭdĭ.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Grasshopper
+        People</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yádĭlhkĭh
+        Bĭnálzé̆</span></span>, Sky Messengers, of Apache myth, <a href=
+        "#Pg031" class="tei tei-ref">31</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yádĭlhkĭh
+        Skhĭn.</span></span> <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style="font-variant: small-caps">Sky
+        God</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yakósha
+        Skhĭn</span></span>, an Apache deity, <a href="#Pg031" class=
+        "tei tei-ref">31</a>, <a href="#Pg035" class=
+        "tei tei-ref">35</a><br />
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Apache-Mohave</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yavapai</span></span>,
+        application of name, <a href="#Pg006" class="tei tei-ref">6</a>,
+        <a href="#Pg053" class="tei tei-ref">53</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yébĭchai</span></span>
+        and Apache dance compared, <a href="#Pg047" class=
+        "tei tei-ref">47</a><br />
+        dance of the Navaho, <a href="#Pg121" class=
+        "tei tei-ref">121</a><br />
+        gods of the Navaho, <a href="#Pg114" class=
+        "tei tei-ref">114</a><br />
+        order, initiation into, <a href="#Pg120" class="tei tei-ref">120</a>,
+        <a href="#Pg121" class="tei tei-ref">121</a><br />
+        signification of, <a href="#Pg116" class="tei tei-ref">116</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yéĭtso</span></span>,
+        Big God of the Navaho, <a href="#Pg098" class="tei tei-ref">98</a>,
+        <a href="#Pg105" class="tei tei-ref">105</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yellow-Corn
+        Girl</span></span> of Navaho myth, <a href="#Pg096" class=
+        "tei tei-ref">96</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yíyĕ.</span></span>
+        <span class="tei tei-hi"><span style=
+        "font-style: italic">See</span></span> <span class=
+        "tei tei-hi"><span style=
+        "font-variant: small-caps">Owl</span></span></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yoi
+        Hatál.</span></span> See Bead Chant</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yólkai
+        Ĕstsán</span></span>, a Jicarilla goddess, <a href="#Pg062" class=
+        "tei tei-ref">62</a>, <a href="#Pg064" class="tei tei-ref">64</a>,
+        <a href="#Pg068" class="tei tei-ref">68</a>, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        a Navaho goddess, <a href="#Pg094" class="tei tei-ref">94</a>-96,
+        <a href="#Pg098" class="tei tei-ref">98</a>, <a href="#Pg099" class=
+        "tei tei-ref">99</a>, <a href="#Pg105" class="tei tei-ref">105</a>,
+        <a href="#Pg137" class="tei tei-ref">137</a>, <a href="#Pg138" class=
+        "tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yólkai
+        Nalí̆n</span></span>, an Apache goddess, <a href="#Pg031" class=
+        "tei tei-ref">31</a><br />
+        function of, <a href="#Pg034" class="tei tei-ref">34</a>, <a href=
+        "#Pg035" class="tei tei-ref">35</a><br />
+        guardian of spirit-land, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        how supplicated, <a href="#Pg040" class="tei tei-ref">40</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yólkai
+        Skhĭn</span></span>, White-Shell Boy, of Apache, <a href="#Pg031"
+        class="tei tei-ref">31</a>, <a href="#Pg033" class=
+        "tei tei-ref">33</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Yŭádiĭstan</span></span>, an Apache god,
+        <a href="#Pg024" class="tei tei-ref">24</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yucca</span></span>
+        fruit eaten by Apache, <a href="#Pg019" class=
+        "tei tei-ref">19</a><br />
+        root in Navaho mythology, <a href="#Pg094" class=
+        "tei tei-ref">94</a><br />
+        root, washing with, <a href="#Pg115" class="tei tei-ref">115</a>,
+        <a href="#Pg125" class="tei tei-ref">125</a><br />
+        used for head-band, <a href="#Pg131" class=
+        "tei tei-ref">131</a><br />
+        whips made of, <a href="#Pg120" class="tei tei-ref">120</a>-121</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yuma</span></span>,
+        Jicarilla name for, <a href="#Pg135" class=
+        "tei tei-ref">135</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Yuman</span></span> and
+        Apache relations, <a href="#Pg005" class="tei tei-ref">5</a><br />
+        and Jicarilla ceremony compared, <a href="#Pg056" class=
+        "tei tei-ref">56</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style=
+        "font-style: italic">Zahadolzhá</span></span>, Fringe-mouth gods of
+        Navaho, <a href="#Pg109" class="tei tei-ref">109</a>, <a href=
+        "#Pg113" class="tei tei-ref">113</a>, <a href="#Pg114" class=
+        "tei tei-ref">114</a>, <a href="#Pg123" class=
+        "tei tei-ref">123</a></p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em"><span class=
+        "tei tei-hi"><span style="font-style: italic">Zuñi</span></span>,
+        Apache name for the, <a href="#Pg134" class=
+        "tei tei-ref">134</a><br />
+        Navaho name for, <a href="#Pg138" class="tei tei-ref">138</a><br />
+        people among Navaho, <a href="#Pg137" class="tei tei-ref">137</a></p>
+      </div>
+
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <p class="tei tei-p" style="margin-bottom: 1.00em">THE END OF VOLUME
+        I</p>
+
+        <p class="tei tei-p" style="margin-bottom: 1.00em">The University
+        Press, Cambridge, U.S.A.</p>
+      </div>
+    </div>
+    <hr class="doublepage" />
+
+    <div class="tei tei-back" style=
+    "margin-bottom: 2.00em; margin-top: 6.00em">
+      <div class="tei tei-div" style=
+      "margin-bottom: 5.00em; margin-top: 5.00em">
+        <div class="tei tei-div" style=
+        "margin-bottom: 4.00em; margin-top: 4.00em">
+          <h1 class="tei tei-head" style=
+          "text-align: left; margin-bottom: 3.46em; margin-top: 3.46em">
+          <span style="font-size: 173%">Footnotes</span></h1>
+
+          <dl class="tei tei-list-footnotes">
+            <dt class="tei tei-notelabel"><a id="note_1" name="note_1" href=
+            "#noteref_1">1.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">The agave or
+              maguey plant, locally called mescal, for which reason the
+              latter term is here employed.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_2" name="note_2" href=
+            "#noteref_2">2.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">This
+              medicine skin was owned by Háshkĕ Ní̆lntĕ and was considered
+              one of the most potent belonging to any of the medicine-men.
+              During the lifetime of Háshkĕ Ní̆lntĕ it was impossible for any
+              white man even to look upon this wonderful "medicine." After
+              reaching extreme age he was killed, presumably by his wife,
+              from whom this valuable and sacred object was procured.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_3" name="note_3" href=
+            "#noteref_3">3.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">Possibly a
+              legendary reminiscence of a home in the far north and the
+              subsequent migration to the south.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_4" name="note_4" href=
+            "#noteref_4">4.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">The myth and
+              ritual of this ceremony are given on pages 111-116.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_5" name="note_5" href=
+            "#noteref_5">5.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">Versions
+              differ as to the number of worlds through which the progenitors
+              of the Navaho passed. Some give three before this one, others
+              but one. The version adopted by the Bahozhonchí, a religious
+              order or medicine society whose rites and ceremonies are the
+              oldest and most widely known of any in the tribe, treats of two
+              worlds only: the one below, from which the Dĭgí̆n, or Holy
+              People, migrated in the form of insects, birds, and beasts, and
+              to which the dead return; and the present, into which was born
+              man in his present image, created of pollen, corn, white shell,
+              turquoise, and rain by the Dĭgí̆n. These Dĭgí̆n were the
+              animals which never assumed absolute material form on this
+              earth, and the gods who perfected the creation. The creation of
+              the world below, together with all food products, plant life,
+              and animals known to the Navaho, is credited to First Man and
+              First Woman, Ástsĕ Hástĭn and Ástsĕ Ĕstsán; but the myth does
+              not go back to that creation, nor, save for the plant and
+              animal life and a little earth used in making mountains, does
+              it assume the use of any part of the underworld in the making
+              or completion of this. So far as the inhabitants now found in
+              the image of man are concerned, they were made, and first
+              existed, on this earth, and did not develop from a lower
+              order.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_6" name="note_6" href=
+            "#noteref_6">6.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">The Navaho
+              sometimes vary the assignment of their directional colors by
+              relating, like the Apache of Arizona, black to the east and
+              white to the north.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_7" name="note_7" href=
+            "#noteref_7">7.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">These four
+              names still survive among the Navaho, applied to as many
+              clans.</p>
+            </dd>
+
+            <dt class="tei tei-notelabel"><a id="note_8" name="note_8" href=
+            "#noteref_8">8.</a></dt>
+
+            <dd class="tei tei-notetext">
+              <p class="tei tei-p" style="margin-bottom: 1.00em">Our months,
+              of course, only approximate the moons of the Indians.</p>
+            </dd>
+          </dl>
+        </div>
+      </div>
+      <hr class="doublepage" />
+
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+        <div id="pgfooter" class="tei tei-div" style=
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+          <pre class="pre tei tei-div" style=
+          "margin-bottom: 3.00em; margin-top: 3.00em">
+***END OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
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+<?xml version="1.0" encoding="utf-8" ?>
+
+<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd">
+
+<TEI.2 lang="en">
+<teiHeader>
+ <fileDesc>
+ <titleStmt>
+ <title>The North American Indian</title>
+ <author>Edward S. Curtis</author>
+ </titleStmt>
+ <editionStmt>
+  <edition n="1">Edition 1</edition>
+ </editionStmt>
+ <publicationStmt>
+ <publisher>Project Gutenberg</publisher>
+ <date value="2006-10-3">October 3, 2006</date>
+ <idno type="etext-no">19449</idno>
+ <availability>
+ <p>This eBook is for the use of anyone anywhere at no cost and
+ with almost no restrictions whatsoever. You may copy it, give it
+ away or re-use it under the terms of the Project Gutenberg
+ License online at www.gutenberg.org/license</p>
+ </availability>
+ </publicationStmt>
+
+ <sourceDesc>
+  <bibl>
+  <title>The North American Indian</title>
+  <author>Edward S. Curtis</author>
+  <imprint>
+   <pubPlace>New York</pubPlace>
+   <pubPlace>London</pubPlace>
+   <publisher>Johnson Reprint Corporation</publisher>
+   <date>1907</date>
+  </imprint>
+  </bibl>
+ </sourceDesc>
+ </fileDesc>
+
+ <encodingDesc>
+ <classDecl>
+  <taxonomy id="lc">
+  <bibl>
+   <title>Library of Congress Classification</title>
+  </bibl>
+  </taxonomy>
+ </classDecl>
+ </encodingDesc>
+ <profileDesc>
+ <langUsage>
+  <language id="en">English</language>
+ </langUsage>
+ <textClass>
+  <classCode scheme="lc">
+  *** <!-- LoC Class (PR, PQ, ...) -->
+  </classCode>
+  <keywords>
+  <list>
+   <!-- <item></item> any keywords for PG search engine -->
+  </list>
+  </keywords>
+ </textClass>
+ </profileDesc>
+ <revisionDesc>
+ <change>
+  <date value="2006-10">October 2006</date>
+  <respStmt>
+  <name>Joshua Hutchinson<lb /></name>
+  <name>Suzanne Shell<lb /></name>
+  <name>Online Distributed Proofreading Team</name>
+  </respStmt>
+  <item>Project Gutenberg Edition</item>
+ </change>
+ </revisionDesc>
+</teiHeader>
+
+<pgExtensions>
+  <pgStyleSheet>
+    figure           { text-align: center; page-float: 'htbp' }
+    .floatleft       { float: left;  margin-right: 2em }
+    .floatright      { float: right; margin-left:  2em }
+    .w90             { }
+    .w50             { }
+    .w20             { }
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+      .w90             { width: 90% }
+      .w50             { width: 50% }
+      .w20             { width: 20% }
+      .w05             { width: 5% }
+    }
+  </pgStyleSheet>
+</pgExtensions>
+
+<text>
+<front>
+<div>
+<divGen type="pgheader" />
+</div>
+
+<div rend="page-break-before: right">
+<figure url="images/image01.png" rend="w90">
+<index index="fig" />
+<head>The Pool - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: The Pool - Apache</figDesc>
+</figure>
+<p></p>
+</div>
+
+<titlePage rend="page-break-before: right">
+ <docTitle><titlePart type="main" rend="font-size: x-large">The North American Indian</titlePart><lb /><lb />
+  <titlePart type="sub">Being A Series Of Volumes Picturing And Describing<lb />
+  The Indians Of The United States And Alaska<lb /><lb /></titlePart></docTitle>
+ <byline rend="text-align: center"><lb />Written, Illustrated, And Published By <docAuthor>Edward S. Curtis</docAuthor><lb /><lb />
+  Edited By Frederick Webb Hodge<lb /><lb />
+  Foreword By Theodore Roosevelt<lb /><lb />
+  Field Research Conducted Under The Patronage Of J. Pierpont Morgan<lb /><lb />
+
+  In Twenty Volumes This, The First Volume, Published In The Year Nineteen Hundred And Seven<lb /><lb />
+</byline>
+
+<docImprint>JOHNSON REPRINT CORPORATION<lb />
+111 Fifth Avenue, New York, N.Y. 10003<lb /><lb />
+JOHNSON REPRINT COMPANY LTD.<lb />
+Berkeley Square House, London, W1X6BA</docImprint>
+</titlePage>
+
+<div rend="page-break-before: right">
+<p rend="text-align: center">Copyright 1907, by Edward S. Curtis</p>
+
+<p rend="text-align: center"><hi rend="font-style: italic">Landmarks in Anthropology</hi>, a series of reprints in cultural anthropology<lb />
+<hi rend="font-style: italic">General Editor:</hi> Weston La Barre</p>
+
+<p rend="text-align: center">First reprinting 1970, Johnson Reprint Corporation</p>
+</div>
+
+<div rend="page-break-before: right">
+<head>Contents</head>
+<divGen type="toc" />
+</div>
+
+<div>
+<head>ALPHABET USED IN RECORDING INDIAN TERMS</head>
+
+<p>[The consonants are as in English, except when otherwise noted]</p>
+
+<table>
+<row>
+<cell>a</cell><cell>as in father</cell>
+</row>
+<row>
+<cell>ă</cell><cell>as in cat</cell>
+</row>
+<row>
+<cell>â</cell><cell>as <hi rend="font-style: italic">aw</hi> in awl</cell>
+</row>
+<row>
+<cell>ai</cell><cell>as in aisle</cell>
+</row>
+<row>
+<cell>e</cell><cell>as <hi rend="font-style: italic">ey</hi> in they</cell>
+</row>
+<row>
+<cell>ĕ</cell><cell>as in net</cell>
+</row>
+<row>
+<cell>i</cell><cell>as in machine</cell>
+</row>
+<row>
+<cell>ĭ</cell><cell>as in sit</cell>
+</row>
+<row>
+<cell>o</cell><cell>as in old</cell>
+</row>
+<row>
+<cell>ŏ</cell><cell>as in not</cell>
+</row>
+<row>
+<cell>ô</cell><cell>as <hi rend="font-style: italic">ow</hi>in how</cell>
+</row>
+<row>
+<cell>oi</cell><cell>as in oil</cell>
+</row>
+<row>
+<cell>u</cell><cell>as in ruin</cell>
+</row>
+<row>
+<cell>ŭ</cell><cell>as in nut</cell>
+</row>
+<row>
+<cell>ü</cell><cell>as in German hütte</cell>
+</row>
+<row>
+<cell>ụ</cell><cell>as in push</cell>
+</row>
+<row>
+<cell>h</cell><cell>always aspirated</cell>
+</row>
+<row>
+<cell>q</cell><cell>as <hi rend="font-style: italic">qu</hi> in quick</cell>
+</row>
+<row>
+<cell>th</cell><cell>as in thaw</cell>
+</row>
+<row>
+<cell>w</cell><cell>as in wild</cell>
+</row>
+<row>
+<cell>y</cell><cell>as in year</cell>
+</row>
+<row>
+<cell>ch</cell><cell>as in church</cell>
+</row>
+<row>
+<cell>sh</cell><cell>as in shall, sash</cell>
+</row>
+<row>
+<cell><hi rend="vertical-align: super">n</hi></cell><cell>nasal, as in French dans</cell>
+</row>
+<row>
+<cell>zh</cell><cell>as <hi rend="font-style: italic">z</hi> in azure</cell>
+</row>
+<row>
+<cell>'</cell><cell>a pause</cell>
+</row>
+</table>
+</div>
+
+<div rend="page-break-before: right">
+<head>Illustrations</head>
+<divGen type="fig" />
+</div>
+
+<div>
+<p><hi rend="font-style: italic">Photogravures by John Andrew &amp; Son, Boston.</hi></p>
+</div>
+
+<div rend="page-break-before: right">
+<figure url="images/image02.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Nayé̆nĕzganĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Nayé̆nĕzganĭ</hi> - Navaho</figDesc>
+</figure>
+<p></p>
+</div>
+
+<div rend="page-break-before: right">
+<pb n="xi" /><anchor id="Pgxi" />
+<head>FOREWORD</head>
+
+<p><hi rend="font-style: italic">In Mr. Curtis we have both an artist and a trained observer,
+whose pictures are pictures, not merely photographs; whose work has
+far more than mere accuracy, because it is truthful. All serious
+students are to be congratulated because he is putting his work in
+permanent form; for our generation offers the last chance for doing
+what Mr. Curtis has done. The Indian as he has hitherto been is on
+the point of passing away. His life has been lived under conditions
+thru which our own race past so many ages ago that not a vestige of
+their memory remains. It would be a veritable calamity if a vivid
+and truthful record of these conditions were not kept. No one man
+alone could preserve such a record in complete form. Others have
+worked in the past, and are working in the present, to preserve parts
+of the record; but Mr. Curtis, because of the singular combination of
+qualities with which he has been blest, and because of his extraordinary
+success in making and using his opportunities, has been able to do what
+no other man ever has done; what, as far as we can see, no other man
+could do. He is an artist who works out of doors and not in the closet.
+He is a close observer, whose qualities of mind and body fit him to make
+his observations out in the field, surrounded by the wild life he commemorates.
+He has lived on intimate terms with many different tribes
+of the mountains and the plains. He knows them as they hunt, as
+they travel, as they go about their various avocations on the march
+and in the camp. He knows their medicine men and sorcerers, their chiefs
+and warriors, their young men and maidens. He has not only seen
+their vigorous outward existence, but has caught glimpses, such as few
+white men ever catch, into that strange spiritual and mental life of
+theirs; from whose innermost recesses all white men are forever barred.
+Mr. Curtis in publishing this book is rendering a real and great
+service; a service not only to our own people, but to the world of
+scholarship everywhere.</hi></p>
+
+<p>THEODORE ROOSEVELT</p>
+
+<p><hi rend="font-style: italic">October 1st, 1906.</hi></p>
+
+<figure url="images/image03a.png" rend="w90">
+<index index="fig" />
+<figDesc>Illustration: Theodore Roosevelt</figDesc>
+</figure>
+</div>
+
+<div rend="page-break-before: right">
+<pb n="xii" /><anchor id="Pgxii" />
+<figure url="images/image03.png" rend="w90">
+<index index="fig" />
+<head>White River - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: White River - Apache</figDesc>
+</figure>
+<p></p>
+</div>
+
+<div rend="page-break-before: right">
+<pb n="xiii" /><anchor id="Pgxiii" />
+<index index="toc" />
+<index index="pdf" />
+<head>GENERAL INTRODUCTION</head>
+
+<p>The task of recording the descriptive material embodied
+in these volumes, and of preparing the photographs which
+accompany them, had its inception in 1898. Since that
+time, during each year, months of arduous labor have been spent
+in accumulating the data necessary to form a comprehensive and
+permanent record of all the important tribes of the United States
+and Alaska that still retain to a considerable degree their primitive
+customs and traditions. The value of such a work, in great
+measure, will lie in the breadth of its treatment, in its wealth of
+illustration, and in the fact that it represents the result of personal
+study of a people who are rapidly losing the traces of their aboriginal
+character and who are destined ultimately to become assimilated
+with the "superior race."</p>
+
+<p>It has been the aim to picture all features of the Indian life
+and environment—types of the young and the old, with their
+habitations, industries, ceremonies, games, and everyday customs.
+Rather than being designed for mere embellishment, the photographs
+are each an illustration of an Indian character or of some
+vital phase in his existence. Yet the fact that the Indian and his
+surroundings lend themselves to artistic treatment has not been
+lost sight of, for in his country one may treat limitless subjects
+of an æsthetic character without in any way doing injustice to
+scientific accuracy or neglecting the homelier phases of aboriginal
+life. Indeed, in a work of this sort, to overlook those marvellous
+touches that Nature has given to the Indian country, and for the
+origin of which the native ever has a wonder-tale to relate, would
+be to neglect a most important chapter in the story of an environment
+that made the Indian much of what he is. Therefore, being
+directly from Nature, the accompanying pictures show what actually
+exists or has recently existed (for many of the subjects have<pb n="xiv" /><anchor id="Pgxiv" />
+already passed forever), not what the artist in his studio may presume
+the Indian and his surroundings to be.</p>
+
+<p>The task has not been an easy one, for although lightened at
+times by the readiness of the Indians to impart their knowledge,
+it more often required days and weeks of patient endeavor before
+my assistants and I succeeded in overcoming the deep-rooted
+superstition, conservatism, and secretiveness so characteristic of
+primitive people, who are ever loath to afford a glimpse of their
+inner life to those who are not of their own. Once the confidence
+of the Indians gained, the way led gradually through the
+difficulties, but long and serious study was necessary before knowledge
+of the esoteric rites and ceremonies could be gleaned.</p>
+
+<p>At times the undertaking was made congenial by our surroundings
+in beautiful mountain wild, in the depths of primeval forest,
+in the refreshing shade of cañon wall, or in the homes and sacred
+places of the Indians themselves; while at others the broiling
+desert sun, the sand-storm, the flood, the biting blast of winter,
+lent anything but pleasure to the task.</p>
+
+<p>The word-story of this primitive life, like the pictures, must
+be drawn direct from Nature. Nature tells the story, and in
+Nature's simple words I can but place it before the reader. In
+great measure it must be written as these lines are—while I am
+in close touch with the Indian life.</p>
+
+<p>At the moment I am seated by a beautiful brook that bounds
+through the forests of Apacheland. Numberless birds are singing
+their songs of life and love. Within my reach lies a tree, felled
+only last night by a beaver, which even now darts out into the
+light, scans his surroundings, and scampers back. A covey of
+mourning doves fly to the water's edge, slake their thirst in their
+dainty way, and flutter off. By the brookside path now and then
+wander prattling children; a youth and a maiden hand in hand
+wend their way along the cool stream's brink. The words of
+the children and the lovers are unknown to me, but the story of
+childhood and love needs no interpreter.</p>
+
+<figure url="images/image04.png" rend="w90">
+<index index="fig" />
+<head>By The Sycamore - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: By The Sycamore - Apache</figDesc>
+</figure>
+
+<p>It is thus near to Nature that much of the life of the Indian
+still is; hence its story, rather than being replete with statistics of<pb n="xv" /><anchor id="Pgxv" />
+commercial conquests, is a record of the Indian's relations with
+and his dependence on the phenomena of the universe—the
+trees and shrubs, the sun and stars, the lightning and rain,—for
+these to him are animate creatures. Even more than that, they
+are deified, therefore are revered and propitiated, since upon them
+man must depend for his well-being. To the workaday man of
+our own race the life of the Indian is just as incomprehensible as
+are the complexities of civilization to the mind of the untutored
+savage.</p>
+
+<p>While primarily a photographer, I do not see or think photographically;
+hence the story of Indian life will not be told in
+microscopic detail, but rather will be presented as a broad and
+luminous picture. And I hope that while our extended observations
+among these brown people have given no shallow insight
+into their life and thought, neither the pictures nor the descriptive
+matter will be found lacking in popular interest.</p>
+
+<p>Though the treatment accorded the Indians by those who lay
+claim to civilization and Christianity has in many cases been
+worse than criminal, a rehearsal of these wrongs does not properly
+find a place here. Whenever it may be necessary to refer to some
+of the unfortunate relations that have existed between the Indians
+and the white race, it will be done in that unbiased manner
+becoming the student of history. As a body politic recognizing
+no individual ownership of lands, each Indian tribe naturally
+resented encroachment by another race, and found it impossible
+to relinquish without a struggle that which belonged to their
+people from time immemorial. On the other hand, the white
+man whose very own may have been killed or captured by a
+party of hostiles forced to the warpath by the machinations of
+some unscrupulous Government employé, can see nothing that is
+good in the Indian. There are thus two sides to the story, and in
+these volumes such questions must be treated with impartiality.</p>
+
+<p>Nor is it our purpose to theorize on the origin of the Indians—a
+problem that has already resulted in the writing of a small
+library, and still with no satisfactory solution. The object of the
+work is to record by word and picture what the Indian is, not<pb n="xvi" /><anchor id="Pgxvi" />
+whence he came. Even with this in view the years of a single
+life are insufficient for the task of treating in minute detail all the
+intricacies of the social structure and the arts and beliefs of many
+tribes. Nevertheless, by reaching beneath the surface through a
+study of his creation myths, his legends and folklore, more than
+a fair impression of the mode of thought of the Indian can be
+gained. In each instance all such material has been gathered by
+the writer and his assistants from the Indians direct, and confirmed,
+so far as is possible, through repetition by other members of
+their tribe.</p>
+
+<p>Ever since the days of Columbus the assertion has been made
+repeatedly that the Indian has no religion and no code of ethics,
+chiefly for the reason that in his primitive state he recognizes no
+supreme God. Yet the fact remains that no people have a more
+elaborate religious system than our aborigines, and none are more
+devout in the performance of the duties connected therewith.
+There is scarcely an act in the Indian's life that does not involve
+some ceremonial performance or is not in itself a religious act,
+sometimes so complicated that much time and study are required
+to grasp even a part of its real meaning, for his myriad deities
+must all be propitiated lest some dire disaster befall him.</p>
+
+<p>Likewise with their arts, which casual observers have sometimes
+denied the Indians; yet, to note a single example, the
+so-called "Digger" Indians, who have been characterized as in
+most respects the lowest type of all our tribes, are makers of delicately
+woven baskets, embellished with symbolic designs and so
+beautiful in form as to be works of art in themselves.</p>
+
+<p>The great changes in practically every phase of the Indian's
+life that have taken place, especially within recent years, have
+been such that had the time for collecting much of the material,
+both descriptive and illustrative, herein recorded, been delayed, it
+would have been lost forever. The passing of every old man or
+woman means the passing of some tradition, some knowledge of
+sacred rites possessed by no other; consequently the information
+that is to be gathered, for the benefit of future generations, respecting
+the mode of life of one of the great races of mankind, must be<pb n="xvii" /><anchor id="Pgxvii" />
+collected at once or the opportunity will be lost for all time. It
+is this need that has inspired the present task.</p>
+
+<figure url="images/image05.png" rend="w90">
+<index index="fig" />
+<head>The Fire Drill - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: The Fire Drill - Apache</figDesc>
+</figure>
+
+<p>In treating the various tribes it has been deemed advisable that
+a geographic rather than an ethnologic grouping be presented, but
+without losing sight of tribal relationships, however remote the
+cognate tribes may be one from another. To simplify the study
+and to afford ready reference to the salient points respecting the
+several tribes, a summary of the information pertaining to each is
+given in the appendices.</p>
+
+<p>In the spelling of the native terms throughout the text, as
+well as in the brief vocabularies appended to each volume, the
+simplest form possible, consistent with approximate accuracy, has
+been adopted. No attempt has been made to differentiate sounds
+so much alike that the average student fails to discern the distinction,
+for the words, where recorded, are designed for the general
+reader rather than the philologist, and it has been the endeavor
+to encourage their pronunciation rather than to make them
+repellent by inverted and other arbitrary characters.</p>
+
+<p>I take this opportunity to express my deep appreciation to
+those who have so generously lent encouragement during these
+years of my labor, from the humblest dwellers in frontier cabins
+to the captains of industry in our great commercial centres, and
+from the representatives of the most modest institutions of learning
+to those whose fame is worldwide. Without this encouragement
+the work could not have been accomplished. When the
+last opportunity for study of the living tribes shall have passed
+with the Indians themselves, and the day cannot be far off, my
+generous friends may then feel that they have aided in a work
+the results of which, let it be hoped, will grow more valuable as
+time goes on.</p>
+
+<p>EDWARD S. CURTIS.</p>
+</div>
+
+<div rend="page-break-before: right">
+<figure url="images/image06.png" rend="w90">
+<index index="fig" />
+<head>A Noonday Halt - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: A Noonday Halt - Navaho</figDesc>
+</figure>
+<p></p>
+</div>
+
+<div rend="page-break-before: right">
+<pb n="xix" /><anchor id="Pgxix" />
+<index index="toc" />
+<index index="pdf" />
+<head>INTRODUCTION TO VOLUME ONE</head>
+
+<p>While it is the plan of this work to treat the tribes in
+the order of their geographic distribution, rather than
+to group them in accordance with their relationship
+one to another, we are fortunate, in the present volume, to have
+for treatment two important southwestern Indian groups—the
+Navaho and the Apache—which are not only connected linguistically
+but have been more or less in proximity ever since they
+have been known to history.</p>
+
+<p>Because of his cunning, his fearlessness, and his long resistance
+to subjection both by the missionary and by the governments
+under whose dominion he has lived, but until recent times never
+recognized, the Apache, in name at least, has become one of the
+best known of our tribal groups. But, ever the scourge of the
+peaceable Indians that dwelt in adjacent territory, and for about
+three hundred years a menace to the brave colonists that dared
+settle within striking distance of him, the Apache of Arizona
+and New Mexico occupied a region that long remained a <hi rend="font-style: italic">terra
+incognita</hi>, while the inner life of its occupants was a closed book.</p>
+
+<p>There is little wonder, then, that we have known practically
+nothing of the Apache and their customs beyond the meagre
+record of what has been given us by a few army officers; consequently
+their study was entered into with especial interest.
+Although much time was expended and much patience consumed
+before the confidence of their elders was gained, the work was
+finally successful, as will be seen particularly by the creation
+legend and the accompanying mythologic picture-writing on
+deerskin, which give an insight into the mode of thought of this
+people and a comprehensive idea of the belief respecting their
+genesis. Not satisfied with the story as first related by the
+medicine-men lest error perchance should have crept in, it was<pb n="xx" /><anchor id="Pgxx" />
+repeated and verified by others until no doubt of its entire accuracy
+remained. It is especially fortunate that the chief investigations
+were made in the summer of 1906, when the new "messiah
+craze" was at its height, thus affording exceptional opportunity
+for observing an interesting wave of religious ecstasy sweep over
+this primitive folk.</p>
+
+<p>The Navaho tribe, second only to the Sioux in numbers, have
+been the least affected by civilizing influences. The Navaho is
+the American Bedouin, the chief human touch in the great
+plateau-desert region of our Southwest, acknowledging no superior,
+paying allegiance to no king in name of chief, a keeper
+of flocks and herds who asks nothing of the Government but to
+be unmolested in his pastoral life and in the religion of his forebears.
+Although the mythology and ceremonials of this virile
+people would alone furnish material for many volumes, it is
+believed that even with the present comparatively brief treatment
+a comprehensive view of their character and activities will be
+gained.</p>
+
+<p>It is with pleasure that I acknowledge the able assistance rendered
+by Mr. W. W. Phillips and Mr. W. E. Myers during the
+last two years of field work in collecting and arranging the
+material for this volume, and the aid of Mr. A. F. Muhr in
+connection with the photographic work in the laboratory.</p>
+
+<p rend="text-align: right">EDWARD S. CURTIS</p>
+</div>
+</front>
+
+<body>
+<div rend="page-break-before: right">
+<figure url="images/image07.png" rend="w90">
+<index index="fig" />
+<head>Apache Camp</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache Camp</figDesc>
+</figure>
+<p></p>
+</div>
+
+<div rend="page-break-before: right">
+<figure url="images/image08.png" rend="w90">
+<index index="fig" />
+<head>Typical Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Typical Apache</figDesc>
+</figure>
+<p></p>
+</div>
+
+<div rend="page-break-before: right">
+<pb n="003" /><anchor id="Pg003" />
+<index index="toc" />
+<index index="pdf" />
+<head>THE APACHE</head>
+<p></p>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>HISTORICAL SKETCH</head>
+
+<p>The Indian and his history present innumerable problems
+to the student. Facts seemingly contradict facts, well-founded
+theories contradict other theories as well founded.
+Linguistically the Apache belong to the great Athapascan family,
+which, according to the consensus of opinion, had its origin in
+the far North, where many tribes of the family still live. Based
+on the creation legends of the Navaho and on known historical
+events, the advent of the southern branch of this linguistic group—the
+Navaho and the Apache tribes—has been fixed in the
+general region in which they now have their home, at about the
+time of the discovery of America. Contrary to this conclusion,
+however, the legend of their genesis gives no hint of an origin
+in other than their historical habitat. The history and the
+legendary lore of the Indian are passed down from generation to
+generation, so that it would seem hardly credible that all trace of
+this migration from a distant region should have become lost
+within a period of somewhat more than four hundred years.</p>
+
+<p>Again, judging by the similarity in language, the Apache and
+the Navaho in prehistoric times were as nearly a single group as
+the present bands of Apache are; and, likewise, there is sufficient
+similarity in the underlying principles of their mythology to
+argue a common tribal origin. The names as well as the functions
+of several of the mythic characters are identical in both
+tribes, as, for example, the war gods Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ.
+These miracle-performing twins in each case are the
+sons of a woman (who occupies an almost identical position in
+both Navaho and Apache mythology) and the sun and water respectively.
+Pollen also is deified by each—as Hádĭntĭn Boy among
+the Apache and Tádĭtĭn Boy among the Navaho. If, therefore,
+we may concede that the Navaho and the Apache were originally<pb n="004" /><anchor id="Pg004" />
+one tribe, as their language certainly indicates, we have many
+arguments in favor of the theory of long residence in the South-west
+of this branch of the Athapascan family, for the striking
+differences in the details of their myths would seem to indicate
+that the tribal separation was not a recent one, and that the
+mythology of the two tribes became changed in the course of its
+natural development along different lines or through accretion of
+other peoples since the original segregation. The Apache story of
+their creation portrays human beings in their present form, while
+in the Navaho genesis myth occurs the remarkable story, unquestionably
+aboriginal, of the evolution of the lower animals through
+successive underworlds until the present world is reached, then as
+spirit people miraculously creating human life.</p>
+
+<p>The beautiful genesis myth of the Apache is complete; it
+does not reflect an incipient primitive culture, but one developed
+by age. The mythology and ceremonial of the Navaho exhibit
+unquestioned signs of being composite in origin. Their ceremonials
+are perhaps the most elaborate of any Indians except the
+Pueblos; indeed the very life of this people so teems with ceremony
+as almost to pass comprehension. The Navaho ritual probably
+reached its highest phase about the beginning of the nineteenth
+century. It would seem impossible for a religion so highly developed
+as this to have attained such a stage within a comparatively
+short time.</p>
+
+<p>Before the early years of the seventeenth century the Spanish
+chroniclers give us nothing definite regarding the Apache of what
+is now Arizona and New Mexico, but there are numerous accounts
+of their aggressiveness from this time onward.</p>
+
+<figure url="images/image09.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Ténokai</hi> - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Ténokai</hi> - Apache</figDesc>
+</figure>
+
+<p>Father Francisco Garcés, who in 1775-76 journeyed from his
+mission of San Xavier del Bac, in southern Arizona, to San Gabriel,
+California, thence to the Hopi country, and back to his mission
+by way of the Colorado and the Gila rivers, had sufficient knowledge
+of the Apache to keep well out of their country, for they
+had ever been enemies of Garcés' peaceful neophytes, the Papago
+and the Pima. To the warlike, marauding Apache Garcés gave
+much thought, drawing up a plan for holding them in subjection<pb n="005" /><anchor id="Pg005" />
+by the establishment of a cordon of presidios. To read his simple
+plan and compare the ineffectual efforts of the Americans, who
+had the Apache country virtually surrounded by military posts for
+many years, will convince one that while Garcés held the Apache
+in justifiable fear, he little knew the true character of those with
+whom he was reckoning.</p>
+
+<p>So far as diligent field research reveals, there was but one tribe
+or band of Indians living within proximity of the Apache Indians
+of Arizona in early times who ever affiliated with them, or associated
+with them in any way save on terms of enmity. This tribe
+was the Apache-Mohave, of Yuman stock, whose domain extended
+along the Rio Verde in central Arizona, immediately adjacent to
+the territory over which the Apache proper held undisputed sway.
+With these, affiliation practically became fusion, for in outward
+semblance, characteristics, mode of living, and handicraft they
+are typically Apache; but their mother tongue, though impaired,
+and remnants of their native mythology are still adhered to.
+Through the Apache-Mohave, allied with the Apache since
+early times, and resembling them so closely as to have almost
+escaped segregation until recent years, did the tribe now so widely
+known as Apache undoubtedly receive its name.</p>
+
+<p>The Apache-Mohave call themselves <hi rend="font-style: italic">Apátĭĕh</hi>, which means,
+simply, "people." The Walapai, another Yuman tribe farther
+north, whose dialect resembles that of the Apache-Mohave more
+closely than do the dialects of the Mohave and the Yuma, also call
+themselves <hi rend="font-style: italic">Apátĭĕh</hi>. Although the pronunciation of this word is
+indicated more nearly correctly by this spelling than by "Apache,"
+only a trained ear can distinguish the difference in sound when
+the average Yuman Indian utters it. Etymologically it comes from
+<hi rend="font-style: italic">apá</hi>, "man," and the plural suffix -<hi rend="font-style: italic">tĭĕh</hi>.</p>
+
+<p>The mountain fastness of the Apache in Arizona permitted
+easiest approach from the south and the west for all who wished
+to seek peace or revenge. The Apache-Mohave, living as Apache
+in close affiliation, were on the western border of this stronghold,
+whence they made raids upon several other Yuman groups, north,
+west, and south, in company with the Apache. They were also<pb n="006" /><anchor id="Pg006" />
+the first to be attacked by enemies waging offensive warfare, hence
+any name by which they designated themselves might readily
+have been transmitted to the whole Apache group. Early Spanish
+missionaries alluded to the Apache-Mohave as true Apache.
+Contradistinguished from the Apache proper, the Apache-Mohave
+are called Yavapai and Yavapĕh by their congeners of the Colorado
+river, a term that has been employed by early writers, misled
+through the close association of the Apache-Mohave with the
+Apache, to designate also the latter people. It is further evident
+that the term Apache came to be applied to this great division
+of the Athapascan family indirectly, as its component tribes are
+not known by that name in any of the Indian languages of the
+Southwest, and there is no evidence of its being of other than
+Indian origin.</p>
+
+<figure url="images/image10.png" rend="w90">
+<index index="fig" />
+<head>At The Ford - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: At The Ford - Apache</figDesc>
+</figure>
+
+<p>Since known to history, the many bands of Apache have
+occupied the mountains and plains of southern Arizona and New
+Mexico, northern Sonora and Chihuahua, and western Texas—an
+area greater than that of the states of New York, Pennsylvania,
+New Jersey, Connecticut, Massachusetts, Vermont, Maine, Ohio,
+North Carolina, South Carolina, and West Virginia. They were
+always known as "wild" Indians, and indeed their early warfare
+with all neighboring tribes, as well as their recent persistent
+hostility toward our Government, which precipitated a "war of
+extermination," bear out the appropriateness of the designation.
+An admission of fear of anything is hard to elicit from the weakest
+of Indian tribes, but all who lived within raiding distance of the
+Apache, save the Navaho, their Athapascan cousins, freely admit
+that for generations before their subjugation the Apache were
+constantly held in mortal terror.</p>
+
+<p>Through the constant depredations carried on against the
+Mexican settlements in northern Sonora and Chihuahua, under
+the leadership of Juan José, an Apache chief educated among the
+Mexicans, those two states were led, in 1837, to offer a bounty
+for Apache scalps. The horror of this policy lay in the fact that
+the scalp of a friendly Indian brought the same reward as that of
+the fiercest warrior, and worse still, no exception was made of<pb n="007" /><anchor id="Pg007" />
+women or children. Nothing could have been more effective
+than this scalp bounty in arousing all the savagery in these
+untamed denizens of the mountains, and both Mexico and the
+United States paid dearly in lives for every Apache scalp taken
+under this barbarous system. Predatory warfare continued unabated
+during the next forty years in spite of all the Mexican government
+could do. With the consummation of the treaty of Guadalupe
+Hidalgo, in 1848, the Apache problem became one to be solved
+by the United States as well.</p>
+
+<p>In 1864, under General James H. Carleton, the "war of
+extermination" was begun in a most systematic manner. On
+April 20 this officer communicated a proposal of co-operation to
+Don Ignacio Pesqueira, Governor of Sonora, saying: "If your
+excellency will put a few hundred men into the field on the first
+day of next June, and keep them in hot pursuit of the Apaches of
+Sonora, say for sixty or ninety days, we will either exterminate
+the Indians or so diminish their numbers that they will cease
+their murdering and robbing propensities and live at peace."</p>
+
+<p>This request was met. The settlers in Arizona, under agreement,
+placed a force in the field provisioned with army supplies.
+Several hundred Pima, Papago, and Maricopa Indians also were
+supplied with guns, ammunition, and clothing, and pressed into
+service; but a year's effort netted the combined forces little
+gain. Although two hundred Apache were killed and many
+head of stolen stock recovered, practically no advance toward the
+termination of hostilities was accomplished.</p>
+
+<p>In April, 1865, Inspector-General Davis arranged a conference
+at the Copper Mines in New Mexico with Victorio, Nané,
+Acosta, and other chiefs, among whom were Pasquin, Cassari, and
+Salvador, sons of Mangas Coloradas, through which he learned
+of the existence of dire destitution among the Apache and a
+desire for peace on condition that they be permitted to occupy
+their native haunts. But the Government had adopted a policy
+of removal by which the Arizona Apache desiring peace should
+join the Mescaleros at the Bosque Redondo in New Mexico.
+To this they flatly refused to agree, and the warfare continued.</p>
+
+<pb n="008" /><anchor id="Pg008" />
+
+<figure url="images/image11.png" rend="w90">
+<index index="fig" />
+<head>The Bathing Pool - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: The Bathing Pool - Apache</figDesc>
+</figure>
+
+<p>Practically all the Apache were assembled in Arizona in 1865,
+and waged hostilities with renewed energy for the next five years,
+being joined by the Walapai in 1868. The close of this period
+found the situation quite as unsettled as ever.</p>
+
+<p>On June 4, 1871, General George Crook was placed in command.
+Crook was not an exterminator. In the fall of the same
+year he said:</p>
+
+<p>"I think that the Apache is painted in darker colors than he
+deserves, and that his villainies arise more from a misconception
+of facts than from his being worse than other Indians. Living
+in a country the natural products of which will not support him,
+he has either to cultivate the soil or steal, and as our vacillating
+policy satisfies him we are afraid of him, he chooses the latter,
+also as requiring less labor and being more congenial to his
+natural instincts. I am satisfied that a sharp, active campaign
+against him would not only make him one of the best Indians
+in the country, but it would also save millions of dollars to the
+Treasury, and the lives of many innocent whites and Indians."</p>
+
+<p>Crook's policy was one of peace, but he made it plain to the
+Indians that if they did not agree to peace when liberal terms
+were offered, they could expect a campaign against them hitherto
+unequalled in vigor. It was thus that by 1873 the Tontos,
+Coyoteros, and Apache-Mohave were subdued and the backbone
+of Apache resistance broken.</p>
+
+<p>The Apache-Mohave and the Tontos were placed on a reservation
+on the Rio Verde; the Coyoteros were taken to the White
+Mountain district near Fort Apache; the Pinaleños and parts of
+other bands surrendered and were established at San Carlos; in
+all, approximately three thousand Apache had been brought under
+control. About one thousand hostiles yet remained in the mountains,
+but by 1874 they had become so nearly subjugated as to
+make it seem advisable to transfer the Arizona reservations from
+the War Department to the Office of Indian Affairs, which
+was done. The policy of the Indian Office from the beginning
+had been to concentrate the various bands upon one reservation
+at San Carlos. Disaffection arose between different bands<pb n="009" /><anchor id="Pg009" />
+until this became a despicable place to nearly all, while continued
+adherence to the removal policy drove the Chiricahua
+from their southern Arizona reservation to seek refuge with the
+Ojo Caliente Apache in southwestern New Mexico, in 1876,
+although they had been living in comparative peace for four
+years. In 1877 these Chiricahua and the Ojo Caliente band
+were forcibly removed to San Carlos, but while en route Victorio
+and a party of forty warriors made their escape. In September
+of the same year three hundred more fled from San Carlos and
+settler after settler was murdered. In February, 1878, Victorio
+and his notorious band surrendered at Ojo Caliente, but gave
+notice that they would die fighting before submitting to removal
+to San Carlos. The major portion of the three hundred Chiricahua
+who had left San Carlos surrendered at Fort Wingate, New
+Mexico, shortly before. All these were taken to the Mescalero
+reservation in New Mexico.</p>
+
+<p>Haunted by the dread of removal to San Carlos, the appearance
+of a party of Grant County officials at the Mescalero agency
+on a hunting tour a few months later caused Victorio and his
+band to flee with a number of Chiricahua and Mescaleros to
+the mountains of southern New Mexico.</p>
+
+<p>For two years, until he met his death at the hands of Mexican
+troops in the fall of 1880, Victorio spread carnage throughout
+the southern portions of Texas, New Mexico, and Arizona, and
+the northern states of Mexico, enlisting the aid of every willing
+renegade or refugee of whatever band or tribe in that section.
+After him Nané, Chato, Juh, Geronimo, and other doughty
+hostiles carried the fighting and raiding along until June, 1883,
+when Crook, reassigned to the Arizona district, followed the
+Chiricahua band under Geronimo into the Sierra Madre in
+Chihuahua, whence he brought them back whipped and ready to
+accept offers of peace. The captives were placed upon the San
+Carlos and White Mountain reservations, where, with the various
+other Apache bands under military surveillance, and with Crook
+in control, they took up agriculture with alacrity. But in 1885
+Crook's authority was curtailed, and through some cause, never<pb n="010" /><anchor id="Pg010" />
+quite clear, Geronimo with many Chiricahua followers again
+took the warpath. Crook being relieved at his own request,
+Gen. Nelson A. Miles was assigned the task of finally subduing
+the Apache, which was consummated by the recapture of
+Geronimo and his band in the Sierra Madre in September, 1886.
+These hostiles were taken as prisoners to Florida, later to Alabama,
+and thence to Fort Sill, Oklahoma, where, numbering 298,
+they still are, living as farmers in peace and quiet, but still under
+the control of the military authorities.</p>
+
+<figure url="images/image12.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Alchĭsé</hi> - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Alchĭsé</hi> - Apache</figDesc>
+</figure>
+
+<p>One of the last hostile movements of note was the so-called
+Cibicu fight in 1882. In the spring of that year an old medicine-man,
+Nabakéltĭ, Attacking The Enemy, better known as Doklínĭ,
+started a "medicine" craze in the valley of the Cibicu on the White
+Mountain reservation. He had already a considerable following,
+and now claimed divine revelation and dictated forms of procedure
+in bringing the dead to life. As medicine paraphernalia he made
+sixty large wheels of wood, painted symbolically, and twelve sacred
+sticks, one of which, in the form of a cross, he designated "chief
+of sticks." Then with sixty men he commenced his dance.</p>
+
+<p>One morning at dawn Nabakéltĭ went to the grave of a man
+who had been prominent in the tribe and who had recently died.
+He and his adherents danced about the grave and then dug up
+the bones, around which they danced four times in a circle. The
+dancing occupied the entire morning, and early in the afternoon
+they went to another grave, where the performance was repeated.
+In each instance the bones were left exposed; but later four men,
+specially delegated, went to the graves and erected a brush hut
+over the remains.</p>
+
+<p>Nabakéltĭ told the people that they must pray each morning
+for four days, at the end of which time the bleached bones would
+be found clothed with flesh and alive again. By the end of
+the second day the Apache band on the Cibicu became excited
+almost to the degree of frenzy. They watched the little grave-houses
+constantly and gathered in groups about other graves.</p>
+
+<p>Some of the Apache employed as scouts with the detachment
+stationed at Fort Apache heard of the craze and obtained<pb n="011" /><anchor id="Pg011" />
+leave of absence to investigate. They returned and informed the
+commanding officer, then acting as agent, that their people were
+going mad, whereupon a number of scouts and troopers were sent
+to learn the cause of the trouble and to ask Nabakéltĭ to come to
+the fort for an interview. Though angered by the message, the
+old man agreed to come in two days. Meanwhile he had the
+little brush houses over the bones tightly sealed to keep out
+preying animals and curious Indians. He then explained to his
+people that, owing to the interruption by the whites, it was
+probable that the bones would not come to life at the end of four
+days, as predicted, but that he would make a new dance later and
+prove the efficacy of his creed.</p>
+
+<p>Then he started for the fort with his entire band of dancers,
+sixty-two in number, each with his "sacred medicine"—wheels,
+sticks, and drums. They journeyed afoot, stopping occasionally
+to dance, and reached the grounds of the fort late in the afternoon
+of the second day. On they passed, dancing in a spectacular
+manner, and camped that night on the flat a little above the fort,
+where they waited for someone to come over to interview them.
+The agent did not send for Nabakéltĭ that night, so at daybreak
+he started up White river with his band, passing by the present
+agency site, and crossing into Bear Springs valley. Thence they
+took the trail toward the Cibicu again, reaching the Carrizo in
+the evening, where they camped for the night and performed
+another dance. The following morning they took the trail for
+their home, which they reached rather early in the day.</p>
+
+<p>As soon as the band had reached its destination, another summons
+was delivered to Nabakéltĭ to appear before the agent at the
+fort. This time the old man sent back word that he would not
+come: he had gone once, and if any had wished to see him,
+they had had their chance.</p>
+
+<p>On receipt of this reply, sixty mounted soldiers, armed and
+provisioned, were sent over to the Cibicu to put a stop to the
+dancing. Apache scouts had been stationed to watch the manœuvres
+of the Indians and to keep the officials informed. They met
+the troopers, who made a night ride to the stream, and informed<pb n="012" /><anchor id="Pg012" />
+them where the old medicine-man was encamped. Early in the
+morning the soldiers reached the Cibicu at a point about two
+miles above Nabakéltĭ's camp, whence a detachment was despatched
+to arrest the medicine-man and bring him to the place
+where headquarters were being established. It was the intention
+merely to arrest and hold him while the troops rested for the
+day, preparatory to taking him back to the fort; but it was
+deemed necessary to send a force sufficiently large to cope with
+the Indians should they attempt resistance.</p>
+
+<figure url="images/image13.png" rend="w90">
+<index index="fig" />
+<head>Mescal Hills - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Mescal Hills - Apache</figDesc>
+</figure>
+
+<p>Nabakéltĭ yielded without hesitation to the demands of the soldiers,
+and forthwith rode up to headquarters. Everything seemed
+very quiet. There was no demonstration against the soldiers, who
+stacked their arms and unloaded the pack-trains. The mules were
+hobbled and turned loose, and the cavalry horses tethered and fed.</p>
+
+<p>While this apparently peaceful condition prevailed, a brother
+of the medicine-man, angered because of the arrest, dashed
+into camp on a pony and shot and killed the captain in command.
+Instantly, hardly realizing whence the shot had come,
+one of the troopers struck Nabakéltĭ on the head with a cudgel,
+killing him. Assured that a fight was imminent, the soldiers
+receded to higher ground, a short distance back, where they
+hurriedly made preparations for defence.</p>
+
+<p>On learning that Nabakéltĭ had been killed, and deeming the
+soldiers wholly to blame, a small party of Apache attacked the
+troopers while retreating to the higher ground. Six of the soldiers
+were killed, the mules stampeded, and the provisions burned, all
+within a short space of time. The hostiles made their escape,
+practically all of them leaving the valley.</p>
+
+<p>The Government probably never lost money faster in an Indian
+campaign than it did as a result of its interference with Nabakéltĭ's
+harmless medicine craze. Had he been left alone his inevitable
+failure, already at hand, to bring the dead to life would have
+lost him his following, and in all probability his ill-success would
+have cost his life at the hands of one of his tribesmen. As it
+was, the hostilities that followed extended over several months,
+costing many lives and a vast sum of money.</p>
+</div>
+
+<div>
+<pb n="013" /><anchor id="Pg013" />
+<index index="toc" />
+<index index="pdf" />
+<head>HOMELAND AND LIFE</head>
+
+<p>The present Apache population is approximately six thousand,
+including the Jicarillas and Mescaleros of New Mexico.
+It is doubtful if the number ever exceeded ten thousand.
+In population, therefore, the Apache seem almost too insignificant
+to have kept the other tribes of the vast Southwest,
+as well as two civilized nations, in constant dread for so long
+a period.</p>
+
+<p>At the present time the greater part of the Apache reside on
+the White Mountain reservation, Arizona, comprising more than
+3,500,000 acres, with agency headquarters at Whiteriver and
+San Carlos. This reservation is a part of the great tableland of
+southeastern Arizona, being a succession of mountains and high,
+park-like mesas, broken here and there with valleys and watered
+by limpid streams. The highlands are wooded with pine, cedar,
+fir, juniper, oak, and other trees, while in the valleys are mistletoe-laden
+cottonwood as well as willow, alder, and walnut, which, with
+smaller growths, are interwoven with vines of grape, hop, and
+columbine, in places forming a veritable jungle. On every hand,
+whether on mountain or in valley, many varieties of cactus grow
+in profusion; and in springtime cañon and vale, mountain-side
+and mesa, are all aglow with wild flowers.</p>
+
+<p>In midsummer the temperature of the lower reaches seems
+as great as that of a furnace. At the same season in the mountain
+and high mesa country, especially in the shade of the beautiful
+forests, the atmosphere is ideal; but in winter these higher levels
+are covered deep with snow, swept by fierce winds that chill one
+to the very marrow.</p>
+
+<p>The typical Apache habitation, called <hi rend="font-style: italic">kówa</hi>, consists of a
+framework of poles loosely thatched with native grass, through
+which the smoke from the central fire finds its outlet and the
+rain and snow sift in, rendering it anything but a comfortable
+shelter in time of storm. The <hi rend="font-style: italic">kówa</hi> is erected by the women,
+who are little more than drudges, and as an Apache may have<pb n="014" /><anchor id="Pg014" />
+as many wives as he feels able to support, he may have as
+many homes as circumstances require. The various wives are
+prone to be quarrelsome among themselves, for which reason a
+man usually maintains one wife on one part of the reservation
+and another wife perhaps many miles away.</p>
+
+<figure url="images/image14.png" rend="w90">
+<index index="fig" />
+<head>Primitive Apache Home</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Primitive Apache Home</figDesc>
+</figure>
+
+<p>In the good old days the radius of Apache wandering centred
+in the mountains of what is now southeastern Arizona; this was
+their stronghold, their lair, whence they raided to the south, well
+down into Sonora and Chihuahua, westward to the Colorado
+river, northward into the Hopi and Navaho country, and eastward
+as far at least as western Texas. From this mountain
+rendezvous they swept down upon the Mexicans and Indians of
+Sonora and Chihuahua, and on the Pueblo villages of the north,
+while in later years they terrorized the white settlers of the
+entire Southwest. To follow them was a fruitless task which
+often led to the destruction of the pursuers.</p>
+
+<p>The primitive Apache was a true nomad, a wandering child
+of Nature, whose birthright was a craving for the warpath, with
+courage and endurance probably exceeded by no other people,
+and with cunning beyond reckoning. Although his character is a
+strong mixture of courage and ferocity, the Apache is gentle and
+affectionate toward those of his own flesh and blood, particularly
+his children. Fear, to him, is unknown. Death he faces with
+stolid indifference; yet Apache men have been known to grieve
+so deeply over the loss of a friend as to end their troubles by
+self-destruction.</p>
+
+<p>No people could be better fitted than the Apache to conduct
+continuous predatory warfare. Every form of plant and animal
+life pays him tribute. An entirely naked Indian, without implements
+of any sort, would stop on a mountain slope and in a few
+minutes be sitting by a cheerful fire preparing a welcome meal.
+With a fragment of stone he would shape fire-sticks from the dead
+stalk of a yucca. Sitting with the flattened piece held firmly by
+his feet, a pinch of sand at the point of contact between the two
+sticks, with a few deft whirls of the round stick over his improvised
+hearth the lone traveller would soon have a fire kindled.<pb n="015" /><anchor id="Pg015" />
+Into the blaze he would cast a few sections of green, juicy mescal<note place="foot"><p>The agave or maguey plant, locally called mescal, for which reason the latter term is
+here employed.</p></note>
+stalk which, when cooked, would afford him both food and drink.
+This part of his meal finished, the Apache might gather other
+dead yucca stalks, split them, and often find within small stores
+of honey.</p>
+
+<p>Many plants furnish small seeds rich in nutriment. These
+are gathered in a basket, ground on a metate, and the oily mass
+formed into a ball with the hands. The Apache assert that a
+lump as large as one's two fists would subsist a man for two days;
+but in addition he would eat wild greens of various kinds, either
+cooked or raw. One of the principal vegetal foods of the
+Apache is the mescal—in their language, <hi rend="font-style: italic">náta</hi>. Nothing can give
+a better idea of the economic life of these people than a description
+of one of their annual mescal harvests.</p>
+
+<p>The mescal harvest occurs in the season of new life and
+growth, when the call from the wild is strong in the blood, and
+like a class of children—for they are but grown-up children—they
+pour out into the wilds. From the camp where they
+have passed the winter they take to the trails which lead to
+the mescal hills.</p>
+
+<p>For some hours after leaving the huts on White river the
+path leads across the hot, dusty desert; then it reaches the rim of
+White river cañon and follows its edge so closely that a pebble
+tossed from the saddle would drop into the torrent more than a
+thousand feet below. How musical the roar of the stream, and
+how cool its waters look! As the trail passes some especially
+dizzy spot the Indian women lean away from the sheer edge in
+fear. For miles the trail traverses the bluff. At times the river
+is out of sight and hearing, then it emerges again and both eye
+and ear receive its greeting. At the hour when the piñon trees
+stretch their long shadows across the land the Indians urge their
+horses down a steep, winding trail and arrive at the river's bank.
+Here they ford, follow the course of the stream for a while, and
+then at a bend reach an open flat dotted here and there with<pb n="016" /><anchor id="Pg016" />
+shapely live-oaks. In this park-like opening the long straggling
+line comes to a halt.</p>
+
+<figure url="images/image15.png" rend="w90">
+<index index="fig" />
+<head>Cutting Mescal - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Cutting Mescal - Apache</figDesc>
+</figure>
+
+<p>All the worldly possessions of the Apache woman are packed
+on the horse which she and her children have ridden. The
+mother, with the youngest in her arms, first clambers down,
+followed by the little girl four years of age; she then removes
+the blankets that cover the pack, then the burden basket containing
+her cooking utensils, next the water bottle, and from
+across the saddle seat the large rawhide carryall that contains
+the family supplies and extra clothing. A smaller rawhide
+bag holds those little essentials necessary to the comfort of the
+family. The unloading finished, the woman fills the water
+bottle at the stream and gathers fuel for preparing the simple
+meal, which is soon over. If anything is more simple than the
+cooking it is the preparation of the bed. A small circular spot is
+cleared and an armful of grass, if any exists, is spread over it; the
+blankets are laid on the grass, and the bed is made. The blankets
+may not be clean, and certainly the pallet is not downy, but this
+matters little to a people inured to hardship; they are happy.</p>
+
+<p>With a laugh the children tumble upon the blankets. Being
+dressed in a single garment a little girl innocently exposes more
+of her body than meets with her modest mother's approval. The
+scolding is full and positive. Little Miss Apache, sitting in the
+middle of the blanket with her knees drawn to her chin and with
+scant skirt now tucked carefully about her feet, looks up with
+roguish smile, then down at her wiggling toes in coquettish
+defiance.</p>
+
+<p>From far down the stream resound the splash of water and the
+merry laughter of matrons and maidens bathing in the clear pools,
+and from above the more boisterous shouts of men and boys.
+Surely he who says the American Indian is morose, stolid, and
+devoid of humor never knew him in the intimacy of his own
+home.</p>
+
+<p>With the coming of light the women are at work building
+the campfires, and the rising sun finds them at their morning
+meal. The breaking of camp is a brief task. To-day they are to<pb n="017" /><anchor id="Pg017" />
+cross the divide, ford Black river, and continue on to the mountains
+where the mescal grows abundantly. Travel in the cool
+morning hours is a delight, and seven o'clock finds the party well
+on its way. The long cavalcade winds slowly over the mountain
+trail. Just ahead is a mother with two children, a little girl astride
+behind her and a two-year-old boy standing in her lap. The
+mourning dove sounds its melancholy note from the forest, and the
+children take up the call. The little boy is not very proficient in
+the imitation, and sister corrects him time after time. Truly, in
+Indian-land, nature study begins early in life.</p>
+
+<p>There is noticeable change in the vegetation. The giant
+yuccas appear almost as a forest to-day; yesterday there was none.
+Soon the party gains the summit of the range, before which winds
+the valley of the Black with miles of placid stream in view.
+Quite different is this from White river, which is ever hurrying,
+rushing along. The Black flows within its grassy banks for long
+distances with scarcely a ripple; then a whirling rapid is passed,
+beyond which glides another long stretch of almost silent water.</p>
+
+<p>However, mescal does not grow by cool streams, and the trail
+again leads up into high mountains. On a broad slope well
+toward the summit the final halt is made. Close by is the mescal
+pit, perhaps twenty feet in diameter and three feet deep; it may
+have been used a hundred years or a thousand, abandoned for a
+long period, and then brought into use again. Each time it is
+employed it must first be cleaned of the refuse from the last burning;
+this done, a large supply of fuel is gathered and thrown in,
+and over all are piled great quantities of stones.</p>
+
+<p>Then begins the harvest of the mescal. With baskets on their
+backs the women go out to gather the plants. Their implements
+consist of a stick about two inches in diameter and three feet long,
+wedge-shaped and sharpened at one end, and a broad hatchet-like
+knife. On reaching a plant, the woman places the sharp end of
+the stick at its base and by a blow with a stone severs the root and
+pries it up. Nothing could be more primitive. The women of
+the Stone Age who gathered mescal on the same ground, and
+perhaps used the same pit, thus far must have used identical tools.</p>
+
+<pb n="018" /><anchor id="Pg018" />
+
+<figure url="images/image16.png" rend="w90">
+<index index="fig" />
+<head>Mescal - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Mescal - Apache</figDesc>
+</figure>
+
+<p>When the plant is cut from its root it is turned over and
+trimmed. For the latter the women employ the hatchet-like
+knife, cutting off the outer ends of the leaves. The plant now
+resembles a large head of cabbage and weighs from five to twenty
+pounds. As fast as the plants are cut the women place them in
+the burden baskets and carry them to the pit, load after load.
+To make it possible for each woman to identify her mescal
+after the cooking, each piece is branded with a distinguishing
+device—a property mark. The gathering of the mescal continues
+for several days, an area covering a radius of perhaps two
+miles being stripped of its budding plants, for such only are
+harvested.</p>
+
+<p>The pit being ready and the mescal gathered, the work of
+cooking commences. Just at daylight the old woman in charge
+takes her place at the rim of the pit and prays that the cooking
+may be successful and that the people may be in condition to
+partake of the food. In igniting the fuel the old-fashioned fire-sticks
+must be employed; to use matches would bring ill fortune.
+When the fuel in the pit becomes a blazing mass the women
+go to prepare breakfast, but are soon at work again gathering
+brush and grass to cover the mescal. Within four hours the fuel
+is entirely consumed and the red-hot stones have settled to the
+bottom of the pit. When it is certain that no fuel remains
+unburned, as even a small amount of smoke would spoil the quality
+of the mescal, the head-woman says, "It is good," and with great
+eagerness her followers begin to fill the pit. There is need for
+haste in throwing in and covering the mescal, as the steam must
+be confined to prevent the hot stones from scorching it. The
+covering consists of alternate layers of green brush, grass, dry
+leaves, and finally a layer of earth, about six inches in thickness.
+After forty-eight hours of steaming the seething mass is uncovered
+and each woman removes her portion.</p>
+
+<p>The greater part of the product of this cooking is now to be
+prepared for winter use by pulling the leaves apart and pounding
+them into pulp. This can be kneaded and handled much the
+same as dough, and while in this plastic state is formed into<pb n="019" /><anchor id="Pg019" />
+large cakes two inches thick and perhaps three feet long. These
+are dried in the sun, when they have all the appearance of large
+slabs of India rubber, and are easily packed on horses for the
+homeward journey.</p>
+
+<p>This dried mescal may be eaten without further preparation,
+but it is generally made into a gruel by mixing with water. Alone
+it is very sweet, and berries of the aromatic sumac, and frequently
+walnuts, are crushed with it to give it flavor.</p>
+
+<p>The fruit of the opuntia, or prickly-pear cactus, which the
+Apache call <hi rend="font-style: italic">hush</hi>, is much used for food both in its fresh state
+and dried. It is picked from the plant with pincers of split
+sticks. When the <hi rend="font-style: italic">tú̆tza</hi>, or burden basket, is filled its contents
+are poured on the ground and the fruit is brushed about with a
+small grass besom until the spines are worn off. In preparing
+<hi rend="font-style: italic">hush</hi> the women grind seeds and pulp into a mass, thus retaining
+the full food value of the fruit.</p>
+
+<p>Manzanita, piñon nuts, juniper berries, acorns of the scrub
+oak, fruit of the yucca, wild potatoes, wild onions, mesquite pods,
+and many varieties of fungi also furnish food. As a drink the
+Apache make a tea from the green or dried inner bark of
+the piñon.</p>
+
+<p>The intoxicant and curse of their lives is <hi rend="font-style: italic">túlapai</hi>, or <hi rend="font-style: italic">tizwin</hi> as
+it is sometimes called. <hi rend="font-style: italic">Túlapai</hi> means "muddy or gray water."
+It is, in fact, a yeast beer. In preparing it corn is first soaked in
+water. If it be winter time the wet corn is placed under a sleeping
+blanket until the warmth of the body causes it to sprout; if
+summer, it is deposited in a shallow hole, covered with a wet
+blanket, and left until the sprouts appear, when it is ground to
+pulp on a metate. Water and roots are added, and the mixture
+is boiled and strained to remove the coarser roots and sprouts.
+At this stage the liquid has the consistency of thin cream soup.
+It is now set aside for twenty-four hours to cool and ferment,
+when it is fit for drinking. As the <hi rend="font-style: italic">túlapai</hi> will spoil in twelve
+hours it must be drunk quickly. Used in moderation it is not
+a bad beverage, but by no means a pleasant one to the civilized
+palate. The Apache, however, knows no moderation in his<pb n="020" /><anchor id="Pg020" />
+<hi rend="font-style: italic">túlapai</hi> drinking. He sometimes fasts for a day and then drinks
+great quantities of it,—often a gallon or two—when for a time
+he becomes a savage indeed.</p>
+
+<figure url="images/image17.png" rend="w90">
+<index index="fig" />
+<head>Filling the Pit - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Filling the Pit - Apache</figDesc>
+</figure>
+
+<p>Another intoxicant, more effective than <hi rend="font-style: italic">túlapai</hi>, is made from
+the mescal—not from the sap, according to the Mexican method,
+but from the cooked plant, which is placed in a heated pit and
+left until fermentation begins. It is then ground, mixed with
+water, roots added, and the whole boiled and set aside to complete
+fermentation. The Indians say its taste is sharp, like
+whiskey. A small quantity readily produces intoxication.</p>
+
+<p>Of game foods the Apache has deer, antelope, and wild
+turkey, with quail, some water fowl, smaller birds, rabbits, and
+wood-rats. Fish and bear meat are strictly tabooed.</p>
+
+<p>The graphic art of the Apache finds expression chiefly in
+ceremonial paintings on deerskin, and in basketry. Only rarely
+have they made pottery, their roving life requiring utensils of
+greater stability. Such earthenware as they did make was practically
+the same as that of the Navaho, mostly in the form of
+small cooking vessels. Usually the pictures are painted on the
+entire deerskin, but sometimes the skin is cut square, and at others
+ceremonial deerskin shirts are symbolically painted. Occasionally
+the Apache attempts to picture the myth characters literally;
+at other times only a symbolic representation of the character
+is made. In addition to the mythic personages, certain symbols
+are employed to represent the incident of the myth. These
+paintings are made under the instruction of a medicine-man and
+are a part of the medicine paraphernalia. On some skins the
+most sacred characters in Apache mythology are represented
+symbolically—Nayé̆nĕzganĭ, the War God; Tubadzĭschí̆nĭ, his
+younger brother; Kútĕrastan, the Creator of All; Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>,
+the chief goddess. In fact the symbolism on an elaborately
+painted deerskin may cover every phase of Apache cosmology.</p>
+
+<p>In their basketry the Apache women display great taste
+in form, and in their more superior work employ much symbolic
+decoration. Since the beginning of the present "messiah
+craze" all baskets display the sacred symbols believed to have been<pb n="021" /><anchor id="Pg021" />
+revealed to Das Lan by Chuganaái Skhĭn—a combination of the
+cross and the crescent. There are many baskets, made before this
+new religious wave swept over the tribe, into which the symbolism
+has since been woven.</p>
+
+<p>The basket most used is the <hi rend="font-style: italic">tú̆tza</hi>, or burden basket, roughly
+and loosely woven, ornamented with circular lines as often painted
+on as woven in. Previous to a messiah craze, which had its
+origin with the Apache about 1901, the designs in these baskets
+were purely decorative, without attempt at symbolism; but now,
+by order of a crafty old medicine-man, every <hi rend="font-style: italic">tú̆tza</hi> must display
+the combined cross and crescent.</p>
+
+<p>The <hi rend="font-style: italic">tus</hi> is a water bottle, made invariably of withes of the
+aromatic sumac, loosely woven, and coated inside and out with
+piñon gum. To use material other than sumac would be considered
+very bad. In the Apache deluge myth the people, instructed
+by Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, built a monster <hi rend="font-style: italic">tus</hi> of piñon branches in which
+they floated away.</p>
+
+<p>The <hi rend="font-style: italic">tsa-naskú̆dĭ</hi> is a bowl or tray-shaped basket of splendid
+form, with symbolic decoration of intricate pattern.</p>
+
+<p>The most pretentious basket is the <hi rend="font-style: italic">tus-naskú̆dĭ</hi>, in general form
+like the <hi rend="font-style: italic">tus</hi>, but much larger; it is used for the storage of grain.
+Its lines are most beautiful, as are also its inwoven symbolic designs.</p>
+
+<p>Owing to the extremely secretive nature of the Apache, it is
+difficult for the casual student to learn anything of the relations
+between their mythology and the designs used in their basketry.
+Questioned, they will perhaps say, "We don't know," or "To
+make it look pretty." But an intelligent and trustworthy interpreter
+will tell you, "That woman knows, but she will not tell."
+A law of the cult brought about by the recent messiah religion
+is that every woman must have in readiness for use during the
+migration to the future world a <hi rend="font-style: italic">tus</hi>, a <hi rend="font-style: italic">tú̆tza</hi>, a <hi rend="font-style: italic">tsa-naskú̆dĭ</hi>, and
+a gourd drinking-cup, all decorated with the cross and crescent.
+These are not used and are carefully preserved.</p>
+
+<p>The clan and gentile systems of the American Indians have
+been the bulwark of their social structure, for by preventing intermarriage
+within the clan or the gens the blood was kept at its<pb n="022" /><anchor id="Pg022" />
+best. Added to this were the hardships of the Indian life, which
+resulted in the survival only of the fittest and provided the foundation
+for a sturdy people. But with advancing civilization one
+foresees the inevitable disintegration of their tribal laws, and a
+consequent weakening of the entire social structure, for the Indians
+seem to have absorbed all the evil, and to have embodied little
+of the good, that civilized life teaches.</p>
+
+<figure url="images/image18.png" rend="w90">
+<index index="fig" />
+<head>The Covered Pit - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: The Covered Pit - Apache</figDesc>
+</figure>
+
+<p>The Coyoteros are divided into five bands, each consisting of
+a number of clans, although in one band there are now survivors
+of a single clan only, while in others as many as seven or eight
+clans are still to be found. Descent among the Apache generally
+is reckoned through the mother; that is, the children belong
+to their mother's clan. An exception to this rule is said by
+"Peaches," an old Apache scout under Crook, to exist among
+the Chiricahua, where the children take the gens of the father.
+Among the Apache some of the younger generation are inclined
+to disregard tribal laws respecting marriage, but in former times
+they were rigidly enforced, marriage within the clan or the
+gens being regarded as incestuous. When asked what would
+happen if a man and a woman belonging to the same clan should
+marry, one old man answered that both would be quickly put
+to death.</p>
+
+<p>In the Appendix are given the clan names of the Coyoteros,
+also of the Arivaipa and the Chiricahua. Geronimo, Chato, and
+Cochise were members of the Aiahá<hi rend="vertical-align: super">n</hi>, People of the East, clan.
+Most of the clan names are derived from localities in which the
+ancestors of the clan are supposed to have first lived.</p>
+
+<p>With the Apache, as with other tribes, the clan organization
+has an important bearing on property right. Regardless of what
+property either spouse may hold or own at the time of marriage,
+the other immediately becomes possessed of his or her moiety.
+Should the wife die, her husband retains possession of the property
+held in common so long as he does not remarry, but what might
+be termed the legal ownership of the wife's half interest becomes
+vested in her clan. Should he attempt to dissipate the property
+the members of the deceased wife's clan would at once interfere.<pb n="023" /><anchor id="Pg023" />
+If the widower wishes to marry again and the woman of his choice
+belongs to the clan of his former wife, then he and the new wife
+become owners in common of all personal property held by him;
+but if the second wife belongs to a different clan from that of
+the former wife, then the husband must make actual transfer of
+half of the common property to the clanspeople of the deceased
+woman, who inherited the legal interest in it at their relative's
+death. The same tribal law applies in the case of a widow.</p>
+
+<p>Much internal strife naturally results whenever an actual distribution
+of property is made. In the first place the surviving
+spouse unwillingly relinquishes the moiety of the property to
+the relatives of the deceased, and the immediate relatives often
+disagree with the remainder of the clan. In former times death
+of one or more members of contending clans often resulted when
+the division of much property was made. Having no tribunal for
+making an equitable division, the matter was left to mutual agreement,
+resulting in disputes and frequently murder.</p>
+
+<p>With the breaking up of the clans, together with the rapid
+disintegration of ancient customs and laws, this property law is
+fast becoming forgotten; but so recently as 1906 such disputes as
+those mentioned occurred under both the Fort Apache and San
+Carlos agencies, creating no little ill-feeling. In one instance
+a man refused to deliver possession of half of his little herd of
+horses to his deceased wife's clanspeople when contemplating
+marriage with another woman, and appealed to the missionaries
+for aid. He was compelled to make the division, however, before
+he could remarry.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MYTHOLOGY - CREATION MYTH</head>
+
+<p>There was a time when nothing existed to form the universe—no
+earth, no sky, and no sun or moon to break the
+monotony of the illimitable darkness. But as time rolled on,
+a spot, a thin circular disc no larger than the hand, yellow on
+one side and white on the other, appeared in midair. Inside
+the disc sat a bearded man but little larger than a frog, upon<pb n="024" /><anchor id="Pg024" />
+whom was to fall the task of creating all things. Kútĕrastan,
+The One Who Lives Above, is the name by which he is now
+known, though some call him Yŭádĭstan, Sky Man.</p>
+
+<figure url="images/image19.png" rend="w90">
+<index index="fig" />
+<head>Apache Still Life</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache Still Life</figDesc>
+</figure>
+
+<p>Kútĕrastan, as if waking from a long sleep, sat up and rubbed
+his face and eyes with both hands. Then bending forward, he
+looked up into the endless darkness, and lo! light appeared everywhere
+above him. He then looked down, and all below became
+a sea of light. A glance to the east created yellow streaks of
+dawn, another to the west the saffron tints of the dying day,
+both soon becoming obscured by numerous clouds of many hues,
+formed by his looking around and about in all directions.</p>
+
+<p>Again with both hands Kútĕrastan wiped his eyes and sweating
+face and, rubbing his hands together as if he were rolling a
+small pebble between the palms, suddenly parted them with a
+quick downward fling, and there before him on a shining, vaporless,
+mirage-like cloud sat a little girl no larger than a doll.
+Kútĕrastan directed her to stand up, asking where she intended to
+go, but she replied not. He cleared his vision once more with
+his hands, then proffered his right hand to the girl, Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>,
+Woman Without Parents, who grasped it, with the greeting
+"Whence came you?"</p>
+
+<p>For reply Kútĕrastan merely repeated her question, adding,
+"Look to the east, it is light! There will be light in the south,
+in the west, and in the north." And as she looked she saw light.
+He then came out upon the cloud.</p>
+
+<p>"Where is the earth?" asked Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, to which Kútĕrastan
+replied by asking:</p>
+
+<p>"Where is the sky?" Then requesting that he be not disturbed,
+he began to sing: "I am thinking, thinking, thinking,
+thinking what shall I do next." Four times he thus sang, at
+the end of the fourth time brushing his face with his hands,
+which he rubbed briskly together and parted quickly; and there
+before him stood Chuganaái, the Sun. Raising his left hand to
+his brow, from the sweat thereon, which he rolled in his hands
+as before, Kútĕrastan let drop from his right palm a small boy,
+Hádĭntĭn Skhĭn.</p>
+
+<pb n="025" /><anchor id="Pg025" />
+
+<p>The four sat upon that still cloud for a time as if in reverie,
+the first to break the silence being he who commenced the
+creation: "What shall we do next? I do not like this cloud
+to live upon, but we are to rule and must stay together. How
+dreary it is here! I wish we had some place to go." And then
+he set to work again, creating Nacholécho, the Tarantula, who
+was later to help in completing the earth, and Nôkusé, the Big
+Dipper, whose duty it would be to befriend and to guide. The
+creation of Nĭlchídĭlhkĭzn, the Wind, Ndídĭlhkĭzn, the Lightning
+Maker, and the clouds in the west to house Ndísâgocha<hi rend="vertical-align: super">n</hi>, Lightning
+Rumbler, whom he placed in them at the same time, next
+occupied his attention. Then turning to Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, Kútĕrastan
+said, "Truly this is not a fit place in which to live; let us make
+the earth." And so saying he at once began to sing, "I am thinking
+of the earth, the earth, the earth; I am thinking of the
+earth," which he repeated four times. As he ceased, Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>,
+Chuganaái, and Hádĭntĭn Skhĭn each shook hands with him.
+Sweat from their hands adhered to his. He at once began rubbing
+his palms, when suddenly there slipped from between them
+a small brown body, no larger than a bean. Kútĕrastan kicked
+it and it expanded; Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> then kicked it and its size further
+increased; Chuganaái next gave it a severe blow with his foot
+and it became larger still; a kick from Hádĭntĭn Skhĭn made it
+greater yet. Nĭlchídĭlhkĭzn, the Wind, was told to go inside and
+blow outward in all directions. This he did, greatly expanding
+the dimensions of that body, now so wide that they could hardly
+see its edge. The Lightning was next directed to exert his
+strength, so with a terrific flash and roar he penetrated the body
+to its centre, spreading it still wider. Then Tarantula was called
+on to assist, and accordingly he started off to the east, spinning
+a strong black cord, on which he pulled with all his might;
+another cord of blue was spun out to the south, a third of yellow
+to the west, and a fourth of glistening white to the north. A
+mighty pull on each of these stretched the surface of that dark
+brown body to almost immeasurable size. Finally Kútĕrastan
+directed all to cover their eyes with their hands, and when they<pb n="026" /><anchor id="Pg026" />
+opened them a moment later they beheld Nigostú̆n, the Earth,
+complete in extent. No hills or mountains were there in sight,
+nothing but a smooth, treeless, reddish-brown plain.</p>
+
+<p>Nĭlchídĭlhkĭzn, the Wind, scratched his chest and rubbed his
+fingers together, when out from between them flew Dátĭlyĕ, the
+Humming-bird. Dátĭlyĕ was told to make a circuit of the earth
+and report what he saw. He started off toward the east, circled
+south, west, north, and back from the east. All was well; the
+earth was most beautiful, very smooth, and covered with water on
+the western side.</p>
+
+<p>But the Earth was not still; it kept shifting and rolling and
+dancing up and down, so Kútĕrastan made four great posts—colored
+black, blue, yellow, and white—to support it. Then he
+directed Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> to sing a song. She sang, "The world is
+made and will soon sit still." These two then stood and faced
+Chuganaái and Hádĭntĭn Skhĭn, when into their midst came
+Nĭlchídĭlhkĭzn, who dashed away to the cardinal points with
+the four posts, which he placed under the sides of the earth;
+and upon them it sat and was still. This pleased Kútĕrastan,
+so he sang a song, repeating, "The world is now made and sits
+still."</p>
+
+<p>Then Kútĕrastan began another song, referring to the sky.
+None existed as yet, and he felt there ought to be one. Four
+times he chanted the song, at the end of the fourth time spreading
+his hands wide before him, when lo! there stood twenty-eight
+men and women ready to help make a sky to cover the earth.
+He next chanted a song for the purpose of making chiefs for the
+sky and the earth, and at its close sent Ndídĭlhkĭzn, the Lightning
+Maker, to encircle the world. Ndídĭlhkĭzn departed at once, but
+returned in a short time with three very uncouth persons, two girls
+and a boy, whom he had found in the sky in a large turquoise
+bowl. Not one of them had eyes, ears, hair, mouth, nose, or teeth,
+and though they had arms and legs, they had neither fingers nor
+toes.</p>
+
+<p>Chuganaái at once sent for Doh, the Fly, to come and erect
+a <hi rend="font-style: italic">kaché̆</hi>, or sweat-house. It took but a short time to put up the<pb n="027" /><anchor id="Pg027" />
+framework, which Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> covered closely with four heavy
+clouds: a black cloud on the east, a blue one on the south, a
+yellow one on the west, and a white one on the north. Out in
+front of the doorway, at the east, she spread a soft red cloud for
+a foot-blanket after the sweat. Twelve stones were heated in a
+fire, and four of them placed in the <hi rend="font-style: italic">kaché̆</hi>. Kútĕrastan, Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>,
+Chuganaái, and Hádĭntĭn Skhĭn each inspected the sweat-house
+and pronounced it well made. The three newcomers were bidden
+to enter and were followed by Chuganaái, Nĭlchídĭlhkĭzn,
+Ndídĭlhkĭzn, Nôkusé, and Doh. The eight sang songs as their
+sweat began. Chuganaái led, singing four songs, and each of the
+others followed in turn with the same number. They had had a
+good sweat by the time the songs were finished, so Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>
+removed the black cloud and all came out. She then placed the
+three strangers on the red-cloud blanket, and under the direction
+of Kútĕrastan made for them fingers, toes, mouth, eyes, ears, hair,
+and nose. Then Kútĕrastan bade them welcome, making the boy,
+whom he called Yádĭlhkĭh Skhĭn, Sky Boy, chief of the sky
+and its people. The second he named Nigostú̆n Nalí̆n, Earth
+Daughter, and placed her in charge of the earth and its crops;
+while to the third, Hádĭnĭn Nalí̆n, Pollen Girl, was assigned the
+care of the health of the earth's people. This duty also devolved
+upon Hádĭntĭn Skhĭn, but each looks more to the welfare of his
+own sex than to that of the other.</p>
+
+<figure url="images/image20.png" rend="w90">
+<index index="fig" />
+<head>Among the Oaks - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Among the Oaks - Apache</figDesc>
+</figure>
+
+<p>The earth was smooth, flat, and barren, so Kútĕrastan made a
+few animals, birds, trees, and a hill. Then he sent Ágocho, the
+Pigeon, to see how the world looked. Four days later Ágocho
+returned and said all was beautiful, but that in four days more
+the water on the opposite side would rise and flood the land.
+Kútĕrastan at once created a piñon tree. This Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> skilfully
+tended until it grew to be of gigantic size at the end of
+four days. Then with four great limbs as a framework she
+made a very large water bottle, <hi rend="font-style: italic">tus</hi>, covering it with gum
+from the piñon. When the water appeared as predicted, Kútĕrastan
+went up on a cloud, taking his twenty-eight helpers with
+him, while Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> summoned all the others and put them<pb n="028" /><anchor id="Pg028" />
+into the <hi rend="font-style: italic">tus</hi>, into which she climbed last, closing the mouth at
+the top.</p>
+
+<figure url="images/image21.png" rend="w90">
+<index index="fig" />
+<head>Mescal Camp - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Mescal Camp - Apache</figDesc>
+</figure>
+
+<p>The flood completely submerged the earth for twelve days.
+Then the waters subsided, leaving the <hi rend="font-style: italic">tus</hi> on the summit of the
+hill Kútĕrastan had made. The rush of the waters had changed
+the once smooth, level plain into series of mountains, hills,
+rivers, and valleys, so that Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> hardly knew where they
+were when she opened the <hi rend="font-style: italic">tus</hi> and came out. Tázhĭ, the Turkey,
+and Gấgĕ, the Crow, were the first to make a tour of the land.
+At the base of the hill they descended into a small muddy alkaline
+creek, in which the Turkey got the tips of his tail-feathers
+whitened, and they have been white ever since. On return they
+reported that all looked beautiful as far as they had travelled.
+Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> then sent Ágocho to make a complete circuit and let
+her know how things appeared on all sides. He came back much
+elated, for he had seen trees, grass, mountains, and beautiful lakes
+and rivers in every direction.</p>
+
+<p>Directing the others to remain where she left them, Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>
+summoned Hádĭntĭn Skhĭn, Hádĭntĭn Naln, Ndídĭlhkĭzn, and
+Ágocho, and took them up in a cloud, in which they drifted until
+they met Kútĕrastan and his band of workers, who had completed
+the sky during the time of the flood. The two clouds floated to
+the top of the hill on which stood the <hi rend="font-style: italic">tus</hi>. All descended to the
+valley below, where Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> marshalled them into line, that
+Kútĕrastan might talk to them. He briefly told them that he was
+going to leave them and wished each one to do his part toward
+making the world perfect and happy. "You, Ndísâgocha<hi rend="vertical-align: super">n</hi>, shall
+have charge of the clouds and the water. You, Yádĭlhkĭh Skhĭn,
+I leave in charge of the sky. Nigostú̆n Nalí̆n, you are to look
+after the crops of our people; and you, Hádĭntĭn Skhĭn, must care
+for their health and guide them." He then called Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> to
+him and placed her in charge of all.</p>
+
+<p>The people stood in line facing their god, with hands extended
+as if in supplication. Kútĕrastan and Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> stood
+facing each other. Each rubbed their thighs with their hands,
+then cast their hands downward, and there arose between them a<pb n="029" /><anchor id="Pg029" />
+great pile of wood. Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> knelt and slipped a hand under it,
+and as she did so Kútĕrastan passed his hand over the top. Great
+white billowy clouds of smoke at once issued forth, rising straight
+skyward. Into these Kútĕrastan disappeared. All the other gods
+and goddesses soon followed, leaving the twenty-eight whom
+Kútĕrastan had made to build the sky to remain upon the earth
+and people it. Chuganaái went east to travel with the sun;
+Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> departed westward to make her home in clouds on
+the horizon, while Hádĭntĭn Skhĭn and Hádĭntí̆n Nalín sought
+homes among the clouds in the south, and Nôkusé may still be
+seen in the northern sky at night.</p>
+
+<p>The Apache is inherently devoutly religious; his life is
+completely moulded by his religious beliefs. From his morning
+prayer to the rising sun, through the hours, the days, and
+months—throughout life itself—every act has some religious
+significance. Animals, elements, every observable thing of the
+solar system, all natural phenomena, are deified and revered.
+Like all primitive people, not understanding the laws of nature,
+the Apache ascribe to the supernatural all things passing their
+understanding. The medicine-men consider disease evil, hence
+why try to treat evil with drugs? Disease is of divine origin,
+so to the beneficent and healing gods the Apache naturally
+make supplication for cure.</p>
+
+<p>The Apache, even if willing, could not directly impart their
+religious beliefs or their philosophy. It is only by study of their
+myths, myth songs, and medicine practices, and by close observance
+of their life, that a comprehensive idea of such beliefs can
+be gained.</p>
+
+<p>A concise outline of the mythology of the Apache is given in
+the following description of the painted medicine skin<note place="foot"><p>This medicine skin was owned by Háshkĕ Ní̆lntĕ and was considered one of the most
+potent belonging to any of the medicine-men. During the lifetime of Háshkĕ Ní̆lntĕ it was
+impossible for any white man even to look upon this wonderful "medicine." After reaching
+extreme age he was killed, presumably by his wife, from whom this valuable and sacred
+object was procured.</p></note> shown
+in the accompanying plate.</p>
+
+<pb n="030" /><anchor id="Pg031" />
+
+<p>A—The nucleus of the universe, called Chalhké̆lh Nalíín,
+Night Girl. In the beginning it was merely a spot of color in
+which, during the course of time, a form appeared, and later
+emerged. This was Kútĕrastan, the Creator.</p>
+
+<p>B—Kútĕrastan, the Creator of All, is standing on the clouds,
+his first home, holding lightning in each hand. To his left is
+the <hi rend="font-style: italic">tus</hi>, or water bottle, in which the people of the earth took
+refuge from the flood shortly after their creation. Above him
+are four clouds, those into which he departed when leaving the
+earth for his celestial abode. He first created several assistants,
+who in turn created others by rubbing sweat and small particles
+of cuticle from the face and body.</p>
+
+<p>C—Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, the chief goddess, first helper of Kútĕrastan,
+is seen standing on the clouds. In her right hand is a piñon tree,
+from the branches and gum of which the large <hi rend="font-style: italic">tus</hi> was made
+at the time of the deluge. Above her flies Dátĭlyĕ, the Humming-bird,
+who was sent as a messenger about the world to
+note how its creation progressed.</p>
+
+<p>D—Chuganaái Skhĭn was the second person created by
+Kútĕrastan. He followed Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, and is therefore third in
+importance of the many deities. Not only does he give light
+to the day, but he has the power to relieve and cure disease with
+the aid of the first beams of his morning light. The Apache
+ask his blessing before sunrise, generally imploring his beneficence
+"as soon as you look upon me." The serrated circles typify
+the abodes of these gods, which are protected by insurmountable
+barriers.</p>
+
+<p>E—Here the sun as first made by the great creator is
+pictured. As time wore on, it grew to become the full round
+disc it now is.</p>
+
+<p>F—The moon as first made by Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, at the behest of
+Kútĕrastan, who asked that she make something to illumine the
+night. The streaks represent catamenia, and the gradual growth
+of the moon is assumed to be parallel with prenatal growth.</p>
+
+<p>G—This single symbol, a maltese cross, represents the four
+personages who made the stars. They have to do with the stars<pb n="032" /><anchor id="Pg032" />
+only, and are not prayed to as deities having power over the
+people on earth.</p>
+
+<figure url="images/image22.png" rend="w90">
+<index index="fig" />
+<head>Sacred Buckskin - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+
+<p>EXPLANATION OF PLATE</p>
+
+<p>A—Chalhké̆lh Nalín, Night Girl<lb />
+B—Kútĕrastan, The One Who Lives Above<lb />
+C—Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, Woman Without Parents<lb />
+D—Chuganaái Skhĭn, Sun Boy<lb />
+E—Chuganaái, The Sun<lb />
+F—Klĕganaái, The Moon<lb />
+G—Yádĭlhkĭh Bĭnálzĕ, Sky Messengers<lb />
+H—Nigostú̆n Bĭká Bĭnálzĕ, Earth Messengers<lb />
+I, J—Nasté̆lh, Makers of Dreams and Visions<lb />
+K—Hádĭlhkĭh, Lightning</p>
+
+<p>Disc L<lb />
+1—Nayé̆nĕzganĭ, Slayer of Alien Gods<lb />
+2—Dutlí̆shĭ Skhĭn, Turquoise Boy<lb />
+3—Yólkai Skhĭn, White-Shell Boy<lb />
+4—Hádĭntĭn Skhĭn, Pollen Boy</p>
+
+<p>Disc M<lb />
+1—Tubadzĭschí̆nĭ, Born From Water<lb />
+2—Yádĭlhkĭh Skhĭn, Sky Boy<lb />
+3—Yólkai Skhĭn, White-Shell Boy<lb />
+4—Hádĭntĭn Skhĭn, Pollen Boy</p>
+
+<p>Disc N<lb />
+1—Yólkai Nalí̆n, White-Shell Girl<lb />
+2—Dutlí̆shĭ Nalí̆n, Turquoise Girl<lb />
+3—Ĕnásho Dĭlú̆hklí̆shĕn, Black Alien Talker<lb />
+4—Hádĭntĭn Nalí̆n, Pollen Girl</p>
+
+<p>Disc O<lb />
+1—Hádĭntĭn Nalí̆n, Pollen Girl<lb />
+2—Nĭlchídĭlhkĭzn, The Wind<lb />
+3—Yólkai Nalíí̆n, White-Shell Girl<lb />
+4 —Yakósha Skhĭn, Frost Boy</p>
+
+<p>P—Gáŭncho - Gods<lb />
+Q—Gaŭnchĭné̆  - Gods<lb />
+R—Gáŭn - Gods<lb />
+S—Gaŭnchí - Gods</p>
+<figDesc>Illustration: Sacred Buckskin - Apache</figDesc>
+</figure>
+
+<p>H—Another maltese cross, symbolizing four spirits of the
+air, who act as messengers of the gods. They are supposed to
+communicate with the medicine-men, bringing to them words
+of wisdom from the several gods as they sit and chant in ceremony,
+or when they are fasting. Their name, Nigostú̆n Bĭká
+Bĭnálzĕ, Earth Messengers, indicates that their powers extend
+to both the earth and the sky.</p>
+
+<p>I and J symbolize spirits of the air who reveal to the
+medicine-men the wonders they claim to know in a priestly way.
+Such revelations are made to them in visions as they sit and
+drum and sing when endeavoring to discover some new cure for
+an affliction, or to initiate new customs that might be pleasing to
+the gods. The priests often take a medicine skin of this sort
+and go out into the mountains, where they fast and sing over it
+for hours at a time, awaiting the coming of the spirits.</p>
+
+<p>K—It is supposed that any of the various gods have the
+power of calling on the lightning to carry messages from one to
+the other. Wherever shown in the symbolism of the Apache,
+lightning lines are drawn to indicate communication from one
+god to another.</p>
+
+<p>Disc L 1—Nayé̆nĕzganĭ is the first son of Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, who
+was made to conceive by the sun's rays as she lay asleep on the
+eastern slope of a mountain. He is the War God and miracle performer,
+the culture hero who in parallel legends appears in many
+North American aboriginal cults. Great monsters in the form
+of giant antelopes, rolling stones, and beasts of hideous conception
+are supposed to have inhabited the earth for a time, destroying its
+people. These monsters typify only the evils of this life; in fact
+death itself is spoken of in many legends as one of the monsters,
+in such form engaging in a long discussion with the miracle
+performer to prove that he should not be destroyed; if he
+were, the earth would become overpopulated. With his bow
+and arrow and turquoise lance Nayé̆nĕzganĭ banished these curses
+from earth. He himself was invulnerable as he appeared before<pb n="033" /><anchor id="Pg033" />
+these monsters, for the reason that he always buried his veins
+near a tree before attacking them. After he had killed them all,
+he and his younger brother, Tubadzĭschí̆nĭ, quarrelled. The
+Bluebird revealed to the latter the spot where Nayé̆nĕzganĭ kept
+his veins buried, so he sought them out and shot arrows into
+them, thus killing him. Other myths relate how Nayé̆nĕzganĭ
+was later resurrected, and he is still prayed to as the chief
+War God.</p>
+
+<figure url="images/image23.png" rend="w90">
+<index index="fig" />
+<head>Apache Girl</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache Girl</figDesc>
+</figure>
+
+<p>2—Dutlí̆shĭ Skhĭn was created within the blue clouds at
+the time they were made, and emerged from them. He took
+part in the creation, assisting Kútĕrastan and Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> in finishing
+their work. At their direction he made a few people and
+many birds and animals.</p>
+
+<p>3—To Yólkai Skhĭn is attributed the creation of all white
+things. He himself was brought into existence in the white
+cloud, and on emerging therefrom immediately began the work
+of making white rock and shells under the direction of Kútĕrastan
+and Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>.</p>
+
+<p>4—Hádĭntĭn Skhĭn is the God of Disease and Health. It is
+he who causes much sickness and he who can cure any disease,
+if he be so disposed. Especial care is taken by the Apache not
+to arouse his displeasure, and he is supplicated and propitiated
+whenever disease appears among them.</p>
+
+<p>Disc M 1—Tubadzĭschí̆nĭ, the second son of Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>,
+is the God of Water, because his mother conceived as she slept
+one afternoon under a ledge of rock from which drops of water
+trickled upon her. In the dance for rain all prayers and songs
+are addressed to him. It was he who created the ocean.</p>
+
+<p>2—Yádĭlhkĭh Skhĭn is Chief of the Sky. In the origin story
+the Lightning was sent to encircle the earth to find how things
+appeared on all sides. On his return he brought back with him
+a large turquoise bowl containing three ill-formed persons, one
+of whom was Sky Boy. Later all three were put through a
+sweat-bath and their bodies perfected.</p>
+
+<p>3—Yólkai Skhĭn, described above.</p>
+
+<p>4—Hádĭntĭn Skhĭn, described above.</p>
+
+<pb n="034" /><anchor id="Pg034" />
+
+<figure url="images/image24.png" rend="w90">
+<index index="fig" />
+<head>The Ford - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: The Ford - Apache</figDesc>
+</figure>
+
+<p>Disc N 1—Yólkai Nalí̆n, one of the most venerated and
+greatly feared personages in the Apache mythology. She is the
+Goddess of Death, or rather of the after-life, for she controls all
+souls that pass on to the future world. The road to this afterworld
+is supposed to cross her shoulders and is symbolized by the
+Milky Way, a trail made by the departing spirits. The Apache
+will not utter the name of a deceased person, because they say the
+dead have gone on to Yólkai Nalí̆n and are her people. If they
+talked of them it might anger her, and when their death ensues
+she might refuse them admittance to the eternal paradise. This
+goddess is supposed to preside over the birth of children, hence
+supplications and offerings are made to her immediately before
+childbirth. She is invoked at other times to withhold her call,
+for it is believed that she can cause death. These prayers are
+addressed to Yólkai Nalí̆n through the medium of small white
+shells and white stone beads. The white beads are symbolic of
+purity, and through them Yólkai Nalí̆n is asked to keep the minds
+of the people free from evil thoughts or deeds.</p>
+
+<p>2—Dutlí̆shĭ Nalí̆n, the Turquoise Girl, is the creator of all
+things green. She has to do with the crops in the fields, and
+the devout Apache prays to her every morning during the season
+of growth.</p>
+
+<p>3—Ĕnásho Dĭlhklí̆shĕn is the God of Intellect. He controls
+the minds of the people, making their thoughts good or evil at
+will. It was he who first talked to the people on earth. When
+a child is born its parents often pray that Kútĕrastan will make
+it grow to be like Ĕnásho Dĭlhklí̆shĕn, to whom prayers are
+addressed for aid when one must talk to the people. In such case
+no offering of pollen is made unless the request be presented to an
+image representing this god, when pollen is sprinkled upon it.</p>
+
+<p>4—Hádĭntĭn Nalí̆n is Chieftainess of Pollen, because she
+causes pollen to grow on the trees. The Indians know the
+function of pollen in plants and pray that their corn and other
+products of the fields, as well as the nuts and fruits that grow
+wild, may be fructified early in the season, to insure good
+harvests.</p>
+
+<pb n="035" /><anchor id="Pg035" />
+
+<p>Disc O 1—Hádĭntĭn Nalí̆n, described above.</p>
+
+<p>2—Nĭlchídĭlhkĭzn, Chief of the Winds. The Apache never
+complains of the wind, for should he become impatient about
+them and give vent to sacrilegious utterances he might anger
+the Wind God and thereby bring on destructive storms.</p>
+
+<p>3—Yólkai Nalí̆n, described above.</p>
+
+<p>4—Yakósha Skhĭn, God of Moisture and also Controller of
+Rain. Since snow, ice, hail, frost, dew, and fog are derived
+from the clouds, Yakósha Skhĭn is sometimes termed Chief of the
+Clouds, but in general the clouds are regarded as his workshop,
+for there is another who has direct charge and control of them.</p>
+
+<p>P, Q, R, and S—These figures represent gods, or, in Apache,
+<hi rend="font-style: italic">gáŭn</hi>, who are supposed to have been made by the Sun for the
+purpose of curing people stricken with bodily disease. Diseases
+of the body are regarded as distinct from those of the mind. The
+<hi rend="font-style: italic">gáŭn</hi> live in the four cardinal directions and are impersonated in
+medicine ceremonies by men wearing stick masks, who always
+take stations at the four sides of the patient. These doctors are
+not called in case of illness until after the four chief deities have
+been supplicated, when, as a last resort, the medicine-man prays
+to the <hi rend="font-style: italic">gáŭn</hi>. If the <hi rend="font-style: italic">gáŭn</hi> cannot help, there is believed to be no
+hope for the patient. In ancient times all animals could talk, and
+many were used as beasts of burden. The bear and the deer
+were the horses of that time. In the graphic representations
+of the Apache these four spirits are often pictured riding deer
+and bear.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MEDICINE AND MEDICINE-MEN</head>
+
+<p>The medicine-men of the Apache are most influential personages.
+They are usually men of more than ordinary ability,
+claiming, through their many deities and their knowledge of
+the occult and ominous, to have supernatural power. In sickness
+any individual may make supplication to the deities, but
+the prayers of the medicine-men are accepted as being most
+efficacious.</p>
+
+<pb n="036" /><anchor id="Pg036" />
+
+<figure url="images/image25.png" rend="w90">
+<index index="fig" />
+<head>Apache Medicine-man</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache Medicine-man</figDesc>
+</figure>
+
+<p>Many of the medicine-men have some knowledge of the
+medicinal properties of plants and generally make use of them in
+the treatment of disease, but their treatment consists more of
+incantation than aught else. Even in collecting the plants they
+invoke the deities, usually facing the cardinal points in turn.
+In case the prescription calls for a combination of herbs or other
+vegetal products, the number four is always strictly adhered to; it
+might be a decoction made of four roots of one variety or of a
+single root from each of four varieties of plants.</p>
+
+<p>Every Apache medicine-man has a medicine skin, his <hi rend="font-style: italic">ĕpú̆n ezchí</hi>,
+inscribed with the symbolism of the tribal mythology. With
+his prayer wands he rehearses the symbolic figures, praying to the
+mythical characters who are regarded as most efficacious in the
+particular ailment under treatment. In his own little <hi rend="font-style: italic">kówa</hi>, or
+dwelling, with the painted deerskin spread before him, on which are
+delineated the symbolic representations of a score of gods comprising
+the Apache pantheon, a medicine-man will sit and croon
+songs and pray all day and all night in the hope of hearing the
+voices of celestial messengers.</p>
+
+<p>Many of the prayers and songs of the Apache medicine-men
+are very beautiful. The following is an example:</p>
+
+<p>1 <hi rend="font-style: italic">Stĕná pĕhí̆nda nzhóni, tógonĭl ádahĕ bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>2 <hi rend="font-style: italic">Inaté̆sh nzhóni bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>3 <hi rend="font-style: italic">Ĕnŭdé̆tsos nzhóni bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>4 <hi rend="font-style: italic">Ĭnyátĭl nzhóni bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>5 <hi rend="font-style: italic">Bé̆hnandahĭ ĭnkéhĭ tógonĭl ádahĕ bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>6 <hi rend="font-style: italic">Ĭndú̆h bĭnandáhĕ bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>7 <hi rend="font-style: italic">Bĕh nashálolĕzh ndĕ; nashéyo shĭchí̃sĭgo<hi rend="vertical-align: super">n</hi> zhó<hi rend="vertical-align: super">n</hi>dolĕzh.</hi></p>
+
+<p>8 <hi rend="font-style: italic">Ndĕ shĭnklóho bĕh sanandáhĕ bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>9 <hi rend="font-style: italic">Bĕh sanashádo bé̆oĭshka<hi rend="vertical-align: super">n</hi>.</hi></p>
+
+<p>10 <hi rend="font-style: italic">No oskó<hi rend="vertical-align: super">n</hi>go adĭshní daházhĭ bĕhnashádo ti ndĕ ta nashéyo
+go<hi rend="vertical-align: super">n</hi>zhódo.</hi></p>
+
+<p>11 <hi rend="font-style: italic">Shágocho paógo násha.</hi></p>
+
+<p>12 <hi rend="font-style: italic">Akúd ndĕ sa nzhóni yé̆sĭtchĭ yé̆atido.</hi></p>
+
+<p>13 <hi rend="font-style: italic">Pídi yú̆gga sa nzhóni yé̆kĭssĭn shí̃dĭl é̆ndo.</hi></p>
+
+<p>14 <hi rend="font-style: italic">Shĭtú̆h gozhó<hi rend="vertical-align: super">n</hi>dolĕzh pógo hádĭshndi.</hi></p>
+
+<pb n="037" /><anchor id="Pg037" />
+
+<p>1 <hi rend="font-style: italic">Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, you are good, I pray for a long life.</hi></p>
+
+<p>2 <hi rend="font-style: italic">I pray for your good looks.</hi></p>
+
+<p>3 <hi rend="font-style: italic">I pray for good breath.</hi></p>
+
+<p>4 <hi rend="font-style: italic">I pray for good speech.</hi></p>
+
+<p>5 <hi rend="font-style: italic">I pray for feet like yours to carry me through a long life.</hi></p>
+
+<p>6 <hi rend="font-style: italic">I pray for a life like yours.</hi></p>
+
+<p>7 <hi rend="font-style: italic">I walk with people; ahead of me all is well.</hi></p>
+
+<p>8 <hi rend="font-style: italic">I pray for people to smile as long as I live.</hi></p>
+
+<p>9 <hi rend="font-style: italic">I pray to live long.</hi></p>
+
+<p>10 <hi rend="font-style: italic">I pray, I say, for a long life to live with you where the good
+people are.</hi></p>
+
+<p>11 <hi rend="font-style: italic">I live in poverty.</hi></p>
+
+<p>12 <hi rend="font-style: italic">I wish the people there to speak of goodness and to talk
+to me.</hi></p>
+
+<p>13 <hi rend="font-style: italic">I wish you to divide your good things with me, as a brother.</hi></p>
+
+<p>14 <hi rend="font-style: italic">Ahead of me is goodness, lead me on.</hi></p>
+
+<p>While this prayer is worded as if uttered by the supplicant,
+it is in reality offered by the medicine-man in his behalf.</p>
+
+<p>There are head medicine-men and medicine-men of lesser
+degree. The man who becomes influential enough to be considered
+the head medicine-man of the tribe is more of a politician
+than a doctor of diseases, and in important cases only is
+he called to treat in a healing ceremony. It requires a particularly
+capable Indian to attain the position of head medicine-man,
+for to do so he must not only make the people subservient
+to his will, but must wrest the leadership from some other and
+usually older medicine-man who is himself an influential character.
+Unfortunately it is apt to be the most crafty, scheming man who
+gains such power over his tribesmen.</p>
+
+<p>A case in point was the recent strife between Das Lan and
+Goshonné. For some years the latter, an Indian of exceptional
+ability and withal apparently an honest man in his treatment of
+diseases, was the head medicine-man of the White Mountain
+Apache. Then it came to pass that the crafty old Das Lan
+of the Cibicu had his vision, in which was revealed a special<pb n="038" /><anchor id="Pg038" />
+message brought by Chuganaái Skhĭn from Kútĕrastan to the
+Apache people. This was the beginning of the present so-called
+messiah craze.</p>
+
+<figure url="images/image26.png" rend="w90">
+<index index="fig" />
+<head>Maternity Belt - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Maternity Belt - Apache</figDesc>
+</figure>
+
+<p>From the first there was promise of a battle to the end between
+Goshonné and Das Lan. Goshonné well knew that if the new
+cult gained a firm footing he would lose his influence and at best
+be but a mediocre medicine-man. Das Lan, on the other hand,
+knew that he must break the power of such a man as Goshonné,
+if he was to assume the leadership. Goshonné scoffed and scorned,
+and would have none of the new belief. Still, he was an Indian,
+and the prophecies of his rival gradually filled him with superstitious
+fear, while his followers were either deserting him openly
+or were secretly joining the ranks of the enemy. Death was predicted
+for the members of Goshonné's own family, and well could
+Das Lan make such prophecies, for Goshonné's two brothers were
+already stricken with tuberculosis. First one died, then the other.
+Das Lan could now point to him and say, "That is what Kútĕrastan
+does to those who do not believe!" It was thus that Goshonné's
+power finally was broken and Das Lan became a seer.</p>
+
+<p>Sacred pollen, <hi rend="font-style: italic">hádĭntĭn</hi>, is used in all ceremonies, particularly
+in those designed for healing. The principal source of <hi rend="font-style: italic">hádĭntĭn</hi>
+is the tule, but much of it comes from the piñon. For prayers
+invoking an abundance of corn, pollen is mixed with cornmeal.
+Not only do the medicine-men use this powder, but each individual
+carries a small quantity of it in a deerskin pouch somewhere
+about his person. In the pollen may be small medicine
+trinkets—sometimes consisting of a few shell beads from prehistoric
+ruins—and there is scarcely a person, old or young,
+who does not have a small section of the candle cactus fastened
+somewhere about his clothing.</p>
+
+<p>When childbirth approaches, the medicine-men are always
+summoned. Nothing can give a better idea of the medicine rites
+on such an occasion, and of the use of sacred pollen, than a description
+of a maternity belt procured by the writer and here illustrated.
+So far as can be learned, this belt is very old, so old that its
+painted symbolic figures have been three times renewed. Belts<pb n="039" /><anchor id="Pg039" />
+of this kind are very rare, and are hired whenever their use is
+required. The owner of this particular belt, a widow, did not care
+to dispose of it; as she expressed it, "it is like a husband": the
+remuneration from granting its use was sufficient to support her.</p>
+
+<p>The belt is made from skin of the mountain lion, the
+black-tail deer, the white-tail deer, and the antelope—animals
+which give birth to their young without trouble. Medicine-men
+are called in to pray to the spirits of these animals when a
+woman approaching confinement puts on the belt. It is worn
+for a day or so only, but constantly during the critical period, not
+being removed until after the child is born. Prayers are made,
+first by a mother or father for their daughter, then by a medicine-man,
+and lastly by the patient to the gods and elements depicted
+on the belt. These figures are all connected with lightning lines.
+The first one to the left is Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>; on the same portion is the
+Snake Girl, Klĭshcho Nalí̆n; the next is Nayé̆nĕzganĭ, the third
+Tubadzĭschí̆nĭ, and the last Yólkai Nalí̆n. The sharp points
+around the circular abodes of the two goddesses represent barricades
+for protection. At the real homes of these deities, none
+can pass through these barriers.</p>
+
+<p>Each of the gods from left to right is prayed to successively,
+and <hi rend="font-style: italic">hádĭntĭn</hi> is sprinkled around them afterward. Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> is
+the first to be addressed by the prospective mother:</p>
+
+<p>"We are your children. When you gave birth to your
+children, it caused you no trouble. Make me like yourself, that
+my child, soon to be born, may come into this world easily and
+quickly, without pain to me."</p>
+
+<p>Next the Snake Girl is prayed to:</p>
+
+<p>"Klí̆shcho Nalí̆n, you came into this life with ease. Do what
+you can for me now, that my child may come in like manner."</p>
+
+<p>Then to Nayé̆nĕzganĭ:</p>
+
+<p>"Help my babe, soon to be born, to come as you did—quickly,
+easily, and without pain."</p>
+
+<p>The belt in Nayé̆nĕzganĭ's left hand represents the one worn
+by his mother, Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, when he was born. There was a time
+when skirts, too, having the same magic power the belt is<pb n="040" /><anchor id="Pg040" />
+supposed to possess, were worn by women at childbirth. One
+such is shown in the hand of Tubadzĭschí̆nĭ, next pictured, to
+whom the woman addresses a prayer much the same as the last.
+The skirt also is the one worn by Stĕnátlĭhă<hi rend="vertical-align: super">n</hi> when the two
+brothers were born.</p>
+
+<figure url="images/image27.png" rend="w90">
+<index index="fig" />
+<head>Medicine Cap and Fetish - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Medicine Cap and Fetish - Apache</figDesc>
+</figure>
+
+<p>Yólkai Nalí̆n is the favorite goddess from whom, in their
+belief, the Apache women are endowed with great beneficence.
+She lives in the skies, where all souls go. The prayer to her is,
+as to the others, "Save me from pain and let my child come
+as you did."</p>
+
+<p>Clouds at the feet of Nayé̆nĕzganĭ typify the bounties of the
+world into which it is hoped and prayed the child will be
+happily born.</p>
+
+<p>The prayers finished, <hi rend="font-style: italic">hádĭntĭn</hi> is sifted over all the figures.
+Beginning at the left, the lightning line is followed into
+Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>'s abode, which is then encircled, and the sacred
+powder is liberally sprinkled around and over her body. Each
+figure is treated in like manner.</p>
+
+<p>The accompanying plate shows a medicine-cap made by
+Yotlú̆nĭ, a medicine-man, about forty years ago, to cure a boy
+of lightning stroke which had impaired his reason, and a small
+wooden image of a god recently made to be carried by a girl
+troubled with nervousness. On both these objects the gods
+and elements which cause afflictions and which alone can give
+relief are symbolically represented.</p>
+
+<p>The central figure on the cap pictures Ndídĭlhkĭzn, Lightning
+Maker, with lightning, <hi rend="font-style: italic">hádĭlhkĭh</hi>, in zigzag lines above
+his head and beneath his feet. The broad arch indicates
+clouds with rifts in them, out of which the evil came and
+into which it may return. The cross of abalone, the small
+white bead, and the eagle feather are media through which
+Tu Ntĕlh (Wide Water), Yólkai Nalí̆n (White-Shell Girl), and
+Itsád Ndé̆yu (Eagle People) are supplicated.</p>
+
+<p>The cap was worn at night by the boy, whose parents each
+morning at sunrise prayed to the various gods and elements
+represented on it, invoking them to take back that which they<pb n="041" /><anchor id="Pg041" />
+had left with the boy, and adding: "Keep us even in temper and
+mild and clean in action. We do wrong at times, but that is
+not our wish. If our minds are kept clean we will do nothing
+bad. We wish to have good thoughts and to do good deeds.
+Keep our minds clear that we may think them and do them."
+After each prayer <hi rend="font-style: italic">hádĭnĭn</hi> was sifted upon the symbol representing
+the deity addressed.</p>
+
+<p>As the boy soon recovered, the virtue of the cap was attested,
+and subsequently its owner often hired it to others.</p>
+
+<p>The little wooden image represents Hádĭnĭn Skhĭn, Pollen
+Boy, God of Health. The painted figures on the skin pouch in
+which it is carried are similar to those on the cap, and all are supplicated
+in the same manner. The medicine-man who made the
+image and pouch received a horse from the father of the patient in
+payment; but not the least interesting feature of the case for which
+these objects were made is that the god of the natives received all
+the credit for the efficient treatment given the afflicted girl for a
+year by the reservation physician.</p>
+
+<p>Dry-paintings, or figures drawn upon the ground with colored
+earths, were used in the Apache healing ceremonies, but never to
+a great extent, and of late years they have been practically abandoned.
+These paintings, compared with the beautiful, conventional
+productions of the Navaho, are crude; in making them
+the Apache always attempt to picture the objects literally rather
+than to represent them conventionally or symbolically.</p>
+
+<p>On the infrequent occasions when the dry-paintings are
+employed, the medicine-man in charge of the ceremony directs
+his assistants, at daylight, to begin the painting. When it is
+finished he takes his station close to the easternmost figure of the
+painting, on its northern side. At the right of the medicine-man
+sit twelve chosen singers with a drum. The four masked <hi rend="font-style: italic">gáŭn</hi>, or
+gods, at the same time take their places at the cardinal points.
+The patient then enters from the east and sits down on the head
+of the large figure in the centre of the dry-painting. As he does
+so the medicine-man commences to sing, and is joined by the
+chorus at once. They may sing the song four times, or sing four<pb n="042" /><anchor id="Pg042" />
+different songs, or any multiple of four, at the pleasure of the
+medicine-man. When the songs are finished the four masked
+personages scrape the colored earths into a heap about the patient
+and rub them in handfuls over his body. If this ceremony
+proves to be ineffectual, it is believed to be the will of the gods
+that the patient be not cured.</p>
+
+<figure url="images/image28.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Das Lan</hi> - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Das Lan</hi> - Apache</figDesc>
+</figure>
+
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>THE MESSIAH CRAZE</head>
+
+<p>Among the Apache, in the spring of 1906, the excessive
+use of a combined cross and crescent symbol was noted. Men,
+women, and children had this anchor-like design cut into
+wood, tin, and metal talismans, and also tattooed on their faces
+and branded on their horses. It was used also as a decorative
+device in much of the new basketry and worked in beads on their
+moccasins, and new shirts and waists seldom failed to display a
+cross in narrow yellow and black ribbon in front.</p>
+
+<p>Four years before this time a forceful old medicine-man
+living on the Cibicu, in a remote corner of the Apache reservation,
+either through the influence of a vision or other hallucination,
+or by a desire to become the ruling spirit in the tribe,
+proclaimed the gospel of a messiah who, he claimed, had appeared
+to him in the hills and would later return to the deliverance of his
+tribespeople.</p>
+
+<p>In childhood this future prophet was given the name Das Lan,
+Hanging Up, by which designation he is commonly known in
+familiar discourse among his tribesmen; but on the census rolls
+of the White Mountain agency he is recorded simply as "V-9."
+On becoming a medicine-man in his youth, in accordance with
+tribal custom he adopted the name—what may be termed a professional
+title—Dó<hi rend="vertical-align: super">n</hi>ĭ Tlí̆shĭ Nôĭltá<hi rend="vertical-align: super">n</hi>sh, which signifies Turquoise
+Rolling Stone.</p>
+
+<p>As hitherto mentioned, the Apache is the personification of
+devoutness in the performance of his religious duties, and no
+matter where circumstances may place him, he manages always to<pb n="043" /><anchor id="Pg043" />
+have a small pouch of <hi rend="font-style: italic">hádĭntĭn</hi> carefully secreted about his person
+for use in paying his devotions to half a score of gods, at least
+once every four days. If occasion demands, he may pray every
+day, or four times a day, or any multiple of four times. This
+custom has a direct bearing on the story of the messiah, which
+is this:</p>
+
+<p>Das Lan, in a spirit of more than usual devotion, began a
+series of prayers to the gods of Life, Peace, and Plenty, delivered
+as usual just as the sun appeared over the eastern mountains. On
+the fourth morning, with offerings of <hi rend="font-style: italic">hádĭntĭn</hi>, he invoked the
+benediction of Kútĕrastan, the Creator, Hádĭntĭn Skhĭn, God of
+Health, Hádĭntĭn Nalín, Goddess of Crops, and of Chuganaái
+himself, the All-seeing Sun. As the fourth pinch of pollen
+wafted away on the breeze there appeared the vision, immediately
+beneath the sun, of a small bearded dwarf, less than three
+feet in height, who approached him, and said:</p>
+
+<p>"I am a messenger sent by Kútĕrastan to talk to you. The
+Sun is my father; I have just left him to come to you. You are
+to inform all your people that a change is about to be made
+in their lives and in the nature of the whole world. In place
+of this life of strife and toil with little to eat, all, the white
+man as well as the Indian, will be taken to a place where all
+things grow without labor, and where there will be no rough,
+barren mountains, but instead broad valleys filled with grass,
+trees, corn, fruits, nuts, and all kinds of game in abundance.
+There, too, you will meet all your fathers and mothers and
+brothers and sisters and children who have gone before you from
+their homes, for they are now there. There no sickness or death
+will visit anyone. The old and feeble will become strong, the
+crooked straight, and the blind shall see. But to be taken, all
+must have faith, believing as one, and observe these instructions
+I am to leave with you. You are commissioned to instruct the
+people. Those who believe must adopt the <hi rend="font-style: italic">dáiita ílhnaha</hi>, the
+cross and crescent, as a symbol of faith, for it represents the shape
+the new world will have and the road all must travel to reach it,
+and any who start on the journey without using this sign will be<pb n="044" /><anchor id="Pg044" />
+lost on the way. When the time comes to depart, I will return
+to lead you. A great cloud, open in the centre, will come down
+from above and surround us all, so that none shall see whither he
+goes. Until then those who would go must do as you bid them.
+All males, boys or men, must have caps of deerskin with the
+<hi rend="font-style: italic">dáiita ílhnaha</hi> marked on them in beads on four sides, and two
+eagle feathers attached to the top, ready to wear on the journey.
+They must also have new shirts, leggings, and moccasins upon
+which this figure has been made in black and white.</p>
+
+<figure url="images/image29.png" rend="w90">
+<index index="fig" />
+<head>Apache Village</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache Village</figDesc>
+</figure>
+
+<p>"The girls and the women must likewise have new clothing,
+bearing the sacred symbol, ever in readiness. All their water
+bottles, burden baskets, and saddlebags must also bear the sign,
+and should any desire to ride horses, only the best, fleet and strong,
+branded upon the left buttock with the <hi rend="font-style: italic">dáiita ílhnaha</hi>, may be
+taken. The permanent homes of all people living in bands under
+a chief must no longer be scattered, but must be built close
+together in long rows, that no time may be lost in assembling
+when our Great Father wills that you depart from this life to go
+to that where all is peace and plenty. Until that time, which
+is not far off, you must conduct yourselves as I have directed,
+discarding also all old medicine symbols for the new."</p>
+
+<p>The plain Greek cross and the crescent have been used by
+the Apache as decorative and religious symbols from early
+times, but this recent adaptation of the combined form came as
+a sudden wave.</p>
+
+<p>With an unusually strong personality, Das Lan had long been
+held in fear by those who knew him best, and with his story of
+the new messiah he soon became of great prominence in the tribe.
+Das Lan first made confidants of the leading spirits in the various
+bands, who in turn converted others to the new faith before
+public announcement was made. Having won the strongest men
+in the tribe through personal appeal to their vanity, the crafty
+Das Lan could now remain at home, enjoying the prosperous
+practice that grew out of his new cult.</p>
+
+<p>Throughout the reservation those most deeply affected by the
+messiah belief have been appointed spies over the others. If any<pb n="045" /><anchor id="Pg045" />
+persist in the use of old medicine paraphernalia, they are reported
+at once and harassed by threats of plague, sickness, ill-luck, disaster,
+and even death, which Das Lan claims to be able to cause or to
+dispel at pleasure. Once the threat is made, nothing unwelcome
+can happen to one under the ban that is not immediately attributed,
+by all the medicine-man's disciples, to the disfavor of the gods;
+and nothing more potent is necessary to convert the unbeliever,
+for there is no Indian reared in the wilds who is not steeped
+in the belief that his gods are all-powerful in both causing and
+eradicating every ill.</p>
+
+<p>About two years ago, on the Cibicu, a woman murdered her
+husband. She did not deny the act, but pleaded justification, alleging
+that her husband was guilty of unfatherly conduct toward his
+daughter. The local authorities were very sceptical of her
+defence, since the murdered man had always borne an excellent
+reputation among both Indians and whites; but no contradictory
+evidence could be adduced upon which to base an open trial, so
+the matter became quieted. After time had cancelled the crime
+in the mind of the guilty, it became known that the murder had
+been committed at the instigation of the scheming Das Lan, who
+found the deceased an obstacle to his prophetic assumptions, and
+under the guise of an order from Kútĕrastan had him despatched.
+Naturally fierce, strong, and bold, Das Lan has become more
+emboldened by his success as a prophet, and indirect threats of
+further crafty murders are sometimes uttered by the more fanatical
+members in each band when anyone presumes to defy his creed
+and will.</p>
+
+<p>In 1903, throughout the White Mountain reservation, the
+Government farmers found it difficult to persuade the Apache
+to plant the usual corn. The following winter found them with
+a scant food supply, and Government aid was neccessary to relieve
+suffering. The cause of the failure to plant, none of the officials
+then knew; but to his tribesmen Das Lan had prophesied the
+probable advent of the messiah at that time—so why plant corn?</p>
+
+<p>Another effect of Das Lan's prophecy is noted in the fact that
+although a few years ago the Apache houses were scattered far and<pb n="046" /><anchor id="Pg046" />
+wide, now there are many villages consisting of long straight
+rows of grass-thatched huts, bearing testimony to that deep-seated
+superstition which in the Apache apparently will never be
+eradicated.</p>
+
+<figure url="images/image30.png" rend="w90">
+<index index="fig" />
+<head>Sand Mosaic - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<p>This pictures an Apache dry-painting employed in an attempt to cure a paralytic about
+the year 1882. The several figures are crude representations of masked deities—<hi rend="font-style: italic">gáŭn</hi>. The
+wavy lines are lightning symbols. The patient entered upon the central figure, when the
+colored earths were gathered from about him and rubbed upon his body by masked men
+personating the <hi rend="font-style: italic">gáŭn</hi>.</p>
+<figDesc>Illustration: Sand Mosaic - Apache</figDesc>
+</figure>
+
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>PUBERTY RITE</head>
+
+<p>The ceremonial celebration of the arrival of the period of
+puberty in girls is more rigidly adhered to than any ancient religious
+rite or social custom in vogue among the Apache. By this
+ceremony the social position of the girl is established, and she
+is given assurance, on the eve of her womanhood, of a long,
+happy, active life. At this critical period, if the favor of the
+gods were not thus invoked in behalf of the girl, it might augur
+ill for her in after life.</p>
+
+<p>This Nalín Bagúdzĭtash, or Girl Dance, is held always at
+dawn and is brought to a close when the sun shines full upon the
+participants. The ceremony is conducted by a woman selected
+from among the friends of the girl's parents for her comeliness,
+activity, and good character. So far as the performance of the
+successive parts of the ceremony is concerned, no special knowledge
+on the part of the leader is required, as a medicine-man is
+engaged to give the necessary directions and to sing the songs.
+The girl lies on a blanket upon the ground, and her sponsor,
+so to speak, straightens her arms and legs, rubs her joints, and
+otherwise simulates remoulding and beautifying her body. The
+girl then sits up, and those assembled dance and sing in a circle
+about her. An eagle feather and a white-shell bead are tied in
+her hair, and sacred pollen is rubbed on her face, in deference
+respectively to the bird of war and the god and goddess of health
+and fructification—Hádĭntĭn Skhĭn and Hádĭntĭn Nalín.</p>
+
+<p>When the dancing is finished the sponsor takes a basket
+of corn prepared for ceremonial use and deposits it fifty yards or
+more to the east of the circle. The girl arises and runs around
+the basket, then back to the blanket on the ground, followed by
+little boys and girls. The godmother then moves the basket
+farther away, and the girl runs around it again, followed by children<pb n="047" /><anchor id="Pg047" />
+as before. This performance is repeated four times at the east of
+the circle, after which the basket is carried around to the south
+and the girl runs around it four times again, then to the west, and
+lastly to the north. When she returns from her fourth run at the
+north the girl stops on the blanket as usual, where the basket of
+corn is emptied on her head. A lively scramble for the corn
+follows on the part of all present, for it is deemed good fortune
+to bear away a handful of the consecrated kernels, which, if
+planted, are certain to be very prolific.</p>
+
+<p>The act of running out and back, followed by children, symbolically
+attests that the young woman will be strong and active
+throughout life, beloved by her offspring, who will always follow
+and obey her. That of pouring corn upon her head is an invocation
+to the gods that she may be blessed with fruitfulness.</p>
+
+<p>The girl wears her ceremonial raiment of whitened deerskin
+or new white muslin, with a white feather, a stone bead, and a
+piece of shell in her hair, for four days after the performance,
+abstaining during that time from flesh and from food containing
+salt, being careful, too, not to scratch herself with her fingers.
+At the end of this period she bathes, dons her usual clothing,
+and partakes of the customary food.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>DANCE OF THE GODS</head>
+
+<p>The Gáŭn Bagúdzĭtash, or Dance of the Gods, is the one
+ceremony of the Apache that bears any material resemblance to the
+many Yébĭchai dances or "chants" of the Navaho, and even then
+the only feature common to the two is that the men, typifying
+gods, wear elaborate masks. The Apache are not unfamiliar
+with the making and employment of dry-paintings for the treatment
+of the sick, as has been seen. Originally the dry-paintings
+and the <hi rend="font-style: italic">gáŭn</hi>, or gods, always appeared together, but in recent<pb n="048" /><anchor id="Pg048" />
+years the Gáŭn dance has been conducted preliminary to and as a
+part of medicine, puberty, and war ceremonies. Captain Bourke,
+in his "Medicine-men of the Apache" (Ninth Report of the
+Bureau of Ethnology, 1892), speaks of this as the Spirit or Ghost
+dance. Though performed infrequently now, as compared with
+other dances, on account of the expense and of disapproval by the
+agents, the Gáŭn Bagúdzĭtash is unquestionably the most popular
+ceremony conducted by the Apache.</p>
+
+<figure url="images/image31.png" rend="w90">
+<index index="fig" />
+<head>Apache <hi rend="font-style: italic">Gaŭn</hi></head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache <hi rend="font-style: italic">Gaŭn</hi></figDesc>
+</figure>
+
+<p>Four always, but generally five, deities are impersonated in
+this dance—Gaŭnchĭné̆ of the east, Gáŭncho of the south, Gáŭn
+of the west, Gaŭnchí of the north, and Gaŭnĕskí̆dĕ the fun-maker.
+These are arrayed in short kilts, moccasins, and high stick hats
+supported upon tightly fitting deerskin masks that cover the
+entire head. Each carries two flat sticks about two feet in length,
+painted with zigzag lines representing lightning.</p>
+
+<p>For the dance a circular plot of ground, fifty or sixty feet in
+diameter, is cleared of stones and brush, and four small cedar
+trees are planted about its edge, one at each of the cardinal points.
+All in attendance assemble in a circle outside the trees, leaving an
+opening at the eastern side. Unheralded the five masked personators
+march in from the east and take position in front of the
+cedar trees, the fifth man standing behind the fourth at the northern
+side. Four drummers with small drums and an indefinite
+number of drummers around a large one, at a signal from the
+medicine-man in charge, who sings, begin drumming. The personated
+gods dance all about the circle, making motions with
+their sticks as if picking up and throwing something away,
+followed by blowing with the breath for the purpose of
+expelling evil spirits from their midst. While this is going on
+the fifth masker, Gaŭnĕskídĕ, performs antics designed to amuse
+the audience. When the songs are finished the dancers depart in
+an eastwardly direction, whence they came, and all rest.</p>
+
+<p>The drummers begin the next period in the dance by beating
+their tomtoms. As soon as they commence the <hi rend="font-style: italic">gáŭn</hi> again
+appear, coming from the east as before, and stop in single file in
+front of the cedar tree on the eastern side. There the spectators<pb n="049" /><anchor id="Pg049" />
+throw <hi rend="font-style: italic">hádĭntĭn</hi> upon them and offer prayers, after which the five
+<hi rend="font-style: italic">gáŭn</hi> take the same positions as before in front of the small trees.
+Upon the trees little wheels of cedar twigs have been hung; these
+the dancers now take, and each dances toward the fire in the
+centre of the circle and back four times. As the gods dance back
+and forth the people assembled in the encircling line shift their
+positions, so that all the women are on the north side and all
+the men on the south; then the entire body dances, with brief
+intervals of rest, while twelve songs are sung. The maskers next
+form in single file on the east, march around the fire, through
+the flames of which each passes the ends of his two sacred wands
+to destroy any lurking evil, then back around the eastern cedar
+tree, again around the fire, then to the southern tree, and so on
+to each of the four trees, when they take their leave.</p>
+
+<p>This much constitutes that part of the ceremony in which
+the <hi rend="font-style: italic">gáŭn</hi> are the chief participants and which usually occupies
+half the night. The remainder of the night is consumed by the
+performance of some ceremony forming the principal objective—often
+the puberty rite above described.</p>
+
+<figure url="images/image32.png" rend="w90">
+<index index="fig" />
+<head>Apache Maiden</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Apache Maiden</figDesc>
+</figure>
+
+</div>
+</div>
+
+<div rend="page-break-before: right">
+<pb n="051" /><anchor id="Pg051" />
+<index index="toc" />
+<index index="pdf" />
+<head>THE JICARILLAS</head>
+
+<p></p>
+
+<figure url="images/image33.png" rend="w90">
+<index index="fig" />
+<head>Lone Tree Lodge - Jicarilla</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Lone Tree Lodge - Jicarilla</figDesc>
+</figure>
+
+<div>
+<pb n="053" /><anchor id="Pg053" />
+<index index="toc" />
+<index index="pdf" />
+<head>HOME AND GENERAL CUSTOMS</head>
+
+<p>The Jicarillas, or, as they are commonly called, "Jicarilla
+Apaches," occupy a reservation of nearly four hundred
+and fifty square miles of mountainous country in northern
+New Mexico. Linguistically the Jicarillas are of the same stock
+as the Apache of Arizona; but here the relationship ceases, for
+the two peoples have virtually no knowledge one of the other;
+each, according to their respective genesis myths, had their origin
+in the general region in which they live to-day, while the dialect,
+mythology, legends, and medicine rites of the Jicarillas more
+closely resemble those of the Navaho than any of the Apache
+groups. The designation "Jicarilla Apaches" is an inheritance
+from the early Spaniards, who were wont to designate as Apache
+any warlike tribe which had not been brought under subjection.
+Such were the Apaches de Nabajú (Navaho), the Apaches del
+Perrillo, the Apaches Gileños, Apaches Tejuas, Apaches Vaqueros,
+Apaches Faraones, Apaches Llaneros, Apaches Lipanes, and a host
+of others, of whom the Spanish missionaries and colonists had
+little or no knowledge except that derived, alas, from predatory
+raids on the peaceable Indians among whom they were established.
+The name "Apache," therefore, was applied in the Rio Grande
+country of New Mexico in much the same way as the term
+"Yavapai" was given in the Rio Colorado region of Arizona, and,
+naturally enough, it still survives.</p>
+
+<figure url="images/image34.png" rend="w90">
+<index index="fig" />
+<head>A Jicarilla</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: A Jicarilla</figDesc>
+</figure>
+
+<p>Owing to their composite nature the Jicarillas are a peculiarly
+interesting group. Too small in numbers to resist the cultural
+influence of other tribes, and having been long in contact with
+the buffalo hunters of the great plains as well as in close touch
+with the pueblo of Taos with its great wealth of ceremony and
+ritual, it is not surprising that the Jicarillas, in life and ceremony,<pb n="054" /><anchor id="Pg054" />
+have been deeply influenced by adjacent tribes. As previously
+stated, the Jicarilla medicine rites are much like those of the
+Navaho, but are far simpler in character. In dress the Jicarillas
+resemble the Indians of the plains, even to the feather headdress,
+which is never worn by the tribes to their south and west.
+Features of an annual fiesta have been borrowed directly from
+the Pueblos.</p>
+
+<p>The typical habitation of the Jicarillas is a tipi, or lodge,
+called <hi rend="font-style: italic">kozhán</hi>, patterned after that of the Plains tribes.
+Formerly they hunted the buffalo, making periodical excursions
+from their mountain home to the plains and bringing back
+quantities of prepared meat and large numbers of hides, which
+were fashioned into tents and used for many other purposes. To
+all intents and purposes, therefore, the Jicarillas were a plains
+tribe. Only within recent years have they grown crops of any
+kind. They exhibit fair skill in basketry, this being their chief
+industry and source of barter with neighboring tribes; indeed it
+was through this custom of making "little baskets" that the
+Spaniards applied to them the name by which they are popularly
+known. The Pueblos of the Rio Grande use many baskets,
+which they obtain chiefly from the Jicarillas in exchange for
+corn. During late years many of these <hi rend="font-style: italic">jicarillas</hi> have been
+disposed of to traders. Like the Navaho they make but little
+pottery, and that only for utilitarian purposes.</p>
+
+<p>The Jicarillas seem to have no system of clans or gentes.
+The tribe is divided into two bands—commonly called by their
+Spanish names, <hi rend="font-style: italic">Olleros</hi> (Potters) and <hi rend="font-style: italic">Llaneros</hi> (Plainsmen)—within
+which marriage is not prohibited. In the days of the buffalo a
+part of the tribe, preferring the prairie country, remained there
+for a short time and received the name Kolhkahí<hi rend="vertical-align: super">n</hi>, People of
+the Plains. The others returned to the mountains and from
+the pottery they there made were called Sait Ndĕ, Sand People,
+sand being used in mixing the clay. In event of marriage between
+members of different bands, sons born of the union belong
+to the father's band, while daughters belong to the band of
+the mother.</p>
+
+<pb n="055" /><anchor id="Pg055" />
+
+<p>Generally speaking, chieftainship is hereditary, passing to the
+eldest son, if there be such, otherwise to a brother, on the death of
+the incumbent; but this rule might be set aside if public opinion
+were strong enough to warrant it, and the chief be selected
+from another family. Each band has a headman, chosen by
+reason of his personal bravery and worthiness. The tribal chief,
+however, is the recognized leader, the two band chiefs being little
+more than figureheads.</p>
+
+<p>The social customs of the Jicarillas are well defined. A
+young man wishing to marry sends a near relation to procure the
+consent of the girl's parents, with whose decision the wishes of
+the daughter have little weight. If the young man meets their
+approval, he is sent out to hunt, and the game which he kills is
+distributed among the girl's relations. The following day his
+family build a <hi rend="font-style: italic">kozhán</hi> and place in it the personal effects of the
+young couple, who, at night, enter with friends and kinsfolk.
+A medicine-man prays to Nayé̆nayĕzganĭ, asking his beneficence
+toward the new home. This ceremony lasts until midnight,
+when the visitors depart and the marriage is consummated. Polygamy
+was common. Divorce is effected without ceremony, the
+discontented one deserting the other and leaving him or her
+in possession of the dwelling.</p>
+
+<p>Property right is governed by tribal laws. The wife's belongings
+are inherited by her children or, if she should have none, by
+her parents, not by the husband. On the death of the husband
+his property passes to the children and the wife.</p>
+
+<p>The dead are buried in secret, only a few of the close relations
+having knowledge of the place. Immediately after death the body
+is carried on horseback to a high point, where it is placed on
+the ground and covered with the personal possessions of the
+deceased, such as clothing, blankets, saddles, and weapons, and
+over all are heaped brush and stones. Formerly a man's horse
+was killed near his grave, and sometimes as many as three or
+four horses were similarly sacrificed at different places. In
+former times also the <hi rend="font-style: italic">kozhán</hi> was burned after the burial, and
+members of the family cut their hair as a sign of mourning.<pb n="056" /><anchor id="Pg056" />
+The souls of the dead are believed to rise skyward. In one
+portion of the sky, among vast herds of buffalo, all those who
+have met death in battle assemble, rich and happy; in another
+part, those who have succumbed to sickness and old age. The
+evil, or those who have practised witchcraft, have a place apart
+from the rest. Between the latter and the spirits of the good
+stands a high rock wall at which the evil ones are condemned to
+dig for eternity in an effort to reach the happier home. Spirits
+can work only in darkness, and the work of the night is ever
+brought to naught by recurring daylight.</p>
+
+<figure url="images/image35.png" rend="w90">
+<index index="fig" />
+<head>A Jicarilla Feast March</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: A Jicarilla Feast March</figDesc>
+</figure>
+
+<p>The Jicarillas, like their kindred the Navaho and Apache, pay
+much attention to religion and ceremony. Compared with the
+Navaho their life seems almost lacking in ceremony, but when
+contrasted with the various Yuman tribes on the Colorado and
+Gila rivers of Arizona it is fairly rich. Their healing or medicine
+rites include a dance, called <hi rend="font-style: italic">Isánĕ</hi>, that occupies four days and
+four nights, and many one-day "sings," in all of which dry-paintings
+are employed. Like the Apache the Jicarillas attach much
+importance to the girls' puberty ceremony and still rigidly adhere
+to it.</p>
+
+<p>A four-day medicine dance is founded on the following legend:</p>
+
+<p>Two maidens lived at the bottom of a deep pit. Many of the
+men wished to marry them, but the girls were well content and
+refused to come out. The Bear and the Snake formed a plan to
+carry them off and make them their wives. A beautiful butterfly
+was sent fluttering down over the girls' heads, but they paid
+little heed to its beauties. Another was sent, then another, and
+yet a fourth, which was so beautiful that the girls reached up to
+catch it, for they wished to copy its splendid colors on a large
+basket they were weaving. But the butterfly escaped them and
+flew upward, keeping ever out of reach as the girls followed to
+the mouth of the pit. There the Bear and the Snake in waiting
+suddenly reached over, seized the girls, and carried them away.
+The people, learning of this, asked them to bring the girls back,
+but the Bear and the Snake refused, so an appeal was made to
+Nayé̆nayĕzganĭ and Kobadjischínĭ. These two gods built a fence<pb n="057" /><anchor id="Pg057" />
+around the world to keep the Bear and the Snake from escaping,
+and, summoning all the people, compelled the Bear and the Snake
+to bring the two young women back. The one the Bear had
+married had grown very fat and coarse, like her master. "What
+have you done to make this girl so fat?" demanded Nayé̆nayĕzganĭ
+in anger. "You must give her medicine to make her comely again."
+So the Bear sang songs and made medicine until the girl was herself
+again. Then came the Snake with the girl he had stolen.
+She had become thin, like her master. "What have you done
+to make this girl so thin?" cried Nayé̆nayĕzganĭ. "You must
+give her medicine to make her well again." The Snake then
+sang his songs and made medicine until the girl became again
+robust and beautiful.</p>
+
+<p>As already mentioned, the performance of this ceremony
+extends through a period of four days and four nights. The day
+preceding is spent in preparation: the head of the family of the
+sick person makes ready for a feast, and helpers build a corral of
+piñon and spruce branches. This corral is circular, about forty
+yards in diameter and six feet high, with an opening at the east.
+To the west, close to the fence, is the medicine <hi rend="font-style: italic">kozhán</hi>. The latter
+part of each morning of the four days is spent by the medicine-man
+and his assistants in the <hi rend="font-style: italic">kozhán</hi>, where a dry-painting of blue,
+black, yellow, and red earths is made in the shape of a snake lying
+in a circle with a space between the head and the tail. The circle
+is about six feet in diameter, and within it are represented numerous
+animals: the bear, turkey, deer, eagle, buffalo, elk, badger, gopher,
+and others. A decoction is mixed in an earthen bowl and the
+patient is summoned. Sand from the various parts of the painting
+are sprinkled on the corresponding parts of his body, and the
+medicine mixture is given him to drink.</p>
+
+<p>The night portions of the ceremony begin shortly after dark.
+The medicine-man and any persons who know the songs gather
+in the <hi rend="font-style: italic">kozhán</hi> and sing, accompanied with a drum made of a basket
+inverted over a hole in the ground and covered with a buffalo
+skin, the head toward the east. The hole represents the pit in
+the legend, the basket the one the girls were weaving, and a<pb n="058" /><anchor id="Pg058" />
+figure interwoven in the latter symbolizes the butterfly of the
+story. The beating of the drum is varied at intervals by the use
+of a leg-bone of a mountain sheep rasped quickly over a notched
+stick. Any men of the tribe may enter the <hi rend="font-style: italic">kozhán</hi>, and even a
+white man who is well known. The songs consist of recitals of
+the powers of the medicine-man and invocations to the various
+animals, as the bear, snake, and mountain sheep. Some of the
+songs consist merely in naming the parts of the animal's body,
+while others are supposed to be those used by the Bear and the
+Snake in the legend. After singing these songs for about three
+hours, with intervals of rest, the dancing begins. On each side
+of the enclosure are three fires. Behind these on the north side
+are the men, on the south the women; thus a large open space
+is bounded by the two lines of fires, the <hi rend="font-style: italic">kozhán</hi>, and the opening of
+the corral. Two women walk slowly into this space, their heads
+modestly bent. They stop, and a young man approaches to ascertain
+with whom they would dance. He then finds the desired
+persons, takes each by the arm, and drags him out. The men
+always feign unwillingness to go. In the meanwhile other pairs
+of women have come out and other young men become busy
+finding partners for them. As a rule they dance in groups of
+four, men and women facing each other and moving backward
+and forward five or six steps. As the dance progresses the man
+is likely to lay his hands upon the woman's shoulders, but modesty
+forbids her a similar liberty. The same pair may remain dancing
+together throughout the night, or they may cease when either
+desires. On the first night the dancing continues until about
+midnight; the second, an hour or two longer; the third, until
+well toward dawn; the fourth, until sunrise.</p>
+
+<figure url="images/image36.png" rend="w90">
+<index index="fig" />
+<head>Jicarillas</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Jicarillas</figDesc>
+</figure>
+
+<p>On the last night the top of a small spruce tree, tipped with
+eagle down, is planted near the door of the <hi rend="font-style: italic">kozhán</hi>, and a new
+element in the dancing is introduced. About midnight, before
+any dancing has been engaged in, the ceremonial dancers enter
+from two dressing <hi rend="font-style: italic">kozhán</hi> some two hundred yards east of the
+corral. These consist of two parties. The first, eight in number,
+enter in single file, preceded and followed by a man in everyday<pb n="059" /><anchor id="Pg059" />
+costume. These dancers, called <hi rend="font-style: italic">Tsa<hi rend="vertical-align: super">n</hi>natí̆</hi>, are nude, save for
+the breech-cloth, with body and face painted in white and black,
+and the hair hanging loose. Immediately following them are the
+<hi rend="font-style: italic">Cha<hi rend="vertical-align: super">n</hi>zhiní̆</hi>, six in number, accompanied by four keepers, two in
+front and two behind. The six are nude, the bodies painted solid
+white with six black stripes encircling them. The hair is painted
+white and is done up into two long, stiff braids, which project from
+the sides of the head like a pair of horns. The faces are hideously
+made up to represent clowns, as indeed their name signifies. In
+dancing, the Cha<hi rend="vertical-align: super">n</hi>zhiní̆ and Tsa<hi rend="vertical-align: super">n</hi>natí̆ do not take steps, but shuffle
+sidewise, locomotion being effected by means of a sort of exaggerated
+shivering of the legs. This movement is common to
+Plains tribes in many of their dances. The whole line of dancers
+proceed with their peculiar motion into the <hi rend="font-style: italic">kozhán</hi> and around
+the fire, passing before the patient, the Cha<hi rend="vertical-align: super">n</hi>zhiní̆ all the while
+uttering hoarse, animal-like cries. Their utterances are always
+coarse and obscene, causing much merriment, which is supposed
+to aid the patient in casting off his illness. After passing through
+the <hi rend="font-style: italic">kozhán</hi> the Tsa<hi rend="vertical-align: super">n</hi>natí̆ form in line outside and with their feet keep
+time to the singing and drumming, while the others break ranks and
+in a promiscuous throng pass before the spectators, first on the men's
+side, then on the women's. Just before their departure from the
+corral any woman who feels an indisposition may crouch in their
+path near the gate, facing the west, and the Cha<hi rend="vertical-align: super">n</hi>zhiní̆ one by
+one leap over her, first from the east, then from the other three
+directions, ever continuing their hoarse cries.</p>
+
+<p>These characters make their appearance four times during the
+course of the night, the spectators dancing during the intervals.
+After their last exit dancing continues until shortly before sunrise;
+then the medicine-man and the singers arise, and, forming a circle
+about the fire in the centre of the <hi rend="font-style: italic">kozhán</hi>, sing a number of songs.
+A maiden is summoned from the gathering to carry a basket of
+sacred meal, and the medicine-man, taking up the top of the
+spruce tree, passes out of the enclosure toward the rising sun, followed
+by the maiden, the patient, the singers, and any who may be
+afflicted with a bodily ailment. At a distance of about a hundred<pb n="060" /><anchor id="Pg060" />
+yards the medicine-man stops and plants the little spruce tip, to which
+the disease is now supposed to have been transferred, under a tree,
+sprinkling over it quantities of the sacred meal. Then each of the
+others, the patient leading, steps forward, throws a pinch of the
+meal on the tree, and passes on, always facing the east. When
+the last one has thus passed, the procession stops, everybody holds
+his blanket ready, and on signal from the medicine-man, just as
+the sun appears, gives it a shake and runs at full speed to the
+<hi rend="font-style: italic">kozhán</hi> and around the fire. Thus is disease shaken out and the
+pursuit of the evil spirits of sickness eluded.</p>
+
+<figure url="images/image37.png" rend="w90">
+<index index="fig" />
+<head>Jeditoh - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>It is interesting to note the difference between the Apache of Arizona and the Jicarillas in
+their assignment of colors to the cardinal directions. The former invariably associate black with
+the east, blue with the south, yellow with the west, and white with the north.</p>
+<figDesc>Illustration: Jeditoh - Navaho</figDesc>
+</figure>
+
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MYTHOLOGY - CREATION MYTH</head>
+
+<p>In the beginning all people, birds, and beasts were far
+beneath this earth, somewhere in the darkness; there was no
+sun, no moon. It was not a good place in which to live, because
+of the darkness. After a time came Chunnaái, the Sun, and
+Klĕnaái, the Moon. They directed the people to leave the world
+of darkness, showing the way they were to go by passing up
+through a rift in the sky. But the sky was so far above that the
+people knew of no way to reach it, so they made a pile of sand
+in the form of a mountain, and painted the east side white, the
+south blue, the west yellow, and the north side all colors.[1] Then
+they gathered seeds from all the plants they knew and placed
+them inside the little mountain. Chunnaái sent back his messenger,
+Ánltsĭstn, the Whirlwind, to instruct them how to make the
+mountain increase in size.</p>
+
+<p>Then all gathered about it and danced and sang, until after
+four days the seeds sprouted and the mountain began to expand
+and to increase in height. This continued for four days, at the
+end of which time the mountain seemed almost to reach the sky;
+but suddenly its growth ceased, and none knew the cause. From<pb n="061" /><anchor id="Pg061" />
+Chunnaái came Whirlwind to tell the inhabitants how two
+of their maidens had entered the sacred space on the mountain
+top and had wantonly broken and destroyed plants and fruits, thus
+causing the mountain to cease growing.</p>
+
+<p>With two long poles and four buffalo horns, which then were
+straight, the people made a ladder, which, when placed on the
+mountain top, reached the sky. One of the four Great Whirlwinds,
+Níchitso, went up to see what this new place was like. He
+put his head through the opening, and seeing that the world was
+covered with water, at once descended the ladder. The four
+Whirlwinds then went up; White Wind rolled the water to the
+east, but still there was water at the south; Blue Wind rolled
+it away to the south, but still there was water at the west; so
+Yellow Wind blew it away to the west, and then there was
+water only at the north, which All-Color Wind quickly blew
+away. Then the Winds blew over the earth for four days to dry
+it; but they left some of the water, which flowed along in
+streams.</p>
+
+<p>When they returned and told what they had done, the people
+sent Ká̑gĕ, the Crow, who was wise, to view the land. They
+waited long, but Ká̑gĕ did not return. Then they sent Little
+Whirlwind, who found the Crow perched upon some dead bodies,
+plucking out their eyes; and because of his wickedness in forgetting
+the people, his feathers, once white, had turned black. Then
+Nagá<hi rend="vertical-align: super">n</hi>schitn, the Badger, was sent to see if the land was good,
+but just as soon as he had crawled through he sank in the black
+mud and could go no farther, so Little Whirlwind was despatched
+to succor him. To this day Badger's legs are black. Next
+Kĕldi<hi rend="vertical-align: super">n</hi>shé̆n, the Skunk, was sent, because he was light in weight;
+but even he sank in the mud and blackened his legs. Then the
+people sent Cha, the Beaver, who travelled about for a long time,
+and finding all the water running away in streams, built dams and
+thus formed many lakes. He came back and told the people that
+the land was good to live in, which pleased them greatly. Then
+they started up the ladder, and when all had passed over, it was
+found that their weight had bent the buffalo horns, which ever<pb n="062" /><anchor id="Pg062" />
+since have been curved. Thus all the people came out upon this
+earth at a place in the north.<note place="foot"><p>Possibly a legendary reminiscence of a home in the far north and the subsequent migration
+to the south.</p></note></p>
+
+<p>During the first days the Sun did not rise above the horizon,
+having been held back in the east by a web that Ma<hi rend="vertical-align: super">n</hi>sché̆,
+the Spider, had woven about him. But the people succeeded
+in tearing the web away, and from that time the Sun each day
+has travelled across the whole sky.</p>
+
+<p>On emerging from the underworld the inhabitants began
+moving in a great circle, travelling from the north to the east,
+then to the south, then to the west. When any found a spot that
+pleased them, they settled there, and Chunnaái and Klĕnaái gave
+them a language of their own. Four times the land was thus
+encircled, but each time the circle became smaller, and when the
+people came the last time to the north, Haísndayĭn, the Jicarillas,
+found their home in the mountains near the Rio Chama.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MIRACLE PERFORMERS</head>
+
+<p>During the wanderings of the people a girl, Yólkai Ĕstsán,
+became separated from the rest. She would lie all day on a hillside
+in the sunshine, and the Sun saw that no harm came to her.
+By and by she bore a child, whose father was Chunnaái, the Sun,
+and the child was Nayé̆nayĕzganĭ. Another girl, Ĕstsán Nátlĕshĭn,
+was fond of lying asleep under a rock, and by the trickling water
+that fell upon her Kobadjischínĭ was begotten.</p>
+
+<figure url="images/image38.png" rend="w90">
+<index index="fig" />
+<head>Lake Lajara - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Lake Lajara - Navaho</figDesc>
+</figure>
+
+<p>The two women and their sons lived together. To amuse
+the children the mothers made them a wheel, but cautioned them
+never to roll it toward the north. Whenever he heard the sound
+of water, Kobadjischínĭ, to seek its source, would leap straight into
+any torrent, and his mother hoped that the toy would deter him
+from falling into such danger. One day the two boys became
+curious to know what was in the north, so they rolled the wheel
+in that direction. It went straight on for a long time, then came<pb n="063" /><anchor id="Pg063" />
+to a ladder leading up the steep side of a rock, up which it rolled.
+The boys stopped in astonishment. The wheel rolled on down
+into a cave, where lived Yíyĕ, a monster Owl, who ate human
+flesh. A young girl, Yíyĕ's slave, was sent up to see who was
+outside. "Two young, fine-looking boys," she reported. Yíyĕ
+sent her to tell them to come into the cave, but this they refused
+to do, even when he urged them himself, saying, "No! Give
+us our wheel!" But at last the boys yielded to Yíyĕ's persuasions
+and proceeded up the ladder and down into the cave. Owl
+built a fire under a huge pot of water, seized the boys, and put
+them into it. He boiled them a long time, then lifted them out
+with a stick. They stood up and said, "Why do you not give us
+our wheel and let us go home?" Then Yíyĕ became angry and
+thrust them into a great heap of hot ashes and built a fresh fire
+over them. After a long time he took them out, but they were still
+unharmed, and only asked, "Why do you not give us our wheel?"
+At this Owl became very angry and, seizing them, cut them
+into small pieces, put them into the pot, and boiled them
+again; but when he took them out they were alive and whole.
+Owl said not a word, but gave them their wheel and motioned
+them to go. All this time the mothers of the two boys knew
+from the Sun where they were, and by a burning stick could tell
+when their children were in danger; for if they were safe the
+flame burned high, but if in danger it burned low.</p>
+
+<p>Because there were so many monsters on the earth that
+destroyed people, the mothers of Nayé̆nayĕzganĭ and Kobadjischínĭ
+sent them on a visit to Chunnaái to learn how to kill
+these evil beings. Chunnaái sent down the rainbow, and up this
+the two boys climbed and went into the house of the Sun. For
+Nayé̆nayĕzganĭ the Sun made a complete suit of turquoise—shirt,
+leggings, and moccasins—and in his hair fastened a long eagle
+feather. He gave him also huge arrows made of pine trees
+pointed with flint of white, blue, yellow, and all-colors, and a
+bow made of a part of the rainbow. To Kobadjischínĭ he
+gave a suit of flint of many colors and a long whip with which
+to drive away sickness, and in his hair he tied a downy eagle<pb n="064" /><anchor id="Pg064" />
+feather. Then he said to Nayé̆nayĕzganĭ, "Shoot down and see
+if you can hit that tree." So Nayé̆nayĕzganĭ shot, and the
+arrow shattered the tree like a bolt of lightning.</p>
+
+<figure url="images/image39.png" rend="w90">
+<index index="fig" />
+<head>Into the Desert - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Into the Desert - Navaho</figDesc>
+</figure>
+
+<p>After his return from the home of the Sun, Nayé̆nayĕzganĭ
+and his mother, Yólkai Ĕstsán, went over to the pueblo of Taos,
+where in a lake lived a monster Turtle which had destroyed many
+people by dragging them beneath the water. Nayé̆nayĕzganĭ went
+into the village and asked for food, but the people refused him,
+not knowing who he was. In the night he sent worms into their
+corn, spoiling it all; and in the morning, when they discovered
+it, they were filled with fear, and said:</p>
+
+<p>"You must be some great man. In the west is a large lake,
+and in it a being which has dragged many of our people into the
+water. Will you go and kill it?"</p>
+
+<p>"I will kill it," replied Nayé̆nayĕzganĭ, "but first you must
+give me as much turquoise as I now have in my suit."</p>
+
+<p>This they did, and Nayé̆nayĕzganĭ asked Chunnaái how he
+should kill this creature. His father gave him four wheels—white,
+blue, yellow, and all-colors. Then from the east he threw
+the white one into the middle of the lake, and the water receded
+a little. From the south he threw the blue wheel, from the west
+the yellow, from the north the wheel of all-colors, and each time
+the water decreased a little more, until a ladder leading downward
+was exposed. From the centre in four directions led rows of
+large stones, upon which Turtle walked in going to his house.
+Nayé̆nayĕzganĭ went out on one of these stone-trails and down the
+ladder. At the bottom he found two mountain lions, which he
+quieted by giving them eagle feathers. He went through a long
+passage and successively met two fierce bears, two snakes, and two
+spotted wildcats, but each in turn was pacified with eagle feathers.
+At the end of the passage was a door, which Nayé̆nayĕzganĭ burst
+open, coming suddenly upon the great Turtle. The monster
+tried in vain to seize and kill him, but Nayé̆nayĕzganĭ took out
+his fire-stick, and said:</p>
+
+<p>"Release the people you have here, or I will destroy you with
+my fire!"</p>
+
+<pb n="065" /><anchor id="Pg065" />
+
+<p>"I have only one," said Turtle, "and you may take him."</p>
+
+<p>When the one came out Nayé̆nayĕzganĭ asked him if there
+were any more captives in the house, and the man said there were
+many more. So again he threatened Turtle, and other prisoners
+were released; but these were not all, and he compelled
+Turtle to free still more. On the fourth demand, however, the
+monster refused to give up any more of his prisoners, whereupon
+Nayé̆nayĕzganĭ killed him with his fire and smoke. Then going
+through the rooms he released all the people he found. There
+were two young Turtles, whom he told not to grow any larger,
+nor to kill people or animals; and small Turtles yet inhabit
+the land.</p>
+
+<p>Nayé̆nayĕzganĭ heard that to the east of the mountains of the
+Haísndayĭn lived Tzĕs, the enormous Elk, in the midst of a great
+high plain, which no one could approach unseen. So he journeyed
+thither, thinking to ascend the eastern side; but Elk saw him,
+and he went no closer. Then he tried from the south, the west,
+and the north, but always Elk saw him. At the northern side
+of the plain Nayé̆nayĕzganĭ heard someone ask, "What are you
+doing here?"</p>
+
+<p>It was Maínĕli<hi rend="vertical-align: super">n</hi>, the Gopher; and when he learned what
+Nayé̆nayĕzganĭ wished to do, he promised his help. So he burrowed
+into the ground and came up under the spot where Elk
+was lying, and just behind the shoulder gnawed away the thick
+hair that protected the monster's heart. Elk felt the gnawing,
+and cried out, "Who is doing that?"</p>
+
+<p>Gopher answered, "I need fur to make a nest for my
+little children."</p>
+
+<p>So Elk became quieted and Gopher went back into the ground,
+and from the centre dug holes in four directions to the edge
+of the plain. Nayé̆nayĕzganĭ then entered one from the east,
+and coming to the centre looked up and saw Elk's heart beating.
+Drawing his flint-pointed arrow to the head, he shot the
+monster through the heart, then quickly dropped down into
+Gopher's burrow beneath four stones which, one below the
+other, stopped the vertical channel. But first he made with his<pb n="066" /><anchor id="Pg066" />
+fire-stick a dense white smoke at the end of the burrow that ran to
+the east. Elk leaped down into the opening and rushed in the
+direction of the smoke, seeking his enemy. Then in his rage he
+went to the centre, but in the meantime Nayé̆nayĕzganĭ had
+made a cloud of blue smoke at the south, so Elk ran thither.
+Successively Nayé̆nayĕzganĭ made yellow smoke at the west and
+all-color smoke at the north, each time at the mouth of the burrow,
+and each time Elk ran in the direction of the newly made smoke.
+All the time blood was pouring from the wound in Tzĕs'
+heart. At last he espied the hole blocked with four stone doors
+of white, blue, yellow, and all-colors, which led straight down
+from the floor of the passage. With his great antlers the monster
+broke through the first three doors, but at the fourth he fell
+dead. Nayé̆nayĕzganĭ divided the meat with Gopher, and taking
+the greater portion on his back, for by this time he was grown
+large and strong, he started back to his mother, who was overjoyed
+by his safe arrival and because he had brought such a
+quantity of meat. Near the village he stopped to rest, and the
+weight of himself and of Elk's body flattened the top of the hill
+on which he sat. Where Elk's blood soaked into the ground
+the soil is still red.</p>
+
+<figure url="images/image40.png" rend="w90">
+<index index="fig" />
+<head>Nature's Mirror - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Nature's Mirror - Navaho</figDesc>
+</figure>
+
+<p>From his father, Chunnaái, Nayé̆nayĕzganĭ had knowledge
+of another evil thing and how to destroy it. Cutting off a piece
+of Elk's intestine, he filled it with blood and fastened it about
+his waist. Then he told his mother to strip off the hide and
+while it was still soft sew it into a suit that would cover him
+completely. When the suit was finished he put it on, hid Elk's
+antlers under it, and departed westward in search of Itsá, the
+Eagle, who every day killed a man. When Nayé̆nayĕzganĭ
+approached the home of Eagle the latter swooped down from
+his high rock and four times tried to seize him, but could not
+fasten his talons in the hardened hide. At the fourth attempt
+Nayé̆nayĕzganĭ allowed Eagle to take hold of his suit in the
+front, whereupon the bird carried him up and up, and from a
+tremendous height dropped him upon the sharp rocks. Though
+unhurt, to deceive Eagle he tore open the piece of intestine,<pb n="067" /><anchor id="Pg067" />
+allowing the blood to gush out upon the rock. Itsá told his two
+children to go and eat, but when they drew near Nayé̆nayĕzganĭ
+made a sound, "Sh!" and they stopped in fright. Again they
+came near and again heard the sound "Sh!" So the Eaglets
+went to their father, perched high on the point of the rock, and
+said:</p>
+
+<p>"That body is not dead, it makes a noise 'Sh!'"</p>
+
+<p>"Never mind that; go and eat!" commanded the parent
+Eagle, who then flew away for his day's hunting.</p>
+
+<p>When Itsá was gone, Nayé̆nayĕzganĭ arose, took off the elk-skin
+suit, and addressed the frightened Eagle children:</p>
+
+<p>"In what weather does your father come home?"</p>
+
+<p>"In a great storm of thunder and lightning," they answered.</p>
+
+<p>"And in what weather does your mother come home?"</p>
+
+<p>"When all the sky is clouded and a slow rain falls."</p>
+
+<p>Presently a great storm arose, and the Eaglets exclaimed,
+"Our father is coming!" Soon the Eagle came rushing through
+the air, and from afar Nayé̆nayĕzganĭ heard wailing, for Eagle
+had a man in his talons. From far aloft, as was his wont, he dropped
+the man upon the rocks. Nayé̆nayĕzganĭ took up one of Elk's
+antlers and just as the great bird was alighting on his perch hurled
+it at him, striking him on the head. Listening, he heard the
+body drop upon the rocks far below. Then a slow rain began
+to fall, and the Eaglets cried, "Our mother is coming!" Soon
+the mother Eagle came. She too had a man in her talons,
+and with the other horn Nayé̆nayĕzganĭ killed her. Then he
+warned the Eagle children that they must not grow any larger, or
+ever attempt to carry away people; and they promised to be
+content with hunting animals.</p>
+
+<p>But Nayé̆nayĕzganĭ found that there was no way to get down
+from the rock, for it was steep and very high, so high that
+it made him dizzy to look over the edge. Chunnaái told him
+to wait there, for he would send someone to bring him down
+safely. At last Nayé̆nayĕzganĭ saw somebody below, who proved
+to be Bat.</p>
+
+<p>"Come, help me down!" he called.</p>
+
+<pb n="068" /><anchor id="Pg068" />
+
+<figure url="images/image41.png" rend="w90">
+<index index="fig" />
+<head>Canon <hi rend="font-style: italic">Hogan</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Canon <hi rend="font-style: italic">Hogan</hi> - Navaho</figDesc>
+</figure>
+
+<p>Bat came up, flying round and round the rock. On his back
+was a basket, supported from his shoulders by two cords that
+looked like Spider's thread.</p>
+
+<p>"That will not hold me!" exclaimed Nayé̆nayĕzganĭ.</p>
+
+<p>"But it will," answered Bat; "it will hold the biggest
+of mountain sheep!" And to prove the truth of his assertion
+he filled the basket with stones and jumped up and down, and
+the threads held. Then Nayé̆nayĕzganĭ was satisfied and got
+in, and Bat began the descent. "Don't open your eyes!" he
+commanded. After a long time, feeling that they must be near
+the bottom, Nayé̆nayĕzganĭ opened his eyes, but the sight made
+him dizzy, and he almost fell out of the basket. Bat became
+angry at this, for the lurch almost threw him from the rock.
+At last, however, they reached the ground in safety.</p>
+
+<p>There they dragged the bodies of the two great Eagles together,
+plucked them, and filled Bat's basket with the feathers,
+which Nayé̆nayĕzganĭ wished to take home. "Don't go in the
+low places," he advised Bat, as the latter started on ahead.
+But Bat forgot, and because the walking was easier went across
+the low places, where the birds stole all the feathers for their
+nests; so he had to return and fill the basket again. These he
+carried safely to Yólkai Ĕstsán, who gave many of them to the
+people of the village.</p>
+
+<p>From Chunnaái, Nayé̆nayĕzganĭ learned of one more monster
+on the earth, a huge Rolling Stone, which lived in the south
+near the pueblo of Picuris; so he and his mother went southward.
+They stopped in a cañon through which Rolling Stone often passed
+on its way to and from the village, and by and by it came crashing
+along, destroying everything in its path. Just as it passed,
+Nayé̆nayĕzganĭ shot with one of his great flint-pointed arrows
+and shattered it, as he had shattered the tree when Chunnaái first
+gave him his weapons; and the ground in that spot is still red
+from the blood that flowed from Rolling Stone's heart.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<pb n="069" /><anchor id="Pg069" />
+<head>ORIGIN OF FIRE</head>
+
+<p>Black Man, Haschí̆n Dí̆lhĭli, was created by Nayé̆nayĕzganĭ
+to be his helper in the task of making the earth a good dwelling-place
+for the people. Haschí̆n made the animals, mountains,
+trees, and rivers, gave the people weapons and implements, and
+showed how they were to be used. When all were supplied
+with houses to live in and weapons with which to protect themselves
+and to kill game, he called Coyote, Tsilité̆n, the Mimic.</p>
+
+<p>"Go to the Land of the Fireflies," he commanded, "and
+bring back their fire, for the people have no fire with which
+to cook their food."</p>
+
+<p>Coyote started, and found the Land of the Fireflies. These
+beings lived at the bottom of a deep, deep hole—an enormous
+cave in the solid rock. Its sides were smooth and straight, and
+how to get down Coyote did not know. He went to the edge
+of the pit, and there found growing Little Tree.</p>
+
+<p>"Help me down to the Land of the Fireflies," he said. So
+Little Tree sent its roots down, down, down, until they extended
+quite to the bottom, and Coyote descended. There he played with
+the little Firefly boys, romping about, running back and forth, pretending
+to be thinking of nothing but their amusement, for the Fireflies
+guarded their fire carefully and would let no one touch it.</p>
+
+<p>On the tip of his tail Coyote had tied a tuft of cedar bark.
+Suddenly he dashed through the great fire which always burned
+in the centre of the village, and was off before the Firefly people
+knew what he had done. When they discovered that he had stolen
+some of their fire, they set out in pursuit; but Coyote was very
+swift of foot, and reached the wall of the pit far ahead of them.</p>
+
+<p>"Little Tree, help me out!" he called.</p>
+
+<p>Little Tree drew its roots up, up, up, while Coyote held on
+and was drawn safely out of the hole. Then he ran quickly
+about among the people, lighting the piles of wood they had
+prepared, until every family was supplied with fire.</p>
+
+</div>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<pb n="071" /><anchor id="Pg071" />
+<head>THE NAVAHO</head>
+
+<p></p>
+
+<figure url="images/image42.png" rend="w90">
+<index index="fig" />
+<head>A Drink in the Desert - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: A Drink in the Desert - Navaho</figDesc>
+</figure>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<pb n="073" /><anchor id="Pg073" />
+<head>HOME LIFE, ARTS, AND BELIEFS</head>
+
+<figure url="images/image43.png" rend="w90">
+<index index="fig" />
+<head>Under the Cottonwoods - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Under the Cottonwoods - Navaho</figDesc>
+</figure>
+
+<p>The Navaho are a pastoral, semi-nomadic people whose
+activities centre in their flocks and small farms. Their
+reservation of more than fourteen thousand square miles
+is the desert plateau region of northern Arizona and New
+Mexico. Its mesas and low mountains are sparsely covered with
+piñon and cedar, and on the higher levels are small but beautiful
+forests of pine. Back and forth in all parts of this vast region the
+Navaho drive their flocks. At the season when the slight rainfall
+produces even scant pasturage on the desert plains the flocks are
+pastured there; but as the grass becomes seared by the summer
+sun and exhausted from pasturing, the flocks are taken into the
+mountains, where the shade of the pines lends grateful coolness.
+Again, as the deep snows of winter come, the sheep and goats are
+driven down to the wooded mesas, where there is little snow and
+an abundance of fuel, of which there is none on the plains. And
+so, year in, year out, the flocks slowly drift back and forth from
+plain to mesa and from mesa to mountain.</p>
+
+<p>While the Navaho leads a wandering life, the zone of his
+movements is surprisingly limited; indeed the average Navaho's
+personal knowledge of his country is confined to a radius of not
+more than fifty miles. The family usually has three homes, the
+situation of which is determined by the necessities of life. Near
+their summer home they cultivate small crops of corn and vegetables
+in narrow, sandy washes, where by deep planting sufficient
+moisture is insured to mature the crop. In a few sections small
+farming is conducted by means of irrigation. In Cañon de Chelly,
+which may be termed the garden spot of the reservation, there are
+diminutive farms and splendid peach orchards irrigated with freshet
+water. The cañon drains an extensive region, and even a light<pb n="074" /><anchor id="Pg074" />
+rain causes the stream which flows at the base of its lofty walls to
+become swollen. This water the natives divert to their miniature
+cornfields and orchards, one or two freshets assuring good crops.</p>
+
+<figure url="images/image44.png" rend="w90">
+<index index="fig" />
+<head>Cornfields in Canon Del Muerto - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Cornfields in Canon Del Muerto - Navaho</figDesc>
+</figure>
+
+<p>Owing to its lowness and its earth covering, the Navaho
+house, or <hi rend="font-style: italic">hogán</hi>, is the most inconspicuous of habitations. One
+might ride from morning till night across the reservation and not
+observe either a hogán or an Indian, although he has no doubt
+passed within a stone's throw of many of these houses and been
+peered at by many more dark eyes from brush concealments.
+At the end of a long day in the saddle the traveller may wonder
+where the many thousands of Navaho reside; but his inquiry may
+be answered if he will but climb to the summit of one of the
+many low mountains and view the panorama as the long shadows
+of evening are creeping on. Here and there in every direction
+the thin blue smoke of the campfire may be seen curling upward
+as these desert people prepare their evening meal. In this clear,
+rare atmosphere the far distant horizon is the only limit to his
+vision. Just below, a mile or so away, may perhaps be seen the
+smoke from a group of half a dozen hogáns. Miles beyond is
+another group, and still beyond another, and so throughout the
+sweep of vision. These people and their life are delightfully
+Indian, but slightly influenced by the white man's ways. As the
+chief human touch of the great southwestern desert the Navaho
+are the artist's joy, and as a subject for the ethnologist their ceremonial
+life furnishes limitless material for study.</p>
+
+<p>The handicraft of the Navaho is seen at its best in their
+blanketry, which is one of the most important industries of any
+Indians within our domain. The greater portion of the wool
+from their hundreds of thousands of sheep is used in weaving,
+and in addition a considerable quantity of commercial yarn is
+employed for the same purpose. The origin of the textile
+art among the Navaho is an open question. It is probable that
+they did not learn it from anyone, but that it developed as a part
+of their domestic culture. It is contended by some that the early
+Spanish missionaries taught the Navaho to weave; but why should
+the white man be accredited with this art? The mummies<pb n="075" /><anchor id="Pg075" />
+found in the prehistoric cliff-ruins of the Navaho country are
+wrapped in cloth finer than any ever produced with a Navaho
+loom, and no doubt now remains that Pueblo people were
+incorporated by the Navaho in ancient times.</p>
+
+<p>The blankets made in earlier days, say from fifty to a
+hundred and fifty years ago, are beautiful examples of primitive
+handicraft. The body of a so-called bayeta blanket was woven of
+close-spun native wool, dyed dark blue, while the red pattern was
+from the ravellings of Spanish bayeta. Much of the beauty of
+the old blankets is due to the mellowing of the native colors by
+age, but practically none of these rare examples are to be found
+among the Navaho at the present time. The blankets of to-day
+may be roughly divided into three classes: 1. Those made from
+the close-spun native yarn dyed in the old colors and woven in
+the simple old patterns; when aged they closely resemble the old
+bayeta blankets. 2. Blankets woven in a great variety of designs
+from coarse, loose-spun yarn dyed with commercial dyes of many
+shades; these are the Navaho blankets of commerce. 3. Those
+woven from commercial or "Germantown" yarn; they are of
+fine texture and sometimes beautiful, but lack interest in that
+their material is not of Indian production. Fortunately the
+decrease in the demand for blankets woven of commercial yarn
+is discouraging their manufacture.</p>
+
+<p>The Navaho woman weaves her blanket not so much for
+profit as for love of the work. It is her recreation, her means
+of expressing imagination and her skill in execution. Civilized
+women may write books, paint pictures, or deliver ringing addresses;
+these are unknown worlds to the Navaho woman: but
+when after months of labor she finishes a blanket, her pride in
+her work of art is indeed well justified.</p>
+
+<p>Because of their pastoral life the Navaho are not villagers.
+Their dome-shaped, earth-covered hogáns are usually grouped
+two or three in the same locality. The summer house is a rude
+brush shelter, usually made with four corner posts, a flat top of
+brush, and a windbreak of the same material as a protection against
+the hot desert siroccos. The hogán proper, used for storage<pb n="076" /><anchor id="Pg076" />
+during the summer, affords a warm and comfortable shelter to its
+occupants through the cold winters of their high altitude. When
+a hogán is built it is ceremonially consecrated, and if an occupant
+should die in it, it is forever deserted and is called <hi rend="font-style: italic">tsí̆ndi hogán</hi>,
+"evil house." No Navaho will go near such a house or touch
+anything taken from it. If a meal were cooked with decayed
+wood from a hogán a hundred years deserted, a Navaho, even if
+starving, could not be induced to partake of it. Thus strong
+are the religious beliefs of this primitive people.</p>
+
+<figure url="images/image45.png" rend="w90">
+<index index="fig" />
+<head>The Blanket Maker - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: The Blanket Maker - Navaho</figDesc>
+</figure>
+
+<p>The domestic equipment of the Navaho is simplicity itself
+and reflects the simple life of the tribe. Of household furniture
+there is none. The bedding consists usually of a few sheepskins;
+cooking utensils are earthen pots of their own making, and cups,
+knives, and spoons of civilization. Plates they do not need,
+as the family eat directly from the pot in which the food is
+cooked. The principal food is mutton, boiled, and corn prepared
+in many ways. Considerable flour obtained from traders is consumed;
+this is leavened slightly and made into small cakes, which
+are cooked over the embers like Mexican tortillas.</p>
+
+<p>The women are an important factor in the Navaho tribe. The
+sheep usually, and the house, with all that pertains to it, always
+are the property of the wife. The independent spirit of the
+women, instilled by this incontestable property right, manifests
+itself throughout the tribe, and by reason of it the Navaho husband
+is not apt to seek an opportunity to criticise his wife so long
+as she is in a position to say, "If I and the hogán do not suit you,
+go elsewhere!" Polygamy is common, but as a rule the wives
+of one man are sisters, an arrangement conducive to domestic
+harmony.</p>
+
+<p>Many of the Navaho men are skilled silversmiths. Every
+well-to-do Navaho possesses a silver belt consisting of a dozen or
+more wrought oval discs, each about two by three inches, fastened
+to a leather strap. Such a belt, weighing several pounds,
+is of course a valuable piece of property. The wearer may also
+have a broad silver bracelet set with turquoise, a heavy string of
+silver beads with a massive pendant of the same material, and a<pb n="077" /><anchor id="Pg077" />
+pair of deerskin leggings with a row of silver buttons on the outer
+side. Frequently their horses are gaily bedecked with bridles and
+saddles heavily weighted with silver ornaments. The long strap
+over the shoulder, from which the pouch of the medicine-man
+is suspended, is always studded with silver buttons. Mexican
+coins, especially the peso, are the principal source of all this silverwork,
+the Navaho preferring this coin to our own dollar because
+it is heavier. Buttons and beads also are made from American
+dimes and twenty-five cent pieces; the small beads from dimes,
+and the larger ones from two coins of the same value. They
+learned silversmithing from the Mexicans, but since their first
+lessons have developed a high degree of individuality in the
+art. While the metal-work of the Navaho at the present time is
+practically all in silver, only a few copper objects being made,
+their earliest work in metal was with iron, and occasionally an
+example of this is found. The silver and shell bead jewelry
+of the Navaho is his savings bank. During times of prosperity
+he becomes the possessor of all the jewelry his means afford, and
+when poor crops or long winters threaten distress he pawns it at a
+trader's, so that many of the traders often have thousands of dollars'
+worth of silverwork and shell beads on hand at one time. The
+system seems to be a very fair one, and in time of stress is certainly
+a boon to the impecunious Navaho.</p>
+
+<p>The little pottery made by this people is an undecorated ware
+for utilitarian purposes only. For carrying water a gum-coated
+water bottle of basketry is in general use. Few baskets are made,
+and these are of but a single pattern—a flattish tray for use in
+ceremonies. Most of the baskets used by the Navaho in their
+ceremonies, however, are purchased from neighboring tribes, especially
+the Havasupai and the Paiute, who weave them primarily
+for purposes of trade. Such baskets must be of a prescribed pattern,
+with a break in the design at one side. When the basket is
+in use this side is always placed toward the east.</p>
+
+<p>Most Navaho ceremonies are conducted, at least primarily,
+for the purpose of healing disease; and while designated medicine
+ceremonies, they are, in fact, ritualistic prayers. There are<pb n="078" /><anchor id="Pg078" />
+so many of these ceremonies that no student has yet determined
+their number, which reaches into scores, while the component
+ritual prayers of some number hundreds. The principal
+ceremonies are those that require nine days and nine nights in
+their performance. Of the many now known the names of nine
+are here given: Kléjĕ Hatál, Night Chant;<note place="foot"><p>The myth and ritual of this ceremony are given on pages 111-116.</p></note> Tzĭlhkí̆chĭ Hatál,
+Mountain Chant; Hozhónĭ Hatál, Happiness Chant; Natói Hatál,
+Shooting Chant; Toi Hatál, Water Chant; Atsósĭ Hatál, Feather
+Chant; Yoi Hatál, Bead Chant; Hochónchĭ Hatál, Evil-Spirit
+Chant; Mai Hatál, Coyote Chant. Each is based on a mythic
+story, and each has four dry-paintings, or so-called altars. Besides
+these nine days' ceremonies there are others whose performance
+requires four days, and many simpler ones requiring only a single
+day, each with its own dry-painting.</p>
+
+<figure url="images/image46.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Pĭké̆hodĭklad</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<p>This, the first of the dry-paintings employed in the rites of the Mountain Chant—a
+nine days' healing ceremony of the Navaho—as in the Night Chant, is used on the fifth night,
+when the purpose of the performance is to frighten the patient, and thus banish the evil within
+him. The name of this painting, "Frighten Him On It," is identical with that of the one
+used at the corresponding moment in the Night Chant.</p>
+
+<p>The whole represents the den of a hibernating bear. Inside the ceremonial hogán is thrown
+up a bank of earth two or three feet high, with an opening toward the doorway. Colored
+earths picture bear-tracks leading in; bear-tracks and sunlight—sun dogs—are represented at
+the four quarters, and the bear himself, streaked with sunlight, in the centre. The twigs at the
+entrance of the bear den represent trees, behind which bears are wont to dig their dens in
+the mountain side. Everything tends to make the patient think of bears. He enters midst
+deep silence and takes his seat upon the pictured animal. The play of his imagination has
+barely begun when a man, painted and garbed as a bear, rushes in, uttering hideous snarls and
+growls, in which all assembled join. Women patients seldom fail to faint.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Pĭké̆hodĭklad</hi> - Navaho</figDesc>
+</figure>
+
+<p>The figures shown in the dry-paintings are conventionalized
+representations of the characters in Navaho mythology and
+of incidents in the myth. With how many such paintings the
+Navaho medicine-men are familiar is an unanswered question;
+but more than sixty have been noted, some of them most elaborate.
+In making them, the ground within the ceremonial hogán
+is evenly covered with fine brown earth, upon which the figures
+are drawn with fine sands and earths of many colors allowed to
+flow between the thumb and the first two fingers. The Navaho
+become so skilled in this work that they can draw a line as fine
+as a broad pencil mark. Many of the paintings are comparatively
+small, perhaps not more than four feet in diameter; others are
+as large as the hogán permits, sometimes twenty-four feet across.
+To make such a large painting requires the assistance of all the
+men who can conveniently work at it from early morning until
+mid-afternoon.</p>
+
+<p>The most elaborate ceremonies are conducted between the
+first frost of autumn and the second moon following the winter
+solstice. While primarily designed to restore the health of an
+individual, they are intended also to benefit the entire tribe,
+many of the prayers being offered for the general welfare of the<pb n="079" /><anchor id="Pg079" />
+people rather than for the patient under immediate treatment.
+Nor, so far as the individual is concerned, is the ceremony designed
+necessarily for the cure of an acute ailment, but is for the
+treatment of long-standing chronic afflictions, mental or physical.
+Especially peculiar is the Navaho belief that many illnesses are
+the results of fright to which ancestors have been subjected during
+prenatal life, and long and costly ceremonies are often performed
+to rid persons of such baneful inheritance. In fact Indians
+physically normal have submitted to prolonged treatment by
+their medicine-men when advised by them for such imaginative
+reasons to submit to it.</p>
+
+<p>The medicine-men, who are termed singers, <hi rend="font-style: italic">hatálĭ</hi>, are a
+dominant factor in the Navaho life. Like all primitive people,
+the Navaho are intensely religious, and the medicine-men, whose
+function it is to become versed in the mysteries of religion, are
+ever prone to cultivate in the minds of the people the belief that
+they are powerful not only in curing disease of mind and body
+but of preventing it by their incantations. Anyone who possesses
+the requisite ability may become a medicine-man, but owing to
+the elaborate ceremonies connected with their practices it requires
+long years of application ere one can attain sufficient knowledge
+to give him standing among his tribesmen. To completely
+master the intricacies of any one of the many nine days' ceremonies
+requires close application during the major portion of a man's
+lifetime. The only way a novice has of learning is by assisting<pb n="080" /><anchor id="Pg080" />
+the elders in the performance of the rites, and as there is little
+probability that opportunity will be afforded him to participate
+in more than two or three ceremonies in a year, his instruction
+is necessarily slow. The medicine-men recognize the fact that
+their ritual has been decadent for some time, and they regard it
+as foreordained that when all the ceremonies are forgotten the
+world will cease to exist.</p>
+
+<figure url="images/image47.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Hástĭn Yázhĕ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Hástĭn Yázhĕ</hi> - Navaho</figDesc>
+</figure>
+
+<p>The most pronounced dread manifested by the Navaho is that
+derived from their belief respecting the spirits of the dead. It is
+thought that the spirit leaves the body at death and travels to a
+place toward the north where there is a pit whence the gods and
+the animals emerged from an underworld before the first Navaho
+were created, and which the dead now enter. Their myths tell
+of the disappearance of a beautiful daughter of one of the animal
+chiefs on the fourth day after the gods and the animals came up
+into this world; diligent search was unrewarded until two of the
+searchers looked down through the hole and espied her sitting
+beside a stream in the lower world combing her hair. Four days
+later death came to these searchers, so that now the Navaho will
+go to any extreme to avoid coming into contact with spirits of
+the dead, <hi rend="font-style: italic">tsí̆ndi</hi>, which they believe travel anywhere and everywhere
+at will, often doing evil, but never good. The body
+is prepared for burial previous to death, and is never touched
+afterward if it can be avoided.</p>
+
+<p>To the end that the spirit may begin aright its journey to
+the afterworld, the body is taken out of the hogán through
+an opening specially made in the wall on the northern side, for
+the doorway always faces the east. The immediate relatives of the
+deceased avoid looking at the corpse if possible. Friends of the
+family or distant relations usually take charge of the burial. A
+couple of men dig a grave on a hillside and carry the body there
+wrapped in blankets. No monument is erected to mark the
+spot. Before the body is taken out, the hogán is vacated and all
+necessary utensils are carried away. The two men who bury the
+remains of the former occupant carefully obliterate with a cedar
+bough all footprints that the relations of the deceased may have<pb n="081" /><anchor id="Pg081" />
+made in the hogán, in order to conceal from the departed spirit
+the direction in which they went should it return to do them
+harm. The premises are completely abandoned and the house
+often burned. Never will a Navaho occupy a <hi rend="font-style: italic">tsí̆ndi hogán</hi>, and
+when travelling at night he will take a roundabout trail in order
+to avoid one. Formerly horses were killed at the grave. So
+recently as 1906 a horse was sacrificed within sight of a Catholic
+mission on the reservation, that its spirit might accompany that
+of a dead woman to the afterworld. This horse was the property
+of the woman, and her husband, fearing to retain it, yet not daring
+to kill it himself, called upon another to do so.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>HISTORY</head>
+
+<p>Although raiders and plunderers since known to history,
+the Navaho cannot be designated a warring tribe, for however
+courageous they may be, their lack of political integrity
+has ever been an obstacle to military organization. They never
+have had a tribal chief, properly so called, while their many
+leading men could never command more than a small following.
+Manuelito, who was acclaimed head-chief in 1855 at the conference
+with Governor Meriwether for the purpose of negotiating
+a treaty, probably had a greater following than any other Navaho
+in historic times, but he could never have relied on a majority of
+the warriors of his widely scattered tribe. Although divided into
+many bands, like the Apache, the Navaho, unlike them, were not
+engaged in ceaseless depredation, their sporadic raids having been
+conducted by small parties quite independent of any organized
+tribal movement. They preferred rather to follow a pastoral life.
+With their large population, had they possessed the Apache's
+insatiable desire for war and a political organization that permitted
+concerted action, the subjugation of the Southwest would have
+been far more difficult than it proved to be.</p>
+
+<p>While the statement is made that the Navaho were never a
+warlike people, it must not be presumed that they never caused
+our Government trouble. Those familiar with the Navaho<pb n="082" /><anchor id="Pg082" />
+admire their energy, industry, independence, and cheerful disposition,
+and their ability to attack the problems of life in a way
+that no other wandering tribe has exercised. On the other
+hand, cunning and trickery are among their characteristics, and
+they are expert horse-thieves. With the Indian, as well as with
+civilized man, honesty may be interpreted in various ways. If
+one should leave his camp equipage unprotected in a tent, it would
+be entirely safe from all except the renegade, already recognized
+by his people as a thief. But if one should turn his back and
+later find that his horse had been run off by a Navaho in the hope
+of being rewarded for returning it, the tribesmen of the raider
+would regard him as one whose cunning should be emulated.</p>
+
+<figure url="images/image48.png" rend="w90">
+<index index="fig" />
+<head>Navaho <hi rend="font-style: italic">Hogan</hi></head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Navaho <hi rend="font-style: italic">Hogan</hi></figDesc>
+</figure>
+
+<p>For a long period prior to the acquisition from Mexico of
+the territory now forming the northern portion of Arizona and
+New Mexico, which, since first known, has been occupied in part
+by the Navaho, the tribe had been in the habit of making raids
+on the New Mexican Indian pueblos and the white settlements
+along the Rio Grande, chiefly for the capture of livestock,
+although both Indians and Mexicans also were taken and enslaved.
+The Mexicans lost no opportunity to retaliate, with the result that
+scattered throughout their villages in the valley of the Rio Grande
+there were more captives of Navaho blood than there were
+Mexican prisoners among the Navaho tribe; but in the matter of
+sheep, cattle, and horses, the Navaho were far ahead in the game
+of thievery, and even boasted that they could easily have exterminated
+the Mexicans had they not needed them as herders of their
+stolen flocks. In consequence, bitter enmity early arose between
+the Mexicans and the Navaho, which reached its height about
+the time Col. Stephen W. Kearny took possession of the territory
+in behalf of the United States in 1846.</p>
+
+<p>In the year named a military expedition was sent into the
+Navaho country for the purpose of making a treaty of peace and
+friendship with this marauding tribe; but this treaty, like several
+others that followed, was soon broken, and the raids continued as
+before. In 1858 the troubles arising from the plunderings became
+especially severe and led to several other expeditions, but with<pb n="083" /><anchor id="Pg083" />
+little result. The problem became a serious one in 1861, when
+the Civil War necessitated the withdrawal of troops from the
+frontier, leaving the way open to the devastation of the country
+by the Navaho and Mescaleros, until General Carleton, who
+assumed command of the military forces in New Mexico in 1862,
+formulated a policy to thoroughly subdue the Navaho and to
+transfer them to the Bosque Redondo, on the Rio Pecos in New
+Mexico, where Fort Sumner had been established, and there hold
+them as prisoners of war until some other plan could be devised.
+His plan was successfully carried out. By the spring of 1863 four
+hundred Mescaleros were under guard on the new reservation, and
+by the close of that year about two hundred Navaho prisoners
+had either been transferred thither or were on the way. Early in
+1864 Col. Kit Carson led his volunteers to the Cañon de Chelly,
+the Navaho stronghold, where in a fight he succeeded in killing
+twenty-three, capturing thirty-four, and compelling two hundred
+to surrender. The backbone of the hostility was now broken,
+and before the beginning of 1865 about seven thousand, later
+increased to 8491, were under military control within the new
+reservation. But the Bosque Redondo proved unhealthful and
+disappointing as a reservation, while its maintenance was costly to
+the Government. A treaty was therefore made with the Navaho
+in 1868, one of the provisions of which was the purchase of fifteen
+thousand sheep to replenish their exterminated flocks. In July
+7304 Navaho, the remainder having died or escaped, arrived at
+Fort Wingate on the way to their old home, where they have
+since lived in peace and prosperity.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MYTHOLOGY - CREATION MYTH</head>
+
+<p>In the world below<note place="foot"><p>Versions differ as to the number of worlds through which the progenitors of the Navaho
+passed. Some give three before this one, others but one. The version adopted by the Bahozhonchí,
+a religious order or medicine society whose rites and ceremonies are the oldest and most
+widely known of any in the tribe, treats of two worlds only: the one below, from which the
+Dĭgí̆n, or Holy People, migrated in the form of insects, birds, and beasts, and to which the dead
+return; and the present, into which was born man in his present image, created of pollen, corn,
+white shell, turquoise, and rain by the Dĭgí̆n. These Dĭgí̆n were the animals which never
+assumed absolute material form on this earth, and the gods who perfected the creation.
+The creation of the world below, together with all food products, plant life, and animals
+known to the Navaho, is credited to First Man and First Woman, Ástsĕ Hástĭn and Ástsĕ
+Ĕstsán; but the myth does not go back to that creation, nor, save for the plant and animal life
+and a little earth used in making mountains, does it assume the use of any part of the underworld
+in the making or completion of this. So far as the inhabitants now found in the image
+of man are concerned, they were made, and first existed, on this earth, and did not develop
+from a lower order.</p></note> there was no sun and no moon, and
+therefore no light, yet vegetation in innumerable forms and<pb n="084" /><anchor id="Pg084" />
+the animal people thrived. Among the latter were Gray Wolf
+people, Naklétso; Mountain Lion, Nashtuítso; Badger, Naaschí̆d;
+Locust, Wónĕschĭdĭ; Pine Squirrel, Klozĕslskái and Klozĕslzhí̆nĭ;
+Blue Fox, Mai-Dotlí̆shĭ; Yellow Fox, Mai-Iltsói; Owl, Náscha;
+Crow, Gấgĕ; Buzzard, Jésho; four different varieties of the
+Hawk people, and many others.</p>
+
+<figure url="images/image49.png" rend="w90">
+<index index="fig" />
+<head>Navaho Still Life</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Navaho Still Life</figDesc>
+</figure>
+
+<p>Their world was small. At its eastern rim stood a large
+white mountain, and at the south a blue one. These formed the
+home of Ástsĕ Hástĭn, First Man. A yellow mountain in the
+west and a black one in the north harbored Ástsĕ Ĕstsán, First
+Woman.<note place="foot"><p>The Navaho sometimes vary the assignment of their directional colors by relating, like
+the Apache of Arizona, black to the east and white to the north.</p></note> Near the mountain in the east a large river had its
+source and flowed toward the south. Along its western bank
+the people lived in peace and plenty. There was game in abundance,
+much corn, and many edible fruits and nuts. All were
+happy. The younger women ground corn while the boys sang
+songs and played on flutes of the sunflower stalk. The men and
+the women had each eight chiefs, four living toward each cardinal
+point; the chiefs of the men lived in the east and south, those
+of the women in the west and north. The chiefs of the east
+took precedence over those of the south, as did those of the west
+over those of the north.</p>
+
+<p>One day, led by their eight brave chiefs, all the men went
+off on a hunt. It occurred to the head-chief when they had
+been gone but a short time that the women should have been
+instructed to clean the camp thoroughly and bake a quantity
+of bread while all the men were away; so he despatched the
+youngest of the four chiefs of the south to the camp to make<pb n="085" /><anchor id="Pg085" />
+known his wishes, but instead of doing as bidden, the young
+chief visited with the head-chief's wife. The hunters were gone
+four days, at the end of which time they returned with much
+game, weary and very hungry. To their surprise they found the
+camp in a very unkempt condition and no bread baked in anticipation
+of their return. The messenger was called before the head-chief
+at once and questioned as to the directions he had given the
+women. He explained that he had told the chief of the women
+what they were expected to do, but she refused to listen to him,
+and he was powerless to do more. Then the head-chief went
+to his wife and demanded to know why she had refused to issue
+his orders to the women. She curtly replied that that was her
+business and not his; as it was, the women did more work than
+the men, for they tilled the fields, made the clothing, cared for
+the children, and did the cooking, while the men did practically
+nothing, so if they chose to spend a few days in idleness, it was
+nothing more than they had a right to do and no one's concern
+but their own. The chief became angry, and during a
+quarrel that ensued he was told that he and all his followers
+might leave if they would, for the women could get along better
+without them.</p>
+
+<p>Remonstrance and reasoning availed nothing; the chief of
+the women grew more vehement as she argued, so the head-chief
+determined to put the women to the test. The following morning
+he issued orders that all the men in camp prepare to depart,
+for the women had declared they could live better independently
+of them and were to be given an opportunity to do so.</p>
+
+<p>Having decided to cross the great river flowing from the east,
+work at once began on four large cottonwood rafts to be used as
+ferries. Four days it took to put all in readiness, and at dawn
+of the fifth day the crossing of the stream began. Orders were
+issued that all food supplies, clothing, and utensils be left with
+the women, save enough seed corn to plant crops the next spring,
+and no males, infant or aged, were to be left behind. Four
+<hi rend="font-style: italic">nú̆tlĭ</hi> (hermaphrodites) objected strongly at being taken from the
+women, but were forced to join the men, as they were needed<pb n="086" /><anchor id="Pg086" />
+to care for the babies. Four old cripples, too weak to move,
+were left behind, but other than these not a male inhabitant
+remained in the old village at the end of four days. After all
+had crossed the river, the rafts were fastened securely to the bank
+in order that the women might not get them and follow.</p>
+
+<figure url="images/image50.png" rend="w90">
+<index index="fig" />
+<head>Navaho Medicine-man</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Navaho Medicine-man</figDesc>
+</figure>
+
+<p>As soon as the men had landed they began to work with zeal,
+for houses had to be built, game caught, skins tanned, and land
+prepared for crops. They suffered much from scarcity of food
+and clothing the first winter, but managed to exist. The women,
+however, had bountiful crops, and all through the late fall and
+winter could be heard revelling in great delight, feasting daily
+and dancing much of the time to the music of songs sung by the
+four old cripples. The following autumn found the men in
+much better circumstances, for they had grown small crops; but
+the women were less fortunate. Having none but themselves
+to work and provide for, they had become negligent from the
+beginning, dissipating the contents of their granaries and allowing
+their fields to grow fallow. By the end of the second year
+clothing had become very scarce, and not knowing how to hunt,
+they had no way to obtain more skins. The men, on the contrary,
+had grown more prosperous; their well-tended farms yielded
+an ample supply of corn for the winter, and the pelts of deer and
+antelope furnished a deal of warm clothing and bedding. The
+third year found the men living in ease and comfort, while the
+women had become reduced to absolute want, many having
+fallen ill from self-neglect. They called across to the men,
+pleading to be taken over and promising faithful allegiance,
+but the chief was resolute and refused to forget how he had
+been wronged.</p>
+
+<p>Then it was that the youngest of the eight ruling men, in a
+moment of compassion, confessed his guilt, admitting in a plea
+to the head-chief for clemency that he was in fact responsible
+for the attitude his wife had taken. This served only to renew
+the old chief's anger; he stoutly refused to listen to further
+appeals and expressed his regret that the first seeds of wrong
+should have been thus sown. No longer able to keep up the fight,<pb n="087" /><anchor id="Pg087" />
+with starvation staring them in the face, and being in nakedness,
+at the end of the fourth year the women attempted to swim the
+river in parties, but the attempts resulted only in death, for the
+swift current would have been too much even for the strongest
+men to buffet. Seeing this self-sacrifice and realizing that the
+race would be ultimately exterminated if the women continued
+it much longer, appeals were made daily to the head-chief to permit
+the rescue of the remainder. Four times was he sought to
+grant such permission before he consented, then at dawn of the
+fifth morning he gave directions to loose the rafts and ferry the
+women over. A miserable remnant they were, unclad, wan,
+and wasted; but a return to the old habits of life soon restored
+them to their former selves, and peace, happiness, and prosperity
+reigned again.</p>
+
+<p>The broad river that flowed from the east had its source in
+two very large springs, a he-spring and a she-spring, in which
+lived two large Water Monsters. These had a pair of youngsters
+who delighted in emerging from the depths of the spring and
+swimming out across the meadows in the shallow water where
+there was neither current nor river banks. Coyote spied them
+one day, and being ever a meddler and trouble-maker—though
+withal a fellow of polished mien—stole them, putting the two
+under the folds of his jacket.</p>
+
+<p>Now there was no sun, moon, or stars to give light; but in
+the east every morning appeared White Dawn four fingers high.
+The midday was lighted by Blue Dawn in the south, and late
+afternoon by Yellow Dawn from the west. The north remained
+always dark. On the morning following Coyote's return from his
+trip to the east, ostensibly to discover, if possible, the source of
+the dawn, the head-chief noticed that it was not so broad
+as usual—only three fingers high, with a dark streak beneath.
+A Wolf man was sent to learn what was wrong. He hurried
+off, returning at nightfall with the report that all was well in the
+east. The next morning White Dawn was much narrower and
+the darkness beneath had increased. A Mountain Lion messenger
+was despatched to seek the cause. He reported everything<pb n="088" /><anchor id="Pg088" />
+in normal condition, but those in camp noticed deer in the distance
+travelling westward at a rapid pace. The third morning
+the belt of darkness was wider than White Dawn, which now
+gave an alarmingly dim light. The chief then sent White Hawk
+to investigate the trouble, under orders of haste. His report, like
+that of each of the other messengers, was that nothing unusual
+appeared in the east. More deer, antelope, and other game animals,
+however, were seen running westward in apparent fright.</p>
+
+<figure url="images/image51.png" rend="w90">
+<index index="fig" />
+<head>Through the Canon - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Through the Canon - Navaho</figDesc>
+</figure>
+
+<p>On the fourth morning White Dawn was entirely obscured;
+nothing but darkness appeared in the east. Sparrow-hawk sped
+away, returning in a very brief time with the report that water
+was fast rising in the two springs at the head of the river and
+might soon spread westward in a great devastating wave. Instantly
+the camp became a scene of commotion. Quickly gathering
+together what corn and other seeds they could carry, the people
+started in haste for the White Mountain in the east. On
+reaching the top they saw the waters climbing rapidly up the
+eastern slope, so they descended and ran to the Blue Mountain
+in the south, taking with them handfuls of earth from its crest,
+and from its base a reed with twelve sections, which a Wolf man
+carried.</p>
+
+<p>From the top of the Blue Mountain it was seen that the
+wave of water, fast approaching, would submerge them, so snatching
+handfuls of earth from it they hurried on to the Yellow
+Mountain in the west. The oncoming wave seemed higher than
+ever, so again they ran on, this time toward the north, where the
+Black Mountain stood, taking as before handfuls of earth and
+another reed, entrusted to Mountain Lion. Here the water surrounded
+them and slowly crept up the sides of the mountain.
+The female reed from the west was planted on the western side
+near the top, the male reed from the east on the eastern slope, and
+both at once began to shoot upward rapidly. Into the twelve
+internodes of the female reed climbed all the women, while the
+men made haste to get into theirs. Turkey being the last to get
+in, the foamy waters caught his tail, whitening the tips of the
+feathers, which are so to this day.</p>
+
+<pb n="089" /><anchor id="Pg089" />
+
+<p>The reeds grew very rapidly, but equally fast rose the waters
+around them. Four days the reeds grew thus, at the end of the
+fourth day meeting at the sky. This seemed an impenetrable
+barrier for a time, but Locust had taken with him his bow of
+darkness and sacred arrows. With these he made a hole in the
+sky and passed on into the world above—the present earth.</p>
+
+<p>The earth was small, devoid of vegetation of any kind, and
+covered in greater part by water in which lived four Monsters
+with great blue horns. These had their homes at the cardinal
+points, and just as soon as Locust made his appearance arrows
+came whizzing at him from all quarters. Failing to harm him
+with their arrows, which he dodged with ease, the Monsters bade
+him leave at once, threatening immediate death if he tarried;
+adding that visitors were not desired and were always destroyed
+at sight.</p>
+
+<p>Locust replied that he intended no harm, but would insist
+upon remaining with them for a time, for he had many followers
+for whom he was seeking a home. Seeing that Locust had no
+fear of them and had proved too agile to be hit with arrows,
+the Monsters sought to kill him by trickery. Each took two
+heavy arrows, swallowed them, and pulled them out through their
+flanks, saying, "Do this and you may remain." Locust followed
+their example, escaping unharmed.</p>
+
+<p>"Now," said he, "I did your trick, let me ask you to do one
+of mine." Then taking four sacred arrows he passed them
+transversely through his chest, back and forth, one at a time. As
+he pulled each arrow out the second time he passed it to one of
+the four Monsters, saying, "If you can do this, my people will not
+come; if not, then I shall send for them and we shall all make
+this our home." Each placed an arrow to his chest and pushed,
+but cringed with pain as soon as it penetrated the skin. Fearing
+the Monsters might not proceed, Locust quickly blew toward each
+of the arrows, which shot through their bodies, instantly killing
+them. In the east now flows Red river, made red by the blood
+of these Monsters; and holes yet remain through the thorax of
+the locust.</p>
+
+<pb n="090" /><anchor id="Pg090" />
+
+<p>Impatient at the delay in Locust's return, Badger climbed
+through the hole in the sky and followed the tracks to where
+Locust had been in controversy with the slain Monsters. Seeing
+their bodies lying out in the shallow water, he thought he would
+go over and inspect them, but he sank into the soft black mud,
+which made him retreat. The mud blackened his legs, which
+have remained the same to this day.</p>
+
+<figure url="images/image52.png" rend="w90">
+<index index="fig" />
+<head>Evening in the Desert - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Evening in the Desert - Navaho</figDesc>
+</figure>
+
+<p>With a large stone knife Locust cut off the horns of the
+Monsters one by one. With those from the one toward the east
+he made a long sweep with his arm in that direction, and in the
+distance sprang up an ocean. In like manner he formed oceans
+to the south, west, and north with the horns of the remaining
+three. The creation of rivers followed: with a wave of the hand
+the Rio Grande, the San Juan, the Colorado, the Little Colorado,
+and others were made. Hair pulled from the bodies of the Monsters
+was tossed to the winds and from it sprang frogs, snakes,
+lizards, and reptiles of every kind.</p>
+
+<p>While Locust was doing this the remainder of the people
+came up. They stood about on the small bare spots of ground
+wondering what to do. Among them were the four Winds
+(Ní̆lchi), Black, Blue, Yellow, and White. Each blew toward
+his respective cardinal point and soon much of the water dried up,
+leaving a quantity of bare land. But not a sign of vegetation was
+there at any hand; all was as barren as the desert sands. Luckily
+each had brought seeds of many kinds from the world below.
+These they began planting, finishing the task in four days.</p>
+
+<p>After the planting, First Man, First Woman, Wolf Chief, and
+Mountain Lion Chief each made a speech advising the creation
+of a number of mountains similar to the ones they had had in the
+lower world. This was agreeable to all, and accordingly the work
+was begun. The handfuls of earth caught up hurriedly from the
+tops of the mountains below as they were driven off by the
+rising flood were taken to the cardinal points and deposited in
+the same relative positions, an equal distance apart, as were the submerged
+mountains from which the earth had been taken. First
+Sí̆snajĭnĭ, the White Mountain, was<pb n="091" /><anchor id="Pg091" />
+made in the east; then Tsótzĭlh, the Blue Mountain, in the
+south; next Dokóöslit, the Yellow Mountain, in the west, and lastly
+Dĕpé̆nsa, the Black Mountain, in the north. Having yet portions of each handful of earth remaining,
+two more mountains, called Chóĭli and Tzĭlhnúhodĭhlĭ, were
+made near the point of emergence in the middle of the rectangle
+formed by the creation of the other four. To give each mountain
+color, white shell, turquoise, abalone, and jet were used
+for those at the cardinal points, while the middle two were
+colored with a mixture of all these substances.</p>
+
+<p>When the mountains were finished and the people looked about,
+it was proposed that a sky should be made to cover the earth.
+"But," said one, "what of the earth itself; is it not too small to
+furnish food for the people who shall later come to live upon it?"
+None had thought of this, but reflection, followed by a discussion,
+brought them all to the one opinion—they would enlarge the
+earth and at the same time spread the sky above. Accordingly,
+the chief who had spoken asked if anyone had a piece of turquoise
+weighing as much as a man, and the skin of a large male deer
+which had been smothered to death in pollen. First Man
+answered that he had. A large white shell and the skin of a doe
+which had been smothered in pollen were next requested. First
+Woman responded with them. The two skins were then placed
+on the ground, side by side, with their heads toward the east.
+Upon the one was put the turquoise and a piece of abalone
+shell; on the other the white shell and a pearl. First Man
+and First Woman then called for Kósdĭlhkĭh, Black Cloud, and
+Ádĭlhkĭh, Black Fog. These came and spread out over the skins
+four times each, lifting and settling each time. When Fog lifted
+the last time it took up with it the skin with the turquoise and
+abalone and began to expand, spreading wider and wider until a
+blue film covered all, in the form of the sky. As the turquoise
+skin expanded, so also did the white-shell skin, broadening the
+earth as it grew. During this period of transition the people all
+travelled eastward, and being Holy People, covered great distances<pb n="092" /><anchor id="Pg092" />
+each day. At the end of the fourth day they stopped. Then also
+the sky and the earth ceased widening, having reached their present
+dimensions. Since the two skins had been placed with their heads
+toward the east, the heads of the sky and the earth are now in
+that direction.</p>
+
+<figure url="images/image53.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Hasché̆ltĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>This, the Talking God, is the chief character in Navaho mythology. In the rites
+in which personated deities minister to a suffering patient this character invariably leads,
+carrying a four-piece folding wand, <hi rend="font-style: italic">balíl</hi>, and uttering a peculiar cry.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Hasché̆ltĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>As yet there was neither sun nor moon to shed light, only
+dawn, circling the horizon in the four colors—white in the east,
+blue in the south, yellow in the west, and black in the north.
+Deeming it necessary that they should have light to brighten the
+world, and warmth for the corn and the grass, on their return
+to the earth's centre one of the chiefs made a speech advocating
+the creation of a sun and a moon.</p>
+
+<p>First Man and First Woman placed two sacred deerskins on
+the ground as before. On the buckskin a shell of abalone was
+placed, on the doeskin a bowl made of pearl. The shell contained
+a piece of clear quartz crystal, and the bowl a moss agate. The
+objects were dressed respectively in garments of white, blue,
+yellow, and black wind, and were carried to the end of the land
+in the east by First Man and First Woman. With their spirit
+power Ástsĕ Hástĭn and Ástsĕ Ĕstsán sent both the shell and the
+bowl far out over the ocean, giving life to the crystal and the
+agate as they did so, directing that the one who would be known
+as Chĕhonaái, the Sun, should journey homeward through the
+sky by day, shedding light and warmth as he passed; the other,
+Klĕhonaái, the Moon, must travel the same course by night. To
+each were given homes of turquoise in the east and west, and
+none but the Winds and the gods, Hasché̆ltĭ and Haschógan,
+were to visit them.</p>
+
+<p>Upon their return Ástsĕ Hástĭn and Ástsĕ Ĕstsán were asked
+if they would leave the sky in so plain a condition, or if they
+intended to beautify it with jewels. They replied that it was
+their intention to dot it with many bright stars. All those who
+had bits of white shell, turquoise, crystal, pearl, or abalone were
+directed to contribute them for the making of the stars. These
+were placed upon the two deerskins by First Man and First
+Woman. The seven stars of the Great Dipper, Nôhokos Bakú̆<hi rend="vertical-align: super">n</hi>,<pb n="093" /><anchor id="Pg093" />
+were the first to be set in the sky. Next, those of Nóhokos
+Baád, his female complement, were placed in the blue dome.
+Then followed Ĕté̆tso and Ĕtĕtsózĭ, Sóntso and Sontsózĭ, and
+Dílgĕhĕt, the Small Dipper, Sonhótsĭ and Klĕkái Stáĭ, the
+Milky Way.</p>
+
+<p>In each instance the arrangement of the stars in the constellation
+was made when the fragments of precious stones were placed
+upon the skins, where Ástsĕ Hástĭn and Ástsĕ Ĕstsán imparted
+glowing light to them and delivered them to the Winds to carry
+to the sky. Only a small portion of the gems had been thus
+transformed and sent up, when a fine-looking, well-dressed stranger
+came up to watch the proceedings. In reply to his question as
+to what was being done, his attention was directed to the sun,
+the moon, and the many stars already created, while more were
+soon to follow. The man was Coyote, son of Darkness. He
+watched the work for a time, when, seeing his chance, he caught
+the large deerskin containing the pile of jewel fragments and
+flung it skyward, blowing into the bits four times ere they could
+fall, scattering them all over the sky. Thus it is that there are
+myriads of stars irregular in arrangement and without names.
+As he strode off Coyote explained curtly that there were already
+enough sacred things to worship.</p>
+
+<p>Then the Winds were stationed at the horizon to guard the
+earth, and at the four sacred mountains in the east, south, west,
+and north, to act as messengers for the Hasché̆ltĭ and Haschógan—Talking
+Gods and House Gods—who had their abodes on
+them. On the same plane, one behind the other, the Winds
+were ranged in streaks, White, Blue, Yellow, and Black. Outside
+of all Coyote placed a streak of Red Wind. This forced
+itself to the inside many years later and gave rise to disease and
+premature death, for as the good Winds are life-breathing, so the
+evil Winds are life-taking. Even now the Red Wind takes the
+lives of many children every year.</p>
+
+<pb n="094" /><anchor id="Pg094" />
+
+<figure url="images/image54.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Haschógan</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>Second in general importance only to Hasché̆ltĭ among Navaho deities is the House God,
+here shown. His position among the gods is quite parallel with that of peace chief among
+Indians in life. Like the majority of the myth characters he has numerous counterparts
+in the various world quarters.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Haschógan</hi> - Navaho</figDesc>
+</figure>
+
+<p>The Dĭgí̆n made their homes near Chóĭli, close to the place
+of emergence. It was there that all ceremonies took place.
+From their homes the people saw a dark Cloud settle and cover
+the top of Chóĭli. For four days it kept lowering until the
+mountain was completely shrouded in dark blue fog. They did
+not know whether it portended good or evil, but realized that
+something of moment was at hand. Ástsĕ Hástĭn ascended the
+mountain through the fog to learn what it meant, but found nothing
+unusual. As he turned to descend, a faint, apparently distant cry
+reached his ears, but he paid no heed. Ere long the same sound
+came to him again; then a third and a fourth time, whereupon
+he turned and walked in the direction whence it came. On the
+eastern slope he found a tiny baby, and wrapping it in rays of
+sunbeams he carried it home to his wife.</p>
+
+<p>The Cloud that descended was a portion of the sky which had
+come to meet the Earth; from the union of the two Yólkai
+Ĕstsán, White-Shell Woman, was born. In twelve days the baby
+had grown to maturity, subsisting on pollen only. Ástsĕ Hástĭn
+and Ástsĕ Ĕstsán sent messengers to all the Dĭgín to tell them of
+the marvel and to summon them to a ceremony which would be
+held four days later. Word was sent also to the gods on the
+four sacred mountains.</p>
+
+<p>Ástsĕ Ĕstsán dressed Yólkai Ĕstsán in fine garments ornamented
+with beautiful jewels. At the western side of her hogán she
+placed a sacred deerskin and laid upon it several wool and cotton
+blankets, covering the whole with a mountain-lion skin. These
+were arranged as the seat of honor for White-Shell Woman, for
+whom was about to be held a ceremony celebrating her maturity.</p>
+
+<p>On the appointed day all assembled. The first matter to
+decide was the number of songs to be sung. Some wished
+fourteen, others thought twelve sufficient. Hasché̆ltĭ, Talking
+God, sang the songs and chose to sing fourteen. When he had
+finished, each of the Holy People sang six songs, making in all
+two hundred and eighty-two. An entire night was thus consumed.
+At dawn Ástsĕ Ĕstsán came into the hogán with a white-shell
+bowl containing yucca root, a black <hi rend="font-style: italic">tózŭs</hi>, or water bottle,<pb n="095" /><anchor id="Pg095" />
+containing black rain, and a blue one with blue rain. From each
+bottle she poured a little water upon the yucca root and proceeded
+to wash Yólkai Ĕstsán and all her finery. That done, Yólkai
+Ĕstsán was directed to run toward the rising sun for a short
+distance and return. Many of the young people followed, a
+chosen singer chanting eight songs during their absence. The
+ceremony finished, the assemblage returned to their homes, each
+of the selected singers taking one of the blankets from the seat
+in return for his services.</p>
+
+<p>Although all the people then on earth were of the Dĭgí̆n, only
+a few had god-like powers, particularly First Man, First Woman,
+Yólkai Ĕstsán, and the Winds. The lesser Holy Ones worked
+much in clay, making pottery and adobe houses. The designs
+they used in their earthenware, however, were of a sacred nature,
+to be used only in ceremonials, and when the Fox, Wolf, Badger,
+Bird, and many other people repeatedly employed sacred symbols to
+adorn their cooking pots, First Man and his wife became very
+angry and called a council, which, in addition to themselves, was
+attended by Chĕhonaái, Yólkai Ĕstsán, and Ní̆lchi, the Wind
+People.</p>
+
+<p>The wicked people had homes throughout the land, many of
+which were built of stone, upon the plains, and others in the cliffs.
+The councillors decided that these people and their homes must
+be destroyed, but how to effect this was a problem.</p>
+
+<p>First Woman and Chĕhonaái thought it would be wise to
+give birth to demoniac monsters and let them devour the evil
+ones, but First Man objected, and finally the council agreed that
+the Winds should perform the task by bringing forth a devastating
+storm. The faithful were warned and given time to seek
+refuge under the water, inside the sacred mountains, in the higher
+cliffs, and in the sky. Then the Winds came. For four days
+terrific storms raged, hurling men and trees and houses through
+the air like leaves. When they abated hundreds of houses lay<pb n="096" /><anchor id="Pg096" />
+in ruins which may yet be traced by heaps of stones scattered
+throughout the Navaho country.</p>
+
+<figure url="images/image55.png" rend="w90">
+<index index="fig" />
+<head>Antelope Ruin - Canon del Muerto</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Antelope Ruin - Canon del Muerto</figDesc>
+</figure>
+
+<p>Soon another council of the same dictators was called, this
+time to discuss how more people might be created. First Man
+sent Wind messengers to bring Black Fog Boy and Black Cloud
+Girl, Precious Stone Boy and Precious Stone Girl, White Corn
+Boy and Yellow Corn Girl, Blue Corn Boy and All-Color Corn
+Girl, Pollen Boy and Cricket Girl, and Rain Boy and Rain Girl.
+These twelve were laid side by side on four sacred deerskins and
+covered with four others. The Spirit Winds of the west came
+and blew between the skins; the Spirit Winds of the east came
+and blew also; then came Hasché̆ltĭ from the east, with rainbows
+in his hand, calling "Wu-hu-hu-hu-u"; and Haschógan from the
+south, with sunbeams in his hand. They walked up and gently
+tapped the skins with their bows and beams. Hasché̆ltĭ of the west
+and Haschógan of the north came next and gently tapped the skins.
+Then the skins lifted, revealing twelve beautiful young people
+perfectly formed. Ástsĕ Hástĭn bade them arise and stand, and
+then with Hasché̆ltĭ in the lead and Haschógan behind, they four
+times encircled the sacred mountains Chóĭli and Tzĭlhnúhodĭhlĭ,
+halting close to the hole whence the Holy People emerged. There
+Ástsĕ Hástĭn made them an extended speech, telling them that
+they had been brought forth from the elements to people the
+earth; that they must rear children and care for them as kind
+fathers and mothers, teaching them to be good to one another;
+and that it would be necessary for them to plant corn and other
+seeds at once. The Dĭgí̆n, First Man continued, were about to
+leave, to go into the rivers, the oceans, the cliffs, the mountains,
+off to the horizon, and to the sky, but they would ever keep watch
+over their people and would help those who showed them respect
+and reverence in prayer and song. To Yólkai Ĕstsán was entrusted
+future guardianship of the people. It would be her duty to
+furnish the he-rain and the she-rain, to fructify all crops, and
+bring forth abundant grass and seeds.</p>
+
+<p>Then the Dĭgí̆n took their departure, vanishing the people
+knew not whither. Yólkai Ĕstsán turned westward to her whiteshell<pb n="097" /><anchor id="Pg097" />
+home on the horizon, far out across the wide waters. Arriving
+there she determined to make a few more people. Cuticle
+rubbed from her body, with bits of white shell, turquoise, abalone,
+and jet, she placed between two sacred deerskins, male and female,
+and called for the Spirit Winds of the east, the Spirit Winds of
+the west, Hasché̆ltĭ and Haschógan, who came and breathed upon
+and tapped the deerskins as once before, and lo! there arose four
+pairs of people.</p>
+
+<p>Each pair was given a walking-stick—one of white shell to
+one, staffs of turquoise, abalone, and jet respectively to the others.
+Black Fog and Black Cloud came and spread out over the water.
+Upon these the new people took up their journey eastward to join
+others like themselves. For four days they travelled on Fog
+and Cloud, reaching the earth at the end of the fourth day, where,
+on the following day, they were welcomed by Chĕhonaái, the
+Sun. There, too, the Bear, the Wolf, the Great Snake, the Mountain
+Lion, the Weasel, and the Porcupine met them at the direction
+of Yólkai Ĕstsán, to guard them on their long land journey.
+The Lightning also she made, to protect them from above.</p>
+
+<p>They journeyed eastward, stopping to camp and rest at the
+end of the first day. For water they had but to prod the earth
+with their walking-sticks and a spring gushed forth. The
+first of the four, the man of White Shell, stuck his staff into
+the ground and water came up at once. "The water is close,"
+he remarked, from which speech he took his name, for the
+others henceforth called him To Ahánĭ, Water Is Close. The
+following night the Turquoise Woman brought water, but it was
+bitter, so she said, from which fact she took her name of To
+Dĭchínĭ, Bitter Water. The man who tried for water on the
+third night found only a muddy flow, so the others called him
+Hashklí̆shnĭ, Mud. The fourth night they camped in sight of the
+Dĭné̆ (Navaho) whom they had come to join. The woman of the
+fourth pair called attention to the houses in the caves, after which
+they called her Kí̆nya Ánĭ, Houses in the Cliffs.<note place="foot"><p>These four names still survive among the Navaho, applied to as many clans.</p></note></p>
+
+<pb n="098" /><anchor id="Pg098" />
+
+<p>The following day they were welcomed by the twelve who
+had been created and given dominion over the land but a short
+time before, and from these twenty have the pure-blood Navaho
+descended.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MIRACLE PERFORMERS</head>
+
+<figure url="images/image56.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Nayé̆nĕzganĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>Two of the most important characters in Navaho mythology are twin miracle-performing
+sons of White-Shell Woman, Yólkai Ĕstsán, chief goddess. This plate pictures the leader of
+the two—the first conceived and the first-born, whose father is the sun. His name means
+"Slayer of Alien Gods," from <hi rend="font-style: italic">aná</hi>, alien; <hi rend="font-style: italic">ye</hi>, gods; <hi rend="font-style: italic">agánĭ</hi>, to kill. By him, with the
+assistance of Tobadzĭschí̆nĭ, his twin brother, were killed numerous bird, animal, rock, and
+human monsters, typifying evils, who wantonly destroyed human life.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Nayé̆nĕzganĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>When the Spirit People came upon this earth from below
+they made six sacred mountains, four on the distant horizon
+at the cardinal points and two in the centre, Chóĭli and
+Tzĭlhnúhodĭíhlĭ. On the eastern slope of Chóĭli, brought forth
+as the daughter of Earth and Sky, was born Yólkai Estsán,
+White-Shell Woman. First Man took her to his home near
+Tzĭlhnúhodĭhlĭ, where she matured in twelve days into a beautiful
+woman with supernatural powers. Later she lived in a
+home of her own at the foot of this mountain. It was while
+there that she gave birth to twin boys who became saviours of
+their people, slaying alien gods who were fast depopulating the
+earth.</p>
+
+<p>Yólkai Estsán would often lie on the eastern slope of the
+mountain as the sun rose through the morning, and when the day
+grew warm would seek the shade of jutting rocks from which
+trickled shining drops of water. Quite unknown to herself she
+had conceived one day from the sunbeams and the dripping water.
+When she became aware that she was to become a mother Yólkai
+Ĕstsán was made very happy, for she did not enjoy living alone.
+Soon she found herself the proud possessor of twin boys. The
+first-born and the stronger came to be known in his youth as
+Nayé̆nĕzganĭ, Slayer of Alien Gods; the other was always known
+as Tobadzĭschí̆nĭ, Born From Water. Their prenatal life covered
+a period of only twelve days, and maturity was attained in thirty-two
+days after passing through eight changes, one of which came
+every four days.</p>
+
+<p>At that time the earth was infested with great giants, foreign
+gods, who were rapidly destroying the people. Of these, Yéĭtso,
+Big God, as large as a mountain, was the only one in human<pb n="099" /><anchor id="Pg099" />
+form. The others were Man-eating Bird, Rolling Stone, that
+crushed all in its path, Tracking Bear, and Antelope, who killed
+without mercy. Fearing lest some of these monsters learn of
+the presence of her boys, Yólkai Ĕstsán kept them hidden away on
+the mountain side, but they chafed under confinement, so she made
+them bows and arrows and let them play about, but admonished
+them not to stray far from home. The boys promised to obey,
+but not long afterward, because in reply to their questions their
+mother told them she did not know who their father was, they
+became sulky and broke their promise, going off toward the east.
+They would go and search for someone who knew. When on
+a small knoll a long way from home they heard a whispered
+"Sh-h."</p>
+
+<p>"Are you afraid, my younger brother?" asked Nayé̆nĕzganĭ.</p>
+
+<p>"No!" was the quick response.</p>
+
+<p>Four times they heard the whisper, and then two of the
+Wind People appeared. "We saw you travelling eastward,"
+said they, "and came to caution you. The land is cursed with
+alien gods who kill for pleasure; beware of them! Why do you
+journey thus alone without your father?"</p>
+
+<p>"Our father! Alas, we know nothing of him and are now
+starting on a search to learn. Do you know who he is?"
+asked the boys.</p>
+
+<p>"Yes, the Sun is your father; but if you think to find him
+you will have to travel far eastward and cross the wide, wide
+waters."</p>
+
+<p>Nayé̆nĕzganĭ turned to his younger brother and said, "Sítsĭlĭ,
+let us go."</p>
+
+<p>The Sun was then overhead. Being in fact of a holy nature,
+the boys covered distance rapidly and by mid-afternoon had
+passed well beyond the limits of their homeland. There they<pb n="100" /><anchor id="Pg100" />
+came upon an old woman sitting beside a ladder projecting from
+a hole. She asked them who they were and whither they were
+going. They told her to the Sun, whose sons they were, but
+whom they had never seen.</p>
+
+<figure url="images/image57.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Tobadzĭschí̆nĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>This is Born From Water, the second of the twin miracle-performing sons of Yólkai
+Ĕstsán, the White-Shell Woman. His brother is Nayé̆nĕzganĭ.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Tobadzĭschí̆nĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>"I pity you, my grandchildren," said the old woman; "come
+in here and rest a moment before going on." She started down
+the ladder and the boys followed. Twelve ladders were descended
+before her home was reached. The old woman was Spider
+Woman, the little grandmother who belonged to the Holy Ones.
+Her home was well kept, clean and comfortable, and the boys
+were glad to rest. Said she, "My grandchildren, your journey is
+long and many trials will beset you before you reach the end.
+Take these life feathers; they will help you; if difficulties befall
+you, use them," and she gave to each two feathers plucked from
+a living eagle.</p>
+
+<p>The boys took the feathers, thanked her, and resumed their
+journey. After travelling a long way they came to a ridge of
+loose, yellow sand. It afforded poor footing for an ascent, but
+the boys struggled to the top, only to have the whole side of the
+ridge slide and carry them back. Three times the bank gave
+way as they were about to reach its crest; on the fourth trial they
+bethought themselves of the sacred feathers, and putting them
+on their feet marched readily over.</p>
+
+<p>They travelled unimpeded then for quite a long distance,
+in time coming to four rows of tall, thorny reeds with spiked
+branches. The reeds grew far enough apart to permit travellers
+to pass into them, but closed whenever the unwary allowed himself
+to be caught, and he never escaped. The boys marched
+boldly up to the reeds and started in, then darted back quickly.
+The reeds closed instantly, but did not catch them. Then they put
+the life feathers on their feet again and jumped over all four rows.</p>
+
+<p>The next obstacle was a deep cañon with precipitous walls.
+This, however, was not a serious impediment, for the life feathers,
+as before, helped them to cross it in one bound. By nightfall
+the boys had arrived at a broad, beautiful meadow where lived
+the Wósakĭdĭ, or Grasshopper People, who received them kindly,<pb n="101" /><anchor id="Pg101" />
+giving them food and beds for the night. On being asked
+whither they were bound, the boys replied that they were journeying
+to the home of the Sun, their father, whom they had
+never seen.</p>
+
+<p>The Wósakĭdĭ cautioned the boys of dangers ahead, and as
+they were about to depart in the morning gave them little balls
+of yellow sputum to put in their mouths to prevent poisoning,
+should they find it necessary to eat or smoke among hostile
+people, and two sacred wands of turquoise and white shell. Two
+of the Wósakĭdĭ also accompanied them for a time as guides.</p>
+
+<p>They had not been long on their way when they came to
+a place where the trail ran between two high, smooth-faced
+bowlders. "These," said their Wósakĭdĭ companions, "are the
+Bumping Rocks. If you step into that narrow passageway
+between them they will crash together and kill you." The boys
+started as if to enter, but fell back. The huge rocks came
+violently together, but did no harm. The feint was made three
+times, and each time the rocks crashed together and bounded
+back. The fourth time the boys entered they placed their
+sacred wands of turquoise and white shell across the gap above
+their heads and passed through, for these held the bowlders apart.
+As they emerged on the opposite side they saw the Sun rising
+from his eastern home and he was yet far away.</p>
+
+<p>Soon a wide stretch of water was encountered; so far as they
+could see there was nothing but water. Here again they used
+their life feathers and were carried safely over. Four successive
+stretches of water and land were crossed, and still a fifth sheet of
+water lay before them. Along its shores paddled many varieties
+of animals. The boys looked out across the deep and could
+discern away out in the centre a house of turquoise and white
+shell, its roof glistening in the sunlight. Certain that it must
+be the home of their father, they readjusted their life feathers
+to start across, but found that they had lost control over them.
+They tried them several times in different places, but to no avail.<pb n="102" /><anchor id="Pg102" />
+The thought of not reaching their father's house when so near
+filled their hearts with bitter disappointment. Seemingly there
+was naught that they could do, but they sat and pondered.</p>
+
+<figure url="images/image58.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Hasché̆zhĭnĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>Black God, the God of Fire. An important deity of the Navaho, but appearing
+infrequently in their mythology and ceremonies.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Hasché̆zhĭnĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>As they sat there in silence, Snipe Man, a little old fellow,
+came to them and asked, "Where do you go, my grandchildren?"</p>
+
+<p>"To the home of the Sun," the boys replied.</p>
+
+<p>"Do you know anyone there?"</p>
+
+<p>"Yes," said they, "the Sun is our father." Thereupon Snipe
+Man placed a rainbow bridge across the water and told them to
+pass on, first warning them against two large Bears, the Lightning,
+Snakes, and Wind, who guarded the home of the Sun. They
+crossed over the rainbow bridge, which took them almost to the
+door of the house, and there they were met by the Bears with
+bristling coats. Nayé̆nĕzganĭ spoke to them, saying, "I am the
+child of Yólkai Ĕstsán." They let him pass. Tobadzĭschí̆nĭ
+uttered the same words and passed on also. The same words
+took the boys past the Lightning, the Snakes, and the Wind, and
+they entered the house, going through four doorways before
+coming to the living-rooms in the interior.</p>
+
+<p>There they found an elderly woman, radiantly beautiful, with
+two handsome boys and girls, the like of whom they had never
+seen. They stood transfixed as if in a dream until the voice of
+the beautiful woman, who was the wife of the Sun, startled them,
+demanding to know how they dared to enter a sacred place
+forbidden to all save the Dĭgí̆n.</p>
+
+<p>Nayé̆nĕzganĭ replied, saying, "This is the end of our journey.
+We came to see our father, the Sun and this we are told is
+his home."</p>
+
+<p>The wife raged with anger, making dire threats against her
+husband if what the boys asserted were true, which she did not
+doubt since they had found it possible to gain entrance to her
+home. Could it be that he was the father of many of whom
+she knew nothing? She would find out. Surely he must have
+smiled upon most ugly creatures if these two boys were his sons!</p>
+
+<p>It was about time for the Sun to return. As his wife thought
+of what he might do to the boys, her anger turned to compassion,<pb n="103" /><anchor id="Pg103" />
+and she bade them wrap themselves in the clouds that hung on
+the wall, and hide. Ere long a great rattle was heard outside,
+and a moment later the Sun came striding in and hung up his
+glistening shield. "What strangers are here?" he asked. There
+was no answer. Again he asked the question, repeating it a third
+time and a fourth, waxing angry. Then his wife began to scold.
+She told him that two boys of his, the ugliest creatures she had
+ever looked upon, had come to see their father, and demanded to
+know what it meant. "Where are they?" asked the Sun; but
+his wife did not reply to the question; instead she kept on scolding.
+The Sun looked about, and noting a change in the clouds
+that hung upon the western wall, took them down and unfolded
+them, until he discovered Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ.</p>
+
+<p>The Sun became angrier than ever and determined to have done
+with the trouble at once by killing the boys. From the eastern
+wall of the room projected numerous sharp spikes of white shell.
+There were turquoise spikes in the southern, abalone in the
+western, and jet in the northern walls. The boys were each
+hurled against the first of these, but dropped to the floor unharmed;
+then against the second, the third, and the fourth, with
+a like result. On the floor near the walls sat four large mortars
+with heavy pestles in them. The boys were placed in each of
+these successively and pounded, as their father thought, into
+fragments, but out of this also they came unharmed.</p>
+
+<p>The Sun then waved them to a seat and brought forth four
+large pipes, two of abalone and two of lignite. He handed two
+of each to the boys, saying, "I wish you to have a good smoke."</p>
+
+<p>"Beware!" whispered the Wind. "His tobacco is poisoned!"</p>
+
+<p>The boys deftly sought the little balls they had received from
+the Wósakĭdĭ, slipped them into their mouths, and began puffing.
+When the first pipefuls were finished they laid the pipes on the
+floor and picked up the other two, showing no sign of distress.</p>
+
+<p>Seeing that the poison tobacco was having no effect on the
+youthful strangers, the Sun sent for Haschógan and Hasché̆zhĭnĭ,<pb n="104" /><anchor id="Pg104" />
+the House God and the Fire God, to come and build a sweat-house
+and heat large stones as hot as they could be made, so that
+they might burst into fragments and fill the sweat-lodge with
+scalding steam when water was poured upon them. By the time
+the boys had finished their second pipes, which proved as harmless
+as the others, the little house and heated stones were ready.
+Haschógan made the lodge of stone and covered it with earth,
+erecting double walls on the northern side with a space between,
+into which he provided an entrance from the inside, concealed
+with a flat stone slab.</p>
+
+<figure url="images/image59.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Ga<hi rend="vertical-align: super">n</hi>askĭdĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>This is the personation of the Navaho God of Harvest. The name signifies "Hunchback."
+He is represented always in a stooping posture, carrying a staff to aid him in supporting a
+burden of corn, bean, pumpkin, and other seeds which he carries upon his back. The
+personation is conventional, rather than literal, in intent.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Ga<hi rend="vertical-align: super">n</hi> askĭdĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>The Sun looked into the lodge, saw that it was tight, and
+told the boys to enter. As they passed in Haschógan whispered,
+"Get behind the stone slab on the north!" Then Hasché̆zhĭnĭ
+rolled in several red-hot bowlders and closed the entrance tightly
+with heavy cloud blankets. White, blue, yellow, and black
+water was then thrown in, and there followed the sounds of the
+sizzling steam and bursting stones; fragments could be heard
+striking the walls on all sides. After a short while the boys
+heard the voice of their father call out from the east, "Are you
+warm?" They gave no response. He called again from the
+south, but received no answer; then from the west; all was
+silence. "Surely I am rid of them at last," thought he. He
+called once again from the north, and to his great surprise received
+a reply. The sweat-house had cooled enough to permit the boys
+to emerge from their hiding-place, so their cheerful voices came
+from near the doorway.</p>
+
+<p>"These must be my sons," thought the Sun, and throwing
+back the blankets from the door he embraced them. "My
+children, whence came you and how did you get here?"</p>
+
+<p>The story of their home at Tzĭlhnúhodĭhlĭ, of their long
+journey across land and water, and of the many obstacles encountered,
+was soon told. Then the Sun directed his wife and
+daughters to remould the boys and make them as handsome as
+themselves. When that was done all entered the house, where
+on the walls hung many beautiful strings of turquoise, abalone,
+white-shell, and jet beads, and plates of armor. These were<pb n="105" /><anchor id="Pg105" />
+offered to the boys, but they refused them, saying they cared
+not for jewels, preferring instead to have lightning arrows, strong
+bows, and heavy knives with which to battle with the giant alien
+gods who were destroying people in all parts of the earth. The
+Sun gave them the weapons desired, and when it came time
+to resume his journey across the sky he took his newfound sons
+with him.</p>
+
+<p>Near Tsótzĭlh, the sacred mountain of the south, lived Yéĭtso,
+the Big God. The boys wished to try their skill on him first, so
+their father let them down from the sky upon that mountain.
+The giant was drinking from a lake and saw the reflection of his
+new enemies as they dropped upon the mountain. He straightened
+up quickly and sent an arrow aimed for the body of
+Nayé̆nĕzganĭ, but the boy dodged quickly and responded with a
+bolt of lightning which stripped the armor from Yéĭtso's feet.
+Three more shafts of lightning struck the armor from the hips,
+body, and head of this fiercest of giants, exposing his vitals to the
+attack of the boys, who filled him with arrows, killing him
+instantly. The Big God's blood began to flow down a cañon.
+Nayé̆nĕzganĭ drew a line across its path with his stone knife, and
+the blood ceased flowing onward, rising in a wall across the
+cañon's head, over which now plunges a beautiful waterfall.</p>
+
+<p>The brothers then set off for home, taking the heart of their
+slain enemy with them. Arriving at Tzĭlhnúhodĭhlĭ they found
+their mother in tears, for she was certain that her boys had been
+killed and devoured by monsters. Though unchanged in size, so
+altered were they in appearance that Yólkai Ĕstsán could not
+believe them to be her own boys whom she was mourning as
+dead, but the story of their adventures from the time they had
+left home was soon told, and all rejoiced.</p>
+
+<p>In the days following, Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ made
+incursions into the lands of the alien gods, killing them all and
+freeing the earth from the dread and curse of these man-killing<pb n="106" /><anchor id="Pg106" />
+monsters. The first to meet destruction at their hands when they
+took up their deliberate search for giants was Déĭlgĕt, Giant
+Antelope, who had great blue horns upon which he tossed people to
+death. The next accosted was Tsĕ Nahálĭ, the preying Mountain
+Eagle, and soon after they sought and killed Tsĕtahídzĭlhtúhlĭ,
+Among The Rocks He Kicks Them Down The Mountain. Then
+Bĭnáyeaganĭ, Who Kills With His Eyes, met death, followed shortly
+after by Tsé̆agai, Rolling Bowlder, and Sŭsh Nalkái, Tracking
+Bear, the last to lose their lives at the hands of the youthful warriors,
+Nayé̆nĕzganĭ and Tobadzĭschínĭ, who have since remained
+the War Gods of the Navaho.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>LEGEND OF THE HAPPINESS CHANT</head>
+
+<figure url="images/image60.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Tónenĭlĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>Tónenĭlĭ, Water Sprinkler, is the Rain God of the Navaho. He it is who sends the
+rain, the hail, and the snow, and causes thunder and lightning. The personator of this
+god in the ceremonies assumes the additional character of a clown and as such creates much
+merriment in the dances in which he appears. His apparel consists principally of spruce
+boughs and a mask.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Tónenĭlĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>The Hozhónĭ Hatál, or Happiness Chant, is a nine-days' chant
+held inside a hogán, and like many of the Navaho ceremonies, it
+was derived from another tribe. The myth relating to it tells
+of a renowned warrior who had two beautiful sisters whom he
+wished to see married, but only to men who should first prove
+their strength and valor in a feat of arms; so word was sent to
+all the young men of the warrior's tribe to gather at his home
+on a certain day, prepared for war, if they wished to enter a
+contest he would then propose. The girls being coveted prizes,
+a goodly number of warriors, painted and dressed in full war
+regalia, assembled on the appointed day, among them being two
+old, white-haired brothers, of an alien tribe, who had recently
+come to live near the Navaho people. The young chief protested
+at the presence of the old men, declaring that they would only
+sacrifice their lives in the first combat, for they could have no
+possible hope of success. The two persisted, however, and were
+allowed to remain in the van.</p>
+
+<p>Four-days journey from the Navaho country was a village of
+the Áya Kĭnné̆, Have Holes For Houses, enemies from early
+times. They also prided themselves on having two very beautiful
+girls, upon whom many admiring young men of the tribe bestowed
+valuable presents of turquoise, shell beads, and other jewels. One<pb n="107" /><anchor id="Pg107" />
+of these wondrous beauties wore her hair plaited always with rich
+strings of turquoise; the other with strings of white shell.</p>
+
+<p>"To the two men," said the vaunting young Navaho, "who
+will fight their way to the homes of these boasted beauties and
+bring to me their jewel-plaited scalps, will I give my sisters."</p>
+
+<p>The band started, each man eager and hopeful, and on the
+fourth night bivouacked in sight of the cliffs under which the
+hated Áya Kĭnné̆ had their homes. At daybreak on the following
+morning they made their attack on the pueblo, but the villagers,
+ever alert and well prepared for an onslaught, offered desperate
+resistance, every man fighting bravely for his life and his family.
+All day long the contest raged; arrow, lance, and stone hammer
+dealing death on every hand. As nightfall shrouded the combatants
+in darkness, the invaders, depleted in rank, slunk back to
+their camp on the hill, where they found the two gray-haired
+brothers, each bearing a jewelled scalp as his trophy.</p>
+
+<p>When the Navaho chief learned that the old men were
+the victors, he raged with anger, condemning his tribesmen
+and vowing that his sisters should never become the wives of
+unknown aliens, and accordingly declared a new contest. The
+man who would win a beautiful wife must hit the blade of a
+yucca plant with an arrow at forty paces. The long, narrow
+blade was hung in the bark of a tree and the contest commenced.
+The younger men shot first. One by one they
+twanged their bows, and one by one marched off in sullen humor.
+At last it came the turn of the aged brothers. The first shot
+his arrow, and the slender leaf was pierced; the second shot, and
+again the leaf was pierced; but so soon as the second arrow had
+hit its mark the Navaho declared a new feat, contending that
+this had not been sufficient. A long race was then arranged, and
+once more the brothers came off victorious.</p>
+
+<pb n="108" /><anchor id="Pg108" />
+
+<p>The chief became desperate. Some feat must be devised in
+which his own men could prove the superior. In the wall of
+a high cliff not far distant was a small hole, barely larger than
+a half-closed hand, and just above the reach of the average man.
+The ones who could run past that hole, jump, and thrust their
+hands into it as they did so, might claim the sisters. One by
+one the young Navaho warriors leaped wildly and struck out for
+the hole in the cliff, but none could thrust his hand into it.
+Then the elderly brothers ran past, sprang lightly, and darted a
+hand each into the pocket.</p>
+
+<figure url="images/image61.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Zahadolzhá</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>These deific characters in Navaho mythology, though beneficent always, have no
+special functions to perform. The name means "Fringe Mouth" and has no ascertainable
+significance other than that these spirits, whose abode is in the water, are supposed to have
+peculiar markings about their mouths. Rescue from drowning invariably redounds to the glory
+of these gods.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Zahadolzhá</hi> - Navaho</figDesc>
+</figure>
+
+<p>But for the third time the Navaho chief declared the test insufficient.
+The cliff was high. They who would marry his sisters
+must shoot an arrow over its rim; so a second contest in archery
+took place, but only the feathered reeds of the white-haired
+brothers passed out of sight.</p>
+
+<p>Still the old men were refused the prizes they had fairly won
+so many times. A dance was called. Finding no way to outdo
+the two brothers in skill or strength, the young chief left the
+selection of husbands to his sisters. They should join the men
+in the dance and go home with whom they chose. The aliens
+did not join the dancers, preferring instead to remain in their
+own little brush house half a mile distant, with its single-slant
+roof, "For it is foolish," said one, "to think that two such
+handsome young maidens as they are would ever look with favor
+upon our rags and wrinkles. We would better lie here to-night
+and rest in sleep after our busy day." Each then brought forth
+a sacred pipe and tobacco, which they used only on rare occasions.
+One had a pipe of rich blue turquoise, and the other one of fine,
+pure white shell. They filled them, smoking in silence. From
+the distance the songs and laughter of the merry dancers greeted
+their ears, but not as joyous sounds. Each smoked with apparent
+resolution, blowing forth cloud after cloud of filmy whiteness,
+and lo! as they smoked each noticed that the other had grown
+youthful in appearance! Their tattered garments, too, as insensibly
+as the creeping shadows, changed their forms, becoming
+fine shirts, leggings, and moccasins.</p>
+
+<pb n="109" /><anchor id="Pg109" />
+
+<p>At the dance the younger sister asked, "What is it that smells
+so sweet?"</p>
+
+<p>"I have noticed nothing," the other replied.</p>
+
+<p>"Come over here and face the breeze," said the first; and
+there, sure enough, came wafts of air sweet and savory. Neither
+had ever before scented anything so pleasing, and they determined
+to follow the aroma against the breeze. The moon shed ample
+light to guide their footsteps, and once locating the true direction
+whence the wind came, the two had no difficulty in threading
+their way straight to the home of the brothers who had vanquished
+so many rivals in so many feats. Knowing nothing of the men,
+other than that they were strangers from an alien tribe, the girls
+were somewhat startled at coming so boldly face to face with them;
+but a moment's hesitation gave them assurance, for surely, they
+thought, such finely dressed, handsome men could mean no harm.</p>
+
+<p>Said one: "What it was we did not know, so came to
+determine if we could; but the most delicious odor we ever
+smelled seemed to fill the air about us at the dance, coming
+always from this direction, and now we see that it was the smoke
+of your tobacco. It must be a wonderful land, where you come
+from, if tobacco like that grows there."</p>
+
+<p>"That you may see for yourselves," answered the elder
+brother, "for we have come to take you there if you will but consent
+to go. Our land is rich in jewels and possesses a soil that
+grows bountiful crops of many kinds, some of which you have
+never seen. Marry us and you shall live always in abundance."</p>
+
+<p>The girls consented, and at bedtime retired with their husbands
+for the night, only to waken in the morning, however, to a sense
+of horror; for whom should they find beside them but the two
+grim-visaged old men so cordially hated by all their tribe! They
+dared not to display their fear and horror before the men, who
+were quite awake, though feigning sleep, but each read the<pb n="110" /><anchor id="Pg110" />
+other's feelings at a glance. Where were they? Where had
+they been? Had they merely dreamed of meeting two handsome,
+well-clad strangers in the night? Slowly their memories came
+back—the last shooting contest, the preparation for the dance,
+the songs and feasting, the enchanting perfumed breezes, and
+their quest—they remembered now. But how this change in
+their companions? They were strangers, and unquestionably
+magicians who could transform themselves or work spells on
+others! With this thought the desire for vengeance increased
+with every pulse-beat.</p>
+
+<figure url="images/image62.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Haschĕbaád</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>In Navaho mythology there are numerous references to benevolent female deities, who
+are personated in medicine rites by men wearing masks, as shown in this plate. Haschĕbaád
+may be translated "female deity," or "goddess."</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Haschĕbaád</hi> - Navaho</figDesc>
+</figure>
+
+<p>The day wore on before the women had a chance to talk
+together apart from their husbands, when they agreed that they
+would return to their home and tell their brother of the evil
+worked upon them by the old men, whom they would then soon
+see killed; but the Little Whirlwind whispered to them, "Return
+not to your home; anger fills the hearts of all your people, and
+it is you who would be killed with clubs and stones." Thwarted
+in this plan, they determined to leave and search for a distant
+tribe of which they had once heard, that lived in peace, and
+had never led the life of marauders. There, surely, they might
+receive food and shelter and freedom from the sorcery of their
+husbands. Each would take a separate course upon starting, to
+meet at a wooded mountain in the east.</p>
+
+<p>All went well throughout the day; the old men rested and
+made ready for the journey to their home-land, on which they
+planned to start at daybreak. That night the women did not
+sleep. When their husbands became wrapt in slumber, they
+quietly crawled out from their furs, snatched a little food, and
+glided into the moonlight. They had been gone but a short
+time when one of the old men arose to stir the fire, and in deep
+surprise noted the absence of the women. He called his brother,
+and the two held a hurried consultation. They circled the lodge,
+but in the dimness of the light could discern no guiding footprint
+to tell the direction in which their young wives had gone.
+Returning to the camp, they filled their sacred pipes, and in
+silence sat and smoked. Soon a thin curl of smoke was seen<pb n="111" /><anchor id="Pg111" />
+drifting southward, winding in and out among the piñons; then
+another on the north side. These they followed, bearing eastward,
+smoking as they went, and as the sun began to tint the
+higher hills and mountain crests with yellow, bathing all else in
+purple shadows, they came upon their wives in a little rocky
+cañon screened by thickly growing cedar and piñon. The smoke
+foretold the women of their doom, so they were not taken by
+surprise.</p>
+
+<p>Seeing no way to escape, the girls resigned themselves to fate,
+and meekly followed the old men back to camp, whence they
+journeyed with them to the west.</p>
+
+<p>At their home the brothers had wives and children, so they
+did not herald their new consorts as such, but wedded them at
+once to their eldest sons. This prospect pleased the two young
+women, and they entered into the spirit of the new life with zest.
+They learned the songs and chants of the rites of the Snake and
+the Bear people—the clans to which these younger husbands
+belonged—and taught them to a young brother who came to
+visit them. When the brother returned to the Navaho people,
+he told them that his sisters were quite happy, and with the songs
+he had learned from them he originated the Hozhónĭ Hatál,
+Happiness Chant.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>LEGEND OF THE NIGHT CHANT</head>
+
+<p>Long years ago three brothers—the eldest rich, the second
+a wayward, roving gambler, and the youngest a mere boy—lived
+together among their kind, the Dĭné̆ people. Their only sister
+was married, living apart with her husband. The gambler often
+took property belonging to his brothers, going to distant corners
+of the land to stake it on games of chance. On returning, he
+never failed to relate a story of wonders he had seen—the Holy
+People whom he had met, and who revealed many things to him.<pb n="112" /><anchor id="Pg112" />
+His brothers never believed him, calling him Bĭlh Ahatí̆nĭ, The
+Dreamer.</p>
+
+<figure url="images/image63.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Gá<hi rend="vertical-align: super">n</hi> askĭdĭ. Zahadolzhá. Hasché̆ltĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>The personated deities pictured in this plate appear together in acts of succor in the
+Night Chant in the order seen, the Talking God in the lead. From left to right they are,
+respectively, the God of Harvest, Fringe Mouth, and Talking God.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Gá<hi rend="vertical-align: super">n</hi> askĭdĭ. Zahadolzhá. Hasché̆ltĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>One day they wished to go hunting, but did not want The
+Dreamer to accompany them, so, going to the home of their
+brother-in-law, they told him of their purpose, and all three stole
+away. As the sun began its descent on the fourth day, it occurred
+to Bĭlh Ahatí̆nĭ that he had been tricked, so he started in search
+of the hunters, hoping to meet them returning, that he might
+help them carry their game and be rewarded with a pelt or two.
+He travelled far, but had not come upon them when the sun
+passed behind the distant hills. Near by was a deep, rock-walled
+cañon, from the depths of which many mingled voices
+could be heard. Bĭlh Ahatí̆nĭ walked to its edge and peered over.
+Back and forth from side to side flew countless crows, passing in
+and out of dark holes in opposite walls. From below, when
+darkness had shrouded all, Bĭlh Ahatí̆nĭ heard a human voice
+call in loud echoing tones, "They say, they say, they say, they
+say!"</p>
+
+<p>From the far side came the answer: "Yes, yes! What's the
+matter now? What's the matter now?"</p>
+
+<p>"Two people were killed to-day," continued the voice just
+below.</p>
+
+<p>"Who were they? Who were they?"</p>
+
+<p>To which the first voice answered, "Anahailí̆hĭ, killed at
+sunrise, and Igákĭzhĭ, killed at dusk, by the People of the Earth.
+They went in search of meat, and the hunters shot arrows into
+them. We are sorry, but they were told to be careful and did
+not heed. It is too late to help them now; let us go on with
+the chant."</p>
+
+<p>It had grown very dark, and Bĭlh Ahatí̆nĭ became greatly
+frightened, but he stayed to listen and watch. Muffled strains of
+songs came from the deep recesses in each cañon wall,—the
+gods were singing—and just within the openings, discernible in
+the glow of a fire, could be seen many dancers performing in
+unison as they kept time with rattles. Throughout the night
+firelight flickered from wall to wall and singing and dancing<pb n="113" /><anchor id="Pg113" />
+continued. At daylight the participants departed in all directions,
+so Bĭlh Ahatí̆nĭ resumed the quest of the hunters.</p>
+
+<p>He had travelled but a short time when he came upon his
+brothers, resting their heavy game packs on their journey
+homeward.</p>
+
+<p>"Here comes The Dreamer," spoke his elder brother. "I
+will wager he has something marvellous to relate."</p>
+
+<p>Bĭlh Ahatí̆nĭ was greeted first by his brother-in-law. "You
+must have slept near here last night, for you are too far out to
+have made this distance since daylight."</p>
+
+<p>"I did," he replied, "near a cañon that is surely holy. A
+lot of people had gathered to dance, the gods sang, and—"</p>
+
+<p>"There, I told you he would have some lie to tell," interrupted
+the eldest brother, and started on.</p>
+
+<p>"Go ahead," urged the brother-in-law; "tell us the rest."</p>
+
+<p>"It's no use; no one cares to listen to me," said Bĭlh
+Ahatí̆nĭ.</p>
+
+<p>His younger brother, also incredulous, took up his burden
+and plodded off, whereat Bĭlh Ahatí̆nĭ related all that he had seen
+and heard.</p>
+
+<p>"You men must have killed those people they spoke about,"
+he accused.</p>
+
+<p>"No, it was none of us," his brother-in-law protested; "we
+have killed no people. Yesterday morning one shot a crow, and
+last night we killed a magpie, but there was no harm in that."</p>
+
+<p>"I fear there was; they were hunters like yourselves, in
+search of meat for the Holy People, for the time disguised as
+birds," Bĭlh Ahatí̆nĭ ventured. Then, dividing the pack, the
+two hurried on to overtake the others.</p>
+
+<p>"Well," asked the youngest, "did you hear a fine story?"</p>
+
+<p>"It is not a lie," his brother-in-law retorted; "we killed a
+crow and a magpie yesterday, and the Holy People talked about
+it in the cañon last night. Look! There come four mountain<pb n="114" /><anchor id="Pg114" />
+sheep! Hurry, Bĭlh Ahatí̆nĭ and head them off!" They had
+come upon the cañon where the strange voices had been heard.
+Four sheep, among large bowlders near the rim, were carefully
+threading their way out of it. The three dropped back, while
+Bĭlh Ahatí̆nĭ ran ahead and concealed himself near the ascending
+trail. As the sheep approached he drew his bow and aimed for
+the leader's heart, but his fingers could not loose their grip upon
+the arrow, and the sheep passed by unharmed. Bĭlh Ahatí̆nĭ
+scrambled up over the rim of the cañon and ran to get ahead of
+them again, but the bowstring would not leave his fingers as
+they passed. A third effort, and a fourth, to kill the game brought
+the same result. Bĭlh Ahatí̆nĭ cursed himself and the sheep,
+but ceased suddenly, for whom should he see but four gods,
+Yébĭchai, appear before him, who had transformed themselves
+into sheep! Hasché̆ltĭ, in the lead, ran up to him and dropped
+his <hi rend="font-style: italic">balíl</hi>—a rectangular, four-piece, folding wand—over him,
+as he sat, and uttered a peculiar cry. Behind him came Zahadolzhá,
+Haschĕbaád, and Gá<hi rend="vertical-align: super">n</hi>askĭdĭ; all were masked.</p>
+
+<figure url="images/image64.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>These three gods appear in the order shown when seen in the rites of the Navaho Night
+Chant.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Tónenĭlĭ, Tobadzĭschí̆nĭ, Nayé̆nĕzganĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p>"Whence came you?" Bĭlh Ahatí̆nĭ asked them.</p>
+
+<p>"From Kĭnní̆nĭkai," Hasché̆ltĭ answered.</p>
+
+<p>"Whither are you going?"</p>
+
+<p>"To Tsé̆gyiĭ, to hold another <hi rend="font-style: italic">hatál</hi> four days from now.
+You had better come along."</p>
+
+<p>"No, I couldn't travel so far in four days."</p>
+
+<p>But after a little parleying Bĭlh Ahatí̆nĭ assented. He was
+told to disrobe, and doing so Gá<hi rend="vertical-align: super">n</hi>askĭdĭ breathed upon him, and
+his raiment became the same as that of the gods. Then all took
+four steps eastward, changing into mountain sheep, and bounded
+away along the cañon's rim.</p>
+
+<p>The hunters in hiding became restless as The Dreamer did
+not return, so ventured out where they could view the trail on
+which he was last seen. No one was in sight. One went to
+the rock where Bĭlh Ahatí̆nĭ first hid near the sheep and followed
+his tracks from hiding place to hiding place until the
+fourth one was reached, and there he found his brother's old
+clothes with his bow and arrows upon them. There he traced<pb n="115" /><anchor id="Pg115" />
+four human footsteps to the east that merged into the trail of
+five mountain sheep. The eldest brother cried in his remorse, for
+he saw that his brother was holy, and he had always treated him
+with scorn.</p>
+
+<p>The gods and Bĭlh Ahatí̆nĭ, transformed to mountain sheep,
+travelled very far during their four days' journey, coming on
+the fourth day to a large hogán. Inside were numerous Holy
+People, both gods and men. When Bĭlh Ahatí̆nĭ entered with
+his four holy companions, a complaint at once arose from those
+inside against an earthly odor, whereat Hasché̆ltĭ had their charge
+taken out and washed with yucca-root suds.</p>
+
+<p>Inside the hogán stood four large jewel posts upon which the
+gods hung their masks. The eastern post was of white shell, the
+southern of turquoise, the western of abalone, and the northern of
+jet. Two jewel pipes lay beside a god sitting on the western side
+of the hogán. These he filled with tobacco and lighted, passing
+one each to his right and his left. All assembled smoked, the
+last to receive the pipes being two large Owls sitting one on each
+side of the entrance way at the east. They drew in deep
+draughts of smoke and puffed them out violently. While the
+smoking continued, people came in from all directions. At midnight
+lightning flashed, followed by heavy thunder and rain,
+which Tónenĭlĭ, Water Sprinkler, sent in anger because he had
+not been apprised of the dance before it was time to begin it; but
+a smoke with the assembled Holy People appeased him. Soon
+after the chant began and continued until morning.</p>
+
+<p>Some of the gods had beautiful paintings on deerskins, resembling
+those now made with colored sands. These they unfolded
+upon the floor of the hogán during the successive days
+of the <hi rend="font-style: italic">hatál</hi>.</p>
+
+<p>The last day of the dance was very largely attended, people
+coming from all holy quarters. Bĭlh Ahatí̆nĭ through it all
+paid close attention to the songs, prayers, paintings, and dance
+movements, and the forms of the various sacred paraphernalia, and<pb n="116" /><anchor id="Pg116" />
+when the <hi rend="font-style: italic">hatál</hi> was over he had learned the rite of Kléjĕ Hatál.
+The gods permitted him to return to his people long enough to
+perform it over his younger brother and teach him how to conduct
+it for people afflicted with sickness or evil. This he did,
+consuming nine days in its performance, after which he again
+joined the gods at Tsé̆gyiĭ, where he now lives. His younger
+brother taught the ceremony to his earthly brothers, the Navaho,
+who yet conduct it under the name of Kléjĕ Hatál, Night Chant,
+or Yébĭchai Hatál, The Chant of Paternal Gods.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>CEREMONIES—THE NIGHT CHANT</head>
+
+<figure url="images/image65.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Yébĭchai</hi> Sweat - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<p>Each morning during the first four days of the Navaho Yébĭchai healing ceremony, or
+Night Chant, the patient is sweated—sometimes inside a small sweat-lodge, oftener by being
+placed upon a spot previously heated by a fire and covered with heavy blankets. The three
+figures are medicine-men, or singers, chanting. The patient lies under the blankets surrounded
+by a line of sacred meal in which turkey-feather prayer-sticks, <hi rend="font-style: italic">kĕdán</hi>, are implanted.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Yébĭchai</hi> Sweat - Navaho</figDesc>
+</figure>
+
+<p>A description of the ritual and form of the Yébĭchai ceremony,—Kléjĕ
+Hatál, or Night Chant,—covering its nine days
+of performance, will give a comprehensive idea of all Navaho
+nine-day ceremonies, which combine both religious and medical
+observances. The myth characters personified in this rite
+are termed Yébĭchai, Grandfather or Paternal Gods. Similar
+personations appear in other ceremonies, but they figure less
+prominently.</p>
+
+<p><hi rend="font-style: italic">First Day</hi>: The ceremonial, or medicine, hogán is built some
+days in advance of the rite. The first day's ceremony is brief,
+with few participants. Well after dark the singer, assisted by
+two men, makes nine little splint hoops—<hi rend="font-style: italic">tsĭpa<hi rend="vertical-align: super">n</hi>s yázhĕ kĕdán</hi>—entwined
+with slip-cords, and places them on the sacred meal in
+the meal basket. Following this, three men remove their everyday
+clothing, take Yébĭchai masks, and leave the hogán. These
+three masked figures are to represent the gods Hasché̆ltĭ, Talking
+God, Haschĕbaád, Goddess, and Hasché̆lapai, Gray God.
+When they have gone and passed to the rear of the hogán,
+the patient comes in, disrobes at the left of the centre, passes
+around the small fire burning near the entrance of the hogán, and
+takes his seat in the centre, immediately after which the singing
+begins. During the third song Hasché̆ltĭ enters with his cross-sticks—<hi rend="font-style: italic">Hasché̆ltĭ
+balíl</hi>—and opens and places them over the
+patient's body, forcing them down as far toward the ground as<pb n="117" /><anchor id="Pg117" />
+possible. The second time he places them not so far over the
+body; the third, not lower than the shoulders; the fourth time,
+over the head only, each time giving his peculiar call, <hi rend="font-style: italic">Wu-hu-hu-hu-u!</hi>
+Then Hasché̆ltĭ takes up a shell with medicine and with
+it touches the patient's feet, hands, chest, back, right shoulder,
+left shoulder, and top of head,—this being the prescribed ceremonial
+order,—uttering his cry at each placing of the medicine. He
+next places the shell of medicine to the patient's lips four times
+and goes out, after which Haschĕbaád comes in, takes one of the
+circle <hi rend="font-style: italic">kĕdán</hi>, touches the patient's body in the same ceremonial
+order, and finally the lips, at the same time giving the slip-cord
+a quick pull. Next comes Hasché̆lapai, who performs the same
+incantations with the <hi rend="font-style: italic">kĕdán</hi>. Again Hasché̆ltĭ enters with the
+cross-sticks, repeating the former order, after which he gives
+the patient four swallows of medicine,—a potion different from
+that first given,—the medicine-man himself drinking what remains
+in the shell. This closes the ceremony of the first day.
+There will, perhaps, be considerable dancing outside the hogán,
+but that is merely practice for the public dance to be given on
+the ninth night. The singer and the patient sleep in the hogán
+each night until the nine days are passed, keeping the masks and
+medicine paraphernalia between them when they sleep.</p>
+
+<p><hi rend="font-style: italic">Second Day</hi>: Just at sunrise the patient is given the first ceremonial
+sweat. This is probably given more as a spiritual purification
+than in anticipation of any physical benefit. To the east
+of the hogán a shallow hole is dug in the earth, in which are
+placed hot embers and ashes,—covered with brush and weeds,
+and sprinkled with water,—upon which the patient takes his
+place. He is then well covered with blankets. The medicine-man,
+assisted by Hasché̆ltĭ and Haschĕbaád, places about the
+patient a row of feathered <hi rend="font-style: italic">kĕdán</hi>, and then commences to sing
+while the patient squirms on the hot, steaming bed. After singing<pb n="118" /><anchor id="Pg118" />
+certain songs the medicine-man lifts the blanket a little and
+gives the patient a drink of medicine from a ceremonial basket.
+He is again covered, and the singing goes on for a like time.
+Later the blankets are removed and Hasché̆ltĭ and Haschĕbaád
+perform over the patient, after which he goes to the hogán.
+The brush and weeds used for the bed are taken away and earth
+is scattered over the coals. This sweating, begun on the second
+day, is repeated each morning for four days: the first, as above
+noted, taking place east of the hogán, and the others respectively
+to the south, west, and north. The ceremonies of the second
+night are practically a repetition of those held the first night.
+During the third song Hasché̆ltĭ enters with the <hi rend="font-style: italic">Hasché̆ltĭ balíl</hi>,
+placing it four times in the prescribed order and giving his call;
+then he goes out, re-enters, and takes from the medicine basket
+four sacred reed <hi rend="font-style: italic">kĕdán</hi>. These he carries in ceremonial order to
+the four cardinal points: first east, then south, next west, lastly
+north. Next stick <hi rend="font-style: italic">kĕdán</hi> are taken out of the basket, which
+holds twelve each of the four sacred colors. These also are
+carried to the four cardinal points—white, east; blue, south;
+yellow, west; black, north. After all the <hi rend="font-style: italic">kĕdán</hi> are taken out,
+Hasché̆ltĭ again enters with the <hi rend="font-style: italic">Hasché̆ltĭ balíl</hi>, using it in directional
+order and giving medicine as on the night before.</p>
+
+<figure url="images/image66.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Pĭkéhodĭklad</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<p>The first of the four dry-paintings used in conducting the Kléjĕ Hatál, or Night Chant,
+of the Navaho, being made on the fifth night. The purpose of this night's acts is to frighten
+the patient; hence the name of the painting, which signifies "Frighten Him On It."</p>
+
+<p>The encircling figure represents the rainbow, <hi rend="font-style: italic">aklólh</hi>; the first on the left Hasché̆ltĭ,
+Talking God; the central, Haschĕbaád, goddess—symbolically the patient—and the right-hand
+figure a male deity, Haschĕbakú̆<hi rend="vertical-align: super">n</hi>.</p>
+
+<p>The patient sits on the central figure at its waist line during the night's performance. When
+the ceremony in connection with this painting is concluded the colored sands are carefully
+collected, carried out toward the north, and deposited under a tree.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Pĭkéhodĭklad</hi> - Navaho</figDesc>
+</figure>
+
+<p><hi rend="font-style: italic">Third Day</hi>: It is understood that the patient has been
+sweated in the morning, as on the second day. On this night he
+is dressed in spruce boughs by the assisting medicine-man, bound
+around the wrists, arms, ankles, legs, and body, and fastened on
+the head in the form of a turban. After several songs, Nayé̆nĕzganĭ
+and Tobadzĭschí̆nĭ cut the boughs from the body, using a
+stone arrow-point as a knife. Then the boughs are cut into
+fragments over the patient's head, after which the singer takes
+a feather wand, points it toward the four cardinal points above
+the fire, and brushes the patient, chanting meanwhile. At the
+end of the brushing he points the wand out of the smoke-hole, at
+the same time blowing the dust from it out into the open air.</p>
+
+<p><hi rend="font-style: italic">Fourth Day</hi>: The ceremonies this day do not begin until
+later than usual, probably nine o'clock. Hasché̆ltĭ and Haschĕbaád<pb n="119" /><anchor id="Pg119" />
+dress and go out. The patient disrobes and takes his place.
+The assisting medicine-man digs a small hole just between the
+patient's feet, and encircles it with a line of <hi rend="font-style: italic">tádĭtĭn</hi>, or pollen,
+leaving an opening to the east, after which the patient dons a
+mask. Hasché̆ltĭ enters, followed by Haschĕbaád, who carries a
+small spruce tree. The former puts sacred pollen in the hole
+four times, each time giving his call; then Haschĕbaád plants the
+tree in the hole and fastens its top to the patient's mask; the
+mask is then pulled off the patient's head by his jerking quickly
+away from the tree. This is the first night in which the ceremonies
+are continued until dawn. After the unmasking, the singers take
+their place at one side of the back of the hogán and begin singing
+to the accompaniment of a basket drum. A youth and a maiden
+are required to sit in the hogán throughout the fourth night, the
+ritual requiring that these be persons who have not had sexual
+knowledge.</p>
+
+<p><hi rend="font-style: italic">Fifth Day</hi>: This is the last day of the sweating, and the day
+on which the first dry-painting is made. Just at dark this painting,
+a small one, is begun inside. In size it would square about
+four feet, and is placed close to the back of the hogán. There
+are three figures in the painting: the central one being the
+patient, the one to the left Hasché̆ltĭ, the one to the right
+Haschĕbakú̆<hi rend="vertical-align: super">n</hi>. Around this painting, at all sides except the eastern,
+feather wands, <hi rend="font-style: italic">ndiá</hi>, are stuck in the ground; in this case
+twelve in number. Foot-tracks are made in the sand with white
+meal. Hasché̆ltĭ and Haschĕbakú̆<hi rend="vertical-align: super">n</hi> dress ceremonially, mask, and
+go out, after which the patient enters and takes his position on
+the central figure of the dry-painting, facing the east. The effort
+this night is to frighten the patient and thus banish the evil spirits<pb n="120" /><anchor id="Pg120" />
+from his body. The two maskers come running in, uttering
+weird, unearthly howls, in which every spectator in the hogán
+joins, feigning great fear. The masked figures make four entries,
+each like the other. In many cases the patient either actually
+faints from fright or feigns to do so. The patient then leaves
+the dry-painting and it is destroyed. None of the sand or other
+pigments used in this painting is applied to the patient's body, as
+is done with that of later paintings. The next part of the fifth
+night's ceremony is the initiation of new members into the
+Yébĭchai order. No one who is not a member of the order is
+allowed to enter the ceremonial hogán. At the time of the
+initiation Hasché̆ltĭ and Haschĕbakú̆<hi rend="vertical-align: super">n</hi> are outside in the darkness.
+The initiates enter and sit on the ground in a row—the males
+naked, the women dressed in their ordinary mode. They dare
+not look up, for should they see Hasché̆ltĭ before being initiated,
+they would become blind. One at a time these novices take
+their place in the centre of the hogán and the initiatory rite is
+performed over them.</p>
+
+<figure url="images/image67.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Shĭlhné'ohlĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<p>In this plate is pictured the second dry-painting employed in the Night Chant, made on
+the sixth day of the ceremony. It represents crossed logs which whirl around in a mythic lake.
+Upon them are alternately seated male and female deities, singing. The light figures are
+goddesses, <hi rend="font-style: italic">haschĕbaád</hi>; the dark ones gods, <hi rend="font-style: italic">haschĕbakú̆<hi rend="vertical-align: super">n</hi></hi>. Their songs treat of all life-giving
+plants, of which corn, beans, squashes, and tobacco, the most important, are pictured as growing
+from the very centre of the lake, the point of contact of the logs.</p>
+
+<p>Of the four marginal figures the one in white toward the east is Hasché̆ltĭ, Talking God,
+with his pine-squirrel pouch of sacred meal. Opposite him stands Haschógan, House God.
+The other two are Gá<hi rend="vertical-align: super">n</hi>askí̆dĭl, Hunchbacks, Gods of Harvest, with seeds of the field in
+packs on their backs. Around the whole is the personified rainbow.</p>
+
+<p>When the dry-painting is in actual use the patient enters upon it over the feet of
+Hasché̆ltĭ and sits at the intersection of the logs. A man personating a god then enters,
+places his hands upon the various parts of the many deities represented in the picture, then
+upon the corresponding parts of the patient's body. The whole picture is then destroyed
+and the colored sands are carried off to the north in a blanket and strewn under trees.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Shĭlhné'ohlĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p><hi rend="font-style: italic">Sixth Day</hi>: This is the first day of the large dry-paintings.
+The painting is commenced early in the morning, and is not
+finished until mid-afternoon. The one on this day is the whirling
+log representation. After it is finished, feathers are stuck
+in the ground around it, and sacred meal is scattered on parts
+by some of the assisting singers. Others scatter the meal promiscuously;
+one of the maskers uses a spruce twig and medicine
+shell, applying meal to every figure and object in the painting.
+Then the medicine-men all gather up portions of the sacred
+meal, putting it in their medicine pouches. The patient soon
+enters and takes his seat in the centre of the painting. The
+usual incantations are gone through, after which the colored
+sands of the painting are applied to the corresponding parts of
+the patient's body, then gathered up and carried off to the north.
+During the day two sets of beggars go out to the neighboring
+hogáns. These personate Hasché̆ltĭ, Tónenĭlĭ—Water Sprinkler,
+the God of Water, who is really a clown—and as many Haschĕbaád
+as care to go out. The beggars carry whips made of yucca<pb n="121" /><anchor id="Pg121" />
+leaves, and one who does not respond to their appeals for gifts
+is whipped,—if he can be caught,—which creates a great deal
+of amusement. The personators act like a company of clowns,
+but at the same time they gather a large quantity of food. When
+the day is thoroughly taken up with dry-painting and ceremonies,
+there is less of the ceremonial at night. The medicine-men, to
+the accompaniment of the basket drum, sing for a short time
+only on this sixth night, while outside the late evening is spent
+in dancing by those who are later to participate in the closing
+dance.</p>
+
+<p><hi rend="font-style: italic">Seventh Day</hi>: This day is practically consumed with the
+making of another large dry-painting. The masked men go out
+on another begging tour, also, and the medicine ceremonies and
+the destroying of the dry-painting are practically the same as
+those of the day before, while during the evening the medicine-men
+sing to the accompaniment of the drum.</p>
+
+<p><hi rend="font-style: italic">Eighth Day</hi>: The dry-painting is finished about three o'clock
+in the afternoon. After its completion there is a large open-air
+initiation. To become a full member of the Yébĭchai order one
+must first be initiated in the hogán; the second initiation is a
+public one; the third, another inside the hogán; the fourth,
+another in the open. These different initiation ceremonies, the
+same in point of ritualism, may be carried over several years.</p>
+
+<p><hi rend="font-style: italic">Ninth and Final Day</hi>: To the average person and to the
+Indians as a whole the last day is the Yébĭchai dance. From<pb n="122" /><anchor id="Pg122" />
+a distance the Indians have been gathering during the two previous
+days, and the hospitality of the patient's family, as well as
+that of all the people living in the neighboring hogáns, is taxed
+to the utmost. And from early morning until dark the whole
+plain is dotted with horsemen coming singly and in groups.
+Great crowds gather at the contests given half a mile from the
+hogán, where horse-races, foot-races, groups of gamblers, and
+throngs of Indians riding wildly from race-track to hogán fill the
+day with hilarity and incidents memorable to all. Toward the
+end of the day preparation is made for the closing part of the nine-day
+rite. Great quantities of fuel have been brought from the
+distant plateau, and placed in many small piles at each side of the
+smooth dance ground to the east of the hogán. As soon as it is
+dark the fuel is ignited, making two long lines of camp-fires, furnishing
+both light to see the dancers and warmth to the spectators,
+for the Yébĭchai cannot be held until the autumn frosts
+begin, when the nights have the sharp, keen air of the high
+altitudes.</p>
+
+<figure url="images/image68.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Zahadolzhá</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1907 by E.S. Curtis</hi></p>
+<p>This is the last of the dry-paintings used in the Night Chant, being destroyed on the
+night of the eighth day's ceremonies. It takes its name from the fact that the principal characters
+represented in it, the dark figures, are all Zahadolzhá, Fringe-mouth Gods. According to the
+myth underlying the rite these gods made the first paintings of this sort used among the spirit
+people, and were the ones who furnished succor to the patients on the eighth day of the nine
+days' healing ceremony. The light figures are female deities—haschĕbaád. In the centre is
+the cornstalk, a life-giving symbol, and partially encircling the whole is the personified light-giving
+rainbow, a female personage.</p>
+
+<p>During the ceremony a man masked as a Zahadolzhá places his hands first upon a part of
+his likeness pictured in colored earths and then on the corresponding part of the patient, as head,
+body, and limbs. Later the colored earths or sands are carried away in a blanket and placed
+under brush or trees toward the north.</p>
+<figDesc>Illustration: <hi rend="font-style: italic">Zahadolzhá</hi> - Navaho</figDesc>
+</figure>
+
+<p>With the gathering darkness the human tide flows toward
+the medicine hogán, illuminated in the dusk by the long lines
+of camp-fires. All gather about and close around the dance
+square, having to be kept back by those in charge. Men,
+women, and children sit on the ground near the fires. Many
+on horseback have ridden up, and form a veritable phalanx back
+of the sitting spectators. The dance does not begin at once, and
+those assembled spend the time telling stories, jesting, and gossiping.
+Belated arrivals make coffee, or do hurried cooking around
+the fires.</p>
+
+<p>Some distance to the east of the dance ground is a brush
+enclosure where the dancers prepare for their part in the rite.
+There, too, is a fire for light and warmth. The men in preparation
+remove all clothing, save short kilts, and paint their bodies
+with a mixture of water and white clay. Anyone who may have
+experienced the enjoyment of a sponge bath out in the open on
+a cold, windy night can appreciate the pleasure of the dance
+preparation. The dancers are impersonators of Navaho myth<pb n="123" /><anchor id="Pg123" />
+characters, twelve usually taking part. No qualifications are
+necessary other than that the participant be conversant with the
+intricate ritual of the dance. The dance continues throughout
+the entire night, one group of men being followed by another.
+The first twelve men dance through four songs, retiring to the
+dressing enclosure for a very brief rest after each. Then they
+withdraw, and twelve others dance for a like period, and so on.
+The first group sometimes returns again later, and the different
+groups vie with one another in their efforts to give the most
+beautiful dance in harmony of movement and song, but there
+is no change in the step. The several sets have doubtless trained
+for weeks, and the most graceful take great pride in being pronounced
+the best dancers. The first group of grotesquely masked
+men is ready by nine or ten o'clock; they file into the dance
+enclosure led by Hasché̆ltĭ, their naked, clay-painted bodies glinting
+in the firelight. While wearing masks the performers never
+speak in words; they only sing or chant. To address one in
+conversation would incur the displeasure of the gods and invite
+disaster. Time is kept by the basket drum and the rhythm
+of the singing.</p>
+
+<p>The white visitor will get his best impression of the dance
+from a short distance, and, if possible, a slight elevation. There
+he is in touch with the stillness of the night under the starry sky,
+and sees before him, in this little spot lighted out of the limitless
+desert, this strange ceremonial of supplication and thanksgiving,
+showing slight, if any, change from the same performance,
+held on perhaps the same spot by the ancestors of these people<pb n="124" /><anchor id="Pg124" />
+ages ago. As the night wears on the best group of dancers
+come out. They are, perhaps, from the Redrock country, or
+from some other far-away district, and have been practising for
+weeks, that they might excel in this dance. The most revered
+song of the Yébĭchai is the Bluebird song, which is sung at the
+approach of day, and is the closing act of the drama. With
+the last words, "<hi rend="font-style: italic">Dóla anyí, dóla anyí</hi>," the assembled multitude
+start for their homes, near and far, melting into the gray of the
+desert morn, and by the time the sun breaks above the horizon
+the spot which was alive with people a few hours before is
+wrapped in death-like stillness, not a soul being within range of
+the eye.</p>
+
+<figure url="images/image69.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Yébĭchai Hogán</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Yébĭchai Hogán</hi> - Navaho</figDesc>
+</figure>
+
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MATURITY CEREMONY</head>
+
+<p>The ceremony celebrating maturity of girls among the
+Navaho is held generally on the fourth night after the first evidence
+of the maiden's entrance into womanhood. On the first
+morning following the moment of this change in life the girl
+bathes and dresses in her finest clothes. Later she stretches herself
+face downward on a blanket just outside the hogán, with her
+head toward the door. A sister, aunt, or other female relation,
+if any happen to be close at hand, or if not, a male relative other
+than her father, then proceeds symbolically to remould her. Her
+arms and legs are straightened, her joints smoothed, and muscles
+pressed to make her truly shapely. After that the most industrious
+and energetic of the comely women in the immediate
+neighborhood is called in to dress the girl's hair in a particular
+form of knot and wrap it with deerskin strings, called <hi rend="font-style: italic">tsĭklólh</hi>.
+Should there be any babies or little tots about the home, the girl
+goes to them, and, placing a hand under each ear, successively
+lifts them by the neck, to make them grow faster. Then she
+darts off toward the east, running out for about a quarter of a
+mile and back. This she does each morning until after the
+public ceremony. By so doing she is assured of continuing
+strong, lithe, and active throughout womanhood.</p>
+
+<pb n="125" /><anchor id="Pg125" />
+
+<p>The four days preceding the night of the ceremony are days
+of abstinence; only such foods as mush and bread made from
+corn-meal may be eaten, nor may they contain any salt. To
+indulge in viands of a richer nature would be to invite laziness
+and an ugly form at a comparatively early age. The girl must
+also refrain from scratching her head or body, for marks made by
+her nails during this period would surely become ill-looking scars.
+All the women folk in the hogán begin grinding corn on the first
+day and continue at irregular intervals until the night of the third,
+when the meal is mixed into batter for a large corn-cake, which
+the mother bakes in a sort of bean-hole outside the hogán.</p>
+
+<p>The ceremony proper consists of little more than songs. A
+medicine-man is called upon to take charge, being compensated
+for his services with blankets, robes, grain, or other articles of
+value. Friends and neighbors having been notified, they assemble
+at the girl's hogán fairly early in the evening. When dusk has
+settled, the medicine-man begins his songs, singing first the
+twelve "hogán songs" of the Bahózhonchi. After he has finished,
+anyone present who so desires may sing songs taken from
+the ritual of the same order. This motley singing and hilarity
+continue until well toward sunrise, when the mother brings in a
+bowl of yucca suds and washes the girl's hair. Her head and
+hair are dried with corn-meal, after which the girl takes her last
+run toward the east, this time followed by many young children,
+symbolically attesting that she will be a kind mother, whom her
+children will always follow. The <hi rend="font-style: italic">hatálĭ</hi>, or medicine singer,
+during her absence sings eight songs, generally termed the Racing
+songs. On her return the great corn-cake is brought in, cut, and
+divided among the assemblage, when all disperse, and the girl may
+once more loosen her hair and partake of any food she pleases.</p>
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>MARRIAGE</head>
+
+<figure url="images/image70.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Yébĭchai</hi> Dancers - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Yébĭchai</hi> Dancers - Navaho</figDesc>
+</figure>
+
+<p>The Navaho marriage ceremony is always held at the home of
+the girl. When a young man wishes to marry the maid of his
+choice, he makes his desire known to his parents, when the father<pb n="126" /><anchor id="Pg126" />
+goes to the girl's parents and explains that his son would like to
+marry their daughter. The girl is then consulted, and if she be
+willing to marry the young man, the parents of the two open
+negotiations. A popular, pretty girl commands a considerably
+higher price than a plain one, though few are married for a
+smaller bonus than fourteen ponies and a silver belt. Horses,
+saddles, cattle, sheep and goats, and turquoise-studded silver ornaments
+are the usual media of exchange in matrimonial bargains.
+The arrangement of compensatory details, particularly the date of
+delivery of the articles for payment, often requires a considerable
+period of time and no little controversy. When finally completed,
+the date is set for the wedding, which takes place always
+at night.</p>
+
+<p>The girl's mother fills a wedding basket with corn-meal
+mush, which figures prominently in the ceremony. About nine
+o'clock in the evening the wedding party assembles. Anyone
+may attend, and usually a goodly number is present. The young
+man and his bride take seats on the western side of the hogán,
+facing the doorway. On their right the male spectators sit in
+rows; on their left, the women. The girl's mother, however,
+does not enter, for a mother-in-law, even in the making, must
+not look upon her newly acquired son, nor he upon her, then or
+thereafter. To do so would occasion blindness, and general ill
+luck to either one or both parties.</p>
+
+<p>The basket of mush and two wicker bottles of water are
+brought in and placed before the couple, the bearer being careful
+to see that the side of the basket on which the top coil terminates
+is toward the east. The girl's father then steps forward, and from
+his pouch of <hi rend="font-style: italic">tádĭtĭn</hi>, or sacred pollen, sifts several pinches on the
+basket of mush. Beginning at the end of the coil on the eastern
+rim, he sifts straight across and back, then follows the rim with
+the pollen around to the south side, sifts across and back, and then
+drops a little in the centre. That done, the bride pours a small
+quantity of water from the wicker bottle upon the young man's
+hands. He washes and pours a little upon hers. Then from
+the side of the basket toward the east he dips out a little mush<pb n="127" /><anchor id="Pg127" />
+with two fingers and eats. The girl follows, dipping from the
+same place. This act is repeated at the three remaining sides—the
+south, west, and north,—and then the basket is passed to the
+assemblage, who finish eating its contents. The empty basket
+becomes the property of the young man's mother, who retains it
+as a sort of certificate of marriage. The washing of hands and
+the dipping of mush from the same spot is a pledge that the
+girl will follow in her husband's footsteps—doing as he does.</p>
+
+<p>When the ceremony is concluded, a supper is provided for all.
+General conversation and levity while away the hours, the talk
+consisting principally, however, of sage advice from relatives to
+both husband and wife as to how they should conduct themselves
+in future. At dawn the party disperses, the young man taking
+his bride with him.</p>
+
+<figure url="images/image71.png" rend="w90">
+<index index="fig" />
+<head>Mescal Harvest - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Mescal Harvest - Apache</figDesc>
+</figure>
+
+</div>
+</div>
+
+<div rend="page-break-before: right">
+<index index="toc" />
+<index index="pdf" />
+<pb n="129" /><anchor id="Pg129" />
+<head>APPENDIX</head>
+
+<figure url="images/image72.png" rend="w90">
+<index index="fig" />
+<head>White River Valley - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1903 by E.S. Curtis</hi></p>
+<figDesc>Illustration: White River Valley - Apache</figDesc>
+</figure>
+
+<pb n="131" /><anchor id="Pg131" />
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>TRIBAL SUMMARY - THE APACHE</head>
+
+<p><hi rend="font-variant: small-caps">Language</hi>—Athapascan.</p>
+
+<p><hi rend="font-variant: small-caps">Population</hi>—Fort Apache Agency, Arizona (White Mountain Apache), 2,072.<lb />
+            San Carlos Agency: San Carlos Apache, 1,066; Tonto Apache, 554; Coyoteros, 525.<lb />
+            Tonto Apache on Beaver Creek, 103.<lb />
+            Total Apache of Arizona (not including the so-called Mohave Apache and Yuma Apache), 4,320.<lb />
+            Mescaleros in New Mexico, 460. Jicarillas in New Mexico, 784.<lb />
+            Chiricahua Apache at Fort Sill, Oklahoma, 298. Kiowa Apache in Oklahoma, 155.<lb />
+            Grand total of Apache tribes, 6,017.</p>
+
+<p><hi rend="font-variant: small-caps">Dress</hi>—The primitive dress of the men was deerskin shirt (<hi rend="font-style: italic">ĕpŭntltésĭs</hi>), leggings (<hi rend="font-style: italic">ĭsklé̆tlĭkai</hi>),
+and moccasins (<hi rend="font-style: italic">ĕpú̆nkĕ</hi>). They were never without the loin-cloth, the one absolutely necessary
+feature of Indian dress. A deerskin cap (<hi rend="font-style: italic">cha</hi>), with attractive symbolic ornamentation, was
+worn; but for the greater part the headgear consisted of a band braided from the long leaves of
+the yucca, which they placed rather low on the head to keep the hair from the eyes. The
+dress of the Apache women consisted of a short deerskin skirt, high boot-legged moccasins, and
+a loose waist which extended to the hips and was worn outside the skirt. Both skirt and waist
+were ornamented with deerskin fringe and latterly with metal pendants. The men's hair always
+hangs loose; it is never braided. At time of mourning the hair is cut horizontally just above
+the shoulder line. Apache matrons, like the men, do not braid the hair, but let it hang loosely
+over the shoulders. The maidens tie their hair in a low long knot at the back of the head,
+to which is fastened a decorated deerskin ornament, denoting maidenhood. So arranged it is
+called <hi rend="font-style: italic">pĭtsĭvé̆sti</hi>, and the wrapping, <hi rend="font-style: italic">tsĭgé̆</hi>.</p>
+
+<p><hi rend="font-variant: small-caps">Dwellings</hi>—The Apache dwelling consists of a dome-shaped frame of cottonwood or
+other poles, thatched with grass. Average diameter at the base, twelve feet. The house itself
+they term <hi rend="font-style: italic">kówa</hi>; the grass thatch, <hi rend="font-style: italic">pi<hi rend="vertical-align: super">n</hi></hi>. Bear-grass, or what the Spanish term <hi rend="font-style: italic">palmillo</hi>, is used
+exclusively in thatching. Since the institution of the Messiah religion the houses are built rather
+elongate in form, with a doorway in each end, and all the houses of the village are arranged in
+long rows. Doorways are termed <hi rend="font-style: italic">dáitin</hi>, or <hi rend="font-style: italic">chogúntĭ</hi>, interchangeably. Summer houses are
+generally built at a distance from the winter houses, in fact wherever the Apache would have
+occasion to stop, and are little more than brush shelters to afford temporary shade.</p>
+
+<p><hi rend="font-variant: small-caps">Primitive Foods</hi>—No tribe is more capable of living on the natural products of their pristine
+haunts than the Apache. Whether allowed to live peacefully in the river valleys or driven
+in war to seek protection of impenetrable mountains, nature provided amply for their support;
+for practically all the flora and fauna indigenous to the Southwest are considered food by the
+Apache. (See the list in the vocabulary.)</p>
+
+<pb n="132" /><anchor id="Pg132" />
+
+<p><hi rend="font-variant: small-caps">Arts and Industries</hi>—The art expression of the Apache is manifested chiefly in their
+basketry, which shows much taste in form and decoration. The <hi rend="font-style: italic">tus</hi>, an urn-shaped water
+bottle, is loosely woven of the stems of aromatic sumac, then coated inside and out with piñon
+gum. The flat tray basket, called <hi rend="font-style: italic">tsa-naskú̆dĭ</hi>, is much used in their domestic life. The most
+pretentious basket is the immense <hi rend="font-style: italic">tus-naskú̆di</hi>, urn-shaped, like the <hi rend="font-style: italic">tus</hi>—whence its name—and
+used principally for the storage of grain. No Apache home is without the burden basket,
+<hi rend="font-style: italic">tú̆tza</hi>, round and deep, often somewhat conical in form, and invariably decorated with deerskin
+fringe.</p>
+
+<p><hi rend="font-variant: small-caps">Political Organization</hi>—The Apache never had a very stable form of government.
+Chiefs were elected, or chosen, and ruled so long as it pleased their followers. If the son of a
+chief proved himself capable, he would be accorded opportunity to rule, otherwise he received
+no special recognition. Medicine-men were always more influential than the chiefs. Social
+customs and habits and much of the government of the tribe are guided by the medicine-men;
+but often they lose all influence by meeting with failure in the treatment of disease. Like the
+chiefs, the medicine-men depend on popular approval for their success.</p>
+
+<p><hi rend="font-variant: small-caps">Clans</hi>—The Coyoteros are divided into five bands, each consisting of a number of clans.
+In one band there are survivors of one clan only; in other bands as many as seven or eight
+clans are yet to be found. Descent is reckoned through the mother; that is, the children belong
+to the mother's clan, except among the Chiricahua, where, it is said, descent is traced through
+the father.</p>
+
+<figure url="images/image73.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Nalin Lage</hi> - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Nalin Lage</hi> - Apache</figDesc>
+</figure>
+
+<p><hi rend="font-style: italic">Coyotero Clans</hi></p>
+
+<p><hi rend="font-variant: small-caps">Band</hi> I</p>
+
+<list type="ordered">
+<item>Tse Chin (Red Rocks).</item>
+<item>Glĕsh Chin (Red Clay).</item>
+<item>Dĕs Káĭn (Cottonwood People).</item>
+<item>Nú̆gwŭ Dĭlhkízn (Between Two Mountains).</item>
+<item>Dĕs Lántin (Where the Cottonwoods Meet).</item>
+<item>Kai Hi<hi rend="vertical-align: super">n</hi> Chin (Through the Willows).</item>
+<item>Kestéchi Nádakĭn (Ford between Sycamores).</item>
+</list>
+
+<p><hi rend="font-variant: small-caps">Band</hi> II</p>
+
+<list type="ordered">
+<item>Klúqa Dĭ Káĭn (Many-reeds People).</item>
+<item>Ĭl Chĕn Tĭá<hi rend="vertical-align: super">n</hi> (Long Row of Pines).</item>
+<item>Chénche Chichíl Káĭn (Clump-of-oaks People).</item>
+<item>Tzĭlh Ádĭn (By the Mountain).</item>
+<item>Yakúĭ Káĭn (White-hill People).</item>
+</list>
+
+<p><hi rend="font-variant: small-caps">Band</hi> III</p>
+
+<list type="ordered">
+<item>Ia O<hi rend="vertical-align: super">n</hi> Yĕ (In Black Brush).</item>
+<item>Ta Káĭn (Sand People).</item>
+<item>Tĕntolzú̆ga (Juts into the Water).</item>
+<item>Dosh To A<hi rend="vertical-align: super">n</hi> (Many Flies).</item>
+<item>Tse Dĕs Káĭn (White-rock People).</item>
+<item>Tse Teú̆n (Rocks in the River).</item>
+<item>Tu Dĭlhkí̆h Shan (By the Black Water).</item>
+<item>Ke Shĭn Tĭá<hi rend="vertical-align: super">n</hi> (Long Row of Sycamores).</item>
+</list>
+
+<p><hi rend="font-variant: small-caps">Band</hi> IV</p>
+
+<list type="ordered">
+<item>Ndĕ Ndé̆zn (Tall People).</item>
+</list>
+
+<p><hi rend="font-variant: small-caps">Band</hi> V</p>
+
+<list type="ordered">
+<item>Nádotz Ózn (By Sharp Mountains).</item>
+<item>Pĭs A Hó<hi rend="vertical-align: super">n</hi> (Bank Caved In).</item>
+</list>
+
+<pb n="133" /><anchor id="Pg133" />
+
+<p><hi rend="font-style: italic">Arivaipa Clans</hi></p>
+
+<list type="ordered">
+<item>Glĕsh Chin (Red Clay).</item>
+<item>Dĕs Zepú̆n (Big Gray Cottonwoods).</item>
+<item>Tsĕz Zhuné̆ (By the Little Black Rocks).</item>
+<item>Tse Dĕs Káĭn (White-rock People).</item>
+</list>
+
+<p><hi rend="font-style: italic">Chiricahua Clans</hi></p>
+
+<list type="ordered">
+<item>Aiahá<hi rend="vertical-align: super">n</hi> (People of the East).</item>
+<item>Ndĕ Ndái (Apache Half Mexican).</item>
+<item>Cho Kŭné̆ (Ridge on the Mountain-side).</item>
+<item>Cha<hi rend="vertical-align: super">n</hi> Ha<hi rend="vertical-align: super">n</hi> (Red People).</item>
+</list>
+
+<p><hi rend="font-variant: small-caps">Marriage</hi>—Strictly speaking, barter for women at an agreed price was never the custom
+among the Apache,—so the older of the present generation contend,—personal choice on the
+part of the girl having always to be considered. Nevertheless, payment for the bride is always
+made to her parents in the form of grain, money, horses, saddles, blankets, or cattle. The
+bride's consent is necessary, custom requiring the young man to prove his moral strength, and
+ability to support a wife and himself, by erecting a neat house and permitting the girl of his
+choice to occupy it with him for four nights without being molested or having her presence
+observed. By preparing his breakfast the morning following the fourth night the girl acknowledges
+her willingness to marry, and the agreement as to the definite payment her parents shall
+receive may be made any time later. She then becomes the man's wife, though a month may
+sometimes elapse before the agreement is sealed and the consequent payment made.</p>
+
+<p><hi rend="font-variant: small-caps">Genesis</hi>—In the unbroken darkness of the beginning of time appeared a small spot, which
+grew as embryonic life and became a human figure, known in the myth as Kútĕrastan, The One
+Who Lives Above. This creator then made light, and next Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, Woman Without Parents.
+Next he created Chuganaái, The Sun, and following him Hádĭntĭn Skhĭn, Pollen Boy. The
+creator next made the earth, and then the other gods of the Apache pantheon. Following their
+creation he instructed the various gods in their respective duties, and then disappeared into the
+sky through the smoke from a miraculous fire.</p>
+
+<p><hi rend="font-variant: small-caps">Person of Miraculous Birth</hi>—Stĕnátlĭhă<hi rend="vertical-align: super">n</hi>, a goddess, is the mother of two boys, who
+perform miracles and act as saviours of the people. The elder brother, Nayé̆nĕzganĭ, conceived
+by the Sun, is the more active and is revered as the God of War. To Tubadzĭschí̆nĭ, conceived
+by Water, is ascribed the making of the ocean as it now is, and he is supposed to have much
+to do with water in the form of rain and snow.</p>
+
+<p><hi rend="font-variant: small-caps">Ceremonies</hi>—The ceremonies are invariably called "dances." Among these are: a
+rain dance, a puberty rite, a harvest or good-crop dance, and a spirit dance. The medicine
+dance is the creation of a medicine-man and varies with his individual views. The ceremonial
+paraphernalia of the other four dances may vary in accordance with the dictates of the medicine-man,
+but for the greater part follows prescribed formula. The Apache are devoutly religious
+and pray on many occasions and in various ways: sometimes with the aid of little images representing
+gods, sometimes with painted deerskins and caps, and sometimes by merely facing the
+cardinal points and scattering pollen to the four winds for the gods from whom they seek favor.
+Usually the plants employed by them as medicine are dug in a ceremonial way, one notable
+exception being the gathering of pollen, no prayers being offered at that time. In secluded
+spots in the hills and mountains are found round cairns, with cedar and other twigs deposited
+upon them. These are shrines at which the Apache make offerings to their favorite gods.
+The medicine ceremonies are very numerous and vary with the dreams and personal views of
+the medicine-man who conducts them.</p>
+
+<p><hi rend="font-variant: small-caps">Burial</hi>—Everywhere throughout the hills and mountains of the reservation one finds small
+heaps of stones. In most instances these mark Apache graves. A favorite place of burial is a<pb n="134" /><anchor id="Pg134" />
+cleft in the rocks, in which the body is placed by the deceased's relatives and covered with
+stones. These small stones are always deposited one at a time, the Apache believing that to
+put them on the body all at once would shorten the life of the one so doing. Infants are
+usually placed on the upper branches of large cedar or piñon trees. The child is wrapped in
+its carrier, or cradle-board, which is left face up and covered with any sort of cloth, the belief
+being that the souls of infants are not strong enough to come out through the stones, should they
+be placed in the ground and covered therewith.</p>
+
+<p><hi rend="font-variant: small-caps">After-world</hi>—Re-created in the human form, Apache spirits are supposed to dwell in a
+land of peace and plenty, where there is neither disease nor death. The Milky Way is the
+path of all souls to the after-world. Yólkai Nalí̆n is the guardian goddess of this spirit land,
+and the spirits of the dead are supposed to journey four days before reaching it. Formerly
+horses were killed beside the grave of the dead, that they might use them in the after-world.
+For the same reason wearing apparel was also placed at the grave, together with available articles
+of adornment and accoutrement.</p>
+
+<p><hi rend="font-variant: small-caps">Names for Indian Tribes</hi>—</p>
+
+<p>Apache - Ndĕ (The People)</p>
+<p>Arivaipa Apache - Chulĭnné̆</p>
+<p>Chiricahua Apache - Aiahá<hi rend="vertical-align: super">n</hi> (People of the East)</p>
+<p>Coyotero Apache - Klĭnápaha (Many Travel Together)</p>
+<p>Havasupai - Dĕzhí̆piklakŭlh (Women Dress in Bark)</p>
+<p>Hopi - Tsekŭlkĭnné̆ (Houses on the Rocks)</p>
+<p>Navaho - Yutahá<hi rend="vertical-align: super">n</hi> (Live Far Up)</p>
+<p>Northern Indians - Nda Yutahá<hi rend="vertical-align: super">n</hi> (White-man Navaho)</p>
+<p>Pima - Saikĭnné̆ (Sand Houses)</p>
+<p>Rio Grande Pueblos - Tu Tlú̆nĭ (Much Water)</p>
+<p>San Carlos Apache - Tseénlĭn (Between Rocks)</p>
+<p>Tonto Apache - Dĭlzhá̆<hi rend="vertical-align: super">n</hi> (Spatter-talkers), or Koún (Rough)</p>
+<p>Zuñi - Nashtĭzhé̆ (Blackened Eyebrows)</p>
+
+<figure url="images/image74.png" rend="w90">
+<index index="fig" />
+<head>Infant Burial - Apache</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Infant Burial - Apache</figDesc>
+</figure>
+
+</div>
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>THE JICARILLAS</head>
+
+<p><hi rend="font-variant: small-caps">Language</hi>—Athapascan.</p>
+
+<p><hi rend="font-variant: small-caps">Population</hi>—784.</p>
+
+<p><hi rend="font-variant: small-caps">Dress</hi>—The Jicarillas in dress show the effect of their contact with the Plains tribes, especially
+the Ute. The primitive dress of the men was a deerskin shirt with sleeves, hip-leggings
+and moccasins, and the universal loin-cloth. In winter a large loose deerskin coat was worn
+in addition. The women wore a waist open at the sides under the arms, a deerskin skirt falling
+below the knees, and legging-moccasins with very high tops. About the waist the women
+now also wear a very broad leather belt, ten to sixteen inches in width, extending well up
+under the arms. The men wear their hair in braids hanging over the shoulders and wound
+with strips of deerskin. Formerly they wore bangs in front on a line with the cheek-bones and
+tied their hair in a knot at the back of the head, as the Navaho and the Pueblo Indians do. The
+women part their hair down the middle, bring it to the sides of the head, and tie it with strips
+of deerskin, cloth, or yarn.</p>
+
+<p><hi rend="font-variant: small-caps">Dwellings</hi>—The Jicarilla dwelling is the same as the tipi of the Plains Indians, once made
+of five buffalo skins on the usual framework of poles, with smoke-hole at the apex. Since the
+disappearance of the buffalo, canvas has replaced the skins, and many log houses are also to be
+found on the reservation. The native house is called <hi rend="font-style: italic">kozhán</hi>.</p>
+
+<p><hi rend="font-variant: small-caps">Primitive Foods</hi>—The Jicarillas obtain corn from Rio Grande Pueblos in exchange for
+baskets; but formerly they subsisted mainly by the chase, killing buffalo, deer, antelope, and<pb n="135" /><anchor id="Pg135" />
+mountain sheep, besides many kinds of small game and birds. Piñon nuts and acorns, with
+various wild fruits and berries, were used. Bear and fish were never eaten.</p>
+
+<p><hi rend="font-variant: small-caps">Arts and Industries</hi>—The Jicarillas make a great many baskets of fair quality, from
+which industry the tribe gained its popular Spanish name. The most typical of their baskets
+is tray-shaped; this not only enters largely into their domestic life, but was formerly the principal
+article of barter with their Pueblo neighbors and Navaho kindred. Some pottery is made,
+practically all of which is in the form of small cooking utensils. The large clay water jar was
+not used, their wandering life necessitating a water carrier of greater stability.</p>
+
+<p><hi rend="font-variant: small-caps">Organization</hi>—While the government of the Jicarillas is very loose, the head-chief,
+selected from the family of his predecessor, exercises considerable influence. The two bands
+into which the tribe is divided had their origin when a part of the tribe remained for a period
+on the plains after an annual buffalo hunt, and henceforth were called Kohlkahí<hi rend="vertical-align: super">n</hi>, Plains People;
+while those who returned to the mountains received the name Sait Ndĕ, Sand People, from the
+pottery they made. Each of the two bands has a sub-chief. There are no clans.</p>
+
+<p><hi rend="font-variant: small-caps">Marriage</hi>—Marriage is consummated only by consent of the girl's parents. The young
+man proves his worth by bringing to her family a quantity of game, and by building a <hi rend="font-style: italic">kozhán</hi>,
+which is consecrated on the night of the wedding, by a medicine-man, with prayers to
+Nayé̆nayĕzganĭ.</p>
+
+<p><hi rend="font-variant: small-caps">Origin</hi>—People, existent with the beginning of time, are guided by Chunnaái, the Sun
+God, and Klĕnaái, the Moon God, out of an under-world into this, where the various tribes
+wander about and find their several homes.</p>
+
+<p><hi rend="font-variant: small-caps">Persons of Miraculous Birth</hi>—Nayé̆nayĕzganĭ, son of the virgin Yólkai Ĕstsán and the
+Sun, and Kobadjischínĭ, son of Ĕstsán Nátlĕshĭn and Water, perform many wonders in ridding the
+earth of its monsters. The former was the more powerful and much mythology centres about him.</p>
+
+<p><hi rend="font-variant: small-caps">Ceremonies</hi>—The Girls' Maturity observance, an annual feast whose main features are
+borrowed from the Pueblos, and a four-days medicine rite are the principal ceremonies of the
+Jicarillas. Numerous less important medicine chants are held.</p>
+
+<p><hi rend="font-variant: small-caps">Burial</hi>—The dead, accompanied with their personal possessions, are taken to elevated
+places and covered with brush and stones. Their situation is known to only the few who bear
+the body away. Formerly the favorite horse of the deceased was killed and the <hi rend="font-style: italic">kozhán</hi> burned,
+and relatives frequently cut their hair and refrained for a time from personal adornment.</p>
+
+<p><hi rend="font-variant: small-caps">After-world</hi>—When the good die their spirits are believed to go to a home of plenty
+in the sky, where they hunt among great herds of buffalo. Those who have practised "bad
+medicine," or sorcery, go to another part of the sky and spend eternity in vain effort to dig
+through the rock into the land of the good.</p>
+
+<p><hi rend="font-variant: small-caps">Names for Indian Tribes</hi>—</p>
+
+<p>Apache<lb />
+Mohave<lb />
+Yuma<lb />
+Pima</p>
+
+<p rend="text-align: right">Chishín (Red Paint)</p>
+
+<p>Comanche<lb />
+Arapaho<lb />
+Kiowa and all Plains tribes</p>
+
+<p rend="text-align: right">Nda (Enemies)</p>
+
+<p>Jicarillas - Haísndayĭn (People Who Came from Below)</p>
+
+<p>Mescaleros - Natahí̆n (Mescal)</p>
+
+<p>Navaho - Inltané̆ (Corn Planters)</p>
+
+<p>Pueblos - Chĭáin (Have Burros)</p>
+
+<p>Ute - Yóta</p>
+</div>
+
+<pb n="136" /><anchor id="Pg136" />
+
+<div>
+<index index="toc" />
+<index index="pdf" />
+<head>THE NAVAHO</head>
+
+<figure url="images/image75.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Tobadzĭschí̆nĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Tobadzĭschí̆nĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p><hi rend="font-variant: small-caps">Language</hi>—Athapascan.</p>
+
+<p><hi rend="font-variant: small-caps">Population</hi>—About 17,000 (officially estimated at 20,600).</p>
+
+<p><hi rend="font-variant: small-caps">Dress</hi>—Primitively the men dressed in deerskin shirts, hip-leggings, moccasins, and native
+blankets. These were superseded by what has been the more universal costume during the
+present generation: close-fitting cotton or velvet shirt, without collar, cut rather low about the
+neck and left open under the arms; breeches fashioned from any pleasing, but usually very thin,
+material, and extending below the knees, being left open at the outer sides from the bottom to
+a little above the knees; deerskin moccasins with rawhide soles, which come to a little above
+the ankles, and brown deerskin leggings from moccasin-top to knee, held in place at the knee
+by a woven garter wound several times around the leg and the end tucked in. The hair is
+held back from the eyes by a head-band tied in a knot at the back. In early times the women
+wore deerskin waist, skirt, moccasins, and blanket, but these gradually gave place to the
+so-called "squaw-dress," woven on the blanket loom, and consisting of two small blankets
+laced together at the sides, leaving arm-holes, and without being closed at top or bottom. The
+top then was laced together, leaving an opening for the head, like a poncho. This blanket-dress
+was of plain dark colors. To-day it has practically disappeared as an article of Navaho costume,
+the typical "best" dress of the women now consisting of a velvet or other cloth skirt reaching
+to the ankles, a velvet shirt-like waist cut in practically the same manner as that of the men,
+and also left open under the arms. Many silver and shell ornaments are worn by both sexes.
+The women part their hair down the middle and tie it in a knot at the back.</p>
+
+<p><hi rend="font-variant: small-caps">Dwellings</hi>—Whatever its form or stability, the Navaho house is called <hi rend="font-style: italic">hogán</hi>. In its
+most substantial form it is constructed by first planting four heavy crotch posts in the ground;
+cross logs are placed in the crotches, and smaller ones are leaned from the ground to these, the
+corner logs being longer, forming a circular framework, which is covered with brush and a
+heavy coating of earth. The entrance is invariably at the east. The building of a hogán and
+its first occupancy are attended with ceremony and prayer. For the great nine-day rites hogáns
+like those used as dwellings, but larger, are built. Generally they are used for the one occasion
+only, but in localities where there are very few trees the same ceremonial hogán may be
+used for a generation or more. For summer use a brush shelter, usually supported by four
+corner posts and sometimes protected by a windbreak, is invariably used, supplanting a once
+common single slant shelter.</p>
+
+<p><hi rend="font-variant: small-caps">Primitive Foods</hi>—See the list in the vocabulary.</p>
+
+<p><hi rend="font-variant: small-caps">Arts and Industries</hi>—The Navaho are known the world over for their skill in weaving.
+Practically every Navaho woman is a weaver, and the blanketry produced is one of the most
+important handicrafts of any tribe of North American Indians. A few baskets, of a single form,
+are made, and for ceremonial use only, most so-called Navaho ceremonial baskets being manufactured
+by neighboring tribes. The Navaho are also skilful silversmiths, having learned the
+art of metal-working from the Spaniards. Their first work of this character, however, was in
+iron, but this was superseded by the more easily worked silver. Some pottery is made, but it
+is rather crude in form, black in color, and without decoration.</p>
+
+<p><hi rend="font-variant: small-caps">Political Organization</hi>—The government of the Navaho is rather loose; indeed, inasmuch
+as they have no head-chief strictly such, it may be said that they have no <hi rend="font-style: italic">tribal</hi> government.
+Their code of ethics and morals is governed almost entirely by their religious beliefs.
+There is always a man who is denominated the head-chief, but his influence is seldom much
+greater than that of any one of the many subordinate chiefs who are the recognized heads of
+small groups only.</p>
+
+<p><hi rend="font-variant: small-caps">Clans</hi>—Descent is reckoned through the mother, and a man and a woman belonging to the
+same clan may not marry. There are also related clans, forming phratries, within which marriage<pb n="137" /><anchor id="Pg137" />
+is also prohibited by tribal custom. In the Navaho creation myth it is related that four
+pairs of men and women were made by Yólkai Ĕstsán at her home beyond the western ocean,
+whence they migrated eastward, far inland, joining others of their kind created but a short time
+previously. Each parent pair was given a sacred jewel wand with which to bring water from
+the earth if no springs were found during the journey. The first man brought water with ease,
+remarking, "The water is close," owing to which circumstance he came to be termed To
+Ahánĭ, Water Is Close. In a similar way the other three pairs received the names of To
+Dĭchínĭ, Bitter Water; Hashklí̆shnĭ, Mud; and Kĭnya Ánĭ, Houses in the Cliffs. It required
+four days to make the journey from the ocean to what was to be their homeland. On the first
+day children were born to the several pairs; they matured by nightfall and camped apart from
+the parents as though they were not of kin, and received in turn a family name derived from
+their camp surroundings, from peculiarity of dress or form, or from remarks they made. These
+in turn bore children on the following day, who gave birth to others on the third. Thus were
+produced three new generations from each parent pair. All these then became clanship groups
+bearing names now applied to various Navaho clans. The four generations, including the
+original pairs, formed phratries, which have no names. The clans in each phratry in the
+order of generations are as follows:</p>
+
+<p>To Ahánĭ - Water Is Close<lb />
+Tzĭlh Klaánĭ - Mountain Corner<lb />
+Tánĕ Zánĭ - Scattered Mounds<lb />
+Hónĕ Gánĭ - Goes Around</p>
+
+<p>To Dĭchínĭ - Bitter Water<lb />
+Tsĭns Akánĭ - Under the Trees<lb />
+Bi<hi rend="vertical-align: super">n</hi> Bĕtónĭ - Deer Spring<lb />
+To Dákoshĕ - Salty Water</p>
+
+<p>Hashklí̆shnĭ - Mud<lb />
+To Tsú̆hnĭ - Big Water<lb />
+Bĭtánĭ - Folds her Arms<lb />
+Hlúha Dĭné̆ - Reed People</p>
+
+<p>Kí̆nya Ánĭ - Houses in the Cliffs<lb />
+Bĕ Aánĭ - Fallen Leaves<lb />
+Tzĭlh Tad - In Front of the Mountains<lb />
+Kí̆nya Ánĭ - (An inferior clan of the same name as the first of this group)</p>
+
+<p>Cliff people already occupying the country formed three clans: Tsĕnĭjĭkĭnné̆, In the Rock
+Houses; To Hĕt Klí̆nĭ, Where the Waters Come Together; and Tzĭlhnúhodĭnlĭ, Beside
+the Mountain. An old woman joined the Navaho from the salt lakes to the south, heading
+the Ashĭhín clan. People from Jemez formed the Mai Dĕshkís, or Coyote Pass, clan; Apache
+from the Cibicu cañon, the Dĕschínĭ clan, or Red-light People, and families from Zuñi the
+Nashtĕzhé̆, Blackened Eyebrows, clan, and Tŭh'chínĭ, Red Heads, clan, so called from their
+painted faces and bodies. There are numerous other clanship groups derived from adopted
+peoples now recognized as being distinctly Navaho; the first sixteen clans here named are
+accepted in the tribe as being strictly Navaho in origin.</p>
+
+<p><hi rend="font-variant: small-caps">Marriage</hi>—The girl's consent is necessary to marriage, but tribal custom demands that
+the intended husband compensate her parents, the usual price being fourteen horses and a silver
+belt. Indeed, the bringing of the horses is a part of the ceremony. When a young man<pb n="138" /><anchor id="Pg138" />
+desires to marry, but does not have the necessary number of horses, his friends aid him by presenting
+horses until he has the required number. The marriage ceremony takes place at night
+under the direction of a medicine-man.</p>
+
+<figure url="images/image76.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Ga<hi rend="vertical-align: super">n</hi>askĭdĭ</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Ga<hi rend="vertical-align: super">n</hi>askĭdĭ</hi> - Navaho</figDesc>
+</figure>
+
+<p><hi rend="font-variant: small-caps">Origin</hi>—Mythical First People produced from corn, rain, pollen, and precious stones in a
+miraculous manner by four gods and the Winds.</p>
+
+<p><hi rend="font-variant: small-caps">Persons of Miraculous Birth</hi>—Nayé̆nĕzganĭ and Tobadzĭschí̆nĭ are the sons of the Sun
+and Water respectively, and the virgin Yólkai Ĕstsán, White-Shell Woman. Man-destroying
+monsters, symbolic of earthly evils, infested the earth until destroyed by these two miraculous
+personages.</p>
+
+<p><hi rend="font-variant: small-caps">Ceremonies</hi>—The Navaho life is particularly rich in ceremony and ritual, second only
+to some of the Pueblo groups. Note is made of nine of their great nine-day ceremonies for the
+treatment of ills, mental and physical. There are also many less important ceremonies occupying
+four days, two days, and one day in their performance. In these ceremonies many dry-paintings,
+or "sand altars," are made, depicting the characters and incidents of myths. Almost
+every act of their life—the building of the hogán, the planting of crops, etc.—is ceremonial
+in nature, each being attended with songs and prayers.</p>
+
+<p><hi rend="font-variant: small-caps">Burial</hi>—The Navaho dead are buried by others than immediate relatives in unmarked
+graves. No ceremonies are held, for the dead are considered evil and are feared. The hogán
+in which death occurs is forever abandoned, often burned. Sometimes a hogán is demolished
+over the dead and then left to decay.</p>
+
+<p><hi rend="font-variant: small-caps">After-world</hi>—An under-world whence came the spirit people who created man and to
+which spirits return.</p>
+
+<p><hi rend="font-variant: small-caps">Names for Indian Tribes</hi>—</p>
+
+<p>Acoma - Háqonĭ (An Acoma word)<lb />
+Apache - Tzlĭh A Gó<hi rend="vertical-align: super">n</hi> (On the Mountains)<lb />
+Chiricahua - Klí̆shnĭ (Red War-paint)<lb />
+Cochiti - To Gad (Cedar Water)<lb />
+Comanche - Aná Tlú̆nĭ (Many Enemies)<lb />
+Havasupaí - Gohní̆nĭ (A term borrowed from the Hopi)<lb />
+Hopi - Ayá Kĭnné̆ (Hole Houses)<lb />
+Isleta - Aná To Ho (Tribe by the Water)<lb />
+Jemez - Mai Dĕshkís (Coyote Pass)<lb />
+Laguna - To Tlú̆nĭ (Have much Water)<lb />
+Mohave, Pima, Maricopa, Yuma, Papago - Bĕ Ĕsá Ntsái (With large Jars)<lb />
+Navaho - Dĭné̆<lb />
+Sandia - Kĭn Nodózĭ (Striped Houses)<lb />
+San Felipe - To Háchĕle (Pull up Water)<lb />
+San Ildefonso - Tsĕ Tŭ Kĭnné̆ (Houses between Rocks)<lb />
+San Juan - Kĭn Klĕchínĭ (Red-house People)<lb />
+Santa Clara - Ána Sú̆shĭ (Tribe like Bears—from skunkskin moccasins, first thought to be of bearskin)<lb />
+Santo Domingo - Kĭn Klĕkái Nĭ (White Houses)<lb />
+Sia - Tlógĭ (Hairy)<lb />
+Taos - To Wolh (Water Gurgles)<lb />
+Zuñi - Nashtĕzhé̆ (Blackened Eyebrows)</p>
+</div>
+</div>
+
+<pb n="139" /><anchor id="Pg139" />
+
+
+<div rend="page-break-before: right">
+<index index="toc" />
+<index index="pdf" />
+<head>SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY</head>
+
+<p></p>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Anatomical Terms</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>ankle-joint</cell><cell>ko-ká̆ ĭlh-rŭ-nŭ-ni-wú</cell><cell>ké̆t-sin</cell><cell>a-ké̆ts-in</cell>
+</row>
+<row>
+<cell>arm</cell><cell>ko-gún</cell><cell>gŏn</cell><cell>a-gá<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>blood</cell><cell>dĭlh</cell><cell>tí̆l-thĕ</cell><cell>dĭlh</cell>
+</row>
+<row>
+<cell>bone</cell><cell>its-í̆n</cell><cell>í̆ts-ĭn</cell><cell>ts'ĭn</cell>
+</row>
+<row>
+<cell>chest</cell><cell>i-tí̆l</cell><cell>ko-yé̆-tĕ</cell><cell>a-jĕ-í̆ts-in</cell>
+</row>
+<row>
+<cell>chin</cell><cell>ko-yé̆-dâ</cell><cell>ĭs-é̆-tâ</cell><cell>á̆-yăts-in</cell>
+</row>
+<row>
+<cell>ear</cell><cell>id-já</cell><cell>ĭd-já</cell><cell>ă-já</cell>
+</row>
+<row>
+<cell>elbow</cell><cell>ko-gún ĭlh-rŭ-nŭ-ni-wú</cell><cell>ĭd-a<hi rend="vertical-align: super">n</hi>-hlá</cell><cell>osh-lé</cell>
+</row>
+<row>
+<cell>eye</cell><cell>in-dá̆</cell><cell>ĭt-á</cell><cell>ăn-á<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>face</cell><cell>ko-ní</cell><cell>ĭn-ní</cell><cell>ăn-í<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>finger</cell><cell>ko-lụ-zhúzh</cell><cell>in-lấ</cell><cell>shĭ-lă</cell>
+</row>
+<row>
+<cell>finger-nail</cell><cell>ko-lụ-gún</cell><cell>in-lâ-gó̆n</cell><cell>shĭ-lá̆sh-gâ<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>foot</cell><cell>ko-ké̆</cell><cell>i-ká</cell><cell>kĕ</cell>
+</row>
+<row>
+<cell>hair</cell><cell>tsĭ-rấ</cell><cell>ĭt-sé̆</cell><cell>tsi-ghá̆</cell>
+</row>
+<row>
+<cell>hand</cell><cell>ko-gún</cell><cell>u-lá</cell><cell>shí-lă</cell>
+</row>
+<row>
+<cell>head</cell><cell>kots-its-í̆n</cell><cell>í̆ts-ĭts-ĭn</cell><cell>sí̆ts-ĭts-in</cell>
+</row>
+<row>
+<cell>heart</cell><cell>kod-jí did-jú-la</cell><cell>ko-chá</cell><cell>a-je-id-í̆sh-jalh</cell>
+</row>
+<row>
+<cell>knee</cell><cell>ko-qút</cell><cell>ĭ-kó</cell><cell>ă-whód</cell>
+</row>
+<row>
+<cell>leg</cell><cell>kod-jấk</cell><cell>ĭ-jấd</cell><cell>ă-jấd</cell>
+</row>
+<row>
+<cell>lip</cell><cell>su-sŭ-bâ-né̆</cell><cell>ĭ-tấ</cell><cell>ă-dấ</cell>
+</row>
+<row>
+<cell>lungs</cell><cell>kod-jí</cell><cell>ĭ-tâ-lé̆</cell><cell>a-jé</cell>
+</row>
+<row>
+<cell>mouth</cell><cell>ko-zá</cell><cell>ĭ-zé̆</cell><cell>si-zé</cell>
+</row>
+<row>
+<cell>neck</cell><cell>ko-gús</cell><cell>ĭ-kó̆s</cell><cell>ăk-ás</cell>
+</row>
+<row>
+<cell>nose</cell><cell>ko-chí</cell><cell>ĭ-chí<hi rend="vertical-align: super">n</hi></cell><cell>ă-chí̆<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>nostril</cell><cell>kó-ní̆</cell><cell>ĭn-né̆</cell><cell>ă-ní̆<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>shoulder</cell><cell>ko-hwás</cell><cell>ĭh-hwás</cell><cell>ă-hwás</cell>
+</row>
+<row>
+<cell>toe</cell><cell>ko-kĕ-zhúzh</cell><cell>ĭh-ké̆sh</cell><cell>a-ké̆</cell>
+</row>
+<row>
+<cell>toe-nail</cell><cell>ko-kĕ-gún</cell><cell>ĭh-ké̆sh-gŏn</cell><cell>a-ké̆sh-gâ<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>tongue</cell><cell>kŏ-zá</cell><cell>ĭh-zá-tĕ</cell><cell>a-tsó</cell>
+</row>
+<row>
+<cell>tooth</cell><cell>ko-wú</cell><cell>ĭh-gwó</cell><cell>a-hwó</cell>
+</row>
+</table>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Animals</hi> (See also <hi rend="font-variant: small-caps">Foods</hi>)</head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>antelope</cell><cell>já-gĕ</cell><cell>tá-ga-tĕ</cell><cell>jú̆-dĭ</cell>
+</row>
+<row>
+<cell>badger</cell><cell>bụ-ntă-lé̆ na-ga<hi rend="vertical-align: super">n</hi>s-chi-tn</cell><cell>ná-as-chĭd</cell>
+</row>
+<row>
+<cell>bat</cell><cell>cha-bâ-né̆</cell><cell>cha-na-mi-ín</cell><cell>jâ-a-bá-nĭ</cell>
+</row>
+<row>
+<cell>bear</cell><cell>sŭsh</cell><cell>shash</cell><cell>sŭsh</cell>
+</row>
+<row>
+<cell>beaver</cell><cell>cha</cell><cell>cha</cell><cell>cha</cell>
+</row>
+<row>
+<cell>blue-bird</cell><cell>rụsh-tá du-tlí̆sh</cell><cell>dó-lo</cell><cell>dó-lĭ</cell>
+</row>
+<row>
+<cell>buffalo</cell><cell>bĭ-shĭsh-jík</cell><cell>ă-yán-dĕ</cell><cell>a-yá-nĭ</cell>
+</row>
+<row>
+<cell>buzzard</cell><cell>chi-shó-gĭ</cell><cell>ta-chá-ze</cell><cell>jé-sho</cell>
+</row>
+<row>
+<cell>chipmunk</cell><cell>gụ-sụs-sí</cell><cell>ĭn-se-zú-so</cell><cell>tsĭd-í̆t-í̆-nĭ</cell>
+</row>
+<row>
+<cell>coyote</cell><cell>ba<hi rend="vertical-align: super">n</hi></cell><cell>tsil-i-té̆n</cell><cell>mai</cell>
+</row>
+<row>
+<cell>crow</cell><cell>gấ-gĕ</cell><cell>kấ-gĕ</cell><cell>gấ-gĕ</cell>
+</row>
+<row>
+<cell>deer</cell><cell>bi<hi rend="vertical-align: super">n</hi></cell><cell>bi<hi rend="vertical-align: super">n</hi></cell><cell>bi<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>eagle</cell><cell>tsá-cho</cell><cell>i-tsá</cell><cell>a-tsá</cell>
+</row>
+<row>
+<cell>elk</cell><cell>bi<hi rend="vertical-align: super">n</hi>-nal-dé̆</cell><cell>tzĕs</cell><cell>tzĕ</cell>
+</row>
+<row>
+<cell>gopher</cell><cell>na-ilh-tlí-gi</cell><cell>ma-í-nĕ-li<hi rend="vertical-align: super">n</hi></cell><cell>na-a-zí-si</cell>
+</row>
+<row>
+<cell>hawk</cell><cell>ĭt-sấ</cell><cell>ĭt-sé̆-so-yĕ g'í̆-ni</cell>
+</row>
+<row>
+<cell>mountain lion</cell><cell>ndú-chú</cell><cell>ĕn-tó-yĕ</cell><cell>nash-tu-í-tso</cell>
+</row>
+<row>
+<cell>mountain sheep</cell><cell>dĕ-bé̆-chụ zi-dĕ-bé̆</cell><cell>tsĕ-tú̆-dĕ-bĕ</cell>
+</row>
+<row>
+<cell>owl</cell><cell>bụ</cell><cell>yí-yĕ</cell><cell>nás-cha</cell>
+</row>
+<row>
+<cell>rat (wood)</cell><cell>klósh-chụ</cell><cell>klé̆-tso</cell><cell>klĕ-é̆-tso</cell>
+</row>
+<row>
+<cell>skunk</cell><cell>gụ-lízh-ĭ</cell><cell>kĕl-di<hi rend="vertical-align: super">n</hi>-shé̆n wo-lí̆-zhi</cell>
+</row>
+<row>
+<cell>spider</cell><cell>na-alht-lo-lé̆</cell><cell>ma<hi rend="vertical-align: super">n</hi>s-ché̆</cell><cell>nash-jé'i</cell>
+</row>
+<row>
+<cell>squirrel</cell><cell>tsĕ-skús-si</cell><cell>na-jĭl-kái-ĭ</cell><cell>t'lá-zi</cell>
+</row>
+<row>
+<cell>turkey</cell><cell>tá-zhĭ</cell><cell>ká-zhĭ</cell><cell>tá-zhĭ</cell>
+</row>
+<row>
+<cell>wolf</cell><cell>ba<hi rend="vertical-align: super">n</hi>-chú</cell><cell>bai-é̆-tso</cell><cell>mai-í̆-tso</cell>
+</row>
+</table>
+
+<pb n="140" /><anchor id="Pg140" />
+
+<figure url="images/image77.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Zahadolzhá</hi> - Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1904 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Zahadolzhá</hi> - Navaho</figDesc>
+</figure>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Cardinal Points</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>north</cell><cell>nâ-ak-ku-sé̆ bi-yâ-yó</cell><cell>ná-ko-sŭ bi-ya-yé̆</cell><cell>nó̑-ho-kos</cell>
+</row>
+<row>
+<cell>south</cell><cell>nụ-dĭt-ú̆ bi-yâ-yó</cell><cell>sha-tí ai-yé̆</cell><cell>shŭ-tŭ-ú̆</cell>
+</row>
+<row>
+<cell>east</cell><cell>hụ-nâ-ĭt-ú̆kh bi-yâ-yó</cell><cell>sha-há ai-yé̆</cell><cell>há-ĭ</cell>
+</row>
+<row>
+<cell>west</cell><cell>on-ụd-ú̆kh bi-yâ-yó</cell><cell>sha-í ai-yé̆</cell><cell>i-yŭ-ú̆</cell>
+</row>
+<row>
+<cell>zenith</cell><cell>nokh-gé̆h-yo</cell><cell></cell><cell>ya-alh-ní-gĭ</cell>
+</row>
+<row>
+<cell>nadir</cell><cell>nokh-tlúh-yo</cell><cell></cell><cell>a-yá-ĭ dĕs-á-ĭ-gĭ</cell>
+</row>
+</table>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Colors</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>black</cell><cell>dí̆lh-kĭh</cell><cell>dí̆lh-ĭ-li</cell><cell>dí̆lh-kĭh</cell>
+</row>
+<row>
+<cell>blue</cell><cell>du-tlí̆sh-ĭ</cell><cell>dá-tlĭsh</cell><cell>do-tlí̆sh-ĭ</cell>
+</row>
+<row>
+<cell>brown</cell><cell>hĭsh-tlí̆zh</cell><cell>klĭ-pá</cell><cell>dí̆-nĭl-zhĭn</cell>
+</row>
+<row>
+<cell>gray</cell><cell>qụl-bấ</cell><cell>tnĕ-ná-tlĭsh</cell><cell>klĕ-pá</cell>
+</row>
+<row>
+<cell>green</cell><cell>tlŏh-du-tlí̆zh-a</cell><cell>yĕ-dá-tlĭsh</cell><cell>dó-tlĭsh</cell>
+</row>
+<row>
+<cell>red</cell><cell>tli-chú</cell><cell>klĭ-chí</cell><cell>klĕ-chí</cell>
+</row>
+<row>
+<cell>white</cell><cell>tli-kái</cell><cell>klĭ-kái</cell><cell>klĕ-kái</cell>
+</row>
+<row>
+<cell>yellow</cell><cell>tli-tsó</cell><cell>klĭ-tsó</cell><cell>klé̆-tso</cell>
+</row>
+</table>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Foods (Primitive)</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>acorns</cell><cell>chĭd-jí̆l</cell><cell>na-tó-ka-tsĕ</cell><cell>ché̆-chĭl bi-ná</cell>
+</row>
+<row>
+<cell>antelope</cell><cell>já-gĕ</cell><cell>ta-gá-tĕ</cell><cell>jú̆-dĭ</cell>
+</row>
+<row>
+<cell>beans (native)</cell><cell>bé̆s-tsoz</cell><cell>ná-o-hlĕ-tsos-tĕt</cell><cell>nú̆-o-hlĭ</cell>
+</row>
+<row>
+<cell>cedar berries</cell><cell>dĭl-tú-hla du-tlí̆sh-ĭ</cell><cell>kal-tú-stĕ-ih</cell><cell>dit-zé̆</cell>
+</row>
+<row>
+<cell>corn</cell><cell>na-tá<hi rend="vertical-align: super">n</hi></cell><cell>na-tá<hi rend="vertical-align: super">n</hi></cell><cell>na-tá<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>deer</cell><cell>bi<hi rend="vertical-align: super">n</hi></cell><cell>bi^{n)</cell><cell>bi<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>elk</cell><cell>bi<hi rend="vertical-align: super">n</hi> nal-dé̆</cell><cell>tzĕs</cell><cell>tzĕ</cell>
+</row>
+<row>
+<cell>grapes (wild)</cell><cell>dŭh-tsá</cell><cell>tŭt-zé̆</cell><cell>tŭt-zé̆</cell>
+</row>
+<row>
+<cell>juniper berries</cell><cell>dĭl-tú-hla</cell><cell></cell><cell>chĭl-há-zhĕ</cell>
+</row>
+<row>
+<cell>mescal (agave)</cell><cell>ná-ta</cell><cell>ná-ta</cell><cell>ná-ta</cell>
+</row>
+<row>
+<cell>mountain sheep</cell><cell>dĕ-bé̆-chụ zi-dĕ-bé̆</cell><cell>tsĕ-tú̆-dĕ-bĕ</cell>
+</row>
+<row>
+<cell>piñon nuts</cell><cell>o-bé̆</cell><cell>nĕs-chí</cell><cell>nĕs-chí</cell>
+</row>
+<row>
+<cell>potatoes (wild)</cell><cell>ĭlh-tsú si-tsí̆n-nĭ</cell><cell>pi-ji-né̆</cell><cell>ná-ma-si</cell>
+</row>
+<row>
+<cell>prairie-dogs</cell><cell>ă<hi rend="vertical-align: super">n</hi></cell><cell>klu<hi rend="vertical-align: super">n</hi></cell><cell>klu<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>pumpkins</cell><cell>bĕlh-kún</cell><cell>na-yí-zĕ</cell><cell>na-yĭ-zĭ-chí</cell>
+</row>
+<row>
+<cell>rabbits (jack)</cell><cell>gah-chú</cell><cell>gah-tsó</cell><cell>gah-tsó</cell>
+</row>
+<row>
+<cell>rabbits (cottontail)</cell><cell>gah-chi-lé̆</cell><cell>gah-chĭ-shé̆</cell><cell>gah</cell>
+</row>
+<row>
+<cell>rats (wood)</cell><cell>klosh-chú</cell><cell>klé̆-tso</cell><cell>klĕ-é̆-tso</cell>
+</row>
+<row>
+<cell>squash</cell><cell>gó-chi bĕlh-kún</cell><cell>na-yí-zĕ</cell><cell>na-yí̆-zĭ</cell>
+</row>
+<row>
+<cell>yucca fruit</cell><cell>gu-skú̆n</cell><cell>kash-kán</cell><cell>kŭsh-kán</cell>
+</row>
+</table>
+
+<pb n="141" /><anchor id="Pg141" />
+
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Handicraft</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>arrow-point</cell><cell>bĕsh-go-lí̆n</cell><cell>bé̆sh-tĕ</cell><cell>bes-ĕst-á-gi</cell>
+</row>
+<row>
+<cell>arrow-shaft</cell><cell>tsĭ-gấ</cell><cell>kĭ-ĭsh-tlu-zé̆</cell><cell>ts'ak-á̆</cell>
+</row>
+<row>
+<cell>basket (tray)</cell><cell>tsâ-nas-kú̆-dĭ ĭ-tsấ</cell><cell>ts'â</cell>
+</row>
+<row>
+<cell>basket (burden)</cell><cell>tú̆t-za</cell><cell>ĭ-tsâ-nas-ká</cell><cell>tsi-zí̆s</cell>
+</row>
+<row>
+<cell>bow</cell><cell>ĭlh-tí̆</cell><cell>ĭt-kĭn-chái</cell><cell>alht-hí<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>cap</cell><cell>cha</cell><cell>cha</cell><cell>cha</cell>
+</row>
+<row>
+<cell>deerskin</cell><cell>ĕ-pú̆n</cell><cell>ĕ-pú̆n</cell><cell>ĕ-pú̆n</cell>
+</row>
+<row>
+<cell>fire-sticks</cell><cell>kóh-tĭl-di</cell><cell>t'tĕ</cell><cell>wolk-á<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>head-band</cell><cell>tsĭ-nóz-dĕ</cell><cell>tsi-náz-dĕ</cell><cell>cha</cell>
+</row>
+<row>
+<cell>house</cell><cell>kó-wa</cell><cell>ko-zhán</cell><cell>ho-gán</cell>
+</row>
+<row>
+<cell>leggings</cell><cell>ĭs-klé̆ tlĭ-kái</cell><cell>ĭs-klé̆</cell><cell>ĕ-pú̆n ĭs-klé̆</cell>
+</row>
+<row>
+<cell>loin-cloth</cell><cell>chósh-ta</cell><cell>tsa-á-tĕ</cell><cell>t'lĕsts-ós</cell>
+</row>
+<row>
+<cell>moccasins</cell><cell>ĕ-pú̆n kĕ</cell><cell>ké̆'it-zĕ</cell><cell>kĕ</cell>
+</row>
+<row>
+<cell>pottery</cell><cell>nụlh-kí-dĕ bi i-dé̆</cell><cell>ĭ-tsá̆ kush-tí̆sh</cell><cell></cell>
+</row>
+<row>
+<cell>shirt</cell><cell>ĕ-pŭn-tlé-sĭs</cell><cell>é̆'it-zĕ</cell><cell>ĕ-pŭn'é̆</cell>
+</row>
+<row>
+<cell>sweat-lodge</cell><cell>ka-ché̆</cell><cell>ké̆lh-cha</cell><cell>ta-ché̆</cell>
+</row>
+<row>
+<cell>water bottle tus</cell><cell>kú<hi rend="vertical-align: super">n</hi>-chĕ-ĕ</cell><cell>tó-zŭs</cell>
+</row>
+</table>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Months (Moons)</hi><note place="foot"><p>Our months, of course, only approximate the moons of the Indians.</p></note></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>January</cell><cell>It-sá Bĭ-zhá̆zh</cell><cell>Ku-wan-dé̆</cell><cell>Yăs Nlht'es</cell>
+</row>
+<row>
+<cell>February</cell><cell>Bụh Is-chí̆t</cell><cell>Is-sai-zá</cell><cell>A-tsá̆ Bĭ-yásh</cell>
+</row>
+<row>
+<cell>March</cell><cell>T'a Nụ-chí̆l</cell><cell>It-á-na Chĭ-tái</cell><cell>Wozhch'td</cell>
+</row>
+<row>
+<cell>April</cell><cell>T'a Nụ-chú</cell><cell>It-á-na Tso</cell><cell>At-ấ<hi rend="vertical-align: super">n</hi> Chil</cell>
+</row>
+<row>
+<cell>May</cell><cell>Shosh-ké̆</cell><cell>Ku-skí It-chí</cell><cell>At-ấ<hi rend="vertical-align: super">n</hi> Tso</cell>
+</row>
+<row>
+<cell>June</cell><cell>Bi<hi rend="vertical-align: super">n</hi>-nĭ-tsí̆ Dĭlh-tsí̆k</cell><cell>Tấ-gĕ It-chí</cell><cell>Nesh-já Chíl-i</cell>
+</row>
+<row>
+<cell>July</cell><cell>Bi<hi rend="vertical-align: super">n</hi>-nĭ-tsí̆ Chi-é̆</cell><cell>Bi It-chí</cell><cell>Nesh-já Tso</cell>
+</row>
+<row>
+<cell>August</cell><cell>Bi-nĭ-tún Tsos-sé̆ Kĕ-tlĕ-pé̆ Lak-tái-kĕ Bĭnt-ấ<hi rend="vertical-align: super">n</hi> Ts'á<hi rend="vertical-align: super">n</hi>-sĭ</cell>
+</row>
+<row>
+<cell>September</cell><cell>Bi-nĭ-t[ú.]n Chụ</cell><cell>It-ha-stĭ-kí̆h</cell><cell>Bĭnt-ấ<hi rend="vertical-align: super">n</hi> Tso</cell>
+</row>
+<row>
+<cell>October</cell><cell>Rấ<hi rend="vertical-align: super">n</hi>-zhĭ</cell><cell>Iz-té̆-o-ĕ</cell><cell>Ghấ<hi rend="vertical-align: super">n</hi>-jĭ</cell>
+</row>
+<row>
+<cell>November Ka-rúh-nụl-gụs Bi<hi rend="vertical-align: super">n</hi>-zá-kĭ-a Nlhch-ĭ Ts'ấ<hi rend="vertical-align: super">n</hi>-sĭ</cell>
+</row>
+<row>
+<cell>December</cell><cell>Sŏs-nalh-tús</cell><cell>Bi<hi rend="vertical-align: super">n</hi>-nai-a-shé̆</cell><cell>Nlhch-ĭ Tsa</cell>
+</row>
+</table>
+
+<pb n="142" /><anchor id="Pg142" />
+
+<figure url="images/image78.png" rend="w90">
+<index index="fig" />
+<head><hi rend="font-style: italic">Hasché̆ltĭ</hi>, <hi rend="font-style: italic">Haschĕbaád</hi>, <hi rend="font-style: italic">Zahadolzhá</hi>—Navaho</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: <hi rend="font-style: italic">Hasché̆ltĭ</hi>, <hi rend="font-style: italic">Haschĕbaád</hi>, <hi rend="font-style: italic">Zahadolzhá</hi>—Navaho</figDesc>
+</figure>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Natural Phenomena</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>ashes</cell><cell>ĭlh-chí</cell><cell>kus-chí-ĭsh</cell><cell>hlesh-ch'ái</cell>
+</row>
+<row>
+<cell>charcoal</cell><cell>tli-té̆sh</cell><cell>kus-chí</cell><cell>t'ĕsh</cell>
+</row>
+<row>
+<cell>cloud</cell><cell>ya-kó̆s</cell><cell>kos</cell><cell>kos</cell>
+</row>
+<row>
+<cell>darkness</cell><cell>chalh-ké̆lh</cell><cell>kli<hi rend="vertical-align: super">n</hi></cell><cell>cha-halh-kélh</cell>
+</row>
+<row>
+<cell>day</cell><cell>dji</cell><cell>dji<hi rend="vertical-align: super">n</hi></cell><cell>jĭ<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>earth</cell><cell>ni-go-stú̆n</cell><cell>ní-to-gus-an</cell><cell>ní-ho-ĕs-tsan</cell>
+</row>
+<row>
+<cell>fire</cell><cell>koh</cell><cell>ku</cell><cell>kŭ<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>ice</cell><cell>ti</cell><cell>i-lá</cell><cell>tqĭn</cell>
+</row>
+<row>
+<cell>lake</cell><cell>tu-sĭ-kấ</cell><cell>ko-zĭlh-ká</cell><cell>to</cell>
+</row>
+<row>
+<cell>light</cell><cell>go-tí</cell><cell>go-tíh</cell><cell>a-dí̆n-din</cell>
+</row>
+<row>
+<cell>lightning</cell><cell>há-dĭlh-kĭh</cell><cell>í-dĭlh-chĭl</cell><cell>a-tsín-ĭl-klĭsh</cell>
+</row>
+<row>
+<cell>Milky-way</cell><cell>I-kú̆tl bâ-há</cell><cell>Tsós-pai</cell><cell>Klĕ-kái stá-ĭ</cell>
+</row>
+<row>
+<cell>mist</cell><cell>ât</cell><cell>ku-bĕ-zhá-zi</cell><cell>i-dzí</cell>
+</row>
+<row>
+<cell>moon</cell><cell>klĕ-ga-na-ái</cell><cell>klĕ-na-ái</cell><cell>klĕ-ho-na-ái</cell>
+</row>
+<row>
+<cell>mountain</cell><cell>tzĭlh</cell><cell>tzĭlh</cell><cell>tzĭlh</cell>
+</row>
+<row>
+<cell>night</cell><cell>klĕ</cell><cell>kli</cell><cell>klé-jĕ</cell>
+</row>
+<row>
+<cell>Pleiades</cell><cell>Nụs-ka-o-ŭ-hú</cell><cell>Sŏ<hi rend="vertical-align: super">n</hi>s-chi-sté̆</cell><cell>Dí̆l-gĕ-het</cell>
+</row>
+<row>
+<cell>rain</cell><cell>ná-ĭl-tĭ</cell><cell>na-golh-kí<hi rend="vertical-align: super">n</hi></cell><cell>nĭt-sú̆<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>rainbow</cell><cell>hi-tsâ-tlúl</cell><cell>ĭt-su<hi rend="vertical-align: super">n</hi>-to-lé̆ nads-í-lĭd</cell>
+</row>
+<row>
+<cell>river</cell><cell>tu-ndlí</cell><cell>ko-dlé̆</cell><cell>to</cell>
+</row>
+<row>
+<cell>rock</cell><cell>tse</cell><cell>tsi</cell><cell>tsĕ</cell>
+</row>
+<row>
+<cell>shooting-star (meteor)</cell><cell>tĭtl-só<hi rend="vertical-align: super">n</hi>-sé̆ nụl-tú̆</cell><cell>sush-na-tsé̆</cell><cell>sŏ<hi rend="vertical-align: super">n</hi>-á̆-dal-dsĭd</cell>
+</row>
+<row>
+<cell>sky</cell><cell>yá-dĭlh-kĭh</cell><cell>ya</cell><cell>yá-dĭlh-kĭh</cell>
+</row>
+<row>
+<cell>smoke</cell><cell>tlĭk</cell><cell>kli</cell><cell>hlĭd</cell>
+</row>
+<row>
+<cell>snow</cell><cell>sŏs</cell><cell>zŏs</cell><cell>yăs</cell>
+</row>
+<row>
+<cell>star</cell><cell>tĭtl-só̆<hi rend="vertical-align: super">n</hi>-sĕ</cell><cell>so<hi rend="vertical-align: super">n</hi>s</cell><cell>so<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>sun</cell><cell>chu-ga-na-ái</cell><cell>chun-na-ái</cell><cell>chĕ-ho-na-ái</cell>
+</row>
+<row>
+<cell>thunder</cell><cell>i-dá-ndi</cell><cell>i-dĭlh-ní</cell><cell>í-nĭ</cell>
+</row>
+<row>
+<cell>water</cell><cell>tu</cell><cell>ko</cell><cell>to</cell>
+</row>
+<row>
+<cell>wind</cell><cell>ní̆l-chi</cell><cell>nl-chi</cell><cell>ní̆l-chi</cell>
+</row>
+</table>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Numerals</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>
+one</cell><cell>hlá-ĭ</cell><cell>hlá-ĭ</cell><cell>hlá-ĭ</cell>
+</row>
+<row>
+<cell>two</cell><cell>ná-kĭ</cell><cell>ná-kĭ</cell><cell>ná-kĭ</cell>
+</row>
+<row>
+<cell>three</cell><cell>tá-gĭ</cell><cell>ká-i</cell><cell>ta</cell>
+</row>
+<row>
+<cell>four</cell><cell>dí<hi rend="vertical-align: super">n</hi>-ĭ</cell><cell>dí<hi rend="vertical-align: super">n</hi>-ĭ</cell><cell>di<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>five</cell><cell>ăsh-tlá-ĭ</cell><cell>á̆sh-tlĕ</cell><cell>á̆sh-dla</cell>
+</row>
+<row>
+<cell>six</cell><cell>gus-tán</cell><cell>kus-kú̆n</cell><cell>has-tá<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>seven</cell><cell>gus-tsí̆-gĭ</cell><cell>kus-tsí̆t-i</cell><cell>tsósts-ĕd</cell>
+</row>
+<row>
+<cell>eight</cell><cell>tsá-bi</cell><cell>tsá-bi</cell><cell>tsé-bi</cell>
+</row>
+<row>
+<cell>nine</cell><cell>ngus-tá-i</cell><cell>nkus-tá-i</cell><cell>nâas-dái</cell>
+</row>
+<row>
+<cell>ten</cell><cell>gú-nĕz-na</cell><cell>kú-nĕz-ni</cell><cell>né̆z-na</cell>
+</row>
+<row>
+<cell>eleven</cell><cell>hla-zá-ta</cell><cell>hla-ĭ-zá</cell><cell>hla-zá̆-ta</cell>
+</row>
+<row>
+<cell>twelve</cell><cell>na-kĭ-zá-ta</cell><cell>na-ki-zá</cell><cell>na-ki-zá-ta</cell>
+</row>
+<row>
+<cell>thirteen</cell><cell>ta-zá-ta</cell><cell>ka-zá</cell><cell>ta-zá-ta</cell>
+</row>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>fourteen</cell><cell>di<hi rend="vertical-align: super">n</hi>-zá-ta</cell><cell>di<hi rend="vertical-align: super">n</hi>-zá</cell><cell>di<hi rend="vertical-align: super">n</hi>-zấ-ta</cell>
+</row>
+<row>
+<cell>fifteen</cell><cell>ăsh-tla-á-ta</cell><cell>ăsh-tlĕ-zá</cell><cell>ăsh-dla-ấ-ta</cell>
+</row>
+<row>
+<cell>sixteen</cell><cell>gus-ta-á-ta</cell><cell>kus-kŭn-zá</cell><cell>has-ta<hi rend="vertical-align: super">n</hi>-ấ-ta</cell>
+</row>
+<row>
+<cell>seventeen</cell><cell>gus-tsĭ-zá-ta</cell><cell>kus-tsĭt-zá</cell><cell>tsosts-ĕd-zấ-ta</cell>
+</row>
+<row>
+<cell>eighteen</cell><cell>tsa-bi-zá-ta</cell><cell>tsa-bi-zá</cell><cell>tse-bi-dzấ-ta</cell>
+</row>
+<row>
+<cell>nineteen</cell><cell>ngus-ta-dzá-ta</cell><cell>nkus-ta-zá</cell><cell>nâas-dai-dzấ-ta</cell>
+</row>
+<row>
+<cell>twenty</cell><cell>na-dí̆n</cell><cell>na-tín</cell><cell>na-dí<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>twenty-one</cell><cell>na-dí̆n-hla</cell><cell>na-tín-hla</cell><cell>na-dí<hi rend="vertical-align: super">n</hi>-hla</cell>
+</row>
+<row>
+<cell>thirty</cell><cell>ta-dí̆n</cell><cell>ka-tín</cell><cell>tá-di<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>forty</cell><cell>dĭs-dí̆n</cell><cell>dĭs-tín</cell><cell>dí̆s-di<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>fifty</cell><cell>ăsh-tlá-dĭn</cell><cell>ăsh-tlé̆-tin</cell><cell>á̆sh-dla-di<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>one hundred gú-nĕz-na-dĭn kú-nĕz-ni-tin</cell><cell>né̆z-na-di<hi rend="vertical-align: super">n</hi></cell>
+</row>
+</table>
+
+<pb n="143" /><anchor id="Pg143" />
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Personal Terms</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>aunt</cell><cell>ko-bá̆-zhĕ</cell><cell>ku-bá-zhĕ</cell><cell>shi-bí̆-zhi</cell>
+</row>
+<row>
+<cell>baby</cell><cell>mĕ</cell><cell>ô-ja-zí̆</cell><cell>a-wé̆</cell>
+</row>
+<row>
+<cell>boy</cell><cell>skhĭn</cell><cell>ĭsh-ki-í<hi rend="vertical-align: super">n</hi></cell><cell>skhi</cell>
+</row>
+<row>
+<cell>brother (younger) ko-kí̆zn ko-kă-gé̆ na-râ-hí̆</cell><cell>ku-ĭ-zhá</cell><cell>sí̆-tsĭ-lĭ</cell>
+</row>
+<row>
+<cell>brother (elder) ko-kí̆zn ụn na-râ-hí̆</cell><cell>ku-na-á</cell><cell>shí̆-nai</cell>
+</row>
+<row>
+<cell>child</cell><cell>châ-rá-shĕ</cell><cell>ilh-chí̆<hi rend="vertical-align: super">n</hi></cell><cell>shĭ-yá̆zh</cell>
+</row>
+<row>
+<cell>clan</cell><cell>ndĕ-áz-dĭ-i</cell><cell>ĭ-chu-gĕ-dé̆ dĭ-né̆-ĕ</cell>
+</row>
+<row>
+<cell>enemy</cell><cell>ĕ-ná</cell><cell>ko-ndá</cell><cell>a-ná</cell>
+</row>
+<row>
+<cell>father</cell><cell>ko-tá̆</cell><cell>ku-kấ-ĭ</cell><cell>shi-zhé̆-ĕ</cell>
+</row>
+<row>
+<cell>girl</cell><cell>na-lí̆n</cell><cell>ish-té̆tn</cell><cell>at-é̆d</cell>
+</row>
+<row>
+<cell>man</cell><cell>ndĕ</cell><cell>tĭn-dé̆</cell><cell>dĭ-né̆</cell>
+</row>
+<row>
+<cell>medicine-man</cell><cell>dĭ-gí̆n</cell><cell>tin-dá-ko-ka-tlé̆</cell><cell>ha-tá-lĭ</cell>
+</row>
+<row>
+<cell>mother</cell><cell>ko-mấ</cell><cell>ku-sí</cell><cell>sha-mú̆</cell>
+</row>
+<row>
+<cell>people (tribesmen)</cell><cell>ko-kí</cell><cell>shĕ-tĭn-dé̆</cell><cell>dĭ-né̆</cell>
+</row>
+<row>
+<cell>people (strangers)</cell><cell>tlúh-go ndé̆-hi</cell><cell>ta-á-tso</cell><cell>a-ná</cell>
+</row>
+<row>
+<cell>person</cell><cell>tsĭlh-kí̆dn</cell><cell>ti-ní</cell><cell>dĭ-né̆</cell>
+</row>
+<row>
+<cell>sister (younger)</cell><cell>ko-dĭ-zhé̆</cell><cell>shĕ-lá</cell><cell>shi-dé-zhĭ</cell>
+</row>
+<row>
+<cell>sister (elder)</cell><cell>ko-lú</cell><cell>shĕ-nda-té̆</cell><cell>shú̆d-dĭ</cell>
+</row>
+<row>
+<cell>uncle</cell><cell>ko-dâ-ú̆</cell><cell>shĕ-ka-na-tlé̆<hi rend="vertical-align: super">n</hi></cell><cell>shi-bí̆-zhi</cell>
+</row>
+<row>
+<cell>woman</cell><cell>ĭst-só̆n</cell><cell>ĕs-tsán</cell><cell>ĕs-tsán</cell>
+</row>
+</table>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Trees</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>cedar</cell><cell>gá-ĭl-lĭ</cell><cell>kálh-tĕ</cell><cell>gad</cell>
+</row>
+<row>
+<cell>cottonwood</cell><cell>t'is</cell><cell>tu-ás</cell><cell>t'is</cell>
+</row>
+<row>
+<cell>juniper</cell><cell>dĭl-tút-hlĕ-chi</cell><cell></cell><cell>gad náz-si</cell>
+</row>
+<row>
+<cell>oak</cell><cell>chi-chí̆l</cell><cell>shun-chi-lé̆</cell><cell>ché̆-chĭl</cell>
+</row>
+<row>
+<cell>pine</cell><cell>ndĭl-chí</cell><cell>nus-chí</cell><cell>ndish-chí</cell>
+</row>
+<row>
+<cell>piñon</cell><cell>o-bĕ-tsí̆n</cell><cell>ĭ-zĕn-chí</cell><cell>chá̆-olh</cell>
+</row>
+<row>
+<cell>spruce</cell><cell>djụ-útlh</cell><cell>kŏn-skĕ-lé̆</cell><cell>dishl-bái</cell>
+</row>
+<row>
+<cell>willow</cell><cell>gai</cell><cell>kí̆-ĭ</cell><cell>k'á-i</cell>
+</row>
+</table>
+
+<pb n="144" /><anchor id="Pg144" />
+
+<figure url="images/image79.png" rend="w90">
+<index index="fig" />
+<head>Navaho Women</head>
+<p><hi rend="font-style: italic">From Copyright Photograph 1906 by E.S. Curtis</hi></p>
+<figDesc>Illustration: Navaho Women</figDesc>
+</figure>
+
+<table rend="latexcolumns: 'p{1.75cm} p{1.75cm} p{1.75cm} p{1.75cm}'">
+<head><hi rend="font-variant: small-caps">Miscellaneous</hi></head>
+<row>
+<cell><hi rend="font-style: italic">English</hi></cell><cell><hi rend="font-style: italic">Apache</hi></cell><cell><hi rend="font-style: italic">Jicarilla</hi></cell><cell><hi rend="font-style: italic">Navaho</hi></cell>
+</row>
+<row>
+<cell>
+arm</cell><cell>ko-gún</cell><cell>gŏn</cell><cell>a-gá<hi rend="vertical-align: super">n</hi></cell>
+</row>
+<row>
+<cell>food</cell><cell>chi-zú̆n</cell><cell>ai-tá-i</cell><cell>chi-án</cell>
+</row>
+<row>
+<cell>forest</cell><cell>gụd-nlh-chíl</cell><cell>ku-dŏn-chíl</cell><cell>tsĭn</cell>
+</row>
+<row>
+<cell>god</cell><cell>ya-á-diz-tan</cell><cell>bi-tsa-shĕ-ndá-ĭ ye</cell>
+</row>
+<row>
+<cell>jewels</cell><cell>tsĕ-rụ-dé̆n-lĭg-gĕ</cell><cell>n'klĭz</cell>
+</row>
+<row>
+<cell>large</cell><cell>n'chai</cell><cell>n'tsai</cell><cell>n'tsa</cell>
+</row>
+<row>
+<cell>pollen</cell><cell>há-dĭn-tĭn tlâsh</cell><cell>tá-dĭ-tĭn</cell>
+</row>
+<row>
+<cell>small</cell><cell>ăl-chí̆-se</cell><cell>ŭns-tsé̆s-tĕ</cell><cell>yá-zhĕ</cell>
+</row>
+<row>
+<cell>spirits</cell><cell>chĭdn</cell><cell>kuts-áin</cell><cell>tsĭ*n-di</cell>
+</row>
+<row>
+<cell>spirit-land chĭdn-túh-yo bits-áin bĕ-kĕ-yá</cell>
+</row>
+<row>
+<cell>tobacco</cell><cell>tzĭlh-ná-to</cell><cell>ná-to-tĕ</cell><cell>n'át'o</cell>
+</row>
+<row>
+<cell>turquoise</cell><cell>du-tlí̆sh-ĭ</cell><cell>da-tlí̆sh-ĕ</cell><cell>dó-tlĭsh</cell>
+</row>
+</table>
+</div>
+
+<div rend="page-break-before: right">
+<index index="toc" />
+<index index="pdf" />
+<pb n="147" /><anchor id="Pg147" />
+<head>INDEX</head>
+
+
+<p><hi rend="font-style: italic">Abalone</hi>, cross of, on medicine cap, <ref target="Pg040">40</ref><lb />
+  in Navaho myth, <ref target="Pg091">91</ref>, <ref target="Pg092">92</ref>, <ref target="Pg097">97</ref>, <ref target="Pg103">103</ref>, <ref target="Pg104">104</ref>, <ref target="Pg115">115</ref></p>
+
+<p><hi rend="font-style: italic">Acoma</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Acorns</hi> eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Acosta</hi>, an Apache, conference with, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Ádĭlhkĭh</hi> (Black Fog) of Navaho myth, <ref target="Pg091">91</ref>, <ref target="Pg096">96</ref>, <ref target="Pg097">97</ref></p>
+
+<p><hi rend="font-style: italic">After-world</hi> in Apache belief, <ref target="Pg134">134</ref><lb />
+  in Jicarilla belief, <ref target="Pg135">135</ref><lb />
+  in Navaho belief, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Agave.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mescal</hi></p>
+
+<p><hi rend="font-style: italic">Ágocho.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Pigeon</hi></p>
+
+<p><hi rend="font-style: italic">Agriculture</hi> of the Navaho, <ref target="Pg073">73</ref></p>
+
+<p><hi rend="font-style: italic">Ahánĭ clan</hi> of the Navaho, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Aiahá<hi rend="vertical-align: super">n</hi> clan</hi> of the Apache, <ref target="Pg022">22</ref></p>
+
+<p><hi rend="font-style: italic">Aklólh.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Rainbow</hi></p>
+
+<p><hi rend="font-style: italic">Alabama</hi>, Apache sent to, <ref target="Pg010">10</ref></p>
+
+<p><hi rend="font-style: italic">All-color Corn Girl</hi> of Navaho myth, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Alphabet</hi> used for Indian terms, vi</p>
+
+<p><hi rend="font-style: italic">Anatomical terms</hi>, Athapascan, <ref target="Pg139">139</ref></p>
+
+<p><hi rend="font-style: italic">Animal chiefs</hi> in Navaho under-world, <ref target="Pg080">80</ref></p>
+
+<p><hi rend="font-style: italic">Animals</hi>, Athapascan terms for, <ref target="Pg139">139</ref><lb />
+  deified by Apache, <ref target="Pg029">29</ref><lb />
+  in Apache myth, <ref target="Pg027">27</ref>, <ref target="Pg035">35</ref><lb />
+  represented in Jicarilla dry-painting, <ref target="Pg057">57</ref><lb />
+  spirits of, prayers to, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Ánltsĭstn</hi>, a Jicarilla god, <ref target="Pg060">60</ref>, <ref target="Pg061">61</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Whirlwind</hi></p>
+
+<p><hi rend="font-style: italic">Antelope monster</hi> in Navaho myth, <ref target="Pg099">99</ref>, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Antelope skin</hi> used in maternity belt, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Apache</hi>, account of the, <ref target="Pg003">1</ref>-49<lb />
+  and Navaho compared, <ref target="Pg081">81</ref><lb />
+  application of term, <ref target="Pg053">53</ref><lb />
+  character of the, xix<lb />
+  Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref><lb />
+  people among Navaho, <ref target="Pg137">137</ref><lb />
+  tribal summary of, <ref target="Pg131">131</ref>-134<lb />
+  vocabulary of, <ref target="Pg139">139</ref>-144</p>
+
+<p><hi rend="font-style: italic">Apache-Mohave</hi> assigned to reservation, <ref target="Pg008">8</ref><lb />
+  character of, <ref target="Pg005">5</ref>-6<lb />
+  subdued by Crook, <ref target="Pg008">8</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mohave</hi></p>
+
+<p><hi rend="font-style: italic">Apaches del Perrillo</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches de Nabajú</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches Faraones</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches Gileños</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches Lipanes</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches Llaneros</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches Tejua</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apaches Vaqueros</hi> mentioned, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Apátĭĕh</hi>, application of term, <ref target="Pg005">5</ref></p>
+
+<p><hi rend="font-style: italic">Arapaho</hi>, Jicarilla name for, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Arivaipa</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  clans of the, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Armor</hi> in Navaho myth, <ref target="Pg104">104</ref>, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Arrow-point</hi> as knife in ceremony, <ref target="Pg118">118</ref></p>
+
+<p><hi rend="font-style: italic">Arrows</hi> in Jicarilla myth, <ref target="Pg063">63</ref>, <ref target="Pg065">65</ref>, <ref target="Pg068">68</ref><lb />
+  in Navaho myth, <ref target="Pg089">89</ref>, <ref target="Pg099">99</ref>, <ref target="Pg105">105</ref>, <ref target="Pg107">107</ref>-108, <ref target="Pg114">114</ref></p>
+
+<p><hi rend="font-style: italic">Art</hi>, graphic, of the Apache, <ref target="Pg020">20</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Painting</hi></p>
+
+<p><hi rend="font-style: italic">Arts</hi> of the Apache, <ref target="Pg132">132</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg074">74</ref>, <ref target="Pg136">136</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Basketry</hi>; <hi rend="font-variant: small-caps">Handicrafts</hi>; <hi rend="font-variant: small-caps">Industries</hi>; <hi rend="font-variant: small-caps">Pottery</hi>; <hi rend="font-variant: small-caps">Silver-work</hi></p>
+
+<p><hi rend="font-style: italic">Ástsĕ Ĕstsán</hi>, First Woman of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg090">90</ref>-95</p>
+
+<p><hi rend="font-style: italic">Ástsĕ Hástĭn</hi>, First Man of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg090">90</ref>-96</p>
+
+<p><hi rend="font-style: italic">Atsósĭ Hatál.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Feather Chant</hi></p>
+
+<p><hi rend="font-style: italic">Áya Kĭnné̆</hi>, a traditional people, <ref target="Pg106">106</ref>-107</p>
+
+<p><hi rend="font-style: italic">Badger</hi> in Jicarilla mythology, <ref target="Pg061">61</ref><lb />
+  in Navaho mythology, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Badger People</hi> of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg095">95</ref></p>
+
+<p><hi rend="font-style: italic">Bahózhonchi</hi>, a Navaho priesthood, <ref target="Pg083">83</ref><lb />
+  songs of the, <ref target="Pg125">125</ref></p>
+
+<pb n="148" /><anchor id="Pg148" />
+
+<p><hi rend="font-style: italic">Balíl</hi>, sacred wand of the Navaho, <ref target="Pg093">93</ref>, <ref target="Pg114">114</ref>, <ref target="Pg116">116</ref>, <ref target="Pg118">118</ref></p>
+
+<p><hi rend="font-style: italic">Basket</hi> in Jicarilla mythology, <ref target="Pg068">68</ref><lb />
+  medicine, in Navaho Night Chant, <ref target="Pg118">118</ref><lb />
+  wedding, of the Navaho, <ref target="Pg126">126</ref>, <ref target="Pg127">127</ref></p>
+
+<p><hi rend="font-style: italic">Basket drum</hi> of the Jicarillas, <ref target="Pg057">57</ref><lb />
+  in Navaho Night Chant, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Basketry</hi> of the Apache, <ref target="Pg020">20</ref>-21, <ref target="Pg042">42</ref>, <ref target="Pg132">132</ref><lb />
+  of the Jicarillas, <ref target="Pg054">54</ref>, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg077">77</ref>, <ref target="Pg136">136</ref><lb />
+  sacred symbol prescribed for, <ref target="Pg020">20</ref>, <ref target="Pg021">21</ref>, <ref target="Pg042">42</ref>, <ref target="Pg044">44</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Water Bottle</hi></p>
+
+<p><hi rend="font-style: italic">Baskets</hi>, burden, used by Apache, <ref target="Pg017">17</ref>, <ref target="Pg019">19</ref>, <ref target="Pg132">132</ref><lb />
+  Jicarilla, traded for corn, <ref target="Pg134">134</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Bat</hi> in Jicarilla mythology, <ref target="Pg067">67</ref>-68</p>
+
+<p><hi rend="font-style: italic">Bathing</hi> by the Apache, <ref target="Pg016">16</ref><lb />
+  following puberty rite, <ref target="Pg047">47</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hair-washing</hi>; <hi rend="font-variant: small-caps">Washing</hi></p>
+
+<p><hi rend="font-style: italic">Bead Chant</hi> of the Navaho, <ref target="Pg078">78</ref></p>
+
+<p><hi rend="font-style: italic">Beads</hi>, cross and crescent worked in, <ref target="Pg042">42</ref><lb />
+  of precious stones in Navaho myth, <ref target="Pg104">104</ref><lb />
+  shell, in Navaho mythology, <ref target="Pg106">106</ref>-107<lb />
+  shell, mixed with pollen, <ref target="Pg038">38</ref><lb />
+  silver, of the Navaho, <ref target="Pg076">76</ref>, <ref target="Pg077">77</ref><lb />
+  symbolic of prayer, <ref target="Pg034">34</ref><lb />
+  used in puberty rite, <ref target="Pg046">46</ref>, <ref target="Pg047">47</ref><lb />
+  white, on medicine caps, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Beans</hi> depicted in dry-painting, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Bear People</hi> of Navaho mythology, <ref target="Pg111">111</ref></p>
+
+<p><hi rend="font-style: italic">Bears</hi> in Apache mythology, <ref target="Pg035">35</ref><lb />
+  in Jicarilla mythology, <ref target="Pg056">56</ref>, <ref target="Pg058">58</ref>, <ref target="Pg064">64</ref><lb />
+  in Navaho dry-painting, <ref target="Pg079">79</ref><lb />
+  in Navaho mythology, <ref target="Pg097">97</ref>, <ref target="Pg102">102</ref>, <ref target="Pg106">106</ref><lb />
+  tabooed as food by Apache, <ref target="Pg020">20</ref><lb />
+  tabooed as food by Jicarillas, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Bear Springs</hi> valley, <ref target="Pg011">11</ref></p>
+
+<p><hi rend="font-style: italic">Bear, Tracking</hi>, a Navaho monster, <ref target="Pg099">99</ref>, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Beasts of burden</hi> in Apache myth, <ref target="Pg035">35</ref></p>
+
+<p><hi rend="font-style: italic">Beaver</hi> in Jicarilla mythology, <ref target="Pg061">61</ref></p>
+
+<p><hi rend="font-style: italic">Beds</hi> of the Apache, <ref target="Pg016">16</ref></p>
+
+<p><hi rend="font-style: italic">Begging ceremony</hi> of the Navaho, <ref target="Pg120">120</ref>, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Belts</hi>, maternity, used by Apache, <ref target="Pg038">38</ref>-39<lb />
+  silver, of the Navaho, <ref target="Pg076">76</ref>, <ref target="Pg126">126</ref>, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Big Dipper</hi> in Apache myth, <ref target="Pg025">25</ref>, <ref target="Pg027">27</ref>, <ref target="Pg029">29</ref><lb />
+  in Navaho myth, <ref target="Pg092">92</ref></p>
+
+<p><hi rend="font-style: italic">Big God</hi> in Navaho myth, <ref target="Pg098">98</ref>, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Bĭlh Ahatí̆nĭ</hi>, a Navaho mythic character, <ref target="Pg112">112</ref>-116</p>
+
+<p><hi rend="font-style: italic">Bĭnáyeaganĭ</hi>, a Navaho monster, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Bird People</hi> of Navaho mythology, <ref target="Pg095">95</ref></p>
+
+<p><hi rend="font-style: italic">Birds</hi>, creation of, in Apache myth, <ref target="Pg027">27</ref></p>
+
+<p><hi rend="font-style: italic">Birth.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Childbirth</hi></p>
+
+<p><hi rend="font-style: italic">Black Cloud</hi> of Navaho myth, <ref target="Pg091">91</ref>, <ref target="Pg096">96</ref>, <ref target="Pg097">97</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clouds</hi></p>
+
+<p><hi rend="font-style: italic">Black Fog.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ádĭlhkĭh</hi></p>
+
+<p><hi rend="font-style: italic">Black God</hi>, the Navaho Fire God, <ref target="Pg103">103</ref>-104</p>
+
+<p><hi rend="font-style: italic">Black Man.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Haschí̆n Dí̆lhĭli</hi></p>
+
+<p><hi rend="font-style: italic">Black river</hi>, Arizona, <ref target="Pg017">17</ref></p>
+
+<p><hi rend="font-style: italic">Blankets</hi> in Navaho mythology, <ref target="Pg094">94</ref>, <ref target="Pg095">95</ref><lb />
+  medicine-men compensated with, <ref target="Pg125">125</ref><lb />
+  of the Navaho, <ref target="Pg074">74</ref>-75, <ref target="Pg136">136</ref><lb />
+  used in marriage settlement, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Blindness</hi>, fear of, by initiates, <ref target="Pg120">120</ref><lb />
+  from looking upon mother-in-law, <ref target="Pg126">126</ref></p>
+
+<p><hi rend="font-style: italic">Blowing</hi> to expel spirits, <ref target="Pg048">48</ref></p>
+
+<p><hi rend="font-style: italic">Bluebird song</hi> of Yébĭchai ceremony, <ref target="Pg124">124</ref></p>
+
+<p><hi rend="font-style: italic">Blue Corn Boy</hi> of Navaho myth, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Bosque Redondo</hi>, Navaho removed to, <ref target="Pg083">83</ref><lb />
+  plan to remove Apache to, <ref target="Pg007">7</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mescalero Reservation</hi></p>
+
+<p><hi rend="font-style: italic">Bounty</hi> offered for scalps, <ref target="Pg006">6</ref></p>
+
+<p><hi rend="font-style: italic">Bourke</hi>, John G., cited, <ref target="Pg048">48</ref></p>
+
+<p><hi rend="font-style: italic">Bowl</hi> of pearl in Navaho mythology, <ref target="Pg092">92</ref><lb />
+  of shell used for medicine, <ref target="Pg117">117</ref>, <ref target="Pg120">120</ref><lb />
+  of turquoise in Apache myth, <ref target="Pg033">33</ref></p>
+
+<p><hi rend="font-style: italic">Bows.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Arrows</hi></p>
+
+<p><hi rend="font-style: italic">Bracelets</hi>, silver, of the Navaho, <ref target="Pg076">76</ref></p>
+
+<p><hi rend="font-style: italic">Breech-cloth.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi>; <hi rend="font-variant: small-caps">Loin-cloth</hi></p>
+
+<p><hi rend="font-style: italic">Buckskin.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Deerskin</hi></p>
+
+<p><hi rend="font-style: italic">Buffalo</hi> hunted by Jicarillas, <ref target="Pg054">54</ref><lb />
+  in Jicarilla after-world, <ref target="Pg135">135</ref><lb />
+  horns, myth concerning, <ref target="Pg061">61</ref>, <ref target="Pg062">62</ref></p>
+
+<p><hi rend="font-style: italic">Buffalo skin</hi>, tipis of, of the Jicarillas, <ref target="Pg134">134</ref><lb />
+  used in Jicarilla ceremony, <ref target="Pg057">57</ref></p>
+
+<p><hi rend="font-style: italic">Bumping Rocks</hi> of Navaho myth, <ref target="Pg101">101</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Rolling Stone</hi></p>
+
+<p><hi rend="font-style: italic">Burial.</hi> <hi rend="font-style: italic">See</hi> Mortuary Customs</p>
+
+<p><hi rend="font-style: italic">Butterfly</hi> in Jicarilla mythology, <ref target="Pg056">56</ref>, <ref target="Pg058">58</ref></p>
+
+<p><hi rend="font-style: italic">Buttons</hi>, silver, of the Navaho, <ref target="Pg077">77</ref></p>
+
+<p><hi rend="font-style: italic">Buzzard People</hi> of the Navaho, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Cabezon mountain</hi>, mythic creation of, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Cactus</hi>, fastened to Apache clothing, <ref target="Pg038">38</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Food</hi></p>
+
+<p><hi rend="font-style: italic">Cairns</hi>, Apache, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Camp life</hi> of the Apache, <ref target="Pg016">16</ref></p>
+
+<p><hi rend="font-style: italic">Cañon de Chelly</hi>, Navaho defeated in, <ref target="Pg083">83</ref><lb />
+  Navaho farms in, <ref target="Pg073">73</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Tsé̆gyiĭ</hi></p>
+
+<pb n="149" /><anchor id="Pg149" />
+
+<p><hi rend="font-style: italic">Caps</hi> of the Apache, <ref target="Pg131">131</ref>, <ref target="Pg133">133</ref><lb />
+  sacred, prescribed in Messiah religion, <ref target="Pg044">44</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi>; <hi rend="font-variant: small-caps">Headdress</hi>; <hi rend="font-variant: small-caps">Medicine Cap</hi></p>
+
+<p><hi rend="font-style: italic">Cardinal points</hi> and Apache prayer, <ref target="Pg133">133</ref><lb />
+  color symbolism of, <ref target="Pg060">60</ref>, <ref target="Pg061">61</ref>, <ref target="Pg064">64</ref>, <ref target="Pg066">66</ref>, <ref target="Pg084">84</ref>, <ref target="Pg087">87</ref>, <ref target="Pg090">90</ref>-92, <ref target="Pg103">103</ref>, <ref target="Pg115">115</ref>, <ref target="Pg118">118</ref><lb />
+  considered in dance circle, <ref target="Pg048">48</ref><lb />
+  in Apache ceremony, <ref target="Pg041">41</ref><lb />
+  in wedding ceremony, <ref target="Pg126">126</ref>, <ref target="Pg127">127</ref><lb />
+  prescribed order of, in Night Chant, <ref target="Pg118">118</ref><lb />
+  represented by gods, <ref target="Pg048">48</ref><lb />
+  terms for, <ref target="Pg140">140</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Orientation</hi></p>
+
+<p><hi rend="font-style: italic">Carleton</hi>, Gen. J. H., in Apache campaign, <ref target="Pg007">7</ref><lb />
+  Navaho subdued by, <ref target="Pg083">83</ref></p>
+
+<p><hi rend="font-style: italic">Carrizo</hi>, stream in Apache-land, <ref target="Pg011">11</ref></p>
+
+<p><hi rend="font-style: italic">Carson</hi>, Col. Kit, Navaho defeated by, <ref target="Pg083">83</ref></p>
+
+<p><hi rend="font-style: italic">Cassari</hi>, conference with, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Catamenia</hi>, mythic significance of, <ref target="Pg031">30</ref></p>
+
+<p><hi rend="font-style: italic">Cedar</hi>, use of, in dance, <ref target="Pg048">48</ref>, <ref target="Pg049">49</ref><lb />
+  used in effacing footprints, <ref target="Pg080">80</ref>-81</p>
+
+<p><hi rend="font-style: italic">Ceremonies</hi>, Apache, summary of, <ref target="Pg133">133</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg004">4</ref>, <ref target="Pg077">77</ref>-79, <ref target="Pg116">116</ref>-127, <ref target="Pg136">136</ref>, <ref target="Pg138">138</ref><lb />
+  puberty, of Apache, <ref target="Pg046">46</ref>, <ref target="Pg133">133</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dance</hi>; <hi rend="font-variant: small-caps">Marriage</hi>; <hi rend="font-variant: small-caps">Puberty Ceremony</hi></p>
+
+<p><hi rend="font-style: italic">Chalhké̆lh Nalí̆n.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Night Girl</hi></p>
+
+<p><hi rend="font-style: italic">Cha<hi rend="vertical-align: super">n</hi>zhní̆</hi>, Jicarilla clowns, <ref target="Pg059">59</ref></p>
+
+<p><hi rend="font-style: italic">Chato</hi>, raids by Apache under, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">Chĕhonaái</hi>, the Sun of Navaho myth, <ref target="Pg092">92</ref>, <ref target="Pg095">95</ref>, <ref target="Pg097">97</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Chuganaái</hi>; <hi rend="font-variant: small-caps">Chunnaái</hi>; <hi rend="font-variant: small-caps">Sun</hi></p>
+
+<p><hi rend="font-style: italic">Chiefs</hi> among the Jicarillas, <ref target="Pg055">55</ref><lb />
+  among the Navaho, <ref target="Pg081">81</ref>, <ref target="Pg136">136</ref><lb />
+  of the Apache, <ref target="Pg132">132</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Chihuahua</hi>, Apache raids into, <ref target="Pg014">14</ref><lb />
+  scalp bounty offered by, <ref target="Pg006">6</ref></p>
+
+<p><hi rend="font-style: italic">Childbirth</hi>, gods invoked at, <ref target="Pg034">34</ref><lb />
+  medicine-men participate at, <ref target="Pg038">38</ref></p>
+
+<p><hi rend="font-style: italic">Children</hi>, Apache affection toward, <ref target="Pg014">14</ref><lb />
+  Apache, disposal of bodies of, <ref target="Pg134">134</ref><lb />
+  Apache, early training of, <ref target="Pg017">17</ref><lb />
+  participate in puberty rite, <ref target="Pg046">46</ref>-47, <ref target="Pg124">124</ref>-125</p>
+
+<p><hi rend="font-style: italic">Chiricahua Apache</hi> at Fort Sill, <ref target="Pg131">131</ref><lb />
+  clans of the, <ref target="Pg133">133</ref><lb />
+  descent among the, <ref target="Pg022">22</ref>, <ref target="Pg132">132</ref><lb />
+  flee to New Mexico in 1876, <ref target="Pg009">9</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref><lb />
+  raids by, <ref target="Pg009">9</ref>, <ref target="Pg010">10</ref><lb />
+  tribal name of, <ref target="Pg134">134</ref></p>
+
+<p><hi rend="font-style: italic">Chóĭli</hi>, sacred mountain of the Navaho, <ref target="Pg091">91</ref>, <ref target="Pg094">94</ref>, <ref target="Pg096">96</ref>, <ref target="Pg098">98</ref></p>
+
+<p><hi rend="font-style: italic">Chuganaái</hi>, Apache Sun God, <ref target="Pg024">24</ref>-27, <ref target="Pg029">29</ref>-31, <ref target="Pg038">38</ref>, <ref target="Pg043">43</ref>, <ref target="Pg133">133</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Chĕhonaái</hi>; <hi rend="font-variant: small-caps">Chunnaái</hi>; <hi rend="font-variant: small-caps">Sun</hi></p>
+
+<p><hi rend="font-style: italic">Chunnaái</hi>, Jicarilla Sun God, <ref target="Pg060">60</ref>-68, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Cibicu fight</hi> in 1882, <ref target="Pg010">10</ref>-12</p>
+
+<p><hi rend="font-style: italic">Civilization</hi>, effect of, on Indians, <ref target="Pg022">22</ref></p>
+
+<p><hi rend="font-style: italic">Clan system</hi> of Indians, <ref target="Pg021">21</ref></p>
+
+<p><hi rend="font-style: italic">Clans</hi> absent among Jicarillas, <ref target="Pg054">54</ref>, <ref target="Pg135">135</ref><lb />
+  of the Apache, <ref target="Pg022">22</ref>-23, <ref target="Pg132">132</ref><lb />
+  of the Navaho, <ref target="Pg097">97</ref>-98, <ref target="Pg136">136</ref>-137</p>
+
+<p><hi rend="font-style: italic">Cliff-dwellers</hi> in Navaho clans, <ref target="Pg137">137</ref><lb />
+  in Navaho mythology, <ref target="Pg095">95</ref>, <ref target="Pg097">97</ref>, <ref target="Pg106">106</ref>-107, <ref target="Pg137">137</ref><lb />
+  mummies of, <ref target="Pg074">74</ref>-75</p>
+
+<p><hi rend="font-style: italic">Clothing</hi> decorated with cross and crescent, <ref target="Pg042">42</ref><lb />
+  deposited with the dead, <ref target="Pg134">134</ref><lb />
+  of flint in Jicarilla myth, <ref target="Pg063">63</ref><lb />
+  of godly personators, <ref target="Pg048">48</ref><lb />
+  of the Apache, <ref target="Pg131">131</ref><lb />
+  of the Jicarillas, <ref target="Pg054">54</ref>, <ref target="Pg134">134</ref><lb />
+  of the Navaho, <ref target="Pg136">136</ref><lb />
+  of turquoise in Jicarilla myth, <ref target="Pg063">63</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Caps</hi>; <hi rend="font-variant: small-caps">Costume</hi>; <hi rend="font-variant: small-caps">Hair-dressing</hi></p>
+
+<p><hi rend="font-style: italic">Clouds</hi>, Apache god of, <ref target="Pg035">35</ref><lb />
+  in Apache mythology, <ref target="Pg024">24</ref>, <ref target="Pg026">26</ref>-30, <ref target="Pg033">33</ref><lb />
+  in Navaho mythology, <ref target="Pg094">94</ref>, <ref target="Pg103">103</ref>, <ref target="Pg104">104</ref><lb />
+  symbolized on maternity belt, <ref target="Pg040">40</ref><lb />
+  symbolized on medicine cap, <ref target="Pg040">40</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Black Cloud</hi></p>
+
+<p><hi rend="font-style: italic">Clown</hi>, Gaŭnĕskí̆dĕ functions as, <ref target="Pg084">84</ref><lb />
+  in Navaho ceremony, <ref target="Pg120">120</ref>-121<lb />
+  of the Jicarillas, <ref target="Pg059">59</ref></p>
+
+<p><hi rend="font-style: italic">Cochiti</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Colorado river</hi>, mythic creation of, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Colors</hi>, Athapascan terms for, <ref target="Pg140">140</ref><lb />
+  directional, of the Apache, <ref target="Pg025">25</ref>-27, <ref target="Pg060">60</ref>, <ref target="Pg084">84</ref><lb />
+  directional, of the Jicarillas, <ref target="Pg060">60</ref>, <ref target="Pg061">61</ref>, <ref target="Pg064">64</ref>, <ref target="Pg066">66</ref><lb />
+  directional, of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg087">87</ref>, <ref target="Pg090">90</ref>-92, <ref target="Pg103">103</ref>, <ref target="Pg115">115</ref>, <ref target="Pg118">118</ref></p>
+
+<pb n="150" /><anchor id="Pg150" />
+
+<p><hi rend="font-style: italic">Comanche</hi>, Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Contests</hi> of skill in Navaho myth, <ref target="Pg107">107</ref>-108</p>
+
+<p><hi rend="font-style: italic">Cooking</hi> of mescal by Apache, <ref target="Pg017">17</ref>-18<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Food</hi></p>
+
+<p><hi rend="font-style: italic">Copper Mines</hi>, conference with Apache at, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Copper-working</hi> by the Navaho, <ref target="Pg077">77</ref></p>
+
+<p><hi rend="font-style: italic">Corn</hi> deities of Navaho myth, <ref target="Pg096">96</ref><lb />
+  depicted in dry-painting, <ref target="Pg121">121</ref>, <ref target="Pg123">123</ref><lb />
+  man born of, in Navaho myth, <ref target="Pg084">84</ref><lb />
+  prayers for, <ref target="Pg038">38</ref><lb />
+  túlapai made from, <ref target="Pg019">19</ref><lb />
+  used in puberty rite, <ref target="Pg046">46</ref>-47, <ref target="Pg125">125</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Seed</hi></p>
+
+<p><hi rend="font-style: italic">Corn-meal</hi>, mush of, in Navaho marriage ceremony, <ref target="Pg126">126</ref><lb />
+  sacred use of, <ref target="Pg038">38</ref><lb />
+  used in drying hair, <ref target="Pg125">125</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Meal</hi></p>
+
+<p><hi rend="font-style: italic">Cosmology.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Genesis</hi></p>
+
+<p><hi rend="font-style: italic">Costume</hi> of girls during puberty rite, <ref target="Pg047">47</ref><lb />
+  of Yébĭchai dancers, <ref target="Pg122">122</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi></p>
+
+<p><hi rend="font-style: italic">Cotton</hi>, blankets of, in Navaho mythology, <ref target="Pg094">94</ref></p>
+
+<p><hi rend="font-style: italic">Coyote</hi> in Jicarilla mythology, <ref target="Pg069">69</ref><lb />
+  in Navaho mythology, <ref target="Pg087">87</ref>, <ref target="Pg093">93</ref></p>
+
+<p><hi rend="font-style: italic">Coyote Chant</hi> of the Navaho, <ref target="Pg078">78</ref></p>
+
+<p><hi rend="font-style: italic">Coyoteros</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  assigned to reservation, <ref target="Pg008">8</ref><lb />
+  clans of the, <ref target="Pg132">132</ref><lb />
+  organization of the, <ref target="Pg022">22</ref><lb />
+  population of the, <ref target="Pg131">131</ref><lb />
+  subdued by Crook, <ref target="Pg008">8</ref></p>
+
+<p><hi rend="font-style: italic">Cradle-board</hi> deposited with infant's remains, <ref target="Pg134">134</ref></p>
+
+<p><hi rend="font-style: italic">Creation.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Genesis</hi></p>
+
+<p><hi rend="font-style: italic">Crescent.</hi> <hi rend="font-style: italic">See</hi> Cross and Crescent</p>
+
+<p><hi rend="font-style: italic">Cricket Girl</hi> of Navaho myth, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Crook</hi>, Gen. George, Apache campaign by, <ref target="Pg008">8</ref>-10</p>
+
+<p><hi rend="font-style: italic">Crops</hi>, fructification of, by Yólkai Ĕstsán, <ref target="Pg096">96</ref><lb />
+  Goddess of, of Apache, <ref target="Pg034">34</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Harvests</hi></p>
+
+<p><hi rend="font-style: italic">Cross</hi> in Apache myth, <ref target="Pg031">30</ref>, <ref target="Pg032">32</ref><lb />
+  made by Apache, <ref target="Pg010">10</ref><lb />
+  on Apache medicine cap, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Cross and crescent</hi> in Apache religion, <ref target="Pg042">42</ref><lb />
+  on Apache basketry, <ref target="Pg021">21</ref><lb />
+  origin of, among Apache, <ref target="Pg043">43</ref>, <ref target="Pg044">44</ref></p>
+
+<p><hi rend="font-style: italic">Crow</hi> in Apache mythology, <ref target="Pg028">28</ref><lb />
+  in Jicarilla mythology, <ref target="Pg061">61</ref><lb />
+  in Navaho mythology, <ref target="Pg112">112</ref></p>
+
+<p><hi rend="font-style: italic">Crow People</hi> of the Navaho, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Crystal.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Quartz crystal</hi></p>
+
+<p><hi rend="font-style: italic">Cuticle</hi>, people created from, <ref target="Pg097">97</ref></p>
+
+<p><hi rend="font-style: italic">Dance</hi> by Apache to revive dead, <ref target="Pg010">10</ref>-11<lb />
+  during puberty rites, <ref target="Pg046">46</ref><lb />
+  for rain among Apache, <ref target="Pg033">33</ref><lb />
+  Harvest, of the Apache, <ref target="Pg133">133</ref><lb />
+  in Navaho myth, <ref target="Pg108">108</ref><lb />
+  of the Jicarillas, <ref target="Pg058">58</ref>, <ref target="Pg059">59</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ceremonies</hi>; <hi rend="font-variant: small-caps">Yébĭchai</hi></p>
+
+<p><hi rend="font-style: italic">Dance of the Gods</hi> of Apache, <ref target="Pg047">47</ref>-49</p>
+
+<p><hi rend="font-style: italic">Das Lan</hi>, Apache medicine-man, <ref target="Pg021">21</ref>, <ref target="Pg037">37</ref>, <ref target="Pg038">38</ref>, <ref target="Pg042">42</ref>-46</p>
+
+<p><hi rend="font-style: italic">Dátĭlyĕ.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Humming-bird</hi></p>
+
+<p><hi rend="font-style: italic">Davis</hi>, Inspector-General, confers with Apache, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Dawn</hi> in Navaho mythology, <ref target="Pg087">87</ref></p>
+
+<p><hi rend="font-style: italic">Dead</hi>, Apache attempt to revive, <ref target="Pg010">10</ref><lb />
+  how regarded by Navaho, <ref target="Pg080">80</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Burial</hi>; <hi rend="font-variant: small-caps">Mortuary customs</hi></p>
+
+<p><hi rend="font-style: italic">Death</hi>, Apache conception of, <ref target="Pg032">32</ref><lb />
+  controlled by Yólkai Nalí̆n, <ref target="Pg034">34</ref><lb />
+  origin of, in Navaho myth, <ref target="Pg093">93</ref></p>
+
+<p><hi rend="font-style: italic">Death Goddess</hi> of the Apache, <ref target="Pg034">34</ref></p>
+
+<p><hi rend="font-style: italic">Deer</hi> in Apache myth, <ref target="Pg035">35</ref></p>
+
+<p><hi rend="font-style: italic">Deerskin</hi>, Apache paintings on, <ref target="Pg020">20</ref><lb />
+  in Navaho myth, <ref target="Pg091">91</ref>, <ref target="Pg092">92</ref>, <ref target="Pg094">94</ref>, <ref target="Pg096">96</ref>, <ref target="Pg097">97</ref><lb />
+  masks of god personators, <ref target="Pg048">48</ref><lb />
+  used in maternity belt, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Déĭlgĕt</hi>, an Antelope monster, <ref target="Pg099">99</ref>, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Dĕpé̆nsa</hi>, a Navaho sacred mountain, <ref target="Pg091">91</ref></p>
+
+<p><hi rend="font-style: italic">Descent</hi> among the Apache, <ref target="Pg022">22</ref>, <ref target="Pg132">132</ref><lb />
+  among the Navaho, <ref target="Pg136">136</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Inheritance</hi></p>
+
+<p><hi rend="font-style: italic">Designs</hi>, pottery, of Navaho gods, <ref target="Pg095">95</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ornament</hi></p>
+
+<p><hi rend="font-style: italic">Dĭgí̆n.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Holy People</hi></p>
+
+<p><hi rend="font-style: italic">Dĭné̆</hi>, Navaho tribal name, <ref target="Pg097">97</ref>, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Directions.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Cardinal points</hi></p>
+
+<p><hi rend="font-style: italic">Disease</hi>, how expelled by Jicarillas, <ref target="Pg060">60</ref><lb />
+  how regarded by Apache, <ref target="Pg029">29</ref>, <ref target="Pg035">35</ref><lb />
+  origin of, in Navaho mythology, <ref target="Pg093">93</ref><lb />
+  God of, of Apache, <ref target="Pg033">33</ref><lb />
+  <hi rend="font-style: italic">See</hi> Medicine; Medicine-men; Tubadzĭschí̆nĭ</p>
+
+<p><hi rend="font-style: italic">Divorce</hi> among the Jicarillas, <ref target="Pg055">55</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Marriage</hi></p>
+
+<pb n="151" /><anchor id="Pg151" />
+
+<p><hi rend="font-style: italic">Doh.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Fly</hi></p>
+
+<p><hi rend="font-style: italic">Doklí̆nĭ.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Nabakéltĭ</hi></p>
+
+<p><hi rend="font-style: italic">Dokóŏslit</hi>, a Navaho sacred mountain, <ref target="Pg091">91</ref></p>
+
+<p><hi rend="font-style: italic">Dó<hi rend="vertical-align: super">n</hi>ĭ Tlí̆shĭ Nôĭltá<hi rend="vertical-align: super">n</hi>sh.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Das Lan</hi></p>
+
+<p><hi rend="font-style: italic">Dreamer.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Bĭlh Ahatí̆nĭ</hi></p>
+
+<p><hi rend="font-style: italic">Dreams</hi>, ceremonies affected by, <ref target="Pg133">133</ref><lb />
+  God of, in Apache cosmology, <ref target="Pg031">31</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Visions</hi></p>
+
+<p><hi rend="font-style: italic">Dress.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi></p>
+
+<p><hi rend="font-style: italic">Drowning</hi>, rescue from, attributed to gods, <ref target="Pg109">109</ref></p>
+
+<p><hi rend="font-style: italic">Drum</hi>, basket, of the Jicarillas, <ref target="Pg057">57</ref><lb />
+  basket, used in Navaho Night Chant, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref><lb />
+  medicine, of Apache, <ref target="Pg011">11</ref><lb />
+  used in Apache dance, <ref target="Pg048">48</ref></p>
+
+<p><hi rend="font-style: italic">Dry-paintings</hi> of the Apache, <ref target="Pg041">41</ref>, <ref target="Pg047">47</ref><lb />
+  of the Jicarillas, <ref target="Pg056">56</ref>, <ref target="Pg057">57</ref><lb />
+  of the Navaho, <ref target="Pg078">78</ref>, <ref target="Pg079">79</ref>, <ref target="Pg115">115</ref>, <ref target="Pg119">119</ref>-123, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Dutlí̆shĭ Nalí̆n</hi>, Turquoise Girl, <ref target="Pg031">31</ref>, <ref target="Pg034">34</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Turquoise Woman</hi></p>
+
+<p><hi rend="font-style: italic">Dutlí̆shĭ Skhĭn</hi>, Turquoise Boy, <ref target="Pg031">31</ref>, <ref target="Pg033">33</ref></p>
+
+<p><hi rend="font-style: italic">Dwellings</hi> of the Apache, <ref target="Pg131">131</ref><lb />
+  of the Jicarillas, <ref target="Pg054">54</ref>, <ref target="Pg134">134</ref><lb />
+  of the Navaho, <ref target="Pg074">74</ref>-76, <ref target="Pg080">80</ref>-81, <ref target="Pg136">136</ref>, <ref target="Pg138">138</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hogán</hi>; <hi rend="font-variant: small-caps">Houses</hi>; <hi rend="font-variant: small-caps">Tipis</hi></p>
+
+<p><hi rend="font-style: italic">Eagle</hi>, feathers of, in Jicarilla myth, <ref target="Pg063">63</ref>-64, <ref target="Pg068">68</ref><lb />
+  feathers of, in Navaho myth, <ref target="Pg100">100</ref><lb />
+  feathers of, in puberty rite, <ref target="Pg046">46</ref><lb />
+  giant, in Jicarilla myth, <ref target="Pg066">66</ref>-68<lb />
+  giant, in Navaho myth, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Eagle People</hi>, how supplicated, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Earth</hi>, creation of, in Apache myth, <ref target="Pg026">26</ref></p>
+
+<p><hi rend="font-style: italic">Earth Daughter</hi> of Apache mythology, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref></p>
+
+<p><hi rend="font-style: italic">Earth God</hi> of Navaho mythology, <ref target="Pg098">98</ref></p>
+
+<p><hi rend="font-style: italic">Earth Messengers</hi> of Apache mythology, <ref target="Pg031">31</ref>, <ref target="Pg032">32</ref></p>
+
+<p><hi rend="font-style: italic">Elk</hi> in Jicarilla mythology, <ref target="Pg065">65</ref></p>
+
+<p><hi rend="font-style: italic">Ĕnásho Dĭlhklí̆shĕn</hi>, an Apache deity, <ref target="Pg031">31</ref>, <ref target="Pg034">34</ref></p>
+
+<p><hi rend="font-style: italic">Ĕstsán Nátlĕshĭn</hi>, a Jicarilla deity, <ref target="Pg062">62</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Evil-spirit Chant</hi> of the Navaho, <ref target="Pg078">78</ref></p>
+
+<p><hi rend="font-style: italic">Evil spirits</hi> banished in Night Chant, <ref target="Pg119">119</ref>-120</p>
+
+<p><hi rend="font-style: italic">Face-painting</hi> of Jicarilla dancers, <ref target="Pg059">59</ref></p>
+
+<p><hi rend="font-style: italic">Fasting</hi> by Apache medicine-men, <ref target="Pg032">32</ref></p>
+
+<p><hi rend="font-style: italic">Fear</hi> of Apache by other tribes, <ref target="Pg006">6</ref><lb />
+  unknown to Apache, <ref target="Pg014">14</ref></p>
+
+<p><hi rend="font-style: italic">Feather Chant</hi> of the Navaho, <ref target="Pg078">78</ref></p>
+
+<p><hi rend="font-style: italic">Feathers</hi>, eagle, in Jicarilla myth, <ref target="Pg063">63</ref>-64, <ref target="Pg068">68</ref><lb />
+  eagle, in Navaho myth, <ref target="Pg100">100</ref><lb />
+  eagle, in puberty rite, <ref target="Pg046">46</ref><lb />
+  employed in dry-painting, <ref target="Pg120">120</ref><lb />
+  Jicarilla headdress of, <ref target="Pg054">54</ref><lb />
+  turkey, prayer-sticks of, <ref target="Pg117">117</ref></p>
+
+<p><hi rend="font-style: italic">Feather wands</hi> in Night Chant, <ref target="Pg118">118</ref>, <ref target="Pg119">119</ref></p>
+
+<p><hi rend="font-style: italic">Fermentation</hi> by Apache, <ref target="Pg019">19</ref>-20</p>
+
+<p><hi rend="font-style: italic">Fire</hi>, how made by Apache, <ref target="Pg014">14</ref>, <ref target="Pg018">18</ref><lb />
+  in Jicarilla mythology, <ref target="Pg063">63</ref>, <ref target="Pg064">64</ref><lb />
+  mythic origin of, <ref target="Pg069">69</ref><lb />
+  used in God Dance, <ref target="Pg049">49</ref><lb />
+  used in Jicarilla ceremony, <ref target="Pg058">58</ref><lb />
+  used in Night-Chant ceremony, <ref target="Pg116">116</ref><lb />
+  used at Yébĭchai Dance, <ref target="Pg122">122</ref></p>
+
+<p><hi rend="font-style: italic">Fireflies</hi> in Jicarilla mythology, <ref target="Pg069">69</ref></p>
+
+<p><hi rend="font-style: italic">Fire God</hi> of the Navaho, <ref target="Pg103">103</ref>-104</p>
+
+<p><hi rend="font-style: italic">Fire-sticks</hi> in Jicarilla mythology, <ref target="Pg064">64</ref>, <ref target="Pg065">65</ref></p>
+
+<p><hi rend="font-style: italic">First Man.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ástsĕ Hástĭn</hi></p>
+
+<p><hi rend="font-style: italic">First Woman.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ástsĕ Ĕstsán</hi></p>
+
+<p><hi rend="font-style: italic">Fish</hi> tabooed by Apache, <ref target="Pg020">20</ref><lb />
+  tabooed by Jicarillas, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Flint</hi> clothing in Jicarilla myth, <ref target="Pg063">63</ref></p>
+
+<p><hi rend="font-style: italic">Flood</hi> in Apache myth, <ref target="Pg027">27</ref>-28<lb />
+  in Jicarilla mythology, <ref target="Pg061">61</ref><lb />
+  in Navaho mythology, <ref target="Pg088">88</ref>, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Florida</hi>, Apache prisoners sent to, <ref target="Pg010">10</ref></p>
+
+<p><hi rend="font-style: italic">Flutes</hi> mentioned in Navaho myth, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Fly</hi> (Doh) in Apache myth, <ref target="Pg026">26</ref>, <ref target="Pg027">27</ref></p>
+
+<p><hi rend="font-style: italic">Fog.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clouds</hi>; <hi rend="font-variant: small-caps">Rain</hi></p>
+
+<p><hi rend="font-style: italic">Food</hi> of the Apache, <ref target="Pg014">14</ref>-16, <ref target="Pg019">19</ref>, <ref target="Pg020">20</ref>, <ref target="Pg131">131</ref>, <ref target="Pg140">140</ref><lb />
+  of the Jicarillas, <ref target="Pg134">134</ref>, <ref target="Pg140">140</ref><lb />
+  of the Navaho, <ref target="Pg076">76</ref>, <ref target="Pg140">140</ref><lb />
+  terms for, <ref target="Pg139">139</ref>-140<lb />
+  used during maturity rite, <ref target="Pg125">125</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Taboo</hi></p>
+
+<p><hi rend="font-style: italic">Foot-racing</hi> at time of Night Chant, <ref target="Pg122">122</ref><lb />
+  in Navaho myth, <ref target="Pg107">107</ref></p>
+
+<p><hi rend="font-style: italic">Fort Apache</hi>, Apache scouts at, <ref target="Pg010">10</ref><lb />
+  Coyoteros placed near, <ref target="Pg008">8</ref></p>
+
+<p><hi rend="font-style: italic">Fort Apache agency</hi>, number of Apache at, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">Fort Sill</hi>, Apache sent to, <ref target="Pg010">10</ref><lb />
+  Chiricahua at, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">Fort Sumner</hi>, New Mexico, <ref target="Pg083">83</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Bosque Redondo</hi></p>
+
+<p><hi rend="font-style: italic">Fort Wingate</hi>, Apache surrender at, <ref target="Pg009">9</ref><lb />
+  Navaho arrive at, <ref target="Pg083">83</ref></p>
+
+<pb n="152" /><anchor id="Pg152" />
+
+<p><hi rend="font-style: italic">Four</hi>, an Apache sacred number, <ref target="Pg036">36</ref>, <ref target="Pg041">41</ref>-43</p>
+
+<p><hi rend="font-style: italic">Fox People</hi> of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg095">95</ref></p>
+
+<p><hi rend="font-style: italic">Frightening</hi> the patient in Night Chant ceremony, <ref target="Pg119">119</ref></p>
+
+<p><hi rend="font-style: italic">Fringe Mouths</hi>, Navaho deities, <ref target="Pg109">109</ref>, <ref target="Pg113">113</ref>, <ref target="Pg114">114</ref>, <ref target="Pg123">123</ref></p>
+
+<p><hi rend="font-style: italic">Frogs</hi>, creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Fungi</hi> eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Fun-maker.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clown</hi></p>
+
+<p><hi rend="font-style: italic">Furniture</hi> of the Navaho, <ref target="Pg076">76</ref></p>
+
+<p><hi rend="font-style: italic">Gấgé̆.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Crow</hi></p>
+
+<p><hi rend="font-style: italic">Gambler</hi> in Navaho mythology, <ref target="Pg111">111</ref></p>
+
+<p><hi rend="font-style: italic">Gamblers</hi> present at Night Chant, <ref target="Pg122">122</ref></p>
+
+<p><hi rend="font-style: italic">Gá<hi rend="vertical-align: super">n</hi>askĭáĭ</hi>, a Navaho god, <ref target="Pg114">114</ref><lb />
+  represented in dry-painting, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Garcés</hi>, Francisco, on the Apache, <ref target="Pg004">4</ref></p>
+
+<p><hi rend="font-style: italic">Gáŭn</hi>, Apache gods, <ref target="Pg031">31</ref>, <ref target="Pg035">35</ref></p>
+
+<p><hi rend="font-style: italic">Genesis</hi> of Navaho clans, <ref target="Pg137">137</ref><lb />
+  of the Apache, <ref target="Pg023">23</ref>-35, <ref target="Pg133">133</ref><lb />
+  of the Jicarillas, <ref target="Pg060">60</ref>-62, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg083">83</ref>-98, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Geronimo</hi>, capture of, <ref target="Pg010">10</ref><lb />
+  raids by Apache under, <ref target="Pg009">9</ref>, <ref target="Pg010">10</ref></p>
+
+<p><hi rend="font-style: italic">Ghost Dance</hi> identified with Dance of Gods, <ref target="Pg048">48</ref></p>
+
+<p><hi rend="font-style: italic">Giants</hi> in Navaho mythology, <ref target="Pg098">98</ref>, <ref target="Pg105">105</ref>-106<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Monsters</hi></p>
+
+<p><hi rend="font-style: italic">Girl Dance</hi> among Apache, <ref target="Pg046">46</ref></p>
+
+<p><hi rend="font-style: italic">Goddesses</hi>, how personated in Navaho ceremony, <ref target="Pg111">111</ref></p>
+
+<p><hi rend="font-style: italic">Gods</hi>, Indian belief in power of, <ref target="Pg045">45</ref><lb />
+  of the Apache, <ref target="Pg031">31</ref>, <ref target="Pg035">35</ref><lb />
+  personated in Apache ceremony, <ref target="Pg041">41</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dance</hi>; <hi rend="font-variant: small-caps">Holy People</hi>; <hi rend="font-variant: small-caps">Mythology</hi>;  <hi rend="font-variant: small-caps">Religion</hi></p>
+
+<p><hi rend="font-style: italic">Gopher</hi> in Jicarilla mythology, <ref target="Pg065">65</ref>, <ref target="Pg066">66</ref></p>
+
+<p><hi rend="font-style: italic">Goshonné</hi>, Apache medicine-man, <ref target="Pg037">37</ref>, <ref target="Pg038">38</ref></p>
+
+<p><hi rend="font-style: italic">Gourd</hi> drinking cups of Apache, <ref target="Pg021">21</ref></p>
+
+<p><hi rend="font-style: italic">Government</hi> of the Apache, <ref target="Pg132">132</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg136">136</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Chiefs</hi>; <hi rend="font-variant: small-caps">Political organization</hi></p>
+
+<p><hi rend="font-style: italic">Grasshopper People</hi> of Navaho myth, <ref target="Pg100">100</ref>, <ref target="Pg103">103</ref></p>
+
+<p><hi rend="font-style: italic">Graves</hi> of the Apache, <ref target="Pg133">133</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mortuary customs</hi></p>
+
+<p><hi rend="font-style: italic">Gray God.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hasché̆lapai</hi></p>
+
+<p><hi rend="font-style: italic">Great Dipper.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Big Dipper</hi></p>
+
+<p><hi rend="font-style: italic">Green things</hi> created by Turquoise Girl, <ref target="Pg034">34</ref></p>
+
+<p><hi rend="font-style: italic">Guadalupe Hidalgo</hi>, treaty of, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Habitat</hi> of the Apache, <ref target="Pg014">14</ref></p>
+
+<p><hi rend="font-style: italic">Habitations.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dwellings</hi>; <hi rend="font-variant: small-caps">Hogán</hi>;  <hi rend="font-variant: small-caps">Houses</hi>; <hi rend="font-variant: small-caps">Tipis</hi></p>
+
+<p><hi rend="font-style: italic">Hádĭlhkĭh.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Lightning</hi></p>
+
+<p><hi rend="font-style: italic">Hádĭntĭn Nalí̆n</hi>, Pollen Girl, in Apache myth, <ref target="Pg027">27</ref>-29, <ref target="Pg031">31</ref><lb />
+  functions of, <ref target="Pg034">34</ref>-35<lb />
+  invoked by Apache, <ref target="Pg043">43</ref></p>
+
+<p><hi rend="font-style: italic">Hádĭntin Skhĭn</hi>, Pollen Boy, in Apache myth, <ref target="Pg003">3</ref>, <ref target="Pg024">24</ref>-31, <ref target="Pg096">96</ref>, <ref target="Pg133">133</ref><lb />
+  function of, <ref target="Pg033">33</ref><lb />
+  invoked by Apache, <ref target="Pg043">43</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Pollen</hi>; <hi rend="font-variant: small-caps">Tádĭtĭn</hi></p>
+
+<p><hi rend="font-style: italic">Hair-cutting</hi> as a sign of mourning, <ref target="Pg055">55</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Hair-dressing</hi> of girls during maturity rite, <ref target="Pg124">124</ref><lb />
+  of the Apache, <ref target="Pg131">131</ref><lb />
+  of the Jicarillas, <ref target="Pg059">59</ref>, <ref target="Pg134">134</ref><lb />
+  of the Navaho, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Hair-washing</hi> ceremony of the Navaho, <ref target="Pg125">125</ref></p>
+
+<p><hi rend="font-style: italic">Haísndayĭn</hi>, Jicarilla tribal name, <ref target="Pg062">62</ref>, <ref target="Pg065">65</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Handicrafts</hi>, terms for, <ref target="Pg141">141</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Arts</hi>; <hi rend="font-variant: small-caps">Basketry</hi>; <hi rend="font-variant: small-caps">Industries</hi>;  <hi rend="font-variant: small-caps">Pottery</hi>; <hi rend="font-variant: small-caps">Silver-work</hi></p>
+
+<p><hi rend="font-style: italic">Happiness Chant</hi> of the Navaho, <ref target="Pg078">78</ref>, <ref target="Pg106">106</ref>-111</p>
+
+<p><hi rend="font-style: italic">Harvest Dance</hi> of the Apache, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Harvest God</hi> of the Apache, <ref target="Pg028">28</ref><lb />
+  of the Navaho, <ref target="Pg105">105</ref>, <ref target="Pg113">113</ref>, <ref target="Pg121">121</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Gá<hi rend="vertical-align: super">n</hi>askĭdĭ</hi></p>
+
+<p><hi rend="font-style: italic">Harvests</hi> prayed for by Apache, <ref target="Pg034">34</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Crops</hi></p>
+
+<p><hi rend="font-style: italic">Haschĕbaád</hi>, a Navaho goddess, <ref target="Pg114">114</ref><lb />
+  personated in Night Chant, <ref target="Pg116">116</ref>-120<lb />
+  represented in dry-painting, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref>, <ref target="Pg123">123</ref><lb />
+  significance of, <ref target="Pg111">111</ref></p>
+
+<p><hi rend="font-style: italic">Haschĕbakú̆<hi rend="vertical-align: super">n</hi></hi> personated in Night Chant, <ref target="Pg120">120</ref><lb />
+  represented in dry-painting, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Hasché̆lapai</hi> personated in Night Chant, <ref target="Pg116">116</ref></p>
+
+<p><hi rend="font-style: italic">Hasché̆ltĭ</hi> in Navaho mythology, <ref target="Pg092">92</ref>-94, <ref target="Pg096">96</ref>, <ref target="Pg097">97</ref>, <ref target="Pg113">113</ref>, <ref target="Pg115">115</ref><lb />
+  personated in Night Chant, <ref target="Pg116">116</ref>-120<lb />
+  represented in dry-painting, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Hasché̆zhĭnĭ</hi>, Navaho Fire God, <ref target="Pg103">103</ref>-104</p>
+
+<p><hi rend="font-style: italic">Haschí̆n Dí̆lhĭli</hi>, a god of creation, <ref target="Pg069">69</ref></p>
+
+<p><hi rend="font-style: italic">Haschógan</hi>, Navaho House Gods, <ref target="Pg092">92</ref>-93, <ref target="Pg095">95</ref>-97, <ref target="Pg103">103</ref>-104, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Háshkĕ Ní̆lntĕ</hi>, Apache medicine-man, <ref target="Pg029">29</ref></p>
+
+<p><hi rend="font-style: italic">Hashklí̆shnĭ</hi> clan, origin of, <ref target="Pg097">97</ref>, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Havasupai</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  baskets of, among Navaho, <ref target="Pg077">77</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<pb n="153" /><anchor id="Pg153" />
+
+<p><hi rend="font-style: italic">Hawk People of the Navaho</hi>, <ref target="Pg084">84</ref>, <ref target="Pg088">88</ref></p>
+
+<p><hi rend="font-style: italic">Head-dress</hi> of the Apache, <ref target="Pg131">131</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Caps</hi>; <hi rend="font-variant: small-caps">Hair-dressing</hi>; <hi rend="font-variant: small-caps">Medicine cap</hi></p>
+
+<p><hi rend="font-style: italic">Healing rites.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Medicine</hi></p>
+
+<p><hi rend="font-style: italic">Health</hi>, God and Goddess of, of Apache, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref>, <ref target="Pg033">33</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hádĭntĭn Skhĭn</hi></p>
+
+<p><hi rend="font-style: italic">Hermaphrodites</hi> in Navaho myth, <ref target="Pg085">85</ref></p>
+
+<p><hi rend="font-style: italic">Hills</hi>, creation of, in Apache myth, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mountains</hi></p>
+
+<p><hi rend="font-style: italic">History</hi> of the Apache, <ref target="Pg003">3</ref>-23<lb />
+  of the Navaho, <ref target="Pg081">81</ref>-83</p>
+
+<p><hi rend="font-style: italic">Hochónchĭ Hatal.</hi> See Evil-spirit Chant</p>
+
+<p><hi rend="font-style: italic">Hogán</hi>, the Navaho house, <ref target="Pg074">74</ref>, <ref target="Pg136">136</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dwellings</hi>; <hi rend="font-variant: small-caps">Houses</hi>; <hi rend="font-variant: small-caps">Tsí̆ndi hogán</hi></p>
+
+<p><hi rend="font-style: italic">Holy People</hi> of Navaho mythology, <ref target="Pg083">83</ref>-84, <ref target="Pg091">91</ref>, <ref target="Pg094">94</ref>-96, <ref target="Pg111">111</ref>-113, <ref target="Pg115">115</ref></p>
+
+<p><hi rend="font-style: italic">Home life</hi> of the Navaho, <ref target="Pg076">76</ref></p>
+
+<p><hi rend="font-style: italic">Honesty</hi>, how regarded by the Navaho, <ref target="Pg082">82</ref></p>
+
+<p><hi rend="font-style: italic">Hopi</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  Apache raids in country of, <ref target="Pg014">14</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref><lb />
+  visited by Garcés, <ref target="Pg004">4</ref></p>
+
+<p><hi rend="font-style: italic">Horse-racing</hi> at time of Night Chant, <ref target="Pg122">122</ref></p>
+
+<p><hi rend="font-style: italic">Horses</hi>, accoutrement of, ornamented by Navaho, <ref target="Pg077">77</ref><lb />
+  branded with sacred symbol, <ref target="Pg042">42</ref>, <ref target="Pg044">44</ref><lb />
+  sacrificed at graves, <ref target="Pg055">55</ref>, <ref target="Pg081">81</ref>, <ref target="Pg134">134</ref>, <ref target="Pg135">135</ref><lb />
+  used as doctors' fees, <ref target="Pg041">41</ref><lb />
+  used in marriage settlement, <ref target="Pg126">126</ref>, <ref target="Pg133">133</ref>, <ref target="Pg137">137</ref>-138</p>
+
+<p><hi rend="font-style: italic">Horse-thieving</hi> by the Navaho, <ref target="Pg082">82</ref></p>
+
+<p><hi rend="font-style: italic">Hostilities</hi> of the Apache, <ref target="Pg006">6</ref>-23<lb />
+  of the Navaho, <ref target="Pg081">81</ref>-83</p>
+
+<p><hi rend="font-style: italic">House Gods.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Haschógan</hi></p>
+
+<p><hi rend="font-style: italic">Houses</hi>, medicine, of the Jicarillas, <ref target="Pg057">57</ref><lb />
+  of the Apache, <ref target="Pg013">13</ref>-14, <ref target="Pg044">44</ref>, <ref target="Pg045">45</ref><lb />
+  of the dead burned by Jicarillas, <ref target="Pg055">55</ref><lb />
+  owned by Navaho women, <ref target="Pg076">76</ref><lb />
+  <hi rend="font-style: italic">See</hi> Dwellings; Hogán; Tipis</p>
+
+<p><hi rend="font-style: italic">Hozhónĭ Hatál.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Happiness Chant</hi></p>
+
+<p><hi rend="font-style: italic">Humming-bird</hi> in Apache myth, <ref target="Pg026">26</ref>, <ref target="Pg031">30</ref></p>
+
+<p><hi rend="font-style: italic">Hunchback gods</hi> of the Navaho, <ref target="Pg105">105</ref>, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Hunting</hi> by the Jicarillas, <ref target="Pg054">54</ref>, <ref target="Pg055">55</ref>, <ref target="Pg134">134</ref>-135</p>
+
+<p><hi rend="font-style: italic">Images</hi> used by Apache, <ref target="Pg040">40</ref>-41, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Implements</hi>, Jicarilla, origin of, <ref target="Pg069">69</ref><lb />
+  of the Apache, <ref target="Pg017">17</ref></p>
+
+<p><hi rend="font-style: italic">Incantation</hi> used in treating disease, <ref target="Pg036">36</ref></p>
+
+<p><hi rend="font-style: italic">Indian Office</hi>, policy of, regarding Apache, <ref target="Pg008">8</ref></p>
+
+<p><hi rend="font-style: italic">Industries</hi> of the Apache, <ref target="Pg132">132</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg136">136</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Arts</hi>; <hi rend="font-variant: small-caps">Handicrafts</hi></p>
+
+<p><hi rend="font-style: italic">Inheritance</hi> among Apache, <ref target="Pg022">22</ref><lb />
+  among Jicarillas, <ref target="Pg055">55</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Descent</hi></p>
+
+<p><hi rend="font-style: italic">Initiation</hi> into Yébĭchai order, <ref target="Pg120">120</ref>, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Intellect</hi>, Goddess of, of Apache, <ref target="Pg034">34</ref></p>
+
+<p><hi rend="font-style: italic">Intoxicants</hi> used by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Iron-working</hi> by the Navaho, <ref target="Pg077">77</ref></p>
+
+<p><hi rend="font-style: italic">Irrigation</hi> practised by Navaho, <ref target="Pg074">74</ref></p>
+
+<p><hi rend="font-style: italic">Isleta</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Itsá.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Eagle</hi></p>
+
+<p><hi rend="font-style: italic">Itsád Ndé̆yu.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Eagle People</hi></p>
+
+<p><hi rend="font-style: italic">Jemez</hi>, Navaho name for, <ref target="Pg138">138</ref><lb />
+  people among Navaho, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Jet</hi> in Navaho mythology, <ref target="Pg091">91</ref>, <ref target="Pg097">97</ref>, <ref target="Pg103">103</ref>, <ref target="Pg104">104</ref>, <ref target="Pg115">115</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Lignite</hi></p>
+
+<p><hi rend="font-style: italic">Jewelry</hi> of the Navaho, <ref target="Pg076">76</ref>-77</p>
+
+<p><hi rend="font-style: italic">Jewels</hi> in Navaho mythology, <ref target="Pg094">94</ref>, <ref target="Pg115">115</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Abalone</hi>; <hi rend="font-variant: small-caps">Jet</hi>; <hi rend="font-variant: small-caps">Moss agate</hi>; <hi rend="font-variant: small-caps">Pearl</hi>; <hi rend="font-variant: small-caps">Quartz crystal</hi>; <hi rend="font-variant: small-caps">Shell</hi>;  <hi rend="font-variant: small-caps">Turquoise</hi></p>
+
+<p><hi rend="font-style: italic">Jicarillas</hi>, account of the, <ref target="Pg051">51</ref>-69<lb />
+  population of the, <ref target="Pg131">131</ref><lb />
+  tribal summary of the, <ref target="Pg134">134</ref><lb />
+  vocabulary of the, <ref target="Pg139">139</ref>-144</p>
+
+<p><hi rend="font-style: italic">Juan José</hi>, an Apache chief, <ref target="Pg006">6</ref></p>
+
+<p><hi rend="font-style: italic">Juh</hi>, raids by Apache under, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">Juniper berries</hi> used by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Kâgĕ.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Crow</hi></p>
+
+<p><hi rend="font-style: italic">Kearny</hi>, Col. S. W., cited, <ref target="Pg082">82</ref></p>
+
+<p><hi rend="font-style: italic">Kĕdán</hi>, Navaho ceremonial paraphernalia, <ref target="Pg116">116</ref>-118</p>
+
+<p><hi rend="font-style: italic">Kĕldi<hi rend="vertical-align: super">n</hi>shé̆n.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Skunk</hi></p>
+
+<p><hi rend="font-style: italic">Kĭnní̆nĭkai</hi>, a Navaho locality, <ref target="Pg114">114</ref></p>
+
+<p><hi rend="font-style: italic">Kí̆nya Ánĭ</hi> clan, origin of, <ref target="Pg097">97</ref>, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Kiowa</hi>, Jicarilla name for, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Kiowa Apache</hi>, population of, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">Klĕganaái</hi>, the Moon, in Apache myth, <ref target="Pg031">31</ref></p>
+
+<p><hi rend="font-style: italic">Klĕhonaái</hi>, the Moon, in Navaho myth, <ref target="Pg092">92</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Klĕnaái</hi>; <hi rend="font-variant: small-caps">Moon</hi></p>
+
+<p><hi rend="font-style: italic">Kléjĕ Hatál.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Night Chant</hi></p>
+
+<p><hi rend="font-style: italic">Klĕnaái</hi>, the Moon, in Jicarilla myth, <ref target="Pg060">60</ref>, <ref target="Pg062">62</ref>, <ref target="Pg135">135</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Klĕganaái</hi>; <hi rend="font-variant: small-caps">Klĕhonaái</hi>; <hi rend="font-variant: small-caps">Moon</hi></p>
+
+<pb n="154" /><anchor id="Pg154" />
+
+<p><hi rend="font-style: italic">Klí̆shcho Nalí̆n</hi>, Snake Girl, symbolized on maternity belt, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Knives</hi> in Navaho ceremony, <ref target="Pg118">118</ref><lb />
+  in Navaho myth, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Kobadjischínĭ</hi>, a Jicarilla god, <ref target="Pg056">56</ref>, <ref target="Pg062">62</ref>-68, <ref target="Pg135">135</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Tobadzĭschí̆nĭ</hi>; <hi rend="font-variant: small-caps">Tubadzĭschí̆nĭ</hi></p>
+
+<p><hi rend="font-style: italic">Kolhkahí<hi rend="vertical-align: super">n</hi></hi>, a Jicarilla division, <ref target="Pg054">54</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Kósdĭlhkĭh.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Black Cloud</hi></p>
+
+<p><hi rend="font-style: italic">Kówa</hi>, the Apache house, <ref target="Pg013">13</ref>-14, <ref target="Pg044">44</ref>-45<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dwellings</hi></p>
+
+<p><hi rend="font-style: italic">Kútĕrastan</hi>, Apache creator, <ref target="Pg020">20</ref>, <ref target="Pg024">24</ref>-30, <ref target="Pg032">32</ref>, <ref target="Pg034">34</ref>, <ref target="Pg038">38</ref>, <ref target="Pg043">43</ref>, <ref target="Pg045">45</ref>, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Laguna</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Language.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Vocabulary</hi></p>
+
+<p><hi rend="font-style: italic">La Plata mountain</hi>, mythic creation of, <ref target="Pg091">91</ref></p>
+
+<p><hi rend="font-style: italic">Leggings</hi>, deerskin, of the Navaho, <ref target="Pg077">77</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi></p>
+
+<p><hi rend="font-style: italic">Lightning</hi> in Apache myth, <ref target="Pg024">24</ref>, <ref target="Pg025">25</ref>, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref>, <ref target="Pg031">30</ref>-33<lb />
+  in Jicarilla myth, <ref target="Pg067">67</ref><lb />
+  in Navaho myth, <ref target="Pg097">97</ref>, <ref target="Pg102">102</ref>, <ref target="Pg107">107</ref>, <ref target="Pg115">115</ref><lb />
+  represented in dry-paintings, <ref target="Pg047">47</ref><lb />
+  symbolized on maternity belt, <ref target="Pg039">39</ref>, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Lightning arrows</hi> in Navaho myth, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Lightning-stroke</hi>, how treated by Apache, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Lignite</hi> in Navaho myth, <ref target="Pg103">103</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Jet</hi></p>
+
+<p><hi rend="font-style: italic">Little Colorado river</hi>, creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Lizards</hi>, creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Llaneros</hi>, a band of Jicarillas, <ref target="Pg054">54</ref></p>
+
+<p><hi rend="font-style: italic">Locust</hi> in Navaho mythology, <ref target="Pg089">89</ref>, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Locust People</hi> of the Navaho, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Loin-cloth</hi> of the Apache, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">Magpie</hi> in Navaho myth, <ref target="Pg113">113</ref></p>
+
+<p><hi rend="font-style: italic">Maguey.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mescal</hi></p>
+
+<p><hi rend="font-style: italic">Mai Hatál.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Coyote Chant</hi></p>
+
+<p><hi rend="font-style: italic">Maínĕli<hi rend="vertical-align: super">n</hi>.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Gopher</hi></p>
+
+<p><hi rend="font-style: italic">Man-eating Bird</hi>, a Navaho monster, <ref target="Pg099">99</ref></p>
+
+<p><hi rend="font-style: italic">Mangas Coloradas</hi>, an Apache warrior, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Ma<hi rend="vertical-align: super">n</hi>sché̆.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Spider</hi></p>
+
+<p><hi rend="font-style: italic">Manuelito</hi>, chief of the Navaho, <ref target="Pg081">81</ref></p>
+
+<p><hi rend="font-style: italic">Manzanita</hi> used by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Maricopa</hi> in Apache war, <ref target="Pg007">7</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Marriage</hi> among the Apache, <ref target="Pg133">133</ref><lb />
+  among the Jicarillas, <ref target="Pg054">54</ref>, <ref target="Pg135">135</ref><lb />
+  among the Navaho, <ref target="Pg125">125</ref>-127, <ref target="Pg136">136</ref>-137<lb />
+  and property among Apache, <ref target="Pg022">22</ref>-23<lb />
+  restrictions among Apache, <ref target="Pg022">22</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Women</hi></p>
+
+<p><hi rend="font-style: italic">Masks</hi> of Apache dancers, <ref target="Pg047">47</ref>, <ref target="Pg048">48</ref><lb />
+  of Navaho gods, <ref target="Pg111">111</ref>, <ref target="Pg114">114</ref>, <ref target="Pg115">115</ref><lb />
+  used in Night Chant, <ref target="Pg116">116</ref>, <ref target="Pg119">119</ref>-123</p>
+
+<p><hi rend="font-style: italic">Maternity belt</hi> of Apache, <ref target="Pg038">38</ref>-39</p>
+
+<p><hi rend="font-style: italic">Maturity.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Puberty</hi></p>
+
+<p><hi rend="font-style: italic">Meal, sacred</hi>, carried by Hasché̆ltĭ, <ref target="Pg121">121</ref><lb />
+  used in dry-painting, <ref target="Pg119">119</ref>, <ref target="Pg120">120</ref><lb />
+  used in Jicarilla ceremony, <ref target="Pg059">59</ref><lb />
+  used in Night Chant, <ref target="Pg117">117</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Corn-meal</hi></p>
+
+<p><hi rend="font-style: italic">Medicine</hi>, dry-paintings used in, <ref target="Pg047">47</ref></p>
+
+<p><hi rend="font-style: italic">Medicine cap</hi> used by Apache, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Medicine ceremonies</hi>, God Dance a part of, <ref target="Pg048">48</ref><lb />
+  of the Jicarillas, <ref target="Pg056">56</ref>, <ref target="Pg057">57</ref>, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg077">77</ref>-79<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Night Chant</hi></p>
+
+<p><hi rend="font-style: italic">Medicine craze.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Messiah craze</hi></p>
+
+<p><hi rend="font-style: italic">Medicine Dance</hi> of the Apache, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Medicine hogán</hi> of the Navaho, <ref target="Pg116">116</ref></p>
+
+<p><hi rend="font-style: italic">Medicine-making</hi> in Jicarilla myth, <ref target="Pg057">57</ref></p>
+
+<p><hi rend="font-style: italic">Medicine-men</hi> and ceremonies, <ref target="Pg133">133</ref><lb />
+  communicate with gods, <ref target="Pg032">32</ref><lb />
+  employment of, in puberty rites, <ref target="Pg046">46</ref>, <ref target="Pg125">125</ref><lb />
+  marriage ceremony conducted by, <ref target="Pg138">138</ref><lb />
+  Navaho, functions of, <ref target="Pg079">79</ref>-80<lb />
+  of the Apache, <ref target="Pg035">35</ref>-42, <ref target="Pg132">132</ref><lb />
+  participate in Night Chant, <ref target="Pg116">116</ref>-124</p>
+
+<p><hi rend="font-style: italic">Medicine performance</hi> of the Jicarillas, <ref target="Pg057">57</ref></p>
+
+<p><hi rend="font-style: italic">Medicine plants</hi>, how gathered, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Medicine practices</hi> of the Apache, <ref target="Pg035">35</ref>-42</p>
+
+<p><hi rend="font-style: italic">Medicine skin</hi> of the Apache, <ref target="Pg029">29</ref>-36</p>
+
+<p><hi rend="font-style: italic">Meriwether</hi>, Gov. David, treats with Navaho, <ref target="Pg081">81</ref></p>
+
+<p><hi rend="font-style: italic">Mescal</hi> harvest of the Apache, <ref target="Pg015">15</ref>-19<lb />
+  intoxicant made from, <ref target="Pg020">20</ref></p>
+
+<p><hi rend="font-style: italic">Mescalero reservation</hi>, Chiricahua sent to, <ref target="Pg009">9</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Bosque Redondo</hi></p>
+
+<p><hi rend="font-style: italic">Mescaleros</hi> confined at Bosque Redondo, <ref target="Pg083">83</ref><lb />
+  depredations by, <ref target="Pg083">83</ref><lb />
+  flee from reservation, <ref target="Pg009">9</ref><lb />
+  Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  plan to place Arizona Apache with, <ref target="Pg007">7</ref><lb />
+  population of the, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">Mesquite pods</hi> eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Messiah craze</hi> among Apache, <ref target="Pg010">10</ref>, <ref target="Pg038">38</ref>, <ref target="Pg042">42</ref>-46<lb />
+  Apache houses affected by, <ref target="Pg131">131</ref><lb />
+  basketry designs affected by, <ref target="Pg020">20</ref>-21</p>
+
+<pb n="155" /><anchor id="Pg155" />
+
+<p><hi rend="font-style: italic">Metal-work</hi> of the Navaho, <ref target="Pg076">76</ref>-77</p>
+
+<p><hi rend="font-style: italic">Mexican</hi> captives enslaved by Navaho, <ref target="Pg082">82</ref><lb />
+  coins used in Navaho silver-work, <ref target="Pg077">77</ref></p>
+
+<p><hi rend="font-style: italic">Migration</hi>, traditional, of the Jicarillas, <ref target="Pg062">62</ref></p>
+
+<p><hi rend="font-style: italic">Miles</hi>, Gen. N. A., subdues Apache, <ref target="Pg010">10</ref></p>
+
+<p><hi rend="font-style: italic">Milky Way</hi> in Apache myth, <ref target="Pg034">34</ref>, <ref target="Pg134">134</ref><lb />
+  in Navaho myth, <ref target="Pg093">93</ref></p>
+
+<p><hi rend="font-style: italic">Miracle performers</hi> of Apache myth, <ref target="Pg032">32</ref><lb />
+  of Jicarilla myth, <ref target="Pg062">62</ref>-68<lb />
+  of Navaho myth, <ref target="Pg098">98</ref></p>
+
+<p><hi rend="font-style: italic">Miraculous personages</hi> of Apache myth, <ref target="Pg133">133</ref><lb />
+  of Jicarilla myth, <ref target="Pg135">135</ref><lb />
+  of Navaho myth, <ref target="Pg138">138</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Gods</hi></p>
+
+<p><hi rend="font-style: italic">Moccasins</hi>, cross and crescent on, <ref target="Pg042">42</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi></p>
+
+<p><hi rend="font-style: italic">Modesty</hi> of Apache women, <ref target="Pg016">16</ref></p>
+
+<p><hi rend="font-style: italic">Mohave</hi>, Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Apache-Mohave</hi></p>
+
+<p><hi rend="font-style: italic">Monsters</hi> in Apache mythology, <ref target="Pg032">32</ref><lb />
+  in Jicarilla mythology, <ref target="Pg063">63</ref>-68, <ref target="Pg135">135</ref><lb />
+  in Navaho mythology, <ref target="Pg089">89</ref>, <ref target="Pg090">90</ref>, <ref target="Pg138">138</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Giants</hi>; <hi rend="font-variant: small-caps">Water Monsters</hi></p>
+
+<p><hi rend="font-style: italic">Months</hi>, names of, <ref target="Pg141">141</ref></p>
+
+<p><hi rend="font-style: italic">Moon</hi>, creation of, in Apache myth, <ref target="Pg031">30</ref>, <ref target="Pg031">31</ref><lb />
+  creation of, in Navaho myth, <ref target="Pg092">92</ref></p>
+
+<p><hi rend="font-style: italic">Moon God.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Klĕganaái</hi>; <hi rend="font-variant: small-caps">Klĕhonaái</hi>; <hi rend="font-variant: small-caps">Klĕnaái</hi></p>
+
+<p><hi rend="font-style: italic">Moons</hi>, names of, <ref target="Pg141">141</ref></p>
+
+<p><hi rend="font-style: italic">Mortars</hi> in Navaho myth, <ref target="Pg103">103</ref></p>
+
+<p><hi rend="font-style: italic">Mortuary customs</hi> of the Apache, <ref target="Pg133">133</ref><lb />
+  of the Jicarillas, <ref target="Pg055">55</ref>, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg080">80</ref>, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Moss agate</hi> in Navaho mythology, <ref target="Pg092">92</ref></p>
+
+<p><hi rend="font-style: italic">Mother-in-law</hi>, taboo of, among Navaho, <ref target="Pg126">126</ref></p>
+
+<p><hi rend="font-style: italic">Mountain Chant</hi> of the Navaho, <ref target="Pg078">78</ref>, <ref target="Pg079">79</ref></p>
+
+<p><hi rend="font-style: italic">Mountain lion</hi>, in Jicarilla myth, <ref target="Pg064">64</ref><lb />
+  in Navaho myth, <ref target="Pg097">97</ref><lb />
+  skin of, used in maternity belt, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Mountain Lion People</hi> of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg087">87</ref>, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Mountain sheep</hi> in Navaho myth, <ref target="Pg113">113</ref>-114</p>
+
+<p><hi rend="font-style: italic">Mountains</hi>, mythic creation of, <ref target="Pg028">28</ref>, <ref target="Pg090">90</ref>-91<lb />
+  sacred, in Navaho myth, <ref target="Pg084">84</ref>, <ref target="Pg088">88</ref>, <ref target="Pg090">90</ref>-91, <ref target="Pg093">93</ref>, <ref target="Pg094">94</ref>, <ref target="Pg098">98</ref></p>
+
+<p><hi rend="font-style: italic">Mourning</hi> by the Jicarillas, <ref target="Pg055">55</ref>-56, <ref target="Pg135">135</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mortuary customs</hi></p>
+
+<p><hi rend="font-style: italic">Muhr</hi>, A. F., acknowledgments to, xx</p>
+
+<p><hi rend="font-style: italic">Mummies</hi> in cliff-ruins, <ref target="Pg074">74</ref>-75</p>
+
+<p><hi rend="font-style: italic">Murder</hi> among the Apache, <ref target="Pg045">45</ref></p>
+
+<p><hi rend="font-style: italic">Musical instruments</hi> of the Jicarillas, <ref target="Pg056">56</ref>-57<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Drums</hi>; <hi rend="font-variant: small-caps">Flutes</hi>; <hi rend="font-variant: small-caps">Rattles</hi></p>
+
+<p><hi rend="font-style: italic">Myers</hi>, W. E., acknowledgments to, xx</p>
+
+<p><hi rend="font-style: italic">Mythology</hi>, Apache, basket designs and, <ref target="Pg021">21</ref><lb />
+  of the Apache, <ref target="Pg023">23</ref>-35<lb />
+  of the Jicarillas, <ref target="Pg056">56</ref>-57, <ref target="Pg060">60</ref>-69<lb />
+  of the Navaho, <ref target="Pg083">83</ref>-106<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ceremonies</hi>; <hi rend="font-variant: small-caps">Genesis</hi>; <hi rend="font-variant: small-caps">Religion</hi></p>
+
+<p><hi rend="font-style: italic">Nabakéltĭ</hi>, Apache medicine-man, <ref target="Pg010">10</ref>-12</p>
+
+<p><hi rend="font-style: italic">Nacholécho.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Tarantula</hi></p>
+
+<p><hi rend="font-style: italic">Names</hi> adopted by Apache, <ref target="Pg042">42</ref><lb />
+  native, of Indian tribes, <ref target="Pg134">134</ref>, <ref target="Pg135">135</ref>, <ref target="Pg138">138</ref><lb />
+  of dead tabooed, <ref target="Pg034">34</ref><lb />
+  of the moons or months, <ref target="Pg141">141</ref></p>
+
+<p><hi rend="font-style: italic">Nané</hi>, conference with, <ref target="Pg007">7</ref><lb />
+  raids by Apache under, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">Nasté̆lh</hi> in Apache myth, <ref target="Pg031">31</ref></p>
+
+<p><hi rend="font-style: italic">Natói Hatál.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Shooting Chant</hi></p>
+
+<p><hi rend="font-style: italic">Natural phenomena</hi>, terms for, <ref target="Pg142">142</ref></p>
+
+<p><hi rend="font-style: italic">Navaho</hi>, account of the, <ref target="Pg071">71</ref>-127<lb />
+  and Apache paintings compared, <ref target="Pg041">41</ref><lb />
+  and Apache relationship, <ref target="Pg003">3</ref><lb />
+  and Jicarilla ceremony compared, <ref target="Pg053">53</ref>, <ref target="Pg054">54</ref>, <ref target="Pg056">56</ref><lb />
+  Apache name for, <ref target="Pg134">134</ref><lb />
+  character of ceremonies of, <ref target="Pg004">4</ref><lb />
+  character of the, xx<lb />
+  hair-dress of the, <ref target="Pg134">134</ref><lb />
+  Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  origin of the, <ref target="Pg003">3</ref><lb />
+  trade of Jicarillas with, <ref target="Pg135">135</ref><lb />
+  tribal summary of the, <ref target="Pg136">136</ref><lb />
+  vocabulary of the, <ref target="Pg139">139</ref>-144</p>
+
+<p><hi rend="font-style: italic">Nayé̆nayĕzganĭ</hi>, a Jicarilla god, <ref target="Pg055">55</ref>-57, <ref target="Pg062">62</ref>-68, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Nayé̆nĕzganĭ</hi>, Apache and Navaho deity, <ref target="Pg003">3</ref>, <ref target="Pg031">31</ref>, <ref target="Pg133">133</ref>, <ref target="Pg138">138</ref><lb />
+  birth and adventures of, <ref target="Pg032">32</ref>, <ref target="Pg098">98</ref>-106<lb />
+  personated in Night Chant, <ref target="Pg118">118</ref><lb />
+  represented in Apache painting, <ref target="Pg020">20</ref><lb />
+  symbolized on maternity belt, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Ndĕ</hi>, Apache tribal name, <ref target="Pg134">134</ref></p>
+
+<p><hi rend="font-style: italic">Ndídĭlhkĭzn</hi>, Lightning Maker, in Apache myth, <ref target="Pg025">25</ref>, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref><lb />
+  symbolized on medicine cap, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Ndísâgocha<hi rend="vertical-align: super">n</hi></hi>, Lightning Rumbler, in Apache myth, <ref target="Pg025">25</ref>, <ref target="Pg028">28</ref></p>
+
+<p><hi rend="font-style: italic">Nervousness</hi> treated by Apache, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">New Mexico</hi>, Chiricahua flee to, <ref target="Pg009">9</ref><lb />
+  plan to remove Apache to, <ref target="Pg007">7</ref></p>
+
+<pb n="156" /><anchor id="Pg156" />
+
+<p><hi rend="font-style: italic">New Mexico</hi>, raids by Victorio in, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">Night Chant</hi> of the Navaho, <ref target="Pg078">78</ref>, <ref target="Pg079">79</ref>, <ref target="Pg111">111</ref>-124</p>
+
+<p><hi rend="font-style: italic">Night Girl</hi> of Apache myth, <ref target="Pg031">30</ref>, <ref target="Pg031">31</ref></p>
+
+<p><hi rend="font-style: italic">Nigostú̆n</hi>, the Earth, in Apache myth, <ref target="Pg026">26</ref></p>
+
+<p><hi rend="font-style: italic">Nigostú̆n Bĭká Bĭnálzĕ.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Earth Messengers</hi></p>
+
+<p><hi rend="font-style: italic">Nigostú̆n Nalí̆n.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Earth Daughter</hi></p>
+
+<p><hi rend="font-style: italic">Ní̆lchi.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Winds</hi></p>
+
+<p><hi rend="font-style: italic">Nĭlchídĭlhkĭzn</hi>, the Apache Wind God, <ref target="Pg025">25</ref>, <ref target="Pg027">27</ref>, <ref target="Pg031">31</ref>, <ref target="Pg035">35</ref></p>
+
+<p><hi rend="font-style: italic">Níchitso</hi>, a Jicarilla Whirlwind god, <ref target="Pg061">61</ref></p>
+
+<p><hi rend="font-style: italic">Nôkusé.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Big Dipper</hi></p>
+
+<p><hi rend="font-style: italic">Number</hi>, sacred, of Apache, <ref target="Pg036">36</ref>, <ref target="Pg041">41</ref>-43</p>
+
+<p><hi rend="font-style: italic">Numerals</hi>, Southern Athapascan, <ref target="Pg142">142</ref></p>
+
+<p><hi rend="font-style: italic">Obscenity</hi> of Jicarilla clowns, <ref target="Pg059">59</ref></p>
+
+<p><hi rend="font-style: italic">Ocean</hi>, creation of, in Apache myth, <ref target="Pg033">33</ref>, <ref target="Pg133">133</ref><lb />
+  creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Ojo Caliente</hi>, Apache of, <ref target="Pg009">9</ref><lb />
+  Victorio surrenders at, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">Oklahoma</hi>, Apache sent to, <ref target="Pg010">10</ref><lb />
+  population of Apache in, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">Olleros</hi> band of Jicarillas, <ref target="Pg054">54</ref></p>
+
+<p><hi rend="font-style: italic">Onions</hi>, wild, eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Opuntia.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Prickly Pear</hi></p>
+
+<p><hi rend="font-style: italic">Orientation</hi> in sweating ceremony, <ref target="Pg118">118</ref><lb />
+  of baskets in ceremony, <ref target="Pg077">77</ref><lb />
+  of buffalo skin in ceremony, <ref target="Pg057">57</ref><lb />
+  of Jicarilla ceremonial enclosure, <ref target="Pg057">57</ref><lb />
+  of Navaho hogáns, <ref target="Pg080">80</ref>, <ref target="Pg136">136</ref><lb />
+  of sacred skins in Navaho myth, <ref target="Pg092">92</ref><lb />
+  of wedding basket, <ref target="Pg126">126</ref></p>
+
+<p><hi rend="font-style: italic">Origin.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Genesis</hi></p>
+
+<p><hi rend="font-style: italic">Ornamentation</hi> of Apache caps, <ref target="Pg131">131</ref>, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Ornaments</hi> of the Navaho, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Ovens</hi>, mescal, used by Apache, <ref target="Pg017">17</ref></p>
+
+<p><hi rend="font-style: italic">Owl</hi> in Jicarilla myth, <ref target="Pg062">62</ref><lb />
+  in Navaho myth, <ref target="Pg115">115</ref></p>
+
+<p><hi rend="font-style: italic">Owl People</hi> of the Navaho, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Painting</hi>, Apache, on deerskin, <ref target="Pg020">20</ref><lb />
+  of bodies by Yébĭchai dancers, <ref target="Pg122">122</ref><lb />
+  of skins in Navaho myth, <ref target="Pg115">115</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dry-paintings</hi>; <hi rend="font-variant: small-caps">Face-painting</hi></p>
+
+<p><hi rend="font-style: italic">Paiute</hi>, baskets of, among Navaho, <ref target="Pg077">77</ref></p>
+
+<p><hi rend="font-style: italic">Papago</hi>, Garcés among the, <ref target="Pg004">4</ref><lb />
+  in Apache war, <ref target="Pg007">7</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Paralysis</hi> treated by Apache, <ref target="Pg047">47</ref></p>
+
+<p><hi rend="font-style: italic">Pasquin</hi>, conference with, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Peaches</hi>, an Apache man, <ref target="Pg022">22</ref></p>
+
+<p><hi rend="font-style: italic">Pearl</hi> in Navaho creation myth, <ref target="Pg092">92</ref></p>
+
+<p><hi rend="font-style: italic">Personal terms</hi>, Southern Athapascan, <ref target="Pg143">143</ref></p>
+
+<p><hi rend="font-style: italic">Pesqueira</hi>, Don Ignacio, coöperates against Apache, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">Pestles</hi> in Navaho myth, <ref target="Pg103">103</ref></p>
+
+<p><hi rend="font-style: italic">Phillips</hi>, W. W., acknowledgments to, xx</p>
+
+<p><hi rend="font-style: italic">Phratries</hi> among the Navaho, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Picuris</hi> mentioned in Jicarilla myth, <ref target="Pg068">68</ref></p>
+
+<p><hi rend="font-style: italic">Pigeon</hi> in Apache myth, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref></p>
+
+<p><hi rend="font-style: italic">Pima</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  Garcés among the, <ref target="Pg004">4</ref><lb />
+  in Apache war, <ref target="Pg007">7</ref><lb />
+  Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Pinaleños</hi> established at San Carlos, <ref target="Pg008">8</ref></p>
+
+<p><hi rend="font-style: italic">Pine Squirrel People</hi> of the Navaho, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Pine-squirrel</hi> pouch of Hasché̆ltĭ, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Piñon</hi>, creation of, in Apache myth, <ref target="Pg027">27</ref><lb />
+  nuts of, eaten by Apache, <ref target="Pg019">19</ref><lb />
+  pollen of, used by Apache, <ref target="Pg038">38</ref><lb />
+  tea made from bark of, <ref target="Pg019">19</ref><lb />
+  used in ceremonial enclosure, <ref target="Pg057">57</ref><lb />
+  used for mythic water bottle, <ref target="Pg021">21</ref>, <ref target="Pg027">27</ref>, <ref target="Pg031">30</ref><lb />
+  water bottles coated with gum of, <ref target="Pg132">132</ref></p>
+
+<p><hi rend="font-style: italic">Pipes</hi> in Navaho myth, <ref target="Pg103">103</ref>, <ref target="Pg108">108</ref>-110, <ref target="Pg115">115</ref></p>
+
+<p><hi rend="font-style: italic">Plains Indians</hi>, Jicarilla name for, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Plains People</hi>, a Jicarilla band, <ref target="Pg054">54</ref></p>
+
+<p><hi rend="font-style: italic">Plants</hi> used in medicine, <ref target="Pg036">36</ref></p>
+
+<p><hi rend="font-style: italic">Poisoned tobacco</hi> in Navaho myth, <ref target="Pg103">103</ref></p>
+
+<p><hi rend="font-style: italic">Political organization</hi> of the Apache, <ref target="Pg132">132</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg136">136</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Chiefs</hi>; <hi rend="font-variant: small-caps">Government</hi></p>
+
+<p><hi rend="font-style: italic">Pollen</hi>, deification of, <ref target="Pg003">3</ref><lb />
+  gathering of, by Apache, <ref target="Pg133">133</ref><lb />
+  god personators sprinkled with, <ref target="Pg049">49</ref><lb />
+  in Navaho mythology, <ref target="Pg084">84</ref>, <ref target="Pg091">91</ref>, <ref target="Pg094">94</ref><lb />
+  use of, by Apache, <ref target="Pg034">34</ref>, <ref target="Pg038">38</ref>-41, <ref target="Pg043">43</ref>, <ref target="Pg133">133</ref><lb />
+  used in childbirth, <ref target="Pg039">39</ref>, <ref target="Pg040">40</ref><lb />
+  used in marriage ceremony, <ref target="Pg126">126</ref><lb />
+  used in Night Chant, <ref target="Pg119">119</ref><lb />
+  used in puberty rite, <ref target="Pg046">46</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hádĭntĭn Nalí̆n</hi>; <hi rend="font-variant: small-caps">Hádĭntĭn Skhĭn</hi>; <hi rend="font-variant: small-caps"> Tádĭtĭn</hi></p>
+
+<p><hi rend="font-style: italic">Polygamy</hi> among the Apache, <ref target="Pg013">13</ref>-14<lb />
+  among the Jicarillas, <ref target="Pg055">55</ref><lb />
+  among the Navaho, <ref target="Pg076">76</ref></p>
+
+<pb n="157" /><anchor id="Pg157" />
+
+<p><hi rend="font-style: italic">Population</hi> of the Apache, <ref target="Pg013">13</ref>, <ref target="Pg131">131</ref><lb />
+  of the Jicarillas, <ref target="Pg134">134</ref><lb />
+  of the Navaho, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Porcupine</hi> in Navaho myth, <ref target="Pg097">97</ref></p>
+
+<p><hi rend="font-style: italic">Potatoes</hi>, wild, eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Pottery</hi> made by Navaho gods, <ref target="Pg095">95</ref><lb />
+  of the Apache, <ref target="Pg020">20</ref><lb />
+  of the Jicarillas, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg076">76</ref>, <ref target="Pg077">77</ref>, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Pouch</hi> for image used by Apache, <ref target="Pg041">41</ref><lb />
+  for meal used by Hasché̆ltĭ, <ref target="Pg121">121</ref><lb />
+  for medicine used by Navaho, <ref target="Pg077">77</ref>, <ref target="Pg120">120</ref><lb />
+  for pollen among Apache, <ref target="Pg038">38</ref></p>
+
+<p><hi rend="font-style: italic">Prayers</hi>, how symbolized by Apache, <ref target="Pg003">3</ref><lb />
+  in Navaho ceremonies, <ref target="Pg138">138</ref><lb />
+  Navaho, character of, <ref target="Pg077">77</ref>-78<lb />
+  of the Apache, <ref target="Pg034">34</ref>-37, <ref target="Pg133">133</ref><lb />
+  on erection of hogán, <ref target="Pg136">136</ref><lb />
+  to animal spirits, <ref target="Pg039">39</ref></p>
+
+<p><hi rend="font-style: italic">Prayer-sticks</hi> of turkey feathers, <ref target="Pg117">117</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Kĕdán</hi></p>
+
+<p><hi rend="font-style: italic">Precious Stone deities</hi> of the Navaho, <ref target="Pg096">96</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Jewels</hi></p>
+
+<p><hi rend="font-style: italic">Presidios</hi> established to check Apache, <ref target="Pg005">5</ref></p>
+
+<p><hi rend="font-style: italic">Prickly pears</hi> eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">Property</hi> of women among Navaho, <ref target="Pg076">76</ref></p>
+
+<p><hi rend="font-style: italic">Property marks</hi> of Apache, <ref target="Pg018">18</ref></p>
+
+<p><hi rend="font-style: italic">Property right</hi> among Apache, <ref target="Pg022">22</ref><lb />
+  among Jicarillas, <ref target="Pg055">55</ref></p>
+
+<p><hi rend="font-style: italic">Prophecies</hi> of Apache medicine-man, <ref target="Pg045">45</ref><lb />
+  of death among Apache, <ref target="Pg038">38</ref>, <ref target="Pg045">45</ref></p>
+
+<p><hi rend="font-style: italic">Puberty ceremony</hi>, God Dance a part of, <ref target="Pg048">48</ref><lb />
+  in Navaho mythology, <ref target="Pg094">94</ref>-95<lb />
+  of the Apache, <ref target="Pg046">46</ref>, <ref target="Pg133">133</ref><lb />
+  of the Jicarillas, <ref target="Pg056">56</ref>, <ref target="Pg135">135</ref><lb />
+  of the Navaho, <ref target="Pg124">124</ref>-125</p>
+
+<p><hi rend="font-style: italic">Pueblos</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  Apache raids against, <ref target="Pg014">14</ref><lb />
+  baskets exchanged with, <ref target="Pg054">54</ref><lb />
+  ceremonies of the, <ref target="Pg004">4</ref><lb />
+  hair-dress of, <ref target="Pg134">134</ref><lb />
+  incorporated by Navaho, <ref target="Pg075">75</ref>, <ref target="Pg137">137</ref><lb />
+  Jicarilla ceremony borrowed from, <ref target="Pg054">54</ref>, <ref target="Pg135">135</ref><lb />
+  Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  Jicarillas trade with, <ref target="Pg134">134</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Purity</hi> symbolized by Apache, <ref target="Pg034">34</ref></p>
+
+<p><hi rend="font-style: italic">Quartz crystal</hi> in Navaho creation myth, <ref target="Pg092">92</ref></p>
+
+<p><hi rend="font-style: italic">Races.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Foot-racing</hi></p>
+
+<p><hi rend="font-style: italic">Racing songs</hi> of the Navaho, <ref target="Pg125">125</ref></p>
+
+<p><hi rend="font-style: italic">Rafts</hi> mentioned in Navaho myth, <ref target="Pg085">85</ref></p>
+
+<p><hi rend="font-style: italic">Rain</hi> furnished by Yólkai Ĕstsán, <ref target="Pg096">96</ref><lb />
+  in Jicarilla mythology, <ref target="Pg067">67</ref><lb />
+  man born of, in Navaho myth, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Rainbow</hi> in Jicarilla mythology, <ref target="Pg063">63</ref><lb />
+  in Navaho mythology, <ref target="Pg096">96</ref>, <ref target="Pg102">102</ref><lb />
+  represented in dry-painting, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref>, <ref target="Pg123">123</ref></p>
+
+<p><hi rend="font-style: italic">Rain Boy</hi> and Girl of Navaho myth, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Rain Dance</hi> of the Apache, <ref target="Pg033">33</ref>, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Rain God</hi> of the Apache, <ref target="Pg035">35</ref><lb />
+  of the Navaho, <ref target="Pg107">107</ref>, <ref target="Pg115">115</ref>, <ref target="Pg120">120</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Tónenĭlĭ</hi></p>
+
+<p><hi rend="font-style: italic">Rattles</hi> mentioned in Navaho myth, <ref target="Pg112">112</ref></p>
+
+<p><hi rend="font-style: italic">Red river</hi> of Navaho mythology, <ref target="Pg089">89</ref></p>
+
+<p><hi rend="font-style: italic">Reeds</hi>, use of, in Navaho myth, <ref target="Pg088">88</ref>, <ref target="Pg100">100</ref></p>
+
+<p><hi rend="font-style: italic">Religion</hi> of the Apache, <ref target="Pg029">29</ref>, <ref target="Pg042">42</ref>, <ref target="Pg133">133</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">After-world</hi>; <hi rend="font-variant: small-caps">Ceremonies</hi>; <hi rend="font-variant: small-caps">Messiah craze</hi>; <hi rend="font-variant: small-caps">Mythology</hi></p>
+
+<p><hi rend="font-style: italic">Religious character</hi> of the Navaho, <ref target="Pg079">79</ref></p>
+
+<p><hi rend="font-style: italic">Reptiles</hi>, creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Rio Grande</hi>, creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Ritual.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Ceremonies</hi>; <hi rend="font-variant: small-caps">Mythology</hi>; <hi rend="font-variant: small-caps">Religion</hi></p>
+
+<p><hi rend="font-style: italic">Rivers</hi>, creation of, in Apache myth, <ref target="Pg028">28</ref><lb />
+  creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Rolling Stone</hi>, a mythical monster, <ref target="Pg068">68</ref>, <ref target="Pg099">99</ref>, <ref target="Pg106">106</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Bumping Rocks</hi></p>
+
+<p><hi rend="font-style: italic">Ruins</hi>, pueblo, in Navaho mythology, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Running</hi>, symbolic in puberty rite, <ref target="Pg047">47</ref></p>
+
+<p><hi rend="font-style: italic">Sacrifice</hi> of property at death, <ref target="Pg055">55</ref>, <ref target="Pg081">81</ref>, <ref target="Pg134">134</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Saddle bags</hi>, sacred symbol prescribed for, <ref target="Pg044">44</ref></p>
+
+<p><hi rend="font-style: italic">Sait Ndĕ</hi>, a Jicarilla division, <ref target="Pg054">54</ref>, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Salt</hi> tabooed during puberty rite, <ref target="Pg047">47</ref>, <ref target="Pg125">125</ref></p>
+
+<p><hi rend="font-style: italic">Salvador</hi>, an Apache, conference with, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">San Carlos</hi>, Apache established at, <ref target="Pg008">8</ref>, <ref target="Pg009">9</ref><lb />
+  Apache flee from, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">San Carlos agency</hi>, number of Apache under,  <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">San Carlos Apache</hi>, native name of, <ref target="Pg134">134</ref></p>
+
+<p><hi rend="font-style: italic">San Carlos reservation</hi>, property disputes on,  <ref target="Pg023">23</ref></p>
+
+<p><hi rend="font-style: italic">Sand altars.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dry-paintings</hi></p>
+
+<p><hi rend="font-style: italic">Sandia</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Sand People</hi>, a Jicarilla band, <ref target="Pg054">54</ref></p>
+
+<p><hi rend="font-style: italic">San Felipe</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<pb n="158" /><anchor id="Pg158" />
+
+<p><hi rend="font-style: italic">San Ildefonso</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">San Juan</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">San Juan river</hi>, creation of, in Navaho myth, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">San Xavier del Bac</hi>, mission of, <ref target="Pg004">4</ref></p>
+
+<p><hi rend="font-style: italic">Santa Clara</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Santo Domingo</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Scalp bounty</hi> offered, <ref target="Pg006">6</ref></p>
+
+<p><hi rend="font-style: italic">Scalping</hi> mentioned in Navaho myth, <ref target="Pg107">107</ref></p>
+
+<p><hi rend="font-style: italic">Scouts</hi>, Apache, at Fort Apache, <ref target="Pg010">10</ref></p>
+
+<p><hi rend="font-style: italic">Scratching</hi> prohibited during maturity rite, <ref target="Pg047">47</ref>, <ref target="Pg125">125</ref></p>
+
+<p><hi rend="font-style: italic">Seed planting</hi> in Navaho mythology, <ref target="Pg085">85</ref>, <ref target="Pg086">86</ref>, <ref target="Pg090">90</ref>, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Seeds</hi> borne by Gá<hi rend="vertical-align: super">n</hi>askĭdĭ, <ref target="Pg121">121</ref><lb />
+  how prepared by Apache, <ref target="Pg015">15</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Corn</hi></p>
+
+<p><hi rend="font-style: italic">Sheep</hi> of the Navaho, <ref target="Pg073">73</ref>, <ref target="Pg074">74</ref><lb />
+  purchased for Navaho, <ref target="Pg083">83</ref><lb />
+  used in marriage settlement, <ref target="Pg126">126</ref></p>
+
+<p><hi rend="font-style: italic">Shell</hi> beads mixed with pollen, <ref target="Pg038">38</ref><lb />
+  beads of the Navaho, <ref target="Pg077">77</ref><lb />
+  ornaments of the Navaho, <ref target="Pg136">136</ref><lb />
+  symbolic of prayer, <ref target="Pg034">34</ref><lb />
+  used as medicine bowl, <ref target="Pg117">117</ref>, <ref target="Pg120">120</ref><lb />
+  used in puberty rite, <ref target="Pg046">46</ref>, <ref target="Pg047">47</ref><lb />
+  white, in Navaho myth, <ref target="Pg084">84</ref>, <ref target="Pg091">91</ref>, <ref target="Pg092">92</ref>,  <ref target="Pg097">97</ref>, <ref target="Pg101">101</ref>, <ref target="Pg103">103</ref>, <ref target="Pg104">104</ref>, <ref target="Pg108">108</ref>, <ref target="Pg115">115</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Yólkai Ĕstsán</hi>; <hi rend="font-variant: small-caps">Yólkai Nalí̆n</hi></p>
+
+<p><hi rend="font-style: italic">Shield</hi> of Navaho Sun God, <ref target="Pg103">103</ref></p>
+
+<p><hi rend="font-style: italic">Shirts.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi></p>
+
+<p><hi rend="font-style: italic">Shooting Chant</hi> of the Navaho, <ref target="Pg078">78</ref><lb />
+  contest in Navaho myth, <ref target="Pg107">107</ref>, <ref target="Pg108">108</ref></p>
+
+<p><hi rend="font-style: italic">Shrines</hi> of the Apache, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Sia</hi>, Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Sierra Madre</hi>, Apache captured in, <ref target="Pg010">10</ref></p>
+
+<p><hi rend="font-style: italic">Silver</hi> ornaments used in marriage settlement, <ref target="Pg126">126</ref></p>
+
+<p><hi rend="font-style: italic">Silver-work</hi> of the Navaho, <ref target="Pg076">76</ref>-77, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Sí̆snají̆nĭ</hi>, a Navaho sacred mountain, <ref target="Pg090">90</ref></p>
+
+<p><hi rend="font-style: italic">Skin</hi>, painted, of Apache, <ref target="Pg029">29</ref>-35<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Antelope skin</hi>; <hi rend="font-variant: small-caps">Buffalo skin</hi>; <hi rend="font-variant: small-caps">Deerskin</hi></p>
+
+<p><hi rend="font-style: italic">Skirts</hi>, sacred, used in childbirth, <ref target="Pg039">39</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Clothing</hi></p>
+
+<p><hi rend="font-style: italic">Skunk</hi> in Jicarilla mythology, <ref target="Pg061">61</ref></p>
+
+<p><hi rend="font-style: italic">Sky</hi>, creation of, in Apache myth, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref><lb />
+  creation of, in Navaho myth, <ref target="Pg091">91</ref></p>
+
+<p><hi rend="font-style: italic">Sky God</hi> of the Apache, <ref target="Pg027">27</ref>, <ref target="Pg028">28</ref>, <ref target="Pg031">31</ref>, <ref target="Pg033">33</ref><lb />
+  of the Navaho, <ref target="Pg098">98</ref></p>
+
+<p><hi rend="font-style: italic">Sky Messengers</hi> of Apache myth, <ref target="Pg031">31</ref>, <ref target="Pg032">32</ref></p>
+
+<p><hi rend="font-style: italic">Slaves</hi> made of captives by Navaho, <ref target="Pg082">82</ref></p>
+
+<p><hi rend="font-style: italic">Small Dipper</hi>, creation of, in Navaho myth, <ref target="Pg093">93</ref></p>
+
+<p><hi rend="font-style: italic">Smoking.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Pipes</hi>; <hi rend="font-variant: small-caps">Tobacco</hi></p>
+
+<p><hi rend="font-style: italic">Snake Girl.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Klí̆shcho Nalí̆n</hi></p>
+
+<p><hi rend="font-style: italic">Snake, Great</hi>, in Navaho myth, <ref target="Pg097">97</ref><lb />
+  in Jicarilla myth, <ref target="Pg056">56</ref>, <ref target="Pg058">58</ref>, <ref target="Pg064">64</ref><lb />
+  in Navaho myth, <ref target="Pg090">90</ref>, <ref target="Pg102">102</ref><lb />
+  represented in Jicarilla dry-painting, <ref target="Pg057">57</ref></p>
+
+<p><hi rend="font-style: italic">Snake People</hi> in Navaho myth, <ref target="Pg111">111</ref></p>
+
+<p><hi rend="font-style: italic">Snipe Man</hi> in Navaho myth, <ref target="Pg102">102</ref></p>
+
+<p><hi rend="font-style: italic">Social customs</hi> of the Jicarillas, <ref target="Pg055">55</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Marriage</hi>; <hi rend="font-variant: small-caps">Mortuary customs</hi>;  <hi rend="font-variant: small-caps">Puberty</hi>; <hi rend="font-variant: small-caps">Women</hi></p>
+
+<p><hi rend="font-style: italic">Songs</hi> addressed to God of Health, <ref target="Pg033">33</ref><lb />
+  employed in maturity rite, <ref target="Pg046">46</ref>, <ref target="Pg125">125</ref><lb />
+  in Apache ceremony, <ref target="Pg041">41</ref>-42<lb />
+  in Jicarilla myth, <ref target="Pg057">57</ref><lb />
+  in Navaho ceremonies, <ref target="Pg138">138</ref><lb />
+  in Navaho mythology, <ref target="Pg084">84</ref>, <ref target="Pg086">86</ref>, <ref target="Pg094">94</ref>, <ref target="Pg111">111</ref>, <ref target="Pg112">112</ref>, <ref target="Pg115">115</ref><lb />
+  in Night Chant, <ref target="Pg118">118</ref>, <ref target="Pg119">119</ref>, <ref target="Pg121">121</ref>, <ref target="Pg123">123</ref>, <ref target="Pg124">124</ref><lb />
+  of Apache medicine-men, <ref target="Pg032">32</ref>, <ref target="Pg036">36</ref><lb />
+  of gods in Apache myth, <ref target="Pg026">26</ref>, <ref target="Pg027">27</ref>, <ref target="Pg032">32</ref><lb />
+  of the Jicarillas, <ref target="Pg058">58</ref></p>
+
+<p><hi rend="font-style: italic">Sonora</hi>, Apache raids into, <ref target="Pg014">14</ref><lb />
+  scalp bounty offered by, <ref target="Pg006">6</ref></p>
+
+<p><hi rend="font-style: italic">Sorcery</hi>, penalty for, among Jicarillas, <ref target="Pg135">135</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Witchcraft</hi></p>
+
+<p><hi rend="font-style: italic">Souls</hi>, belief in, by Jicarillas, <ref target="Pg056">56</ref></p>
+
+<p><hi rend="font-style: italic">Spanish</hi> missionaries and the Apache, <ref target="Pg004">4</ref>, <ref target="Pg006">6</ref><lb />
+  origin of Navaho metal-work, <ref target="Pg136">136</ref></p>
+
+<p><hi rend="font-style: italic">Sparrow-hawk People</hi> in Navaho myth, <ref target="Pg088">88</ref></p>
+
+<p><hi rend="font-style: italic">Spider</hi> in Jicarilla myth, <ref target="Pg062">62</ref></p>
+
+<p><hi rend="font-style: italic">Spider Woman</hi> in Navaho myth, <ref target="Pg100">100</ref></p>
+
+<p><hi rend="font-style: italic">Spirit Dance</hi> of the Apache, <ref target="Pg048">48</ref>, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Spirits</hi>, Navaho dread of, <ref target="Pg080">80</ref><lb />
+  of the dead of the Apache, <ref target="Pg134">134</ref></p>
+
+<p><hi rend="font-style: italic">Spruce</hi> used in Jicarilla ceremony, <ref target="Pg057">57</ref>-60<lb />
+  used in Navaho Night Chant, <ref target="Pg118">118</ref>-120</p>
+
+<p><hi rend="font-style: italic">Squashes</hi> represented in dry-painting, <ref target="Pg121">121</ref></p>
+
+<p><hi rend="font-style: italic">Squirrel.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Pine squirrel</hi></p>
+
+<p><hi rend="font-style: italic">Stars</hi>, creation of, in Apache myth, <ref target="Pg031">30</ref><lb />
+  in Navaho myth, <ref target="Pg092">92</ref>-93</p>
+
+<p><hi rend="font-style: italic">Stĕnátlĭhă<hi rend="vertical-align: super">n</hi></hi>, an Apache goddess, <ref target="Pg020">20</ref>, <ref target="Pg021">21</ref>, <ref target="Pg024">24</ref>-33, <ref target="Pg133">133</ref><lb />
+  represented in Apache painting, <ref target="Pg020">20</ref><lb />
+  symbolized on maternity belt, <ref target="Pg039">39</ref>, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Storage baskets</hi> of the Apache, <ref target="Pg021">21</ref>, <ref target="Pg132">132</ref></p>
+
+<p><hi rend="font-style: italic">Suicide</hi> among Apache, <ref target="Pg014">14</ref></p>
+
+<pb n="159" /><anchor id="Pg159" />
+
+<p><hi rend="font-style: italic">Sumac</hi>, berries used by Apache, <ref target="Pg019">19</ref><lb />
+  used in making water bottles, <ref target="Pg132">132</ref></p>
+
+<p><hi rend="font-style: italic">Sun</hi>, creation of, in Apache myth, <ref target="Pg031">30</ref><lb />
+  creation of, in Navaho myth, <ref target="Pg092">92</ref><lb />
+  in Jicarilla mythology, <ref target="Pg062">62</ref><lb />
+  the father of Twin Gods, <ref target="Pg099">99</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Sun God</hi></p>
+
+<p><hi rend="font-style: italic">Sunbeams</hi> in Navaho mythology, <ref target="Pg096">96</ref>, <ref target="Pg098">98</ref></p>
+
+<p><hi rend="font-style: italic">Sun-dogs</hi> in Navaho dry-painting, <ref target="Pg079">79</ref></p>
+
+<p><hi rend="font-style: italic">Sunflower</hi>, stalks of, used for flutes, <ref target="Pg084">84</ref></p>
+
+<p><hi rend="font-style: italic">Sun God</hi> in Navaho mythology, <ref target="Pg098">98</ref>-106<lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Chĕhonaái</hi>; <hi rend="font-variant: small-caps">Chuganaái</hi>; <hi rend="font-variant: small-caps">Chunnaái</hi></p>
+
+<p><hi rend="font-style: italic">Sŭsh Nalkái</hi>, a Navaho mythic bear, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Sweat</hi>, mythic creation from, <ref target="Pg024">24</ref>, <ref target="Pg025">25</ref></p>
+
+<p><hi rend="font-style: italic">Sweat-bath</hi> in Apache myth, <ref target="Pg033">33</ref><lb />
+  in Night Chant ceremony, <ref target="Pg117">117</ref>, <ref target="Pg118">118</ref></p>
+
+<p><hi rend="font-style: italic">Sweat-house</hi> in Apache myth, <ref target="Pg026">26</ref>-27<lb />
+  in Navaho myth, <ref target="Pg104">104</ref></p>
+
+<p><hi rend="font-style: italic">Symbol</hi> of faith among Apache, <ref target="Pg043">43</ref></p>
+
+<p><hi rend="font-style: italic">Symbolism</hi>, ancient, discarded by Apache, <ref target="Pg044">44</ref>, <ref target="Pg045">45</ref><lb />
+  color, of the Apache, <ref target="Pg084">84</ref><lb />
+  color, of the Jicarillas, <ref target="Pg060">60</ref>, <ref target="Pg061">61</ref>, <ref target="Pg064">64</ref>, <ref target="Pg066">66</ref><lb />
+  color, of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg087">87</ref>, <ref target="Pg090">90</ref>-92, <ref target="Pg103">103</ref>, <ref target="Pg115">115</ref>, <ref target="Pg118">118</ref><lb />
+  on Apache caps, <ref target="Pg131">131</ref><lb />
+  on Apache maternity belt, <ref target="Pg038">38</ref>-39<lb />
+  on Apache medicine skin, <ref target="Pg020">20</ref>, <ref target="Pg031">30</ref>-36</p>
+
+<p><hi rend="font-style: italic">Taboo</hi> of bear and fish, <ref target="Pg020">20</ref>, <ref target="Pg135">135</ref><lb />
+  of conversation while masked, <ref target="Pg123">123</ref><lb />
+  of flesh in puberty ceremony, <ref target="Pg047">47</ref><lb />
+  of houses of the dead, <ref target="Pg076">76</ref><lb />
+  of mother-in-law among Navaho, <ref target="Pg126">126</ref><lb />
+  of names of the dead, <ref target="Pg034">34</ref><lb />
+  of salt in puberty ceremony, <ref target="Pg047">47</ref>, <ref target="Pg125">125</ref><lb />
+  of scratching in puberty ceremony, <ref target="Pg047">47</ref>, <ref target="Pg125">125</ref><lb />
+  of <hi rend="font-style: italic">tsí̆ndi hogán</hi> by Navaho, <ref target="Pg081">81</ref></p>
+
+<p><hi rend="font-style: italic">Tádtĭtĭn</hi>, Navaho name for pollen, <ref target="Pg119">119</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hádĭntĭn</hi>; <hi rend="font-variant: small-caps">Pollen</hi></p>
+
+<p><hi rend="font-style: italic">Talking God.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hasché̆ltĭ</hi></p>
+
+<p><hi rend="font-style: italic">Taos</hi>, Jicarilla contact with, <ref target="Pg053">53</ref><lb />
+  mentioned in Jicarilla myth, <ref target="Pg064">64</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Tarantula</hi> in Apache myth, <ref target="Pg025">25</ref></p>
+
+<p><hi rend="font-style: italic">Tattooing</hi> among Apache, <ref target="Pg042">42</ref></p>
+
+<p><hi rend="font-style: italic">Tázhí̆.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Turkey</hi></p>
+
+<p><hi rend="font-style: italic">Temperature</hi> of White Mountain reservation, <ref target="Pg013">13</ref></p>
+
+<p><hi rend="font-style: italic">Texas</hi>, Apache raids into, <ref target="Pg009">9</ref>, <ref target="Pg014">14</ref></p>
+
+<p><hi rend="font-style: italic">Tipis</hi> of the Jicarillas, <ref target="Pg134">134</ref></p>
+
+<p><hi rend="font-style: italic">Tizwin.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Túlapai</hi></p>
+
+<p><hi rend="font-style: italic">To Ahánĭ clan</hi>, origin of, <ref target="Pg097">97</ref>, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Tobacco</hi> depicted in dry-painting, <ref target="Pg121">121</ref><lb />
+  in Navaho myth, <ref target="Pg103">103</ref>, <ref target="Pg108">108</ref>-109, <ref target="Pg115">115</ref></p>
+
+<p><hi rend="font-style: italic">Tobadzĭschí̆nĭ</hi>, a Navaho deity, <ref target="Pg003">3</ref>, <ref target="Pg138">138</ref><lb />
+  birth and adventures of, <ref target="Pg098">98</ref>-106<lb />
+  personated in Night Chant, <ref target="Pg118">118</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Kobadjischínĭ</hi>; <hi rend="font-variant: small-caps">Tubadzĭschí̆nĭ</hi></p>
+
+<p><hi rend="font-style: italic">To Dĭchínĭ clan</hi>, origin of, <ref target="Pg097">97</ref>, <ref target="Pg137">137</ref></p>
+
+<p><hi rend="font-style: italic">Toi Hatál</hi>. <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Water Chant</hi></p>
+
+<p><hi rend="font-style: italic">Tónenĭlĭ</hi>, Navaho Rain God, <ref target="Pg107">107</ref>, <ref target="Pg115">115</ref><lb />
+  personated in begging ceremony, <ref target="Pg120">120</ref></p>
+
+<p><hi rend="font-style: italic">Tontos</hi>, Apache name for, <ref target="Pg134">134</ref><lb />
+  assigned to reservation, <ref target="Pg008">8</ref><lb />
+  population of, <ref target="Pg131">131</ref><lb />
+  subdued by Crook, <ref target="Pg008">8</ref></p>
+
+<p><hi rend="font-style: italic">Tracking Bear</hi>, a Navaho monster, <ref target="Pg099">99</ref></p>
+
+<p><hi rend="font-style: italic">Trade</hi> of the Jicarillas, <ref target="Pg054">54</ref></p>
+
+<p><hi rend="font-style: italic">Travelling</hi>, Apache method of, <ref target="Pg016">16</ref>, <ref target="Pg017">17</ref></p>
+
+<p><hi rend="font-style: italic">Treaties</hi> with the Navaho, <ref target="Pg082">82</ref>-83</p>
+
+<p><hi rend="font-style: italic">Tree, Little</hi>, in Jicarilla myth, <ref target="Pg069">69</ref></p>
+
+<p><hi rend="font-style: italic">Trees</hi>, creation of, in Apache myth, <ref target="Pg027">27</ref><lb />
+  terms for, <ref target="Pg143">143</ref></p>
+
+<p><hi rend="font-style: italic">Tsa<hi rend="vertical-align: super">n</hi>natí̆</hi>, Jicarilla clowns, <ref target="Pg059">59</ref></p>
+
+<p><hi rend="font-style: italic">Tsé̆gyiĭ</hi>, a Navaho locality, <ref target="Pg114">114</ref>, <ref target="Pg116">116</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Cañon de Chelly</hi></p>
+
+<p><hi rend="font-style: italic">Tsé̆nagai.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Rolling Stone</hi></p>
+
+<p><hi rend="font-style: italic">Tsĕ Nahálĭ</hi>, preying Mountain Eagle, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Tsĕtahí̆dzĭlhtúhlĭ</hi>, a Navaho monster, <ref target="Pg106">106</ref></p>
+
+<p><hi rend="font-style: italic">Tsilité̆n.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Coyote</hi></p>
+
+<p><hi rend="font-style: italic">Tsí̆ndi</hi>, meaning of, <ref target="Pg080">80</ref></p>
+
+<p><hi rend="font-style: italic">Tsí̆ndi hogán</hi> defined, <ref target="Pg076">76</ref><lb />
+  taboo of, <ref target="Pg081">81</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Hogán</hi></p>
+
+<p><hi rend="font-style: italic">Tsótzĭlh</hi>, a Navaho sacred mountain, <ref target="Pg091">91</ref>, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Tubadzĭscí̆nĭ</hi>, an Apache deity, <ref target="Pg031">31</ref>, <ref target="Pg133">133</ref><lb />
+  function of, <ref target="Pg033">33</ref><lb />
+  represented in Apache painting, <ref target="Pg020">20</ref><lb />
+  symbolized on maternity belt, <ref target="Pg039">39</ref>, <ref target="Pg040">40</ref><lb />
+  <hi rend="font-style: italic">See also</hi> <hi rend="font-variant: small-caps">Kobadjischínĭ</hi>; <hi rend="font-variant: small-caps">Tobadzĭschí̆nĭ</hi></p>
+
+<p><hi rend="font-style: italic">Túlapai</hi> drunk by the Apache, <ref target="Pg019">19</ref>-20</p>
+
+<p><hi rend="font-style: italic">Tule</hi>, pollen of, used by Apache, <ref target="Pg038">38</ref></p>
+
+<p><hi rend="font-style: italic">Tu Ntĕlh</hi>, an Apache god, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Turkey</hi> in Apache myth, <ref target="Pg028">28</ref><lb />
+  in Navaho myth, <ref target="Pg088">88</ref><lb />
+  prayer-sticks with feathers of, <ref target="Pg117">117</ref></p>
+
+<p><hi rend="font-style: italic">Turquoise</hi>, bowl of, in Apache myth, <ref target="Pg033">33</ref><lb />
+  clothing of, in Jicarilla myth, <ref target="Pg063">63</ref><lb />
+  in Apache myth, <ref target="Pg026">26</ref><lb />
+  in Jicarilla myth, <ref target="Pg064">64</ref></p>
+
+<pb n="160" /><anchor id="Pg160" />
+
+<p><hi rend="font-style: italic">Turquoise</hi> in Navaho myth, <ref target="Pg091">91</ref>, <ref target="Pg092">92</ref>, <ref target="Pg097">97</ref>, <ref target="Pg101">101</ref>, <ref target="Pg103">103</ref>, <ref target="Pg104">104</ref>, <ref target="Pg106">106</ref>-107, <ref target="Pg115">115</ref><lb />
+  jewelry of the Navaho, <ref target="Pg076">76</ref><lb />
+  lance of Apache War God, <ref target="Pg032">32</ref><lb />
+  man born of, in Navaho myth, <ref target="Pg084">84</ref><lb />
+  pipe in Navaho myth, <ref target="Pg108">108</ref></p>
+
+<p><hi rend="font-style: italic">Turquoise Boy</hi> of Apache myth, <ref target="Pg031">31</ref>, <ref target="Pg033">33</ref></p>
+
+<p><hi rend="font-style: italic">Turquoise Woman</hi> of Navaho myth, <ref target="Pg097">97</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Dutlí̆shí Nalí̆n</hi></p>
+
+<p><hi rend="font-style: italic">Turtle monster</hi> in Jicarilla myth, <ref target="Pg064">64</ref>-65</p>
+
+<p><hi rend="font-style: italic">Tus.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Water bottle</hi></p>
+
+<p><hi rend="font-style: italic">Twin Gods</hi> of the Navaho, <ref target="Pg098">98</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Nayé̆nĕzoanĭ</hi>; <hi rend="font-variant: small-caps">Tobadzĭschí̆nĭ</hi></p>
+
+<p><hi rend="font-style: italic">Tzĕs.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Elk</hi></p>
+
+<p><hi rend="font-style: italic">Tzĭlhkí̆chĭ Hatál.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Mountain Chant</hi></p>
+
+<p><hi rend="font-style: italic">Tzĭlhnúhodĭhlĭ</hi>, sacred mountain, created, <ref target="Pg091">91</ref>, <ref target="Pg096">96</ref>, <ref target="Pg098">98</ref>, <ref target="Pg104">104</ref>, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Underworld</hi>, Navaho origin in, <ref target="Pg080">80</ref>, <ref target="Pg083">83</ref>, <ref target="Pg138">138</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Genesis</hi></p>
+
+<p><hi rend="font-style: italic">Ute</hi>, Jicarillas influenced by, <ref target="Pg134">134</ref><lb />
+  Jicarilla name for, <ref target="Pg135">135</ref></p>
+
+<p><hi rend="font-style: italic">Valleys</hi>, creation of, in Apache myth, <ref target="Pg028">28</ref></p>
+
+<p><hi rend="font-style: italic">Vegetation</hi> of White Mountain reservation, <ref target="Pg013">13</ref>, <ref target="Pg017">17</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Trees</hi></p>
+
+<p><hi rend="font-style: italic">Victorio</hi>, conference with, <ref target="Pg007">7</ref><lb />
+  surrender and death of, <ref target="Pg009">9</ref></p>
+
+<p><hi rend="font-style: italic">Visions</hi>, God of, in Apache cosmology, <ref target="Pg031">31</ref><lb />
+  knowledge gained through, <ref target="Pg032">32</ref><lb />
+  medicine-men influenced by, <ref target="Pg042">42</ref>, <ref target="Pg043">43</ref></p>
+
+<p><hi rend="font-style: italic">Vocabulary</hi>, Southern Athapascan, <ref target="Pg139">139</ref>-144</p>
+
+<p><hi rend="font-style: italic">Walapai</hi> join in Apache hostilities, <ref target="Pg008">8</ref><lb />
+  tribal name of, <ref target="Pg005">5</ref></p>
+
+<p><hi rend="font-style: italic">Walnuts</hi> eaten by Apache, <ref target="Pg019">19</ref></p>
+
+<p><hi rend="font-style: italic">War</hi> ceremonies, God Dance a part of, <ref target="Pg048">48</ref><lb />
+  of extermination against Apache, <ref target="Pg006">6</ref>, <ref target="Pg007">7</ref></p>
+
+<p><hi rend="font-style: italic">War Gods</hi>, Navaho. <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Nayé̆né̆zganĭ</hi>;  <hi rend="font-variant: small-caps">Tobadzĭschí̆nĭ</hi></p>
+
+<p><hi rend="font-style: italic">Washing</hi> of hands in marriage ceremony, <ref target="Pg126">126</ref>, <ref target="Pg127">127</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Bathing</hi>; <hi rend="font-variant: small-caps">Hair-washing</hi></p>
+
+<p><hi rend="font-style: italic">Water</hi>, miraculous creation of, <ref target="Pg097">97</ref>, <ref target="Pg137">137</ref><lb />
+  relation of Tubadzĭschí̆nĭ with, <ref target="Pg133">133</ref><lb />
+  Yólkai Ĕstsán conceives from, <ref target="Pg098">98</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Yólkai Ĕstsán</hi></p>
+
+<p><hi rend="font-style: italic">Water bottle</hi> in Apache myth, <ref target="Pg027">27</ref>-28, <ref target="Pg031">30</ref><lb />
+  in marriage ceremony, <ref target="Pg126">126</ref><lb />
+  in Navaho myth, <ref target="Pg094">94</ref><lb />
+  of the Apache, <ref target="Pg016">16</ref>, <ref target="Pg021">21</ref>, <ref target="Pg132">132</ref><lb />
+  of the Navaho, <ref target="Pg077">77</ref><lb />
+  sacred symbol prescribed for, <ref target="Pg044">44</ref></p>
+
+<p><hi rend="font-style: italic">Water Chant</hi> of the Navaho, <ref target="Pg078">78</ref></p>
+
+<p><hi rend="font-style: italic">Water God</hi> of the Apache, <ref target="Pg033">33</ref>, <ref target="Pg035">35</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Rain God</hi></p>
+
+<p><hi rend="font-style: italic">Water Monsters</hi> in Navaho mythology, <ref target="Pg087">87</ref></p>
+
+<p><hi rend="font-style: italic">Water Sprinkler</hi>, a Navaho Rain God, <ref target="Pg107">107</ref>, <ref target="Pg115">115</ref>, <ref target="Pg120">120</ref></p>
+
+<p><hi rend="font-style: italic">Weapons</hi>, Jicarilla, origin of, <ref target="Pg069">69</ref></p>
+
+<p><hi rend="font-style: italic">Weasel</hi> in Navaho myth, <ref target="Pg097">97</ref></p>
+
+<p><hi rend="font-style: italic">Weaving.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Blankets</hi></p>
+
+<p><hi rend="font-style: italic">Wheels</hi> in Jicarilla mythology, <ref target="Pg062">62</ref>, <ref target="Pg064">64</ref><lb />
+  medicine, made by Apache, <ref target="Pg010">10</ref>, <ref target="Pg011">11</ref></p>
+
+<p><hi rend="font-style: italic">Whips</hi>, yucca, of the Navaho, <ref target="Pg120">120</ref>-121</p>
+
+<p><hi rend="font-style: italic">Whirling log</hi> represented in dry-painting, <ref target="Pg120">120</ref>-121</p>
+
+<p><hi rend="font-style: italic">Whirlwind</hi> in Navaho myth, <ref target="Pg110">110</ref></p>
+
+<p><hi rend="font-style: italic">Whirlwind God</hi> of the Jicarillas, <ref target="Pg060">60</ref>, <ref target="Pg061">61</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Winds</hi></p>
+
+<p><hi rend="font-style: italic">White Corn Boy</hi> of Navaho myth, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">White Mountain Apache</hi>, population of, <ref target="Pg131">131</ref></p>
+
+<p><hi rend="font-style: italic">White Mountain reservation</hi>, Apache placed on, <ref target="Pg009">9</ref><lb />
+  character and area of, <ref target="Pg013">13</ref><lb />
+  "medicine" craze on, <ref target="Pg010">10</ref><lb />
+  property disputes on, <ref target="Pg023">23</ref></p>
+
+<p><hi rend="font-style: italic">White objects</hi> created by Yólkai Skhĭn, <ref target="Pg033">33</ref><lb />
+  symbolic of prayer, <ref target="Pg034">34</ref></p>
+
+<p><hi rend="font-style: italic">White river</hi>, Arizona, <ref target="Pg011">11</ref>, <ref target="Pg015">15</ref>, <ref target="Pg017">17</ref></p>
+
+<p><hi rend="font-style: italic">White-Shell Boy</hi> of Apache myth, <ref target="Pg031">31</ref>, <ref target="Pg033">33</ref></p>
+
+<p><hi rend="font-style: italic">White-Shell Girl.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Yólkai Nalí̆n</hi></p>
+
+<p><hi rend="font-style: italic">White-Shell Man</hi> of Navaho myth, <ref target="Pg097">97</ref></p>
+
+<p><hi rend="font-style: italic">White-Shell Woman.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Yólkai Ĕstsán</hi></p>
+
+<p><hi rend="font-style: italic">Wildcats</hi> in Jicarilla mythology, <ref target="Pg064">64</ref></p>
+
+<p><hi rend="font-style: italic">Wind People</hi> of Navaho mythology, <ref target="Pg095">95</ref>, <ref target="Pg099">99</ref></p>
+
+<p><hi rend="font-style: italic">Winds</hi>, function of, in Navaho belief, <ref target="Pg093">93</ref>, <ref target="Pg095">95</ref><lb />
+  how regarded by Apache, <ref target="Pg035">35</ref><lb />
+  in Apache myth, <ref target="Pg025">25</ref>, <ref target="Pg026">26</ref><lb />
+  in Navaho mythology, <ref target="Pg090">90</ref>, <ref target="Pg093">93</ref>, <ref target="Pg096">96</ref>, <ref target="Pg097">97</ref>, <ref target="Pg102">102</ref>, <ref target="Pg110">110</ref>, <ref target="Pg138">138</ref><lb />
+  participation of, in Jicarilla creation, <ref target="Pg061">61</ref><lb />
+  pollen scattered to, <ref target="Pg133">133</ref></p>
+
+<p><hi rend="font-style: italic">Witchcraft</hi>, penalty for, in future world, <ref target="Pg056">56</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Sorcery</hi></p>
+
+<p><hi rend="font-style: italic">Wolf</hi> in Navaho myth, <ref target="Pg097">97</ref></p>
+
+<p><hi rend="font-style: italic">Wolf People</hi> of the Navaho, <ref target="Pg084">84</ref>, <ref target="Pg087">87</ref>, <ref target="Pg090">90</ref>, <ref target="Pg095">95</ref></p>
+
+<p><hi rend="font-style: italic">Women</hi>, Apache, descent traced through, <ref target="Pg022">22</ref><lb />
+  Apache, dress of, <ref target="Pg131">131</ref><lb />
+  Apache, houses built by, <ref target="Pg013">13</ref><lb />
+  Apache, modesty of, <ref target="Pg016">16</ref></p>
+
+<pb n="161" /><anchor id="Pg161" />
+
+<p><hi rend="font-style: italic">Women</hi>, Apache, property right of, <ref target="Pg022">22</ref><lb />
+  Apache, status of, <ref target="Pg013">13</ref>-14<lb />
+  chiefs in Navaho mythology, <ref target="Pg084">84</ref><lb />
+  how treated, in Jicarilla ceremony, <ref target="Pg059">59</ref><lb />
+  Jicarilla, dress of, <ref target="Pg134">134</ref><lb />
+  Jicarilla, hair-dressing of, <ref target="Pg134">134</ref><lb />
+  Jicarilla, modesty of, <ref target="Pg058">58</ref><lb />
+  Navaho, blanket weavers, <ref target="Pg075">75</ref><lb />
+  Navaho, clothing of, <ref target="Pg136">136</ref><lb />
+  Navaho, hair-dressing of, <ref target="Pg136">136</ref><lb />
+  Navaho, status of, <ref target="Pg076">76</ref><lb />
+  Navaho, work of, <ref target="Pg085">85</ref><lb />
+  separated from men in Navaho myth, <ref target="Pg085">85</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Childbirth</hi>; <hi rend="font-variant: small-caps">Marriage</hi>; <hi rend="font-variant: small-caps">Puberty ceremony</hi></p>
+
+<p><hi rend="font-style: italic">Wool</hi> blankets, in Navaho myth of, <ref target="Pg094">94</ref></p>
+
+<p><hi rend="font-style: italic">Wósakĭdĭ.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Grasshopper People</hi></p>
+
+<p><hi rend="font-style: italic">Yádĭlhkĭh Bĭnálzé̆</hi>, Sky Messengers, of  Apache myth, <ref target="Pg031">31</ref></p>
+
+<p><hi rend="font-style: italic">Yádĭlhkĭh Skhĭn.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Sky God</hi></p>
+
+<p><hi rend="font-style: italic">Yakósha Skhĭn</hi>, an Apache deity, <ref target="Pg031">31</ref>, <ref target="Pg035">35</ref><lb />
+  <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Apache-Mohave</hi></p>
+
+<p><hi rend="font-style: italic">Yavapai</hi>, application of name, <ref target="Pg006">6</ref>, <ref target="Pg053">53</ref></p>
+
+<p><hi rend="font-style: italic">Yébĭchai</hi> and Apache dance compared, <ref target="Pg047">47</ref><lb />
+  dance of the Navaho, <ref target="Pg121">121</ref><lb />
+  gods of the Navaho, <ref target="Pg114">114</ref><lb />
+  order, initiation into, <ref target="Pg120">120</ref>, <ref target="Pg121">121</ref><lb />
+  signification of, <ref target="Pg116">116</ref></p>
+
+<p><hi rend="font-style: italic">Yéĭtso</hi>, Big God of the Navaho, <ref target="Pg098">98</ref>, <ref target="Pg105">105</ref></p>
+
+<p><hi rend="font-style: italic">Yellow-Corn Girl</hi> of Navaho myth, <ref target="Pg096">96</ref></p>
+
+<p><hi rend="font-style: italic">Yíyĕ.</hi> <hi rend="font-style: italic">See</hi> <hi rend="font-variant: small-caps">Owl</hi></p>
+
+<p><hi rend="font-style: italic">Yoi Hatál.</hi> See Bead Chant</p>
+
+<p><hi rend="font-style: italic">Yólkai Ĕstsán</hi>, a Jicarilla goddess, <ref target="Pg062">62</ref>, <ref target="Pg064">64</ref>,  <ref target="Pg068">68</ref>, <ref target="Pg135">135</ref><lb />
+  a Navaho goddess, <ref target="Pg094">94</ref>-96, <ref target="Pg098">98</ref>, <ref target="Pg099">99</ref>, <ref target="Pg105">105</ref>,  <ref target="Pg137">137</ref>, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Yólkai Nalí̆n</hi>, an Apache goddess, <ref target="Pg031">31</ref><lb />
+  function of, <ref target="Pg034">34</ref>, <ref target="Pg035">35</ref><lb />
+  guardian of spirit-land, <ref target="Pg134">134</ref><lb />
+  how supplicated, <ref target="Pg040">40</ref></p>
+
+<p><hi rend="font-style: italic">Yólkai Skhĭn</hi>, White-Shell Boy, of Apache,  <ref target="Pg031">31</ref>, <ref target="Pg033">33</ref></p>
+
+<p><hi rend="font-style: italic">Yŭádiĭstan</hi>, an Apache god, <ref target="Pg024">24</ref></p>
+
+<p><hi rend="font-style: italic">Yucca</hi> fruit eaten by Apache, <ref target="Pg019">19</ref><lb />
+  root in Navaho mythology, <ref target="Pg094">94</ref><lb />
+  root, washing with, <ref target="Pg115">115</ref>, <ref target="Pg125">125</ref><lb />
+  used for head-band, <ref target="Pg131">131</ref><lb />
+  whips made of, <ref target="Pg120">120</ref>-121</p>
+
+<p><hi rend="font-style: italic">Yuma</hi>, Jicarilla name for, <ref target="Pg135">135</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref></p>
+
+<p><hi rend="font-style: italic">Yuman</hi> and Apache relations, <ref target="Pg005">5</ref><lb />
+  and Jicarilla ceremony compared, <ref target="Pg056">56</ref></p>
+
+<p><hi rend="font-style: italic">Zahadolzhá</hi>, Fringe-mouth gods of Navaho, <ref target="Pg109">109</ref>, <ref target="Pg113">113</ref>, <ref target="Pg114">114</ref>, <ref target="Pg123">123</ref></p>
+
+<p><hi rend="font-style: italic">Zuñi</hi>, Apache name for the, <ref target="Pg134">134</ref><lb />
+  Navaho name for, <ref target="Pg138">138</ref><lb />
+  people among Navaho, <ref target="Pg137">137</ref></p>
+</div>
+
+<div>
+<p>THE END OF VOLUME I</p>
+
+<p>The University Press, Cambridge, U.S.A.</p>
+</div>
+
+</body>
+
+<back rend="page-break-before: right">
+<div>
+<pgIf output="pdf">
+  <then>
+      <div>
+        <divGen type="footnotes" />
+      </div>
+  </then>
+  <else>
+      <div>
+        <head>Footnotes</head>
+        <divGen type="footnotes" />
+      </div>
+  </else>
+</pgIf>
+</div>
+
+<div rend="page-break-before: right">
+<divGen type="pgfooter" />
+</div>
+
+</back>
+
+    </text>
+</TEI.2>
+
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+The Project Gutenberg EBook of The North American Indian by Edward S.
+Curtis
+
+
+
+This eBook is for the use of anyone anywhere at no cost and with almost no
+restrictions whatsoever. You may copy it, give it away or re-use it under
+the terms of the Project Gutenberg License included with this eBook or
+online at http://www.gutenberg.org/license
+
+
+
+Title: The North American Indian
+
+Author: Edward S. Curtis
+
+Release Date: October 3, 2006 [Ebook #19449]
+
+Language: English
+
+Character set encoding: US-ASCII
+
+
+***START OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
+
+
+
+
+
+                    [Illustration: The Pool - Apache]
+
+                            The Pool - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+The North American Indian
+
+Being A Series Of Volumes Picturing And Describing
+The Indians Of The United States And Alaska
+
+
+         Written, Illustrated, And Published By Edward S. Curtis
+
+                     Edited By Frederick Webb Hodge
+
+                     Foreword By Theodore Roosevelt
+
+   Field Research Conducted Under The Patronage Of J. Pierpont Morgan
+
+ In Twenty Volumes This, The First Volume, Published In The Year Nineteen
+                            Hundred And Seven
+
+JOHNSON REPRINT CORPORATION
+111 Fifth Avenue, New York, N.Y. 10003
+
+JOHNSON REPRINT COMPANY LTD.
+Berkeley Square House, London, W1X6BA
+
+
+
+
+
+                   Copyright 1907, by Edward S. Curtis
+
+      _Landmarks in Anthropology_, a series of reprints in cultural
+                              anthropology
+                    _General Editor:_ Weston La Barre
+
+            First reprinting 1970, Johnson Reprint Corporation
+
+
+
+
+
+CONTENTS
+
+
+GENERAL INTRODUCTION
+INTRODUCTION TO VOLUME ONE
+THE APACHE
+   HISTORICAL SKETCH
+   HOMELAND AND LIFE
+   MYTHOLOGY - CREATION MYTH
+   MEDICINE AND MEDICINE-MEN
+   THE MESSIAH CRAZE
+   PUBERTY RITE
+   DANCE OF THE GODS
+THE JICARILLAS
+   HOME AND GENERAL CUSTOMS
+   MYTHOLOGY - CREATION MYTH
+   MIRACLE PERFORMERS
+   ORIGIN OF FIRE
+THE NAVAHO
+   HOME LIFE, ARTS, AND BELIEFS
+   HISTORY
+   MYTHOLOGY - CREATION MYTH
+   MIRACLE PERFORMERS
+   LEGEND OF THE HAPPINESS CHANT
+   LEGEND OF THE NIGHT CHANT
+   CEREMONIES--THE NIGHT CHANT
+   MATURITY CEREMONY
+   MARRIAGE
+APPENDIX
+   TRIBAL SUMMARY - THE APACHE
+   THE JICARILLAS
+   THE NAVAHO
+SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY
+INDEX
+
+
+
+
+
+ALPHABET USED IN RECORDING INDIAN TERMS
+
+
+[The consonants are as in English, except when otherwise noted]
+
+a    as in father
+a    as in cat
+a    as _aw_ in awl
+ai   as in aisle
+e    as _ey_ in they
+e    as in net
+i    as in machine
+i    as in sit
+o    as in old
+o    as in not
+o    as _ow_in how
+oi   as in oil
+u    as in ruin
+u    as in nut
+ue    as in German huette
+u    as in push
+h    always aspirated
+q    as _qu_ in quick
+th   as in thaw
+w    as in wild
+y    as in year
+ch   as in church
+sh   as in shall, sash
+n    nasal, as in French dans
+zh   as _z_ in azure
+'    a pause
+
+
+
+
+
+ILLUSTRATIONS
+
+
+The Pool - Apache
+_Naye{~COMBINING BREVE~}nezgani_ - Navaho
+Illustration: Theodore Roosevelt
+White River - Apache
+By The Sycamore - Apache
+The Fire Drill - Apache
+A Noonday Halt - Navaho
+Apache Camp
+Typical Apache
+_Tenokai_ - Apache
+At The Ford - Apache
+The Bathing Pool - Apache
+_Alchise_ - Apache
+Mescal Hills - Apache
+Primitive Apache Home
+Cutting Mescal - Apache
+Mescal - Apache
+Filling the Pit - Apache
+The Covered Pit - Apache
+Apache Still Life
+Among the Oaks - Apache
+Mescal Camp - Apache
+Sacred Buckskin - Apache
+Apache Girl
+The Ford - Apache
+Apache Medicine-man
+Maternity Belt - Apache
+Medicine Cap and Fetish - Apache
+_Das Lan_ - Apache
+Apache Village
+Sand Mosaic - Apache
+Apache _Gaun_
+Apache Maiden
+Lone Tree Lodge - Jicarilla
+A Jicarilla
+A Jicarilla Feast March
+Jicarillas
+Jeditoh - Navaho
+Lake Lajara - Navaho
+Into the Desert - Navaho
+Nature's Mirror - Navaho
+Canon _Hogan_ - Navaho
+A Drink in the Desert - Navaho
+Under the Cottonwoods - Navaho
+Cornfields in Canon Del Muerto - Navaho
+The Blanket Maker - Navaho
+_Pike{~COMBINING BREVE~}hodiklad_ - Navaho
+_Hastin Yazhe_ - Navaho
+Navaho _Hogan_
+Navaho Still Life
+Navaho Medicine-man
+Through the Canon - Navaho
+Evening in the Desert - Navaho
+_Hasche{~COMBINING BREVE~}lti_ - Navaho
+_Haschogan_ - Navaho
+Antelope Ruin - Canon del Muerto
+_Naye{~COMBINING BREVE~}nezgani_ - Navaho
+_Tobadzischi{~COMBINING BREVE~}ni_ - Navaho
+_Hasche{~COMBINING BREVE~}zhini_ - Navaho
+_Ga__n__askidi_ - Navaho
+_Tonenili_ - Navaho
+_Zahadolzha_ - Navaho
+_Haschebaad_ - Navaho
+_Ga__n__ askidi. Zahadolzha. Hasche{~COMBINING BREVE~}lti_ - Navaho
+_Tonenili, Tobadzischi{~COMBINING BREVE~}ni, Naye{~COMBINING BREVE~}nezgani_ - Navaho
+_Yebichai_ Sweat - Navaho
+_Pikehodiklad_ - Navaho
+_Shilhne'ohli_ - Navaho
+_Zahadolzha_ - Navaho
+_Yebichai Hogan_ - Navaho
+_Yebichai_ Dancers - Navaho
+Mescal Harvest - Apache
+White River Valley - Apache
+_Nalin Lage_ - Apache
+Infant Burial - Apache
+_Tobadzischi{~COMBINING BREVE~}ni_ - Navaho
+_Ga__n__askidi_ - Navaho
+_Zahadolzha_ - Navaho
+_Hasche{~COMBINING BREVE~}lti_, _Haschebaad_, _Zahadolzha_--Navaho
+Navaho Women
+
+
+
+
+
+_Photogravures by John Andrew & Son, Boston._
+
+
+
+
+
+                 [Illustration: _Naye{~COMBINING BREVE~}nezgani_ - Navaho]
+
+                         _Naye{~COMBINING BREVE~}nezgani_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+
+FOREWORD
+
+
+_In Mr. Curtis we have both an artist and a trained observer, whose
+pictures are pictures, not merely photographs; whose work has far more
+than mere accuracy, because it is truthful. All serious students are to be
+congratulated because he is putting his work in permanent form; for our
+generation offers the last chance for doing what Mr. Curtis has done. The
+Indian as he has hitherto been is on the point of passing away. His life
+has been lived under conditions thru which our own race past so many ages
+ago that not a vestige of their memory remains. It would be a veritable
+calamity if a vivid and truthful record of these conditions were not kept.
+No one man alone could preserve such a record in complete form. Others
+have worked in the past, and are working in the present, to preserve parts
+of the record; but Mr. Curtis, because of the singular combination of
+qualities with which he has been blest, and because of his extraordinary
+success in making and using his opportunities, has been able to do what no
+other man ever has done; what, as far as we can see, no other man could
+do. He is an artist who works out of doors and not in the closet. He is a
+close observer, whose qualities of mind and body fit him to make his
+observations out in the field, surrounded by the wild life he
+commemorates. He has lived on intimate terms with many different tribes of
+the mountains and the plains. He knows them as they hunt, as they travel,
+as they go about their various avocations on the march and in the camp. He
+knows their medicine men and sorcerers, their chiefs and warriors, their
+young men and maidens. He has not only seen their vigorous outward
+existence, but has caught glimpses, such as few white men ever catch, into
+that strange spiritual and mental life of theirs; from whose innermost
+recesses all white men are forever barred. Mr. Curtis in publishing this
+book is rendering a real and great service; a service not only to our own
+people, but to the world of scholarship everywhere._
+
+THEODORE ROOSEVELT
+
+_October 1st, 1906._
+
+                    [Illustration: Theodore Roosevelt]
+
+
+
+
+
+                   [Illustration: White River - Apache]
+
+                           White River - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+
+
+
+GENERAL INTRODUCTION
+
+
+The task of recording the descriptive material embodied in these volumes,
+and of preparing the photographs which accompany them, had its inception
+in 1898. Since that time, during each year, months of arduous labor have
+been spent in accumulating the data necessary to form a comprehensive and
+permanent record of all the important tribes of the United States and
+Alaska that still retain to a considerable degree their primitive customs
+and traditions. The value of such a work, in great measure, will lie in
+the breadth of its treatment, in its wealth of illustration, and in the
+fact that it represents the result of personal study of a people who are
+rapidly losing the traces of their aboriginal character and who are
+destined ultimately to become assimilated with the "superior race."
+
+It has been the aim to picture all features of the Indian life and
+environment--types of the young and the old, with their habitations,
+industries, ceremonies, games, and everyday customs. Rather than being
+designed for mere embellishment, the photographs are each an illustration
+of an Indian character or of some vital phase in his existence. Yet the
+fact that the Indian and his surroundings lend themselves to artistic
+treatment has not been lost sight of, for in his country one may treat
+limitless subjects of an aesthetic character without in any way doing
+injustice to scientific accuracy or neglecting the homelier phases of
+aboriginal life. Indeed, in a work of this sort, to overlook those
+marvellous touches that Nature has given to the Indian country, and for
+the origin of which the native ever has a wonder-tale to relate, would be
+to neglect a most important chapter in the story of an environment that
+made the Indian much of what he is. Therefore, being directly from Nature,
+the accompanying pictures show what actually exists or has recently
+existed (for many of the subjects have already passed forever), not what
+the artist in his studio may presume the Indian and his surroundings to
+be.
+
+The task has not been an easy one, for although lightened at times by the
+readiness of the Indians to impart their knowledge, it more often required
+days and weeks of patient endeavor before my assistants and I succeeded in
+overcoming the deep-rooted superstition, conservatism, and secretiveness
+so characteristic of primitive people, who are ever loath to afford a
+glimpse of their inner life to those who are not of their own. Once the
+confidence of the Indians gained, the way led gradually through the
+difficulties, but long and serious study was necessary before knowledge of
+the esoteric rites and ceremonies could be gleaned.
+
+At times the undertaking was made congenial by our surroundings in
+beautiful mountain wild, in the depths of primeval forest, in the
+refreshing shade of canon wall, or in the homes and sacred places of the
+Indians themselves; while at others the broiling desert sun, the
+sand-storm, the flood, the biting blast of winter, lent anything but
+pleasure to the task.
+
+The word-story of this primitive life, like the pictures, must be drawn
+direct from Nature. Nature tells the story, and in Nature's simple words I
+can but place it before the reader. In great measure it must be written as
+these lines are--while I am in close touch with the Indian life.
+
+At the moment I am seated by a beautiful brook that bounds through the
+forests of Apacheland. Numberless birds are singing their songs of life
+and love. Within my reach lies a tree, felled only last night by a beaver,
+which even now darts out into the light, scans his surroundings, and
+scampers back. A covey of mourning doves fly to the water's edge, slake
+their thirst in their dainty way, and flutter off. By the brookside path
+now and then wander prattling children; a youth and a maiden hand in hand
+wend their way along the cool stream's brink. The words of the children
+and the lovers are unknown to me, but the story of childhood and love
+needs no interpreter.
+
+                 [Illustration: By The Sycamore - Apache]
+
+                         By The Sycamore - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+It is thus near to Nature that much of the life of the Indian still is;
+hence its story, rather than being replete with statistics of commercial
+conquests, is a record of the Indian's relations with and his dependence
+on the phenomena of the universe--the trees and shrubs, the sun and stars,
+the lightning and rain,--for these to him are animate creatures. Even more
+than that, they are deified, therefore are revered and propitiated, since
+upon them man must depend for his well-being. To the workaday man of our
+own race the life of the Indian is just as incomprehensible as are the
+complexities of civilization to the mind of the untutored savage.
+
+While primarily a photographer, I do not see or think photographically;
+hence the story of Indian life will not be told in microscopic detail, but
+rather will be presented as a broad and luminous picture. And I hope that
+while our extended observations among these brown people have given no
+shallow insight into their life and thought, neither the pictures nor the
+descriptive matter will be found lacking in popular interest.
+
+Though the treatment accorded the Indians by those who lay claim to
+civilization and Christianity has in many cases been worse than criminal,
+a rehearsal of these wrongs does not properly find a place here. Whenever
+it may be necessary to refer to some of the unfortunate relations that
+have existed between the Indians and the white race, it will be done in
+that unbiased manner becoming the student of history. As a body politic
+recognizing no individual ownership of lands, each Indian tribe naturally
+resented encroachment by another race, and found it impossible to
+relinquish without a struggle that which belonged to their people from
+time immemorial. On the other hand, the white man whose very own may have
+been killed or captured by a party of hostiles forced to the warpath by
+the machinations of some unscrupulous Government employe, can see nothing
+that is good in the Indian. There are thus two sides to the story, and in
+these volumes such questions must be treated with impartiality.
+
+Nor is it our purpose to theorize on the origin of the Indians--a problem
+that has already resulted in the writing of a small library, and still
+with no satisfactory solution. The object of the work is to record by word
+and picture what the Indian is, not whence he came. Even with this in view
+the years of a single life are insufficient for the task of treating in
+minute detail all the intricacies of the social structure and the arts and
+beliefs of many tribes. Nevertheless, by reaching beneath the surface
+through a study of his creation myths, his legends and folklore, more than
+a fair impression of the mode of thought of the Indian can be gained. In
+each instance all such material has been gathered by the writer and his
+assistants from the Indians direct, and confirmed, so far as is possible,
+through repetition by other members of their tribe.
+
+Ever since the days of Columbus the assertion has been made repeatedly
+that the Indian has no religion and no code of ethics, chiefly for the
+reason that in his primitive state he recognizes no supreme God. Yet the
+fact remains that no people have a more elaborate religious system than
+our aborigines, and none are more devout in the performance of the duties
+connected therewith. There is scarcely an act in the Indian's life that
+does not involve some ceremonial performance or is not in itself a
+religious act, sometimes so complicated that much time and study are
+required to grasp even a part of its real meaning, for his myriad deities
+must all be propitiated lest some dire disaster befall him.
+
+Likewise with their arts, which casual observers have sometimes denied the
+Indians; yet, to note a single example, the so-called "Digger" Indians,
+who have been characterized as in most respects the lowest type of all our
+tribes, are makers of delicately woven baskets, embellished with symbolic
+designs and so beautiful in form as to be works of art in themselves.
+
+The great changes in practically every phase of the Indian's life that
+have taken place, especially within recent years, have been such that had
+the time for collecting much of the material, both descriptive and
+illustrative, herein recorded, been delayed, it would have been lost
+forever. The passing of every old man or woman means the passing of some
+tradition, some knowledge of sacred rites possessed by no other;
+consequently the information that is to be gathered, for the benefit of
+future generations, respecting the mode of life of one of the great races
+of mankind, must be collected at once or the opportunity will be lost for
+all time. It is this need that has inspired the present task.
+
+                 [Illustration: The Fire Drill - Apache]
+
+                         The Fire Drill - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+In treating the various tribes it has been deemed advisable that a
+geographic rather than an ethnologic grouping be presented, but without
+losing sight of tribal relationships, however remote the cognate tribes
+may be one from another. To simplify the study and to afford ready
+reference to the salient points respecting the several tribes, a summary
+of the information pertaining to each is given in the appendices.
+
+In the spelling of the native terms throughout the text, as well as in the
+brief vocabularies appended to each volume, the simplest form possible,
+consistent with approximate accuracy, has been adopted. No attempt has
+been made to differentiate sounds so much alike that the average student
+fails to discern the distinction, for the words, where recorded, are
+designed for the general reader rather than the philologist, and it has
+been the endeavor to encourage their pronunciation rather than to make
+them repellent by inverted and other arbitrary characters.
+
+I take this opportunity to express my deep appreciation to those who have
+so generously lent encouragement during these years of my labor, from the
+humblest dwellers in frontier cabins to the captains of industry in our
+great commercial centres, and from the representatives of the most modest
+institutions of learning to those whose fame is worldwide. Without this
+encouragement the work could not have been accomplished. When the last
+opportunity for study of the living tribes shall have passed with the
+Indians themselves, and the day cannot be far off, my generous friends may
+then feel that they have aided in a work the results of which, let it be
+hoped, will grow more valuable as time goes on.
+
+EDWARD S. CURTIS.
+
+
+
+
+
+                 [Illustration: A Noonday Halt - Navaho]
+
+                         A Noonday Halt - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+
+INTRODUCTION TO VOLUME ONE
+
+
+While it is the plan of this work to treat the tribes in the order of
+their geographic distribution, rather than to group them in accordance
+with their relationship one to another, we are fortunate, in the present
+volume, to have for treatment two important southwestern Indian groups--the
+Navaho and the Apache--which are not only connected linguistically but have
+been more or less in proximity ever since they have been known to history.
+
+Because of his cunning, his fearlessness, and his long resistance to
+subjection both by the missionary and by the governments under whose
+dominion he has lived, but until recent times never recognized, the
+Apache, in name at least, has become one of the best known of our tribal
+groups. But, ever the scourge of the peaceable Indians that dwelt in
+adjacent territory, and for about three hundred years a menace to the
+brave colonists that dared settle within striking distance of him, the
+Apache of Arizona and New Mexico occupied a region that long remained a
+_terra incognita_, while the inner life of its occupants was a closed
+book.
+
+There is little wonder, then, that we have known practically nothing of
+the Apache and their customs beyond the meagre record of what has been
+given us by a few army officers; consequently their study was entered into
+with especial interest. Although much time was expended and much patience
+consumed before the confidence of their elders was gained, the work was
+finally successful, as will be seen particularly by the creation legend
+and the accompanying mythologic picture-writing on deerskin, which give an
+insight into the mode of thought of this people and a comprehensive idea
+of the belief respecting their genesis. Not satisfied with the story as
+first related by the medicine-men lest error perchance should have crept
+in, it was repeated and verified by others until no doubt of its entire
+accuracy remained. It is especially fortunate that the chief
+investigations were made in the summer of 1906, when the new "messiah
+craze" was at its height, thus affording exceptional opportunity for
+observing an interesting wave of religious ecstasy sweep over this
+primitive folk.
+
+The Navaho tribe, second only to the Sioux in numbers, have been the least
+affected by civilizing influences. The Navaho is the American Bedouin, the
+chief human touch in the great plateau-desert region of our Southwest,
+acknowledging no superior, paying allegiance to no king in name of chief,
+a keeper of flocks and herds who asks nothing of the Government but to be
+unmolested in his pastoral life and in the religion of his forebears.
+Although the mythology and ceremonials of this virile people would alone
+furnish material for many volumes, it is believed that even with the
+present comparatively brief treatment a comprehensive view of their
+character and activities will be gained.
+
+It is with pleasure that I acknowledge the able assistance rendered by Mr.
+W. W. Phillips and Mr. W. E. Myers during the last two years of field work
+in collecting and arranging the material for this volume, and the aid of
+Mr. A. F. Muhr in connection with the photographic work in the laboratory.
+
+                                                          EDWARD S. CURTIS
+
+
+
+
+
+
+                       [Illustration: Apache Camp]
+
+                               Apache Camp
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+                      [Illustration: Typical Apache]
+
+                              Typical Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+THE APACHE
+
+
+
+
+HISTORICAL SKETCH
+
+
+The Indian and his history present innumerable problems to the student.
+Facts seemingly contradict facts, well-founded theories contradict other
+theories as well founded. Linguistically the Apache belong to the great
+Athapascan family, which, according to the consensus of opinion, had its
+origin in the far North, where many tribes of the family still live. Based
+on the creation legends of the Navaho and on known historical events, the
+advent of the southern branch of this linguistic group--the Navaho and the
+Apache tribes--has been fixed in the general region in which they now have
+their home, at about the time of the discovery of America. Contrary to
+this conclusion, however, the legend of their genesis gives no hint of an
+origin in other than their historical habitat. The history and the
+legendary lore of the Indian are passed down from generation to
+generation, so that it would seem hardly credible that all trace of this
+migration from a distant region should have become lost within a period of
+somewhat more than four hundred years.
+
+Again, judging by the similarity in language, the Apache and the Navaho in
+prehistoric times were as nearly a single group as the present bands of
+Apache are; and, likewise, there is sufficient similarity in the
+underlying principles of their mythology to argue a common tribal origin.
+The names as well as the functions of several of the mythic characters are
+identical in both tribes, as, for example, the war gods Naye{~COMBINING BREVE~}nezgani and
+Tobadzischi{~COMBINING BREVE~}ni. These miracle-performing twins in each case are the sons
+of a woman (who occupies an almost identical position in both Navaho and
+Apache mythology) and the sun and water respectively. Pollen also is
+deified by each--as Hadintin Boy among the Apache and Taditin Boy among the
+Navaho. If, therefore, we may concede that the Navaho and the Apache were
+originally one tribe, as their language certainly indicates, we have many
+arguments in favor of the theory of long residence in the South-west of
+this branch of the Athapascan family, for the striking differences in the
+details of their myths would seem to indicate that the tribal separation
+was not a recent one, and that the mythology of the two tribes became
+changed in the course of its natural development along different lines or
+through accretion of other peoples since the original segregation. The
+Apache story of their creation portrays human beings in their present
+form, while in the Navaho genesis myth occurs the remarkable story,
+unquestionably aboriginal, of the evolution of the lower animals through
+successive underworlds until the present world is reached, then as spirit
+people miraculously creating human life.
+
+The beautiful genesis myth of the Apache is complete; it does not reflect
+an incipient primitive culture, but one developed by age. The mythology
+and ceremonial of the Navaho exhibit unquestioned signs of being composite
+in origin. Their ceremonials are perhaps the most elaborate of any Indians
+except the Pueblos; indeed the very life of this people so teems with
+ceremony as almost to pass comprehension. The Navaho ritual probably
+reached its highest phase about the beginning of the nineteenth century.
+It would seem impossible for a religion so highly developed as this to
+have attained such a stage within a comparatively short time.
+
+Before the early years of the seventeenth century the Spanish chroniclers
+give us nothing definite regarding the Apache of what is now Arizona and
+New Mexico, but there are numerous accounts of their aggressiveness from
+this time onward.
+
+                    [Illustration: _Tenokai_ - Apache]
+
+                            _Tenokai_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Father Francisco Garces, who in 1775-76 journeyed from his mission of San
+Xavier del Bac, in southern Arizona, to San Gabriel, California, thence to
+the Hopi country, and back to his mission by way of the Colorado and the
+Gila rivers, had sufficient knowledge of the Apache to keep well out of
+their country, for they had ever been enemies of Garces' peaceful
+neophytes, the Papago and the Pima. To the warlike, marauding Apache
+Garces gave much thought, drawing up a plan for holding them in subjection
+by the establishment of a cordon of presidios. To read his simple plan and
+compare the ineffectual efforts of the Americans, who had the Apache
+country virtually surrounded by military posts for many years, will
+convince one that while Garces held the Apache in justifiable fear, he
+little knew the true character of those with whom he was reckoning.
+
+So far as diligent field research reveals, there was but one tribe or band
+of Indians living within proximity of the Apache Indians of Arizona in
+early times who ever affiliated with them, or associated with them in any
+way save on terms of enmity. This tribe was the Apache-Mohave, of Yuman
+stock, whose domain extended along the Rio Verde in central Arizona,
+immediately adjacent to the territory over which the Apache proper held
+undisputed sway. With these, affiliation practically became fusion, for in
+outward semblance, characteristics, mode of living, and handicraft they
+are typically Apache; but their mother tongue, though impaired, and
+remnants of their native mythology are still adhered to. Through the
+Apache-Mohave, allied with the Apache since early times, and resembling
+them so closely as to have almost escaped segregation until recent years,
+did the tribe now so widely known as Apache undoubtedly receive its name.
+
+The Apache-Mohave call themselves _Apatieh_, which means, simply,
+"people." The Walapai, another Yuman tribe farther north, whose dialect
+resembles that of the Apache-Mohave more closely than do the dialects of
+the Mohave and the Yuma, also call themselves _Apatieh_. Although the
+pronunciation of this word is indicated more nearly correctly by this
+spelling than by "Apache," only a trained ear can distinguish the
+difference in sound when the average Yuman Indian utters it.
+Etymologically it comes from _apa_, "man," and the plural suffix -_tieh_.
+
+The mountain fastness of the Apache in Arizona permitted easiest approach
+from the south and the west for all who wished to seek peace or revenge.
+The Apache-Mohave, living as Apache in close affiliation, were on the
+western border of this stronghold, whence they made raids upon several
+other Yuman groups, north, west, and south, in company with the Apache.
+They were also the first to be attacked by enemies waging offensive
+warfare, hence any name by which they designated themselves might readily
+have been transmitted to the whole Apache group. Early Spanish
+missionaries alluded to the Apache-Mohave as true Apache.
+Contradistinguished from the Apache proper, the Apache-Mohave are called
+Yavapai and Yavapeh by their congeners of the Colorado river, a term that
+has been employed by early writers, misled through the close association
+of the Apache-Mohave with the Apache, to designate also the latter people.
+It is further evident that the term Apache came to be applied to this
+great division of the Athapascan family indirectly, as its component
+tribes are not known by that name in any of the Indian languages of the
+Southwest, and there is no evidence of its being of other than Indian
+origin.
+
+                   [Illustration: At The Ford - Apache]
+
+                           At The Ford - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Since known to history, the many bands of Apache have occupied the
+mountains and plains of southern Arizona and New Mexico, northern Sonora
+and Chihuahua, and western Texas--an area greater than that of the states
+of New York, Pennsylvania, New Jersey, Connecticut, Massachusetts,
+Vermont, Maine, Ohio, North Carolina, South Carolina, and West Virginia.
+They were always known as "wild" Indians, and indeed their early warfare
+with all neighboring tribes, as well as their recent persistent hostility
+toward our Government, which precipitated a "war of extermination," bear
+out the appropriateness of the designation. An admission of fear of
+anything is hard to elicit from the weakest of Indian tribes, but all who
+lived within raiding distance of the Apache, save the Navaho, their
+Athapascan cousins, freely admit that for generations before their
+subjugation the Apache were constantly held in mortal terror.
+
+Through the constant depredations carried on against the Mexican
+settlements in northern Sonora and Chihuahua, under the leadership of Juan
+Jose, an Apache chief educated among the Mexicans, those two states were
+led, in 1837, to offer a bounty for Apache scalps. The horror of this
+policy lay in the fact that the scalp of a friendly Indian brought the
+same reward as that of the fiercest warrior, and worse still, no exception
+was made of women or children. Nothing could have been more effective than
+this scalp bounty in arousing all the savagery in these untamed denizens
+of the mountains, and both Mexico and the United States paid dearly in
+lives for every Apache scalp taken under this barbarous system. Predatory
+warfare continued unabated during the next forty years in spite of all the
+Mexican government could do. With the consummation of the treaty of
+Guadalupe Hidalgo, in 1848, the Apache problem became one to be solved by
+the United States as well.
+
+In 1864, under General James H. Carleton, the "war of extermination" was
+begun in a most systematic manner. On April 20 this officer communicated a
+proposal of co-operation to Don Ignacio Pesqueira, Governor of Sonora,
+saying: "If your excellency will put a few hundred men into the field on
+the first day of next June, and keep them in hot pursuit of the Apaches of
+Sonora, say for sixty or ninety days, we will either exterminate the
+Indians or so diminish their numbers that they will cease their murdering
+and robbing propensities and live at peace."
+
+This request was met. The settlers in Arizona, under agreement, placed a
+force in the field provisioned with army supplies. Several hundred Pima,
+Papago, and Maricopa Indians also were supplied with guns, ammunition, and
+clothing, and pressed into service; but a year's effort netted the
+combined forces little gain. Although two hundred Apache were killed and
+many head of stolen stock recovered, practically no advance toward the
+termination of hostilities was accomplished.
+
+In April, 1865, Inspector-General Davis arranged a conference at the
+Copper Mines in New Mexico with Victorio, Nane, Acosta, and other chiefs,
+among whom were Pasquin, Cassari, and Salvador, sons of Mangas Coloradas,
+through which he learned of the existence of dire destitution among the
+Apache and a desire for peace on condition that they be permitted to
+occupy their native haunts. But the Government had adopted a policy of
+removal by which the Arizona Apache desiring peace should join the
+Mescaleros at the Bosque Redondo in New Mexico. To this they flatly
+refused to agree, and the warfare continued.
+
+                [Illustration: The Bathing Pool - Apache]
+
+                        The Bathing Pool - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Practically all the Apache were assembled in Arizona in 1865, and waged
+hostilities with renewed energy for the next five years, being joined by
+the Walapai in 1868. The close of this period found the situation quite as
+unsettled as ever.
+
+On June 4, 1871, General George Crook was placed in command. Crook was not
+an exterminator. In the fall of the same year he said:
+
+"I think that the Apache is painted in darker colors than he deserves, and
+that his villainies arise more from a misconception of facts than from his
+being worse than other Indians. Living in a country the natural products
+of which will not support him, he has either to cultivate the soil or
+steal, and as our vacillating policy satisfies him we are afraid of him,
+he chooses the latter, also as requiring less labor and being more
+congenial to his natural instincts. I am satisfied that a sharp, active
+campaign against him would not only make him one of the best Indians in
+the country, but it would also save millions of dollars to the Treasury,
+and the lives of many innocent whites and Indians."
+
+Crook's policy was one of peace, but he made it plain to the Indians that
+if they did not agree to peace when liberal terms were offered, they could
+expect a campaign against them hitherto unequalled in vigor. It was thus
+that by 1873 the Tontos, Coyoteros, and Apache-Mohave were subdued and the
+backbone of Apache resistance broken.
+
+The Apache-Mohave and the Tontos were placed on a reservation on the Rio
+Verde; the Coyoteros were taken to the White Mountain district near Fort
+Apache; the Pinalenos and parts of other bands surrendered and were
+established at San Carlos; in all, approximately three thousand Apache had
+been brought under control. About one thousand hostiles yet remained in
+the mountains, but by 1874 they had become so nearly subjugated as to make
+it seem advisable to transfer the Arizona reservations from the War
+Department to the Office of Indian Affairs, which was done. The policy of
+the Indian Office from the beginning had been to concentrate the various
+bands upon one reservation at San Carlos. Disaffection arose between
+different bands until this became a despicable place to nearly all, while
+continued adherence to the removal policy drove the Chiricahua from their
+southern Arizona reservation to seek refuge with the Ojo Caliente Apache
+in southwestern New Mexico, in 1876, although they had been living in
+comparative peace for four years. In 1877 these Chiricahua and the Ojo
+Caliente band were forcibly removed to San Carlos, but while en route
+Victorio and a party of forty warriors made their escape. In September of
+the same year three hundred more fled from San Carlos and settler after
+settler was murdered. In February, 1878, Victorio and his notorious band
+surrendered at Ojo Caliente, but gave notice that they would die fighting
+before submitting to removal to San Carlos. The major portion of the three
+hundred Chiricahua who had left San Carlos surrendered at Fort Wingate,
+New Mexico, shortly before. All these were taken to the Mescalero
+reservation in New Mexico.
+
+Haunted by the dread of removal to San Carlos, the appearance of a party
+of Grant County officials at the Mescalero agency on a hunting tour a few
+months later caused Victorio and his band to flee with a number of
+Chiricahua and Mescaleros to the mountains of southern New Mexico.
+
+For two years, until he met his death at the hands of Mexican troops in
+the fall of 1880, Victorio spread carnage throughout the southern portions
+of Texas, New Mexico, and Arizona, and the northern states of Mexico,
+enlisting the aid of every willing renegade or refugee of whatever band or
+tribe in that section. After him Nane, Chato, Juh, Geronimo, and other
+doughty hostiles carried the fighting and raiding along until June, 1883,
+when Crook, reassigned to the Arizona district, followed the Chiricahua
+band under Geronimo into the Sierra Madre in Chihuahua, whence he brought
+them back whipped and ready to accept offers of peace. The captives were
+placed upon the San Carlos and White Mountain reservations, where, with
+the various other Apache bands under military surveillance, and with Crook
+in control, they took up agriculture with alacrity. But in 1885 Crook's
+authority was curtailed, and through some cause, never quite clear,
+Geronimo with many Chiricahua followers again took the warpath. Crook
+being relieved at his own request, Gen. Nelson A. Miles was assigned the
+task of finally subduing the Apache, which was consummated by the
+recapture of Geronimo and his band in the Sierra Madre in September, 1886.
+These hostiles were taken as prisoners to Florida, later to Alabama, and
+thence to Fort Sill, Oklahoma, where, numbering 298, they still are,
+living as farmers in peace and quiet, but still under the control of the
+military authorities.
+
+                    [Illustration: _Alchise_ - Apache]
+
+                            _Alchise_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+One of the last hostile movements of note was the so-called Cibicu fight
+in 1882. In the spring of that year an old medicine-man, Nabakelti,
+Attacking The Enemy, better known as Doklini, started a "medicine" craze
+in the valley of the Cibicu on the White Mountain reservation. He had
+already a considerable following, and now claimed divine revelation and
+dictated forms of procedure in bringing the dead to life. As medicine
+paraphernalia he made sixty large wheels of wood, painted symbolically,
+and twelve sacred sticks, one of which, in the form of a cross, he
+designated "chief of sticks." Then with sixty men he commenced his dance.
+
+One morning at dawn Nabakelti went to the grave of a man who had been
+prominent in the tribe and who had recently died. He and his adherents
+danced about the grave and then dug up the bones, around which they danced
+four times in a circle. The dancing occupied the entire morning, and early
+in the afternoon they went to another grave, where the performance was
+repeated. In each instance the bones were left exposed; but later four
+men, specially delegated, went to the graves and erected a brush hut over
+the remains.
+
+Nabakelti told the people that they must pray each morning for four days,
+at the end of which time the bleached bones would be found clothed with
+flesh and alive again. By the end of the second day the Apache band on the
+Cibicu became excited almost to the degree of frenzy. They watched the
+little grave-houses constantly and gathered in groups about other graves.
+
+Some of the Apache employed as scouts with the detachment stationed at
+Fort Apache heard of the craze and obtained leave of absence to
+investigate. They returned and informed the commanding officer, then
+acting as agent, that their people were going mad, whereupon a number of
+scouts and troopers were sent to learn the cause of the trouble and to ask
+Nabakelti to come to the fort for an interview. Though angered by the
+message, the old man agreed to come in two days. Meanwhile he had the
+little brush houses over the bones tightly sealed to keep out preying
+animals and curious Indians. He then explained to his people that, owing
+to the interruption by the whites, it was probable that the bones would
+not come to life at the end of four days, as predicted, but that he would
+make a new dance later and prove the efficacy of his creed.
+
+Then he started for the fort with his entire band of dancers, sixty-two in
+number, each with his "sacred medicine"--wheels, sticks, and drums. They
+journeyed afoot, stopping occasionally to dance, and reached the grounds
+of the fort late in the afternoon of the second day. On they passed,
+dancing in a spectacular manner, and camped that night on the flat a
+little above the fort, where they waited for someone to come over to
+interview them. The agent did not send for Nabakelti that night, so at
+daybreak he started up White river with his band, passing by the present
+agency site, and crossing into Bear Springs valley. Thence they took the
+trail toward the Cibicu again, reaching the Carrizo in the evening, where
+they camped for the night and performed another dance. The following
+morning they took the trail for their home, which they reached rather
+early in the day.
+
+As soon as the band had reached its destination, another summons was
+delivered to Nabakelti to appear before the agent at the fort. This time
+the old man sent back word that he would not come: he had gone once, and
+if any had wished to see him, they had had their chance.
+
+On receipt of this reply, sixty mounted soldiers, armed and provisioned,
+were sent over to the Cibicu to put a stop to the dancing. Apache scouts
+had been stationed to watch the manoeuvres of the Indians and to keep the
+officials informed. They met the troopers, who made a night ride to the
+stream, and informed them where the old medicine-man was encamped. Early
+in the morning the soldiers reached the Cibicu at a point about two miles
+above Nabakelti's camp, whence a detachment was despatched to arrest the
+medicine-man and bring him to the place where headquarters were being
+established. It was the intention merely to arrest and hold him while the
+troops rested for the day, preparatory to taking him back to the fort; but
+it was deemed necessary to send a force sufficiently large to cope with
+the Indians should they attempt resistance.
+
+                  [Illustration: Mescal Hills - Apache]
+
+                          Mescal Hills - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Nabakelti yielded without hesitation to the demands of the soldiers, and
+forthwith rode up to headquarters. Everything seemed very quiet. There was
+no demonstration against the soldiers, who stacked their arms and unloaded
+the pack-trains. The mules were hobbled and turned loose, and the cavalry
+horses tethered and fed.
+
+While this apparently peaceful condition prevailed, a brother of the
+medicine-man, angered because of the arrest, dashed into camp on a pony
+and shot and killed the captain in command. Instantly, hardly realizing
+whence the shot had come, one of the troopers struck Nabakelti on the head
+with a cudgel, killing him. Assured that a fight was imminent, the
+soldiers receded to higher ground, a short distance back, where they
+hurriedly made preparations for defence.
+
+On learning that Nabakelti had been killed, and deeming the soldiers
+wholly to blame, a small party of Apache attacked the troopers while
+retreating to the higher ground. Six of the soldiers were killed, the
+mules stampeded, and the provisions burned, all within a short space of
+time. The hostiles made their escape, practically all of them leaving the
+valley.
+
+The Government probably never lost money faster in an Indian campaign than
+it did as a result of its interference with Nabakelti's harmless medicine
+craze. Had he been left alone his inevitable failure, already at hand, to
+bring the dead to life would have lost him his following, and in all
+probability his ill-success would have cost his life at the hands of one
+of his tribesmen. As it was, the hostilities that followed extended over
+several months, costing many lives and a vast sum of money.
+
+
+
+
+HOMELAND AND LIFE
+
+
+The present Apache population is approximately six thousand, including the
+Jicarillas and Mescaleros of New Mexico. It is doubtful if the number ever
+exceeded ten thousand. In population, therefore, the Apache seem almost
+too insignificant to have kept the other tribes of the vast Southwest, as
+well as two civilized nations, in constant dread for so long a period.
+
+At the present time the greater part of the Apache reside on the White
+Mountain reservation, Arizona, comprising more than 3,500,000 acres, with
+agency headquarters at Whiteriver and San Carlos. This reservation is a
+part of the great tableland of southeastern Arizona, being a succession of
+mountains and high, park-like mesas, broken here and there with valleys
+and watered by limpid streams. The highlands are wooded with pine, cedar,
+fir, juniper, oak, and other trees, while in the valleys are
+mistletoe-laden cottonwood as well as willow, alder, and walnut, which,
+with smaller growths, are interwoven with vines of grape, hop, and
+columbine, in places forming a veritable jungle. On every hand, whether on
+mountain or in valley, many varieties of cactus grow in profusion; and in
+springtime canon and vale, mountain-side and mesa, are all aglow with wild
+flowers.
+
+In midsummer the temperature of the lower reaches seems as great as that
+of a furnace. At the same season in the mountain and high mesa country,
+especially in the shade of the beautiful forests, the atmosphere is ideal;
+but in winter these higher levels are covered deep with snow, swept by
+fierce winds that chill one to the very marrow.
+
+The typical Apache habitation, called _kowa_, consists of a framework of
+poles loosely thatched with native grass, through which the smoke from the
+central fire finds its outlet and the rain and snow sift in, rendering it
+anything but a comfortable shelter in time of storm. The _kowa_ is erected
+by the women, who are little more than drudges, and as an Apache may have
+as many wives as he feels able to support, he may have as many homes as
+circumstances require. The various wives are prone to be quarrelsome among
+themselves, for which reason a man usually maintains one wife on one part
+of the reservation and another wife perhaps many miles away.
+
+                  [Illustration: Primitive Apache Home]
+
+                          Primitive Apache Home
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+In the good old days the radius of Apache wandering centred in the
+mountains of what is now southeastern Arizona; this was their stronghold,
+their lair, whence they raided to the south, well down into Sonora and
+Chihuahua, westward to the Colorado river, northward into the Hopi and
+Navaho country, and eastward as far at least as western Texas. From this
+mountain rendezvous they swept down upon the Mexicans and Indians of
+Sonora and Chihuahua, and on the Pueblo villages of the north, while in
+later years they terrorized the white settlers of the entire Southwest. To
+follow them was a fruitless task which often led to the destruction of the
+pursuers.
+
+The primitive Apache was a true nomad, a wandering child of Nature, whose
+birthright was a craving for the warpath, with courage and endurance
+probably exceeded by no other people, and with cunning beyond reckoning.
+Although his character is a strong mixture of courage and ferocity, the
+Apache is gentle and affectionate toward those of his own flesh and blood,
+particularly his children. Fear, to him, is unknown. Death he faces with
+stolid indifference; yet Apache men have been known to grieve so deeply
+over the loss of a friend as to end their troubles by self-destruction.
+
+No people could be better fitted than the Apache to conduct continuous
+predatory warfare. Every form of plant and animal life pays him tribute.
+An entirely naked Indian, without implements of any sort, would stop on a
+mountain slope and in a few minutes be sitting by a cheerful fire
+preparing a welcome meal. With a fragment of stone he would shape
+fire-sticks from the dead stalk of a yucca. Sitting with the flattened
+piece held firmly by his feet, a pinch of sand at the point of contact
+between the two sticks, with a few deft whirls of the round stick over his
+improvised hearth the lone traveller would soon have a fire kindled. Into
+the blaze he would cast a few sections of green, juicy mescal(1) stalk
+which, when cooked, would afford him both food and drink. This part of his
+meal finished, the Apache might gather other dead yucca stalks, split
+them, and often find within small stores of honey.
+
+Many plants furnish small seeds rich in nutriment. These are gathered in a
+basket, ground on a metate, and the oily mass formed into a ball with the
+hands. The Apache assert that a lump as large as one's two fists would
+subsist a man for two days; but in addition he would eat wild greens of
+various kinds, either cooked or raw. One of the principal vegetal foods of
+the Apache is the mescal--in their language, _nata_. Nothing can give a
+better idea of the economic life of these people than a description of one
+of their annual mescal harvests.
+
+The mescal harvest occurs in the season of new life and growth, when the
+call from the wild is strong in the blood, and like a class of
+children--for they are but grown-up children--they pour out into the wilds.
+From the camp where they have passed the winter they take to the trails
+which lead to the mescal hills.
+
+For some hours after leaving the huts on White river the path leads across
+the hot, dusty desert; then it reaches the rim of White river canon and
+follows its edge so closely that a pebble tossed from the saddle would
+drop into the torrent more than a thousand feet below. How musical the
+roar of the stream, and how cool its waters look! As the trail passes some
+especially dizzy spot the Indian women lean away from the sheer edge in
+fear. For miles the trail traverses the bluff. At times the river is out
+of sight and hearing, then it emerges again and both eye and ear receive
+its greeting. At the hour when the pinon trees stretch their long shadows
+across the land the Indians urge their horses down a steep, winding trail
+and arrive at the river's bank. Here they ford, follow the course of the
+stream for a while, and then at a bend reach an open flat dotted here and
+there with shapely live-oaks. In this park-like opening the long
+straggling line comes to a halt.
+
+                 [Illustration: Cutting Mescal - Apache]
+
+                         Cutting Mescal - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+All the worldly possessions of the Apache woman are packed on the horse
+which she and her children have ridden. The mother, with the youngest in
+her arms, first clambers down, followed by the little girl four years of
+age; she then removes the blankets that cover the pack, then the burden
+basket containing her cooking utensils, next the water bottle, and from
+across the saddle seat the large rawhide carryall that contains the family
+supplies and extra clothing. A smaller rawhide bag holds those little
+essentials necessary to the comfort of the family. The unloading finished,
+the woman fills the water bottle at the stream and gathers fuel for
+preparing the simple meal, which is soon over. If anything is more simple
+than the cooking it is the preparation of the bed. A small circular spot
+is cleared and an armful of grass, if any exists, is spread over it; the
+blankets are laid on the grass, and the bed is made. The blankets may not
+be clean, and certainly the pallet is not downy, but this matters little
+to a people inured to hardship; they are happy.
+
+With a laugh the children tumble upon the blankets. Being dressed in a
+single garment a little girl innocently exposes more of her body than
+meets with her modest mother's approval. The scolding is full and
+positive. Little Miss Apache, sitting in the middle of the blanket with
+her knees drawn to her chin and with scant skirt now tucked carefully
+about her feet, looks up with roguish smile, then down at her wiggling
+toes in coquettish defiance.
+
+From far down the stream resound the splash of water and the merry
+laughter of matrons and maidens bathing in the clear pools, and from above
+the more boisterous shouts of men and boys. Surely he who says the
+American Indian is morose, stolid, and devoid of humor never knew him in
+the intimacy of his own home.
+
+With the coming of light the women are at work building the campfires, and
+the rising sun finds them at their morning meal. The breaking of camp is a
+brief task. To-day they are to cross the divide, ford Black river, and
+continue on to the mountains where the mescal grows abundantly. Travel in
+the cool morning hours is a delight, and seven o'clock finds the party
+well on its way. The long cavalcade winds slowly over the mountain trail.
+Just ahead is a mother with two children, a little girl astride behind her
+and a two-year-old boy standing in her lap. The mourning dove sounds its
+melancholy note from the forest, and the children take up the call. The
+little boy is not very proficient in the imitation, and sister corrects
+him time after time. Truly, in Indian-land, nature study begins early in
+life.
+
+There is noticeable change in the vegetation. The giant yuccas appear
+almost as a forest to-day; yesterday there was none. Soon the party gains
+the summit of the range, before which winds the valley of the Black with
+miles of placid stream in view. Quite different is this from White river,
+which is ever hurrying, rushing along. The Black flows within its grassy
+banks for long distances with scarcely a ripple; then a whirling rapid is
+passed, beyond which glides another long stretch of almost silent water.
+
+However, mescal does not grow by cool streams, and the trail again leads
+up into high mountains. On a broad slope well toward the summit the final
+halt is made. Close by is the mescal pit, perhaps twenty feet in diameter
+and three feet deep; it may have been used a hundred years or a thousand,
+abandoned for a long period, and then brought into use again. Each time it
+is employed it must first be cleaned of the refuse from the last burning;
+this done, a large supply of fuel is gathered and thrown in, and over all
+are piled great quantities of stones.
+
+Then begins the harvest of the mescal. With baskets on their backs the
+women go out to gather the plants. Their implements consist of a stick
+about two inches in diameter and three feet long, wedge-shaped and
+sharpened at one end, and a broad hatchet-like knife. On reaching a plant,
+the woman places the sharp end of the stick at its base and by a blow with
+a stone severs the root and pries it up. Nothing could be more primitive.
+The women of the Stone Age who gathered mescal on the same ground, and
+perhaps used the same pit, thus far must have used identical tools.
+
+                     [Illustration: Mescal - Apache]
+
+                             Mescal - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+When the plant is cut from its root it is turned over and trimmed. For the
+latter the women employ the hatchet-like knife, cutting off the outer ends
+of the leaves. The plant now resembles a large head of cabbage and weighs
+from five to twenty pounds. As fast as the plants are cut the women place
+them in the burden baskets and carry them to the pit, load after load. To
+make it possible for each woman to identify her mescal after the cooking,
+each piece is branded with a distinguishing device--a property mark. The
+gathering of the mescal continues for several days, an area covering a
+radius of perhaps two miles being stripped of its budding plants, for such
+only are harvested.
+
+The pit being ready and the mescal gathered, the work of cooking
+commences. Just at daylight the old woman in charge takes her place at the
+rim of the pit and prays that the cooking may be successful and that the
+people may be in condition to partake of the food. In igniting the fuel
+the old-fashioned fire-sticks must be employed; to use matches would bring
+ill fortune. When the fuel in the pit becomes a blazing mass the women go
+to prepare breakfast, but are soon at work again gathering brush and grass
+to cover the mescal. Within four hours the fuel is entirely consumed and
+the red-hot stones have settled to the bottom of the pit. When it is
+certain that no fuel remains unburned, as even a small amount of smoke
+would spoil the quality of the mescal, the head-woman says, "It is good,"
+and with great eagerness her followers begin to fill the pit. There is
+need for haste in throwing in and covering the mescal, as the steam must
+be confined to prevent the hot stones from scorching it. The covering
+consists of alternate layers of green brush, grass, dry leaves, and
+finally a layer of earth, about six inches in thickness. After forty-eight
+hours of steaming the seething mass is uncovered and each woman removes
+her portion.
+
+The greater part of the product of this cooking is now to be prepared for
+winter use by pulling the leaves apart and pounding them into pulp. This
+can be kneaded and handled much the same as dough, and while in this
+plastic state is formed into large cakes two inches thick and perhaps
+three feet long. These are dried in the sun, when they have all the
+appearance of large slabs of India rubber, and are easily packed on horses
+for the homeward journey.
+
+This dried mescal may be eaten without further preparation, but it is
+generally made into a gruel by mixing with water. Alone it is very sweet,
+and berries of the aromatic sumac, and frequently walnuts, are crushed
+with it to give it flavor.
+
+The fruit of the opuntia, or prickly-pear cactus, which the Apache call
+_hush_, is much used for food both in its fresh state and dried. It is
+picked from the plant with pincers of split sticks. When the _tu{~COMBINING BREVE~}tza_, or
+burden basket, is filled its contents are poured on the ground and the
+fruit is brushed about with a small grass besom until the spines are worn
+off. In preparing _hush_ the women grind seeds and pulp into a mass, thus
+retaining the full food value of the fruit.
+
+Manzanita, pinon nuts, juniper berries, acorns of the scrub oak, fruit of
+the yucca, wild potatoes, wild onions, mesquite pods, and many varieties
+of fungi also furnish food. As a drink the Apache make a tea from the
+green or dried inner bark of the pinon.
+
+The intoxicant and curse of their lives is _tulapai_, or _tizwin_ as it is
+sometimes called. _Tulapai_ means "muddy or gray water." It is, in fact, a
+yeast beer. In preparing it corn is first soaked in water. If it be winter
+time the wet corn is placed under a sleeping blanket until the warmth of
+the body causes it to sprout; if summer, it is deposited in a shallow
+hole, covered with a wet blanket, and left until the sprouts appear, when
+it is ground to pulp on a metate. Water and roots are added, and the
+mixture is boiled and strained to remove the coarser roots and sprouts. At
+this stage the liquid has the consistency of thin cream soup. It is now
+set aside for twenty-four hours to cool and ferment, when it is fit for
+drinking. As the _tulapai_ will spoil in twelve hours it must be drunk
+quickly. Used in moderation it is not a bad beverage, but by no means a
+pleasant one to the civilized palate. The Apache, however, knows no
+moderation in his _tulapai_ drinking. He sometimes fasts for a day and
+then drinks great quantities of it,--often a gallon or two--when for a time
+he becomes a savage indeed.
+
+                 [Illustration: Filling the Pit - Apache]
+
+                         Filling the Pit - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Another intoxicant, more effective than _tulapai_, is made from the
+mescal--not from the sap, according to the Mexican method, but from the
+cooked plant, which is placed in a heated pit and left until fermentation
+begins. It is then ground, mixed with water, roots added, and the whole
+boiled and set aside to complete fermentation. The Indians say its taste
+is sharp, like whiskey. A small quantity readily produces intoxication.
+
+Of game foods the Apache has deer, antelope, and wild turkey, with quail,
+some water fowl, smaller birds, rabbits, and wood-rats. Fish and bear meat
+are strictly tabooed.
+
+The graphic art of the Apache finds expression chiefly in ceremonial
+paintings on deerskin, and in basketry. Only rarely have they made
+pottery, their roving life requiring utensils of greater stability. Such
+earthenware as they did make was practically the same as that of the
+Navaho, mostly in the form of small cooking vessels. Usually the pictures
+are painted on the entire deerskin, but sometimes the skin is cut square,
+and at others ceremonial deerskin shirts are symbolically painted.
+Occasionally the Apache attempts to picture the myth characters literally;
+at other times only a symbolic representation of the character is made. In
+addition to the mythic personages, certain symbols are employed to
+represent the incident of the myth. These paintings are made under the
+instruction of a medicine-man and are a part of the medicine
+paraphernalia. On some skins the most sacred characters in Apache
+mythology are represented symbolically--Naye{~COMBINING BREVE~}nezgani, the War God;
+Tubadzischi{~COMBINING BREVE~}ni, his younger brother; Kuterastan, the Creator of All;
+Stenatlihan, the chief goddess. In fact the symbolism on an elaborately
+painted deerskin may cover every phase of Apache cosmology.
+
+In their basketry the Apache women display great taste in form, and in
+their more superior work employ much symbolic decoration. Since the
+beginning of the present "messiah craze" all baskets display the sacred
+symbols believed to have been revealed to Das Lan by Chuganaai Skhin--a
+combination of the cross and the crescent. There are many baskets, made
+before this new religious wave swept over the tribe, into which the
+symbolism has since been woven.
+
+The basket most used is the _tu{~COMBINING BREVE~}tza_, or burden basket, roughly and
+loosely woven, ornamented with circular lines as often painted on as woven
+in. Previous to a messiah craze, which had its origin with the Apache
+about 1901, the designs in these baskets were purely decorative, without
+attempt at symbolism; but now, by order of a crafty old medicine-man,
+every _tu{~COMBINING BREVE~}tza_ must display the combined cross and crescent.
+
+The _tus_ is a water bottle, made invariably of withes of the aromatic
+sumac, loosely woven, and coated inside and out with pinon gum. To use
+material other than sumac would be considered very bad. In the Apache
+deluge myth the people, instructed by Stenatlihan, built a monster _tus_
+of pinon branches in which they floated away.
+
+The _tsa-nasku{~COMBINING BREVE~}di_ is a bowl or tray-shaped basket of splendid form, with
+symbolic decoration of intricate pattern.
+
+The most pretentious basket is the _tus-nasku{~COMBINING BREVE~}di_, in general form like
+the _tus_, but much larger; it is used for the storage of grain. Its lines
+are most beautiful, as are also its inwoven symbolic designs.
+
+Owing to the extremely secretive nature of the Apache, it is difficult for
+the casual student to learn anything of the relations between their
+mythology and the designs used in their basketry. Questioned, they will
+perhaps say, "We don't know," or "To make it look pretty." But an
+intelligent and trustworthy interpreter will tell you, "That woman knows,
+but she will not tell." A law of the cult brought about by the recent
+messiah religion is that every woman must have in readiness for use during
+the migration to the future world a _tus_, a _tu{~COMBINING BREVE~}tza_, a _tsa-nasku{~COMBINING BREVE~}di_,
+and a gourd drinking-cup, all decorated with the cross and crescent. These
+are not used and are carefully preserved.
+
+The clan and gentile systems of the American Indians have been the bulwark
+of their social structure, for by preventing intermarriage within the clan
+or the gens the blood was kept at its best. Added to this were the
+hardships of the Indian life, which resulted in the survival only of the
+fittest and provided the foundation for a sturdy people. But with
+advancing civilization one foresees the inevitable disintegration of their
+tribal laws, and a consequent weakening of the entire social structure,
+for the Indians seem to have absorbed all the evil, and to have embodied
+little of the good, that civilized life teaches.
+
+                 [Illustration: The Covered Pit - Apache]
+
+                         The Covered Pit - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+The Coyoteros are divided into five bands, each consisting of a number of
+clans, although in one band there are now survivors of a single clan only,
+while in others as many as seven or eight clans are still to be found.
+Descent among the Apache generally is reckoned through the mother; that
+is, the children belong to their mother's clan. An exception to this rule
+is said by "Peaches," an old Apache scout under Crook, to exist among the
+Chiricahua, where the children take the gens of the father. Among the
+Apache some of the younger generation are inclined to disregard tribal
+laws respecting marriage, but in former times they were rigidly enforced,
+marriage within the clan or the gens being regarded as incestuous. When
+asked what would happen if a man and a woman belonging to the same clan
+should marry, one old man answered that both would be quickly put to
+death.
+
+In the Appendix are given the clan names of the Coyoteros, also of the
+Arivaipa and the Chiricahua. Geronimo, Chato, and Cochise were members of
+the Aiahan, People of the East, clan. Most of the clan names are derived
+from localities in which the ancestors of the clan are supposed to have
+first lived.
+
+With the Apache, as with other tribes, the clan organization has an
+important bearing on property right. Regardless of what property either
+spouse may hold or own at the time of marriage, the other immediately
+becomes possessed of his or her moiety. Should the wife die, her husband
+retains possession of the property held in common so long as he does not
+remarry, but what might be termed the legal ownership of the wife's half
+interest becomes vested in her clan. Should he attempt to dissipate the
+property the members of the deceased wife's clan would at once interfere.
+If the widower wishes to marry again and the woman of his choice belongs
+to the clan of his former wife, then he and the new wife become owners in
+common of all personal property held by him; but if the second wife
+belongs to a different clan from that of the former wife, then the husband
+must make actual transfer of half of the common property to the
+clanspeople of the deceased woman, who inherited the legal interest in it
+at their relative's death. The same tribal law applies in the case of a
+widow.
+
+Much internal strife naturally results whenever an actual distribution of
+property is made. In the first place the surviving spouse unwillingly
+relinquishes the moiety of the property to the relatives of the deceased,
+and the immediate relatives often disagree with the remainder of the clan.
+In former times death of one or more members of contending clans often
+resulted when the division of much property was made. Having no tribunal
+for making an equitable division, the matter was left to mutual agreement,
+resulting in disputes and frequently murder.
+
+With the breaking up of the clans, together with the rapid disintegration
+of ancient customs and laws, this property law is fast becoming forgotten;
+but so recently as 1906 such disputes as those mentioned occurred under
+both the Fort Apache and San Carlos agencies, creating no little
+ill-feeling. In one instance a man refused to deliver possession of half
+of his little herd of horses to his deceased wife's clanspeople when
+contemplating marriage with another woman, and appealed to the
+missionaries for aid. He was compelled to make the division, however,
+before he could remarry.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+There was a time when nothing existed to form the universe--no earth, no
+sky, and no sun or moon to break the monotony of the illimitable darkness.
+But as time rolled on, a spot, a thin circular disc no larger than the
+hand, yellow on one side and white on the other, appeared in midair.
+Inside the disc sat a bearded man but little larger than a frog, upon whom
+was to fall the task of creating all things. Kuterastan, The One Who Lives
+Above, is the name by which he is now known, though some call him
+Yuadistan, Sky Man.
+
+                    [Illustration: Apache Still Life]
+
+                            Apache Still Life
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Kuterastan, as if waking from a long sleep, sat up and rubbed his face and
+eyes with both hands. Then bending forward, he looked up into the endless
+darkness, and lo! light appeared everywhere above him. He then looked
+down, and all below became a sea of light. A glance to the east created
+yellow streaks of dawn, another to the west the saffron tints of the dying
+day, both soon becoming obscured by numerous clouds of many hues, formed
+by his looking around and about in all directions.
+
+Again with both hands Kuterastan wiped his eyes and sweating face and,
+rubbing his hands together as if he were rolling a small pebble between
+the palms, suddenly parted them with a quick downward fling, and there
+before him on a shining, vaporless, mirage-like cloud sat a little girl no
+larger than a doll. Kuterastan directed her to stand up, asking where she
+intended to go, but she replied not. He cleared his vision once more with
+his hands, then proffered his right hand to the girl, Stenatlihan, Woman
+Without Parents, who grasped it, with the greeting "Whence came you?"
+
+For reply Kuterastan merely repeated her question, adding, "Look to the
+east, it is light! There will be light in the south, in the west, and in
+the north." And as she looked she saw light. He then came out upon the
+cloud.
+
+"Where is the earth?" asked Stenatlihan, to which Kuterastan replied by
+asking:
+
+"Where is the sky?" Then requesting that he be not disturbed, he began to
+sing: "I am thinking, thinking, thinking, thinking what shall I do next."
+Four times he thus sang, at the end of the fourth time brushing his face
+with his hands, which he rubbed briskly together and parted quickly; and
+there before him stood Chuganaai, the Sun. Raising his left hand to his
+brow, from the sweat thereon, which he rolled in his hands as before,
+Kuterastan let drop from his right palm a small boy, Hadintin Skhin.
+
+The four sat upon that still cloud for a time as if in reverie, the first
+to break the silence being he who commenced the creation: "What shall we
+do next? I do not like this cloud to live upon, but we are to rule and
+must stay together. How dreary it is here! I wish we had some place to
+go." And then he set to work again, creating Nacholecho, the Tarantula,
+who was later to help in completing the earth, and Nokuse, the Big Dipper,
+whose duty it would be to befriend and to guide. The creation of
+Nilchidilhkizn, the Wind, Ndidilhkizn, the Lightning Maker, and the clouds
+in the west to house Ndisagochan, Lightning Rumbler, whom he placed in
+them at the same time, next occupied his attention. Then turning to
+Stenatlihan, Kuterastan said, "Truly this is not a fit place in which to
+live; let us make the earth." And so saying he at once began to sing, "I
+am thinking of the earth, the earth, the earth; I am thinking of the
+earth," which he repeated four times. As he ceased, Stenatlihan,
+Chuganaai, and Hadintin Skhin each shook hands with him. Sweat from their
+hands adhered to his. He at once began rubbing his palms, when suddenly
+there slipped from between them a small brown body, no larger than a bean.
+Kuterastan kicked it and it expanded; Stenatlihan then kicked it and its
+size further increased; Chuganaai next gave it a severe blow with his foot
+and it became larger still; a kick from Hadintin Skhin made it greater
+yet. Nilchidilhkizn, the Wind, was told to go inside and blow outward in
+all directions. This he did, greatly expanding the dimensions of that
+body, now so wide that they could hardly see its edge. The Lightning was
+next directed to exert his strength, so with a terrific flash and roar he
+penetrated the body to its centre, spreading it still wider. Then
+Tarantula was called on to assist, and accordingly he started off to the
+east, spinning a strong black cord, on which he pulled with all his might;
+another cord of blue was spun out to the south, a third of yellow to the
+west, and a fourth of glistening white to the north. A mighty pull on each
+of these stretched the surface of that dark brown body to almost
+immeasurable size. Finally Kuterastan directed all to cover their eyes
+with their hands, and when they opened them a moment later they beheld
+Nigostu{~COMBINING BREVE~}n, the Earth, complete in extent. No hills or mountains were there
+in sight, nothing but a smooth, treeless, reddish-brown plain.
+
+Nilchidilhkizn, the Wind, scratched his chest and rubbed his fingers
+together, when out from between them flew Datilye, the Humming-bird.
+Datilye was told to make a circuit of the earth and report what he saw. He
+started off toward the east, circled south, west, north, and back from the
+east. All was well; the earth was most beautiful, very smooth, and covered
+with water on the western side.
+
+But the Earth was not still; it kept shifting and rolling and dancing up
+and down, so Kuterastan made four great posts--colored black, blue, yellow,
+and white--to support it. Then he directed Stenatlihan to sing a song. She
+sang, "The world is made and will soon sit still." These two then stood
+and faced Chuganaai and Hadintin Skhin, when into their midst came
+Nilchidilhkizn, who dashed away to the cardinal points with the four
+posts, which he placed under the sides of the earth; and upon them it sat
+and was still. This pleased Kuterastan, so he sang a song, repeating, "The
+world is now made and sits still."
+
+Then Kuterastan began another song, referring to the sky. None existed as
+yet, and he felt there ought to be one. Four times he chanted the song, at
+the end of the fourth time spreading his hands wide before him, when lo!
+there stood twenty-eight men and women ready to help make a sky to cover
+the earth. He next chanted a song for the purpose of making chiefs for the
+sky and the earth, and at its close sent Ndidilhkizn, the Lightning Maker,
+to encircle the world. Ndidilhkizn departed at once, but returned in a
+short time with three very uncouth persons, two girls and a boy, whom he
+had found in the sky in a large turquoise bowl. Not one of them had eyes,
+ears, hair, mouth, nose, or teeth, and though they had arms and legs, they
+had neither fingers nor toes.
+
+Chuganaai at once sent for Doh, the Fly, to come and erect a _kache{~COMBINING BREVE~}_, or
+sweat-house. It took but a short time to put up the framework, which
+Stenatlihan covered closely with four heavy clouds: a black cloud on the
+east, a blue one on the south, a yellow one on the west, and a white one
+on the north. Out in front of the doorway, at the east, she spread a soft
+red cloud for a foot-blanket after the sweat. Twelve stones were heated in
+a fire, and four of them placed in the _kache{~COMBINING BREVE~}_. Kuterastan, Stenatlihan,
+Chuganaai, and Hadintin Skhin each inspected the sweat-house and
+pronounced it well made. The three newcomers were bidden to enter and were
+followed by Chuganaai, Nilchidilhkizn, Ndidilhkizn, Nokuse, and Doh. The
+eight sang songs as their sweat began. Chuganaai led, singing four songs,
+and each of the others followed in turn with the same number. They had had
+a good sweat by the time the songs were finished, so Stenatlihan removed
+the black cloud and all came out. She then placed the three strangers on
+the red-cloud blanket, and under the direction of Kuterastan made for them
+fingers, toes, mouth, eyes, ears, hair, and nose. Then Kuterastan bade
+them welcome, making the boy, whom he called Yadilhkih Skhin, Sky Boy,
+chief of the sky and its people. The second he named Nigostu{~COMBINING BREVE~}n Nali{~COMBINING BREVE~}n,
+Earth Daughter, and placed her in charge of the earth and its crops; while
+to the third, Hadinin Nali{~COMBINING BREVE~}n, Pollen Girl, was assigned the care of the
+health of the earth's people. This duty also devolved upon Hadintin Skhin,
+but each looks more to the welfare of his own sex than to that of the
+other.
+
+                 [Illustration: Among the Oaks - Apache]
+
+                         Among the Oaks - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+The earth was smooth, flat, and barren, so Kuterastan made a few animals,
+birds, trees, and a hill. Then he sent Agocho, the Pigeon, to see how the
+world looked. Four days later Agocho returned and said all was beautiful,
+but that in four days more the water on the opposite side would rise and
+flood the land. Kuterastan at once created a pinon tree. This Stenatlihan
+skilfully tended until it grew to be of gigantic size at the end of four
+days. Then with four great limbs as a framework she made a very large
+water bottle, _tus_, covering it with gum from the pinon. When the water
+appeared as predicted, Kuterastan went up on a cloud, taking his
+twenty-eight helpers with him, while Stenatlihan summoned all the others
+and put them into the _tus_, into which she climbed last, closing the
+mouth at the top.
+
+                   [Illustration: Mescal Camp - Apache]
+
+                           Mescal Camp - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+The flood completely submerged the earth for twelve days. Then the waters
+subsided, leaving the _tus_ on the summit of the hill Kuterastan had made.
+The rush of the waters had changed the once smooth, level plain into
+series of mountains, hills, rivers, and valleys, so that Stenatlihan
+hardly knew where they were when she opened the _tus_ and came out. Tazhi,
+the Turkey, and Gage, the Crow, were the first to make a tour of the land.
+At the base of the hill they descended into a small muddy alkaline creek,
+in which the Turkey got the tips of his tail-feathers whitened, and they
+have been white ever since. On return they reported that all looked
+beautiful as far as they had travelled. Stenatlihan then sent Agocho to
+make a complete circuit and let her know how things appeared on all sides.
+He came back much elated, for he had seen trees, grass, mountains, and
+beautiful lakes and rivers in every direction.
+
+Directing the others to remain where she left them, Stenatlihan summoned
+Hadintin Skhin, Hadintin Naln, Ndidilhkizn, and Agocho, and took them up
+in a cloud, in which they drifted until they met Kuterastan and his band
+of workers, who had completed the sky during the time of the flood. The
+two clouds floated to the top of the hill on which stood the _tus_. All
+descended to the valley below, where Stenatlihan marshalled them into
+line, that Kuterastan might talk to them. He briefly told them that he was
+going to leave them and wished each one to do his part toward making the
+world perfect and happy. "You, Ndisagochan, shall have charge of the
+clouds and the water. You, Yadilhkih Skhin, I leave in charge of the sky.
+Nigostu{~COMBINING BREVE~}n Nali{~COMBINING BREVE~}n, you are to look after the crops of our people; and you,
+Hadintin Skhin, must care for their health and guide them." He then called
+Stenatlihan to him and placed her in charge of all.
+
+The people stood in line facing their god, with hands extended as if in
+supplication. Kuterastan and Stenatlihan stood facing each other. Each
+rubbed their thighs with their hands, then cast their hands downward, and
+there arose between them a great pile of wood. Stenatlihan knelt and
+slipped a hand under it, and as she did so Kuterastan passed his hand over
+the top. Great white billowy clouds of smoke at once issued forth, rising
+straight skyward. Into these Kuterastan disappeared. All the other gods
+and goddesses soon followed, leaving the twenty-eight whom Kuterastan had
+made to build the sky to remain upon the earth and people it. Chuganaai
+went east to travel with the sun; Stenatlihan departed westward to make
+her home in clouds on the horizon, while Hadintin Skhin and Hadinti{~COMBINING BREVE~}n
+Nalin sought homes among the clouds in the south, and Nokuse may still be
+seen in the northern sky at night.
+
+The Apache is inherently devoutly religious; his life is completely
+moulded by his religious beliefs. From his morning prayer to the rising
+sun, through the hours, the days, and months--throughout life itself--every
+act has some religious significance. Animals, elements, every observable
+thing of the solar system, all natural phenomena, are deified and revered.
+Like all primitive people, not understanding the laws of nature, the
+Apache ascribe to the supernatural all things passing their understanding.
+The medicine-men consider disease evil, hence why try to treat evil with
+drugs? Disease is of divine origin, so to the beneficent and healing gods
+the Apache naturally make supplication for cure.
+
+The Apache, even if willing, could not directly impart their religious
+beliefs or their philosophy. It is only by study of their myths, myth
+songs, and medicine practices, and by close observance of their life, that
+a comprehensive idea of such beliefs can be gained.
+
+A concise outline of the mythology of the Apache is given in the following
+description of the painted medicine skin(2) shown in the accompanying
+plate.
+
+A--The nucleus of the universe, called Chalhke{~COMBINING BREVE~}lh Naliin, Night Girl. In
+the beginning it was merely a spot of color in which, during the course of
+time, a form appeared, and later emerged. This was Kuterastan, the
+Creator.
+
+B--Kuterastan, the Creator of All, is standing on the clouds, his first
+home, holding lightning in each hand. To his left is the _tus_, or water
+bottle, in which the people of the earth took refuge from the flood
+shortly after their creation. Above him are four clouds, those into which
+he departed when leaving the earth for his celestial abode. He first
+created several assistants, who in turn created others by rubbing sweat
+and small particles of cuticle from the face and body.
+
+C--Stenatlihan, the chief goddess, first helper of Kuterastan, is seen
+standing on the clouds. In her right hand is a pinon tree, from the
+branches and gum of which the large _tus_ was made at the time of the
+deluge. Above her flies Datilye, the Humming-bird, who was sent as a
+messenger about the world to note how its creation progressed.
+
+D--Chuganaai Skhin was the second person created by Kuterastan. He followed
+Stenatlihan, and is therefore third in importance of the many deities. Not
+only does he give light to the day, but he has the power to relieve and
+cure disease with the aid of the first beams of his morning light. The
+Apache ask his blessing before sunrise, generally imploring his
+beneficence "as soon as you look upon me." The serrated circles typify the
+abodes of these gods, which are protected by insurmountable barriers.
+
+E--Here the sun as first made by the great creator is pictured. As time
+wore on, it grew to become the full round disc it now is.
+
+F--The moon as first made by Stenatlihan, at the behest of Kuterastan, who
+asked that she make something to illumine the night. The streaks represent
+catamenia, and the gradual growth of the moon is assumed to be parallel
+with prenatal growth.
+
+G--This single symbol, a maltese cross, represents the four personages who
+made the stars. They have to do with the stars only, and are not prayed to
+as deities having power over the people on earth.
+
+                 [Illustration: Sacred Buckskin - Apache]
+
+                         Sacred Buckskin - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+                           EXPLANATION OF PLATE
+
+                     A--Chalhke{~COMBINING BREVE~}lh Nalin, Night Girl
+                  B--Kuterastan, The One Who Lives Above
+                  C--Stenatlihan, Woman Without Parents
+                       D--Chuganaai Skhin, Sun Boy
+                          E--Chuganaai, The Sun
+                          F--Kleganaai, The Moon
+                   G--Yadilhkih Binalze, Sky Messengers
+               H--Nigostu{~COMBINING BREVE~}n Bika Binalze, Earth Messengers
+               I, J--Naste{~COMBINING BREVE~}lh, Makers of Dreams and Visions
+                          K--Hadilhkih, Lightning
+
+                                 Disc L
+                  1--Naye{~COMBINING BREVE~}nezgani, Slayer of Alien Gods
+                    2--Dutli{~COMBINING BREVE~}shi Skhin, Turquoise Boy
+                     3--Yolkai Skhin, White-Shell Boy
+                       4--Hadintin Skhin, Pollen Boy
+
+                                 Disc M
+                    1--Tubadzischi{~COMBINING BREVE~}ni, Born From Water
+                       2--Yadilhkih Skhin, Sky Boy
+                     3--Yolkai Skhin, White-Shell Boy
+                       4--Hadintin Skhin, Pollen Boy
+
+                                 Disc N
+                    1--Yolkai Nali{~COMBINING BREVE~}n, White-Shell Girl
+                   2--Dutli{~COMBINING BREVE~}shi Nali{~COMBINING BREVE~}n, Turquoise Girl
+               3--Enasho Dilu{~COMBINING BREVE~}hkli{~COMBINING BREVE~}shen, Black Alien Talker
+                      4--Hadintin Nali{~COMBINING BREVE~}n, Pollen Girl
+
+                                 Disc O
+                     1--Hadintin Nali{~COMBINING BREVE~}n, Pollen Girl
+                       2--Nilchidilhkizn, The Wind
+                   3--Yolkai Nalii{~COMBINING BREVE~}n, White-Shell Girl
+                       4 --Yakosha Skhin, Frost Boy
+
+                            P--Gauncho - Gods
+                          Q--Gaunchine{~COMBINING BREVE~}  - Gods
+                              R--Gaun - Gods
+                             S--Gaunchi - Gods
+
+
+H--Another maltese cross, symbolizing four spirits of the air, who act as
+messengers of the gods. They are supposed to communicate with the
+medicine-men, bringing to them words of wisdom from the several gods as
+they sit and chant in ceremony, or when they are fasting. Their name,
+Nigostu{~COMBINING BREVE~}n Bika Binalze, Earth Messengers, indicates that their powers
+extend to both the earth and the sky.
+
+I and J symbolize spirits of the air who reveal to the medicine-men the
+wonders they claim to know in a priestly way. Such revelations are made to
+them in visions as they sit and drum and sing when endeavoring to discover
+some new cure for an affliction, or to initiate new customs that might be
+pleasing to the gods. The priests often take a medicine skin of this sort
+and go out into the mountains, where they fast and sing over it for hours
+at a time, awaiting the coming of the spirits.
+
+K--It is supposed that any of the various gods have the power of calling on
+the lightning to carry messages from one to the other. Wherever shown in
+the symbolism of the Apache, lightning lines are drawn to indicate
+communication from one god to another.
+
+Disc L 1--Naye{~COMBINING BREVE~}nezgani is the first son of Stenatlihan, who was made to
+conceive by the sun's rays as she lay asleep on the eastern slope of a
+mountain. He is the War God and miracle performer, the culture hero who in
+parallel legends appears in many North American aboriginal cults. Great
+monsters in the form of giant antelopes, rolling stones, and beasts of
+hideous conception are supposed to have inhabited the earth for a time,
+destroying its people. These monsters typify only the evils of this life;
+in fact death itself is spoken of in many legends as one of the monsters,
+in such form engaging in a long discussion with the miracle performer to
+prove that he should not be destroyed; if he were, the earth would become
+overpopulated. With his bow and arrow and turquoise lance Naye{~COMBINING BREVE~}nezgani
+banished these curses from earth. He himself was invulnerable as he
+appeared before these monsters, for the reason that he always buried his
+veins near a tree before attacking them. After he had killed them all, he
+and his younger brother, Tubadzischi{~COMBINING BREVE~}ni, quarrelled. The Bluebird revealed
+to the latter the spot where Naye{~COMBINING BREVE~}nezgani kept his veins buried, so he
+sought them out and shot arrows into them, thus killing him. Other myths
+relate how Naye{~COMBINING BREVE~}nezgani was later resurrected, and he is still prayed to
+as the chief War God.
+
+                       [Illustration: Apache Girl]
+
+                               Apache Girl
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+2--Dutli{~COMBINING BREVE~}shi Skhin was created within the blue clouds at the time they were
+made, and emerged from them. He took part in the creation, assisting
+Kuterastan and Stenatlihan in finishing their work. At their direction he
+made a few people and many birds and animals.
+
+3--To Yolkai Skhin is attributed the creation of all white things. He
+himself was brought into existence in the white cloud, and on emerging
+therefrom immediately began the work of making white rock and shells under
+the direction of Kuterastan and Stenatlihan.
+
+4--Hadintin Skhin is the God of Disease and Health. It is he who causes
+much sickness and he who can cure any disease, if he be so disposed.
+Especial care is taken by the Apache not to arouse his displeasure, and he
+is supplicated and propitiated whenever disease appears among them.
+
+Disc M 1--Tubadzischi{~COMBINING BREVE~}ni, the second son of Stenatlihan, is the God of
+Water, because his mother conceived as she slept one afternoon under a
+ledge of rock from which drops of water trickled upon her. In the dance
+for rain all prayers and songs are addressed to him. It was he who created
+the ocean.
+
+2--Yadilhkih Skhin is Chief of the Sky. In the origin story the Lightning
+was sent to encircle the earth to find how things appeared on all sides.
+On his return he brought back with him a large turquoise bowl containing
+three ill-formed persons, one of whom was Sky Boy. Later all three were
+put through a sweat-bath and their bodies perfected.
+
+3--Yolkai Skhin, described above.
+
+4--Hadintin Skhin, described above.
+
+                    [Illustration: The Ford - Apache]
+
+                            The Ford - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+Disc N 1--Yolkai Nali{~COMBINING BREVE~}n, one of the most venerated and greatly feared
+personages in the Apache mythology. She is the Goddess of Death, or rather
+of the after-life, for she controls all souls that pass on to the future
+world. The road to this afterworld is supposed to cross her shoulders and
+is symbolized by the Milky Way, a trail made by the departing spirits. The
+Apache will not utter the name of a deceased person, because they say the
+dead have gone on to Yolkai Nali{~COMBINING BREVE~}n and are her people. If they talked of
+them it might anger her, and when their death ensues she might refuse them
+admittance to the eternal paradise. This goddess is supposed to preside
+over the birth of children, hence supplications and offerings are made to
+her immediately before childbirth. She is invoked at other times to
+withhold her call, for it is believed that she can cause death. These
+prayers are addressed to Yolkai Nali{~COMBINING BREVE~}n through the medium of small white
+shells and white stone beads. The white beads are symbolic of purity, and
+through them Yolkai Nali{~COMBINING BREVE~}n is asked to keep the minds of the people free
+from evil thoughts or deeds.
+
+2--Dutli{~COMBINING BREVE~}shi Nali{~COMBINING BREVE~}n, the Turquoise Girl, is the creator of all things
+green. She has to do with the crops in the fields, and the devout Apache
+prays to her every morning during the season of growth.
+
+3--Enasho Dilhkli{~COMBINING BREVE~}shen is the God of Intellect. He controls the minds of
+the people, making their thoughts good or evil at will. It was he who
+first talked to the people on earth. When a child is born its parents
+often pray that Kuterastan will make it grow to be like Enasho
+Dilhkli{~COMBINING BREVE~}shen, to whom prayers are addressed for aid when one must talk to
+the people. In such case no offering of pollen is made unless the request
+be presented to an image representing this god, when pollen is sprinkled
+upon it.
+
+4--Hadintin Nali{~COMBINING BREVE~}n is Chieftainess of Pollen, because she causes pollen to
+grow on the trees. The Indians know the function of pollen in plants and
+pray that their corn and other products of the fields, as well as the nuts
+and fruits that grow wild, may be fructified early in the season, to
+insure good harvests.
+
+Disc O 1--Hadintin Nali{~COMBINING BREVE~}n, described above.
+
+2--Nilchidilhkizn, Chief of the Winds. The Apache never complains of the
+wind, for should he become impatient about them and give vent to
+sacrilegious utterances he might anger the Wind God and thereby bring on
+destructive storms.
+
+3--Yolkai Nali{~COMBINING BREVE~}n, described above.
+
+4--Yakosha Skhin, God of Moisture and also Controller of Rain. Since snow,
+ice, hail, frost, dew, and fog are derived from the clouds, Yakosha Skhin
+is sometimes termed Chief of the Clouds, but in general the clouds are
+regarded as his workshop, for there is another who has direct charge and
+control of them.
+
+P, Q, R, and S--These figures represent gods, or, in Apache, _gaun_, who
+are supposed to have been made by the Sun for the purpose of curing people
+stricken with bodily disease. Diseases of the body are regarded as
+distinct from those of the mind. The _gaun_ live in the four cardinal
+directions and are impersonated in medicine ceremonies by men wearing
+stick masks, who always take stations at the four sides of the patient.
+These doctors are not called in case of illness until after the four chief
+deities have been supplicated, when, as a last resort, the medicine-man
+prays to the _gaun_. If the _gaun_ cannot help, there is believed to be no
+hope for the patient. In ancient times all animals could talk, and many
+were used as beasts of burden. The bear and the deer were the horses of
+that time. In the graphic representations of the Apache these four spirits
+are often pictured riding deer and bear.
+
+
+
+
+MEDICINE AND MEDICINE-MEN
+
+
+The medicine-men of the Apache are most influential personages. They are
+usually men of more than ordinary ability, claiming, through their many
+deities and their knowledge of the occult and ominous, to have
+supernatural power. In sickness any individual may make supplication to
+the deities, but the prayers of the medicine-men are accepted as being
+most efficacious.
+
+                   [Illustration: Apache Medicine-man]
+
+                           Apache Medicine-man
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Many of the medicine-men have some knowledge of the medicinal properties
+of plants and generally make use of them in the treatment of disease, but
+their treatment consists more of incantation than aught else. Even in
+collecting the plants they invoke the deities, usually facing the cardinal
+points in turn. In case the prescription calls for a combination of herbs
+or other vegetal products, the number four is always strictly adhered to;
+it might be a decoction made of four roots of one variety or of a single
+root from each of four varieties of plants.
+
+Every Apache medicine-man has a medicine skin, his _epu{~COMBINING BREVE~}n ezchi_,
+inscribed with the symbolism of the tribal mythology. With his prayer
+wands he rehearses the symbolic figures, praying to the mythical
+characters who are regarded as most efficacious in the particular ailment
+under treatment. In his own little _kowa_, or dwelling, with the painted
+deerskin spread before him, on which are delineated the symbolic
+representations of a score of gods comprising the Apache pantheon, a
+medicine-man will sit and croon songs and pray all day and all night in
+the hope of hearing the voices of celestial messengers.
+
+Many of the prayers and songs of the Apache medicine-men are very
+beautiful. The following is an example:
+
+1 _Stena pehi{~COMBINING BREVE~}nda nzhoni, togonil adahe be{~COMBINING BREVE~}oishka__n__._
+
+2 _Inate{~COMBINING BREVE~}sh nzhoni be{~COMBINING BREVE~}oishka__n__._
+
+3 _Enude{~COMBINING BREVE~}tsos nzhoni be{~COMBINING BREVE~}oishka__n__._
+
+4 _Inyatil nzhoni be{~COMBINING BREVE~}oishka__n__._
+
+5 _Be{~COMBINING BREVE~}hnandahi inkehi togonil adahe be{~COMBINING BREVE~}oishka__n__._
+
+6 _Indu{~COMBINING BREVE~}h binandahe be{~COMBINING BREVE~}oishka__n__._
+
+7 _Beh nashalolezh nde; nasheyo shichi{~COMBINING TILDE~}sigo__n__ zho__n__dolezh._
+
+8 _Nde shinkloho beh sanandahe be{~COMBINING BREVE~}oishka__n__._
+
+9 _Beh sanashado be{~COMBINING BREVE~}oishka__n__._
+
+10 _No osko__n__go adishni dahazhi behnashado ti nde ta nasheyo
+go__n__zhodo._
+
+11 _Shagocho paogo nasha._
+
+12 _Akud nde sa nzhoni ye{~COMBINING BREVE~}sitchi ye{~COMBINING BREVE~}atido._
+
+13 _Pidi yu{~COMBINING BREVE~}gga sa nzhoni ye{~COMBINING BREVE~}kissin shi{~COMBINING TILDE~}dil e{~COMBINING BREVE~}ndo._
+
+14 _Shitu{~COMBINING BREVE~}h gozho__n__dolezh pogo hadishndi._
+
+1 _Stenatliha__n__, you are good, I pray for a long life._
+
+2 _I pray for your good looks._
+
+3 _I pray for good breath._
+
+4 _I pray for good speech._
+
+5 _I pray for feet like yours to carry me through a long life._
+
+6 _I pray for a life like yours._
+
+7 _I walk with people; ahead of me all is well._
+
+8 _I pray for people to smile as long as I live._
+
+9 _I pray to live long._
+
+10 _I pray, I say, for a long life to live with you where the good people
+are._
+
+11 _I live in poverty._
+
+12 _I wish the people there to speak of goodness and to talk to me._
+
+13 _I wish you to divide your good things with me, as a brother._
+
+14 _Ahead of me is goodness, lead me on._
+
+While this prayer is worded as if uttered by the supplicant, it is in
+reality offered by the medicine-man in his behalf.
+
+There are head medicine-men and medicine-men of lesser degree. The man who
+becomes influential enough to be considered the head medicine-man of the
+tribe is more of a politician than a doctor of diseases, and in important
+cases only is he called to treat in a healing ceremony. It requires a
+particularly capable Indian to attain the position of head medicine-man,
+for to do so he must not only make the people subservient to his will, but
+must wrest the leadership from some other and usually older medicine-man
+who is himself an influential character. Unfortunately it is apt to be the
+most crafty, scheming man who gains such power over his tribesmen.
+
+A case in point was the recent strife between Das Lan and Goshonne. For
+some years the latter, an Indian of exceptional ability and withal
+apparently an honest man in his treatment of diseases, was the head
+medicine-man of the White Mountain Apache. Then it came to pass that the
+crafty old Das Lan of the Cibicu had his vision, in which was revealed a
+special message brought by Chuganaai Skhin from Kuterastan to the Apache
+people. This was the beginning of the present so-called messiah craze.
+
+                 [Illustration: Maternity Belt - Apache]
+
+                         Maternity Belt - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+From the first there was promise of a battle to the end between Goshonne
+and Das Lan. Goshonne well knew that if the new cult gained a firm footing
+he would lose his influence and at best be but a mediocre medicine-man.
+Das Lan, on the other hand, knew that he must break the power of such a
+man as Goshonne, if he was to assume the leadership. Goshonne scoffed and
+scorned, and would have none of the new belief. Still, he was an Indian,
+and the prophecies of his rival gradually filled him with superstitious
+fear, while his followers were either deserting him openly or were
+secretly joining the ranks of the enemy. Death was predicted for the
+members of Goshonne's own family, and well could Das Lan make such
+prophecies, for Goshonne's two brothers were already stricken with
+tuberculosis. First one died, then the other. Das Lan could now point to
+him and say, "That is what Kuterastan does to those who do not believe!"
+It was thus that Goshonne's power finally was broken and Das Lan became a
+seer.
+
+Sacred pollen, _hadintin_, is used in all ceremonies, particularly in
+those designed for healing. The principal source of _hadintin_ is the
+tule, but much of it comes from the pinon. For prayers invoking an
+abundance of corn, pollen is mixed with cornmeal. Not only do the
+medicine-men use this powder, but each individual carries a small quantity
+of it in a deerskin pouch somewhere about his person. In the pollen may be
+small medicine trinkets--sometimes consisting of a few shell beads from
+prehistoric ruins--and there is scarcely a person, old or young, who does
+not have a small section of the candle cactus fastened somewhere about his
+clothing.
+
+When childbirth approaches, the medicine-men are always summoned. Nothing
+can give a better idea of the medicine rites on such an occasion, and of
+the use of sacred pollen, than a description of a maternity belt procured
+by the writer and here illustrated. So far as can be learned, this belt is
+very old, so old that its painted symbolic figures have been three times
+renewed. Belts of this kind are very rare, and are hired whenever their
+use is required. The owner of this particular belt, a widow, did not care
+to dispose of it; as she expressed it, "it is like a husband": the
+remuneration from granting its use was sufficient to support her.
+
+The belt is made from skin of the mountain lion, the black-tail deer, the
+white-tail deer, and the antelope--animals which give birth to their young
+without trouble. Medicine-men are called in to pray to the spirits of
+these animals when a woman approaching confinement puts on the belt. It is
+worn for a day or so only, but constantly during the critical period, not
+being removed until after the child is born. Prayers are made, first by a
+mother or father for their daughter, then by a medicine-man, and lastly by
+the patient to the gods and elements depicted on the belt. These figures
+are all connected with lightning lines. The first one to the left is
+Stenatlihan; on the same portion is the Snake Girl, Klishcho Nali{~COMBINING BREVE~}n; the
+next is Naye{~COMBINING BREVE~}nezgani, the third Tubadzischi{~COMBINING BREVE~}ni, and the last Yolkai
+Nali{~COMBINING BREVE~}n. The sharp points around the circular abodes of the two goddesses
+represent barricades for protection. At the real homes of these deities,
+none can pass through these barriers.
+
+Each of the gods from left to right is prayed to successively, and
+_hadintin_ is sprinkled around them afterward. Stenatlihan is the first to
+be addressed by the prospective mother:
+
+"We are your children. When you gave birth to your children, it caused you
+no trouble. Make me like yourself, that my child, soon to be born, may
+come into this world easily and quickly, without pain to me."
+
+Next the Snake Girl is prayed to:
+
+"Kli{~COMBINING BREVE~}shcho Nali{~COMBINING BREVE~}n, you came into this life with ease. Do what you can for
+me now, that my child may come in like manner."
+
+Then to Naye{~COMBINING BREVE~}nezgani:
+
+"Help my babe, soon to be born, to come as you did--quickly, easily, and
+without pain."
+
+The belt in Naye{~COMBINING BREVE~}nezgani's left hand represents the one worn by his
+mother, Stenatlihan, when he was born. There was a time when skirts, too,
+having the same magic power the belt is supposed to possess, were worn by
+women at childbirth. One such is shown in the hand of Tubadzischi{~COMBINING BREVE~}ni, next
+pictured, to whom the woman addresses a prayer much the same as the last.
+The skirt also is the one worn by Stenatlihan when the two brothers were
+born.
+
+             [Illustration: Medicine Cap and Fetish - Apache]
+
+                     Medicine Cap and Fetish - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Yolkai Nali{~COMBINING BREVE~}n is the favorite goddess from whom, in their belief, the
+Apache women are endowed with great beneficence. She lives in the skies,
+where all souls go. The prayer to her is, as to the others, "Save me from
+pain and let my child come as you did."
+
+Clouds at the feet of Naye{~COMBINING BREVE~}nezgani typify the bounties of the world into
+which it is hoped and prayed the child will be happily born.
+
+The prayers finished, _hadintin_ is sifted over all the figures. Beginning
+at the left, the lightning line is followed into Stenatlihan's abode,
+which is then encircled, and the sacred powder is liberally sprinkled
+around and over her body. Each figure is treated in like manner.
+
+The accompanying plate shows a medicine-cap made by Yotlu{~COMBINING BREVE~}ni, a
+medicine-man, about forty years ago, to cure a boy of lightning stroke
+which had impaired his reason, and a small wooden image of a god recently
+made to be carried by a girl troubled with nervousness. On both these
+objects the gods and elements which cause afflictions and which alone can
+give relief are symbolically represented.
+
+The central figure on the cap pictures Ndidilhkizn, Lightning Maker, with
+lightning, _hadilhkih_, in zigzag lines above his head and beneath his
+feet. The broad arch indicates clouds with rifts in them, out of which the
+evil came and into which it may return. The cross of abalone, the small
+white bead, and the eagle feather are media through which Tu Ntelh (Wide
+Water), Yolkai Nali{~COMBINING BREVE~}n (White-Shell Girl), and Itsad Nde{~COMBINING BREVE~}yu (Eagle People)
+are supplicated.
+
+The cap was worn at night by the boy, whose parents each morning at
+sunrise prayed to the various gods and elements represented on it,
+invoking them to take back that which they had left with the boy, and
+adding: "Keep us even in temper and mild and clean in action. We do wrong
+at times, but that is not our wish. If our minds are kept clean we will do
+nothing bad. We wish to have good thoughts and to do good deeds. Keep our
+minds clear that we may think them and do them." After each prayer
+_hadinin_ was sifted upon the symbol representing the deity addressed.
+
+As the boy soon recovered, the virtue of the cap was attested, and
+subsequently its owner often hired it to others.
+
+The little wooden image represents Hadinin Skhin, Pollen Boy, God of
+Health. The painted figures on the skin pouch in which it is carried are
+similar to those on the cap, and all are supplicated in the same manner.
+The medicine-man who made the image and pouch received a horse from the
+father of the patient in payment; but not the least interesting feature of
+the case for which these objects were made is that the god of the natives
+received all the credit for the efficient treatment given the afflicted
+girl for a year by the reservation physician.
+
+Dry-paintings, or figures drawn upon the ground with colored earths, were
+used in the Apache healing ceremonies, but never to a great extent, and of
+late years they have been practically abandoned. These paintings, compared
+with the beautiful, conventional productions of the Navaho, are crude; in
+making them the Apache always attempt to picture the objects literally
+rather than to represent them conventionally or symbolically.
+
+On the infrequent occasions when the dry-paintings are employed, the
+medicine-man in charge of the ceremony directs his assistants, at
+daylight, to begin the painting. When it is finished he takes his station
+close to the easternmost figure of the painting, on its northern side. At
+the right of the medicine-man sit twelve chosen singers with a drum. The
+four masked _gaun_, or gods, at the same time take their places at the
+cardinal points. The patient then enters from the east and sits down on
+the head of the large figure in the centre of the dry-painting. As he does
+so the medicine-man commences to sing, and is joined by the chorus at
+once. They may sing the song four times, or sing four different songs, or
+any multiple of four, at the pleasure of the medicine-man. When the songs
+are finished the four masked personages scrape the colored earths into a
+heap about the patient and rub them in handfuls over his body. If this
+ceremony proves to be ineffectual, it is believed to be the will of the
+gods that the patient be not cured.
+
+                    [Illustration: _Das Lan_ - Apache]
+
+                            _Das Lan_ - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+
+
+THE MESSIAH CRAZE
+
+
+Among the Apache, in the spring of 1906, the excessive use of a combined
+cross and crescent symbol was noted. Men, women, and children had this
+anchor-like design cut into wood, tin, and metal talismans, and also
+tattooed on their faces and branded on their horses. It was used also as a
+decorative device in much of the new basketry and worked in beads on their
+moccasins, and new shirts and waists seldom failed to display a cross in
+narrow yellow and black ribbon in front.
+
+Four years before this time a forceful old medicine-man living on the
+Cibicu, in a remote corner of the Apache reservation, either through the
+influence of a vision or other hallucination, or by a desire to become the
+ruling spirit in the tribe, proclaimed the gospel of a messiah who, he
+claimed, had appeared to him in the hills and would later return to the
+deliverance of his tribespeople.
+
+In childhood this future prophet was given the name Das Lan, Hanging Up,
+by which designation he is commonly known in familiar discourse among his
+tribesmen; but on the census rolls of the White Mountain agency he is
+recorded simply as "V-9." On becoming a medicine-man in his youth, in
+accordance with tribal custom he adopted the name--what may be termed a
+professional title--Doni Tli{~COMBINING BREVE~}shi Noiltansh, which signifies Turquoise
+Rolling Stone.
+
+As hitherto mentioned, the Apache is the personification of devoutness in
+the performance of his religious duties, and no matter where circumstances
+may place him, he manages always to have a small pouch of _hadintin_
+carefully secreted about his person for use in paying his devotions to
+half a score of gods, at least once every four days. If occasion demands,
+he may pray every day, or four times a day, or any multiple of four times.
+This custom has a direct bearing on the story of the messiah, which is
+this:
+
+Das Lan, in a spirit of more than usual devotion, began a series of
+prayers to the gods of Life, Peace, and Plenty, delivered as usual just as
+the sun appeared over the eastern mountains. On the fourth morning, with
+offerings of _hadintin_, he invoked the benediction of Kuterastan, the
+Creator, Hadintin Skhin, God of Health, Hadintin Nalin, Goddess of Crops,
+and of Chuganaai himself, the All-seeing Sun. As the fourth pinch of
+pollen wafted away on the breeze there appeared the vision, immediately
+beneath the sun, of a small bearded dwarf, less than three feet in height,
+who approached him, and said:
+
+"I am a messenger sent by Kuterastan to talk to you. The Sun is my father;
+I have just left him to come to you. You are to inform all your people
+that a change is about to be made in their lives and in the nature of the
+whole world. In place of this life of strife and toil with little to eat,
+all, the white man as well as the Indian, will be taken to a place where
+all things grow without labor, and where there will be no rough, barren
+mountains, but instead broad valleys filled with grass, trees, corn,
+fruits, nuts, and all kinds of game in abundance. There, too, you will
+meet all your fathers and mothers and brothers and sisters and children
+who have gone before you from their homes, for they are now there. There
+no sickness or death will visit anyone. The old and feeble will become
+strong, the crooked straight, and the blind shall see. But to be taken,
+all must have faith, believing as one, and observe these instructions I am
+to leave with you. You are commissioned to instruct the people. Those who
+believe must adopt the _daiita ilhnaha_, the cross and crescent, as a
+symbol of faith, for it represents the shape the new world will have and
+the road all must travel to reach it, and any who start on the journey
+without using this sign will be lost on the way. When the time comes to
+depart, I will return to lead you. A great cloud, open in the centre, will
+come down from above and surround us all, so that none shall see whither
+he goes. Until then those who would go must do as you bid them. All males,
+boys or men, must have caps of deerskin with the _daiita ilhnaha_ marked
+on them in beads on four sides, and two eagle feathers attached to the
+top, ready to wear on the journey. They must also have new shirts,
+leggings, and moccasins upon which this figure has been made in black and
+white.
+
+                      [Illustration: Apache Village]
+
+                              Apache Village
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+"The girls and the women must likewise have new clothing, bearing the
+sacred symbol, ever in readiness. All their water bottles, burden baskets,
+and saddlebags must also bear the sign, and should any desire to ride
+horses, only the best, fleet and strong, branded upon the left buttock
+with the _daiita ilhnaha_, may be taken. The permanent homes of all people
+living in bands under a chief must no longer be scattered, but must be
+built close together in long rows, that no time may be lost in assembling
+when our Great Father wills that you depart from this life to go to that
+where all is peace and plenty. Until that time, which is not far off, you
+must conduct yourselves as I have directed, discarding also all old
+medicine symbols for the new."
+
+The plain Greek cross and the crescent have been used by the Apache as
+decorative and religious symbols from early times, but this recent
+adaptation of the combined form came as a sudden wave.
+
+With an unusually strong personality, Das Lan had long been held in fear
+by those who knew him best, and with his story of the new messiah he soon
+became of great prominence in the tribe. Das Lan first made confidants of
+the leading spirits in the various bands, who in turn converted others to
+the new faith before public announcement was made. Having won the
+strongest men in the tribe through personal appeal to their vanity, the
+crafty Das Lan could now remain at home, enjoying the prosperous practice
+that grew out of his new cult.
+
+Throughout the reservation those most deeply affected by the messiah
+belief have been appointed spies over the others. If any persist in the
+use of old medicine paraphernalia, they are reported at once and harassed
+by threats of plague, sickness, ill-luck, disaster, and even death, which
+Das Lan claims to be able to cause or to dispel at pleasure. Once the
+threat is made, nothing unwelcome can happen to one under the ban that is
+not immediately attributed, by all the medicine-man's disciples, to the
+disfavor of the gods; and nothing more potent is necessary to convert the
+unbeliever, for there is no Indian reared in the wilds who is not steeped
+in the belief that his gods are all-powerful in both causing and
+eradicating every ill.
+
+About two years ago, on the Cibicu, a woman murdered her husband. She did
+not deny the act, but pleaded justification, alleging that her husband was
+guilty of unfatherly conduct toward his daughter. The local authorities
+were very sceptical of her defence, since the murdered man had always
+borne an excellent reputation among both Indians and whites; but no
+contradictory evidence could be adduced upon which to base an open trial,
+so the matter became quieted. After time had cancelled the crime in the
+mind of the guilty, it became known that the murder had been committed at
+the instigation of the scheming Das Lan, who found the deceased an
+obstacle to his prophetic assumptions, and under the guise of an order
+from Kuterastan had him despatched. Naturally fierce, strong, and bold,
+Das Lan has become more emboldened by his success as a prophet, and
+indirect threats of further crafty murders are sometimes uttered by the
+more fanatical members in each band when anyone presumes to defy his creed
+and will.
+
+In 1903, throughout the White Mountain reservation, the Government farmers
+found it difficult to persuade the Apache to plant the usual corn. The
+following winter found them with a scant food supply, and Government aid
+was neccessary to relieve suffering. The cause of the failure to plant,
+none of the officials then knew; but to his tribesmen Das Lan had
+prophesied the probable advent of the messiah at that time--so why plant
+corn?
+
+Another effect of Das Lan's prophecy is noted in the fact that although a
+few years ago the Apache houses were scattered far and wide, now there are
+many villages consisting of long straight rows of grass-thatched huts,
+bearing testimony to that deep-seated superstition which in the Apache
+apparently will never be eradicated.
+
+                   [Illustration: Sand Mosaic - Apache]
+
+                           Sand Mosaic - Apache
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+  This pictures an Apache dry-painting employed in an attempt to cure a
+       paralytic about the year 1882. The several figures are crude
+  representations of masked deities--_gaun_. The wavy lines are lightning
+  symbols. The patient entered upon the central figure, when the colored
+earths were gathered from about him and rubbed upon his body by masked men
+                         personating the _gaun_.
+
+
+
+
+PUBERTY RITE
+
+
+The ceremonial celebration of the arrival of the period of puberty in
+girls is more rigidly adhered to than any ancient religious rite or social
+custom in vogue among the Apache. By this ceremony the social position of
+the girl is established, and she is given assurance, on the eve of her
+womanhood, of a long, happy, active life. At this critical period, if the
+favor of the gods were not thus invoked in behalf of the girl, it might
+augur ill for her in after life.
+
+This Nalin Bagudzitash, or Girl Dance, is held always at dawn and is
+brought to a close when the sun shines full upon the participants. The
+ceremony is conducted by a woman selected from among the friends of the
+girl's parents for her comeliness, activity, and good character. So far as
+the performance of the successive parts of the ceremony is concerned, no
+special knowledge on the part of the leader is required, as a medicine-man
+is engaged to give the necessary directions and to sing the songs. The
+girl lies on a blanket upon the ground, and her sponsor, so to speak,
+straightens her arms and legs, rubs her joints, and otherwise simulates
+remoulding and beautifying her body. The girl then sits up, and those
+assembled dance and sing in a circle about her. An eagle feather and a
+white-shell bead are tied in her hair, and sacred pollen is rubbed on her
+face, in deference respectively to the bird of war and the god and goddess
+of health and fructification--Hadintin Skhin and Hadintin Nalin.
+
+When the dancing is finished the sponsor takes a basket of corn prepared
+for ceremonial use and deposits it fifty yards or more to the east of the
+circle. The girl arises and runs around the basket, then back to the
+blanket on the ground, followed by little boys and girls. The godmother
+then moves the basket farther away, and the girl runs around it again,
+followed by children as before. This performance is repeated four times at
+the east of the circle, after which the basket is carried around to the
+south and the girl runs around it four times again, then to the west, and
+lastly to the north. When she returns from her fourth run at the north the
+girl stops on the blanket as usual, where the basket of corn is emptied on
+her head. A lively scramble for the corn follows on the part of all
+present, for it is deemed good fortune to bear away a handful of the
+consecrated kernels, which, if planted, are certain to be very prolific.
+
+The act of running out and back, followed by children, symbolically
+attests that the young woman will be strong and active throughout life,
+beloved by her offspring, who will always follow and obey her. That of
+pouring corn upon her head is an invocation to the gods that she may be
+blessed with fruitfulness.
+
+The girl wears her ceremonial raiment of whitened deerskin or new white
+muslin, with a white feather, a stone bead, and a piece of shell in her
+hair, for four days after the performance, abstaining during that time
+from flesh and from food containing salt, being careful, too, not to
+scratch herself with her fingers. At the end of this period she bathes,
+dons her usual clothing, and partakes of the customary food.
+
+
+
+
+DANCE OF THE GODS
+
+
+The Gaun Bagudzitash, or Dance of the Gods, is the one ceremony of the
+Apache that bears any material resemblance to the many Yebichai dances or
+"chants" of the Navaho, and even then the only feature common to the two
+is that the men, typifying gods, wear elaborate masks. The Apache are not
+unfamiliar with the making and employment of dry-paintings for the
+treatment of the sick, as has been seen. Originally the dry-paintings and
+the _gaun_, or gods, always appeared together, but in recent years the
+Gaun dance has been conducted preliminary to and as a part of medicine,
+puberty, and war ceremonies. Captain Bourke, in his "Medicine-men of the
+Apache" (Ninth Report of the Bureau of Ethnology, 1892), speaks of this as
+the Spirit or Ghost dance. Though performed infrequently now, as compared
+with other dances, on account of the expense and of disapproval by the
+agents, the Gaun Bagudzitash is unquestionably the most popular ceremony
+conducted by the Apache.
+
+                      [Illustration: Apache _Gaun_]
+
+                              Apache _Gaun_
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Four always, but generally five, deities are impersonated in this
+dance--Gaunchine{~COMBINING BREVE~} of the east, Gauncho of the south, Gaun of the west,
+Gaunchi of the north, and Gauneski{~COMBINING BREVE~}de the fun-maker. These are arrayed in
+short kilts, moccasins, and high stick hats supported upon tightly fitting
+deerskin masks that cover the entire head. Each carries two flat sticks
+about two feet in length, painted with zigzag lines representing
+lightning.
+
+For the dance a circular plot of ground, fifty or sixty feet in diameter,
+is cleared of stones and brush, and four small cedar trees are planted
+about its edge, one at each of the cardinal points. All in attendance
+assemble in a circle outside the trees, leaving an opening at the eastern
+side. Unheralded the five masked personators march in from the east and
+take position in front of the cedar trees, the fifth man standing behind
+the fourth at the northern side. Four drummers with small drums and an
+indefinite number of drummers around a large one, at a signal from the
+medicine-man in charge, who sings, begin drumming. The personated gods
+dance all about the circle, making motions with their sticks as if picking
+up and throwing something away, followed by blowing with the breath for
+the purpose of expelling evil spirits from their midst. While this is
+going on the fifth masker, Gauneskide, performs antics designed to amuse
+the audience. When the songs are finished the dancers depart in an
+eastwardly direction, whence they came, and all rest.
+
+The drummers begin the next period in the dance by beating their tomtoms.
+As soon as they commence the _gaun_ again appear, coming from the east as
+before, and stop in single file in front of the cedar tree on the eastern
+side. There the spectators throw _hadintin_ upon them and offer prayers,
+after which the five _gaun_ take the same positions as before in front of
+the small trees. Upon the trees little wheels of cedar twigs have been
+hung; these the dancers now take, and each dances toward the fire in the
+centre of the circle and back four times. As the gods dance back and forth
+the people assembled in the encircling line shift their positions, so that
+all the women are on the north side and all the men on the south; then the
+entire body dances, with brief intervals of rest, while twelve songs are
+sung. The maskers next form in single file on the east, march around the
+fire, through the flames of which each passes the ends of his two sacred
+wands to destroy any lurking evil, then back around the eastern cedar
+tree, again around the fire, then to the southern tree, and so on to each
+of the four trees, when they take their leave.
+
+This much constitutes that part of the ceremony in which the _gaun_ are
+the chief participants and which usually occupies half the night. The
+remainder of the night is consumed by the performance of some ceremony
+forming the principal objective--often the puberty rite above described.
+
+                      [Illustration: Apache Maiden]
+
+                              Apache Maiden
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+THE JICARILLAS
+
+
+               [Illustration: Lone Tree Lodge - Jicarilla]
+
+                       Lone Tree Lodge - Jicarilla
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+HOME AND GENERAL CUSTOMS
+
+
+The Jicarillas, or, as they are commonly called, "Jicarilla Apaches,"
+occupy a reservation of nearly four hundred and fifty square miles of
+mountainous country in northern New Mexico. Linguistically the Jicarillas
+are of the same stock as the Apache of Arizona; but here the relationship
+ceases, for the two peoples have virtually no knowledge one of the other;
+each, according to their respective genesis myths, had their origin in the
+general region in which they live to-day, while the dialect, mythology,
+legends, and medicine rites of the Jicarillas more closely resemble those
+of the Navaho than any of the Apache groups. The designation "Jicarilla
+Apaches" is an inheritance from the early Spaniards, who were wont to
+designate as Apache any warlike tribe which had not been brought under
+subjection. Such were the Apaches de Nabaju (Navaho), the Apaches del
+Perrillo, the Apaches Gilenos, Apaches Tejuas, Apaches Vaqueros, Apaches
+Faraones, Apaches Llaneros, Apaches Lipanes, and a host of others, of whom
+the Spanish missionaries and colonists had little or no knowledge except
+that derived, alas, from predatory raids on the peaceable Indians among
+whom they were established. The name "Apache," therefore, was applied in
+the Rio Grande country of New Mexico in much the same way as the term
+"Yavapai" was given in the Rio Colorado region of Arizona, and, naturally
+enough, it still survives.
+
+                       [Illustration: A Jicarilla]
+
+                               A Jicarilla
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+Owing to their composite nature the Jicarillas are a peculiarly
+interesting group. Too small in numbers to resist the cultural influence
+of other tribes, and having been long in contact with the buffalo hunters
+of the great plains as well as in close touch with the pueblo of Taos with
+its great wealth of ceremony and ritual, it is not surprising that the
+Jicarillas, in life and ceremony, have been deeply influenced by adjacent
+tribes. As previously stated, the Jicarilla medicine rites are much like
+those of the Navaho, but are far simpler in character. In dress the
+Jicarillas resemble the Indians of the plains, even to the feather
+headdress, which is never worn by the tribes to their south and west.
+Features of an annual fiesta have been borrowed directly from the Pueblos.
+
+The typical habitation of the Jicarillas is a tipi, or lodge, called
+_kozhan_, patterned after that of the Plains tribes. Formerly they hunted
+the buffalo, making periodical excursions from their mountain home to the
+plains and bringing back quantities of prepared meat and large numbers of
+hides, which were fashioned into tents and used for many other purposes.
+To all intents and purposes, therefore, the Jicarillas were a plains
+tribe. Only within recent years have they grown crops of any kind. They
+exhibit fair skill in basketry, this being their chief industry and source
+of barter with neighboring tribes; indeed it was through this custom of
+making "little baskets" that the Spaniards applied to them the name by
+which they are popularly known. The Pueblos of the Rio Grande use many
+baskets, which they obtain chiefly from the Jicarillas in exchange for
+corn. During late years many of these _jicarillas_ have been disposed of
+to traders. Like the Navaho they make but little pottery, and that only
+for utilitarian purposes.
+
+The Jicarillas seem to have no system of clans or gentes. The tribe is
+divided into two bands--commonly called by their Spanish names, _Olleros_
+(Potters) and _Llaneros_ (Plainsmen)--within which marriage is not
+prohibited. In the days of the buffalo a part of the tribe, preferring the
+prairie country, remained there for a short time and received the name
+Kolhkahin, People of the Plains. The others returned to the mountains and
+from the pottery they there made were called Sait Nde, Sand People, sand
+being used in mixing the clay. In event of marriage between members of
+different bands, sons born of the union belong to the father's band, while
+daughters belong to the band of the mother.
+
+Generally speaking, chieftainship is hereditary, passing to the eldest
+son, if there be such, otherwise to a brother, on the death of the
+incumbent; but this rule might be set aside if public opinion were strong
+enough to warrant it, and the chief be selected from another family. Each
+band has a headman, chosen by reason of his personal bravery and
+worthiness. The tribal chief, however, is the recognized leader, the two
+band chiefs being little more than figureheads.
+
+The social customs of the Jicarillas are well defined. A young man wishing
+to marry sends a near relation to procure the consent of the girl's
+parents, with whose decision the wishes of the daughter have little
+weight. If the young man meets their approval, he is sent out to hunt, and
+the game which he kills is distributed among the girl's relations. The
+following day his family build a _kozhan_ and place in it the personal
+effects of the young couple, who, at night, enter with friends and
+kinsfolk. A medicine-man prays to Naye{~COMBINING BREVE~}nayezgani, asking his beneficence
+toward the new home. This ceremony lasts until midnight, when the visitors
+depart and the marriage is consummated. Polygamy was common. Divorce is
+effected without ceremony, the discontented one deserting the other and
+leaving him or her in possession of the dwelling.
+
+Property right is governed by tribal laws. The wife's belongings are
+inherited by her children or, if she should have none, by her parents, not
+by the husband. On the death of the husband his property passes to the
+children and the wife.
+
+The dead are buried in secret, only a few of the close relations having
+knowledge of the place. Immediately after death the body is carried on
+horseback to a high point, where it is placed on the ground and covered
+with the personal possessions of the deceased, such as clothing, blankets,
+saddles, and weapons, and over all are heaped brush and stones. Formerly a
+man's horse was killed near his grave, and sometimes as many as three or
+four horses were similarly sacrificed at different places. In former times
+also the _kozhan_ was burned after the burial, and members of the family
+cut their hair as a sign of mourning. The souls of the dead are believed
+to rise skyward. In one portion of the sky, among vast herds of buffalo,
+all those who have met death in battle assemble, rich and happy; in
+another part, those who have succumbed to sickness and old age. The evil,
+or those who have practised witchcraft, have a place apart from the rest.
+Between the latter and the spirits of the good stands a high rock wall at
+which the evil ones are condemned to dig for eternity in an effort to
+reach the happier home. Spirits can work only in darkness, and the work of
+the night is ever brought to naught by recurring daylight.
+
+                 [Illustration: A Jicarilla Feast March]
+
+                         A Jicarilla Feast March
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The Jicarillas, like their kindred the Navaho and Apache, pay much
+attention to religion and ceremony. Compared with the Navaho their life
+seems almost lacking in ceremony, but when contrasted with the various
+Yuman tribes on the Colorado and Gila rivers of Arizona it is fairly rich.
+Their healing or medicine rites include a dance, called _Isane_, that
+occupies four days and four nights, and many one-day "sings," in all of
+which dry-paintings are employed. Like the Apache the Jicarillas attach
+much importance to the girls' puberty ceremony and still rigidly adhere to
+it.
+
+A four-day medicine dance is founded on the following legend:
+
+Two maidens lived at the bottom of a deep pit. Many of the men wished to
+marry them, but the girls were well content and refused to come out. The
+Bear and the Snake formed a plan to carry them off and make them their
+wives. A beautiful butterfly was sent fluttering down over the girls'
+heads, but they paid little heed to its beauties. Another was sent, then
+another, and yet a fourth, which was so beautiful that the girls reached
+up to catch it, for they wished to copy its splendid colors on a large
+basket they were weaving. But the butterfly escaped them and flew upward,
+keeping ever out of reach as the girls followed to the mouth of the pit.
+There the Bear and the Snake in waiting suddenly reached over, seized the
+girls, and carried them away. The people, learning of this, asked them to
+bring the girls back, but the Bear and the Snake refused, so an appeal was
+made to Naye{~COMBINING BREVE~}nayezgani and Kobadjischini. These two gods built a fence
+around the world to keep the Bear and the Snake from escaping, and,
+summoning all the people, compelled the Bear and the Snake to bring the
+two young women back. The one the Bear had married had grown very fat and
+coarse, like her master. "What have you done to make this girl so fat?"
+demanded Naye{~COMBINING BREVE~}nayezgani in anger. "You must give her medicine to make her
+comely again." So the Bear sang songs and made medicine until the girl was
+herself again. Then came the Snake with the girl he had stolen. She had
+become thin, like her master. "What have you done to make this girl so
+thin?" cried Naye{~COMBINING BREVE~}nayezgani. "You must give her medicine to make her well
+again." The Snake then sang his songs and made medicine until the girl
+became again robust and beautiful.
+
+As already mentioned, the performance of this ceremony extends through a
+period of four days and four nights. The day preceding is spent in
+preparation: the head of the family of the sick person makes ready for a
+feast, and helpers build a corral of pinon and spruce branches. This
+corral is circular, about forty yards in diameter and six feet high, with
+an opening at the east. To the west, close to the fence, is the medicine
+_kozhan_. The latter part of each morning of the four days is spent by the
+medicine-man and his assistants in the _kozhan_, where a dry-painting of
+blue, black, yellow, and red earths is made in the shape of a snake lying
+in a circle with a space between the head and the tail. The circle is
+about six feet in diameter, and within it are represented numerous
+animals: the bear, turkey, deer, eagle, buffalo, elk, badger, gopher, and
+others. A decoction is mixed in an earthen bowl and the patient is
+summoned. Sand from the various parts of the painting are sprinkled on the
+corresponding parts of his body, and the medicine mixture is given him to
+drink.
+
+The night portions of the ceremony begin shortly after dark. The
+medicine-man and any persons who know the songs gather in the _kozhan_ and
+sing, accompanied with a drum made of a basket inverted over a hole in the
+ground and covered with a buffalo skin, the head toward the east. The hole
+represents the pit in the legend, the basket the one the girls were
+weaving, and a figure interwoven in the latter symbolizes the butterfly of
+the story. The beating of the drum is varied at intervals by the use of a
+leg-bone of a mountain sheep rasped quickly over a notched stick. Any men
+of the tribe may enter the _kozhan_, and even a white man who is well
+known. The songs consist of recitals of the powers of the medicine-man and
+invocations to the various animals, as the bear, snake, and mountain
+sheep. Some of the songs consist merely in naming the parts of the
+animal's body, while others are supposed to be those used by the Bear and
+the Snake in the legend. After singing these songs for about three hours,
+with intervals of rest, the dancing begins. On each side of the enclosure
+are three fires. Behind these on the north side are the men, on the south
+the women; thus a large open space is bounded by the two lines of fires,
+the _kozhan_, and the opening of the corral. Two women walk slowly into
+this space, their heads modestly bent. They stop, and a young man
+approaches to ascertain with whom they would dance. He then finds the
+desired persons, takes each by the arm, and drags him out. The men always
+feign unwillingness to go. In the meanwhile other pairs of women have come
+out and other young men become busy finding partners for them. As a rule
+they dance in groups of four, men and women facing each other and moving
+backward and forward five or six steps. As the dance progresses the man is
+likely to lay his hands upon the woman's shoulders, but modesty forbids
+her a similar liberty. The same pair may remain dancing together
+throughout the night, or they may cease when either desires. On the first
+night the dancing continues until about midnight; the second, an hour or
+two longer; the third, until well toward dawn; the fourth, until sunrise.
+
+                        [Illustration: Jicarillas]
+
+                                Jicarillas
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+On the last night the top of a small spruce tree, tipped with eagle down,
+is planted near the door of the _kozhan_, and a new element in the dancing
+is introduced. About midnight, before any dancing has been engaged in, the
+ceremonial dancers enter from two dressing _kozhan_ some two hundred yards
+east of the corral. These consist of two parties. The first, eight in
+number, enter in single file, preceded and followed by a man in everyday
+costume. These dancers, called _Tsa__n__nati{~COMBINING BREVE~}_, are nude, save for the
+breech-cloth, with body and face painted in white and black, and the hair
+hanging loose. Immediately following them are the _Cha__n__zhini{~COMBINING BREVE~}_, six in
+number, accompanied by four keepers, two in front and two behind. The six
+are nude, the bodies painted solid white with six black stripes encircling
+them. The hair is painted white and is done up into two long, stiff
+braids, which project from the sides of the head like a pair of horns. The
+faces are hideously made up to represent clowns, as indeed their name
+signifies. In dancing, the Chanzhini{~COMBINING BREVE~} and Tsannati{~COMBINING BREVE~} do not take steps, but
+shuffle sidewise, locomotion being effected by means of a sort of
+exaggerated shivering of the legs. This movement is common to Plains
+tribes in many of their dances. The whole line of dancers proceed with
+their peculiar motion into the _kozhan_ and around the fire, passing
+before the patient, the Chanzhini{~COMBINING BREVE~} all the while uttering hoarse,
+animal-like cries. Their utterances are always coarse and obscene, causing
+much merriment, which is supposed to aid the patient in casting off his
+illness. After passing through the _kozhan_ the Tsannati{~COMBINING BREVE~} form in line
+outside and with their feet keep time to the singing and drumming, while
+the others break ranks and in a promiscuous throng pass before the
+spectators, first on the men's side, then on the women's. Just before
+their departure from the corral any woman who feels an indisposition may
+crouch in their path near the gate, facing the west, and the Chanzhini{~COMBINING BREVE~}
+one by one leap over her, first from the east, then from the other three
+directions, ever continuing their hoarse cries.
+
+These characters make their appearance four times during the course of the
+night, the spectators dancing during the intervals. After their last exit
+dancing continues until shortly before sunrise; then the medicine-man and
+the singers arise, and, forming a circle about the fire in the centre of
+the _kozhan_, sing a number of songs. A maiden is summoned from the
+gathering to carry a basket of sacred meal, and the medicine-man, taking
+up the top of the spruce tree, passes out of the enclosure toward the
+rising sun, followed by the maiden, the patient, the singers, and any who
+may be afflicted with a bodily ailment. At a distance of about a hundred
+yards the medicine-man stops and plants the little spruce tip, to which
+the disease is now supposed to have been transferred, under a tree,
+sprinkling over it quantities of the sacred meal. Then each of the others,
+the patient leading, steps forward, throws a pinch of the meal on the
+tree, and passes on, always facing the east. When the last one has thus
+passed, the procession stops, everybody holds his blanket ready, and on
+signal from the medicine-man, just as the sun appears, gives it a shake
+and runs at full speed to the _kozhan_ and around the fire. Thus is
+disease shaken out and the pursuit of the evil spirits of sickness eluded.
+
+                     [Illustration: Jeditoh - Navaho]
+
+                             Jeditoh - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+It is interesting to note the difference between the Apache of Arizona and
+ the Jicarillas in their assignment of colors to the cardinal directions.
+The former invariably associate black with the east, blue with the south,
+             yellow with the west, and white with the north.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+In the beginning all people, birds, and beasts were far beneath this
+earth, somewhere in the darkness; there was no sun, no moon. It was not a
+good place in which to live, because of the darkness. After a time came
+Chunnaai, the Sun, and Klenaai, the Moon. They directed the people to
+leave the world of darkness, showing the way they were to go by passing up
+through a rift in the sky. But the sky was so far above that the people
+knew of no way to reach it, so they made a pile of sand in the form of a
+mountain, and painted the east side white, the south blue, the west
+yellow, and the north side all colors.[1] Then they gathered seeds from
+all the plants they knew and placed them inside the little mountain.
+Chunnaai sent back his messenger, Anltsistn, the Whirlwind, to instruct
+them how to make the mountain increase in size.
+
+Then all gathered about it and danced and sang, until after four days the
+seeds sprouted and the mountain began to expand and to increase in height.
+This continued for four days, at the end of which time the mountain seemed
+almost to reach the sky; but suddenly its growth ceased, and none knew the
+cause. From Chunnaai came Whirlwind to tell the inhabitants how two of
+their maidens had entered the sacred space on the mountain top and had
+wantonly broken and destroyed plants and fruits, thus causing the mountain
+to cease growing.
+
+With two long poles and four buffalo horns, which then were straight, the
+people made a ladder, which, when placed on the mountain top, reached the
+sky. One of the four Great Whirlwinds, Nichitso, went up to see what this
+new place was like. He put his head through the opening, and seeing that
+the world was covered with water, at once descended the ladder. The four
+Whirlwinds then went up; White Wind rolled the water to the east, but
+still there was water at the south; Blue Wind rolled it away to the south,
+but still there was water at the west; so Yellow Wind blew it away to the
+west, and then there was water only at the north, which All-Color Wind
+quickly blew away. Then the Winds blew over the earth for four days to dry
+it; but they left some of the water, which flowed along in streams.
+
+When they returned and told what they had done, the people sent Ka{~COMBINING INVERTED BREVE~}ge, the
+Crow, who was wise, to view the land. They waited long, but Ka{~COMBINING INVERTED BREVE~}ge did not
+return. Then they sent Little Whirlwind, who found the Crow perched upon
+some dead bodies, plucking out their eyes; and because of his wickedness
+in forgetting the people, his feathers, once white, had turned black. Then
+Naganschitn, the Badger, was sent to see if the land was good, but just as
+soon as he had crawled through he sank in the black mud and could go no
+farther, so Little Whirlwind was despatched to succor him. To this day
+Badger's legs are black. Next Keldinshe{~COMBINING BREVE~}n, the Skunk, was sent, because he
+was light in weight; but even he sank in the mud and blackened his legs.
+Then the people sent Cha, the Beaver, who travelled about for a long time,
+and finding all the water running away in streams, built dams and thus
+formed many lakes. He came back and told the people that the land was good
+to live in, which pleased them greatly. Then they started up the ladder,
+and when all had passed over, it was found that their weight had bent the
+buffalo horns, which ever since have been curved. Thus all the people came
+out upon this earth at a place in the north.(3)
+
+During the first days the Sun did not rise above the horizon, having been
+held back in the east by a web that Mansche{~COMBINING BREVE~}, the Spider, had woven about
+him. But the people succeeded in tearing the web away, and from that time
+the Sun each day has travelled across the whole sky.
+
+On emerging from the underworld the inhabitants began moving in a great
+circle, travelling from the north to the east, then to the south, then to
+the west. When any found a spot that pleased them, they settled there, and
+Chunnaai and Klenaai gave them a language of their own. Four times the
+land was thus encircled, but each time the circle became smaller, and when
+the people came the last time to the north, Haisndayin, the Jicarillas,
+found their home in the mountains near the Rio Chama.
+
+
+
+
+MIRACLE PERFORMERS
+
+
+During the wanderings of the people a girl, Yolkai Estsan, became
+separated from the rest. She would lie all day on a hillside in the
+sunshine, and the Sun saw that no harm came to her. By and by she bore a
+child, whose father was Chunnaai, the Sun, and the child was
+Naye{~COMBINING BREVE~}nayezgani. Another girl, Estsan Natleshin, was fond of lying asleep
+under a rock, and by the trickling water that fell upon her Kobadjischini
+was begotten.
+
+                   [Illustration: Lake Lajara - Navaho]
+
+                           Lake Lajara - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The two women and their sons lived together. To amuse the children the
+mothers made them a wheel, but cautioned them never to roll it toward the
+north. Whenever he heard the sound of water, Kobadjischini, to seek its
+source, would leap straight into any torrent, and his mother hoped that
+the toy would deter him from falling into such danger. One day the two
+boys became curious to know what was in the north, so they rolled the
+wheel in that direction. It went straight on for a long time, then came to
+a ladder leading up the steep side of a rock, up which it rolled. The boys
+stopped in astonishment. The wheel rolled on down into a cave, where lived
+Yiye, a monster Owl, who ate human flesh. A young girl, Yiye's slave, was
+sent up to see who was outside. "Two young, fine-looking boys," she
+reported. Yiye sent her to tell them to come into the cave, but this they
+refused to do, even when he urged them himself, saying, "No! Give us our
+wheel!" But at last the boys yielded to Yiye's persuasions and proceeded
+up the ladder and down into the cave. Owl built a fire under a huge pot of
+water, seized the boys, and put them into it. He boiled them a long time,
+then lifted them out with a stick. They stood up and said, "Why do you not
+give us our wheel and let us go home?" Then Yiye became angry and thrust
+them into a great heap of hot ashes and built a fresh fire over them.
+After a long time he took them out, but they were still unharmed, and only
+asked, "Why do you not give us our wheel?" At this Owl became very angry
+and, seizing them, cut them into small pieces, put them into the pot, and
+boiled them again; but when he took them out they were alive and whole.
+Owl said not a word, but gave them their wheel and motioned them to go.
+All this time the mothers of the two boys knew from the Sun where they
+were, and by a burning stick could tell when their children were in
+danger; for if they were safe the flame burned high, but if in danger it
+burned low.
+
+Because there were so many monsters on the earth that destroyed people,
+the mothers of Naye{~COMBINING BREVE~}nayezgani and Kobadjischini sent them on a visit to
+Chunnaai to learn how to kill these evil beings. Chunnaai sent down the
+rainbow, and up this the two boys climbed and went into the house of the
+Sun. For Naye{~COMBINING BREVE~}nayezgani the Sun made a complete suit of turquoise--shirt,
+leggings, and moccasins--and in his hair fastened a long eagle feather. He
+gave him also huge arrows made of pine trees pointed with flint of white,
+blue, yellow, and all-colors, and a bow made of a part of the rainbow. To
+Kobadjischini he gave a suit of flint of many colors and a long whip with
+which to drive away sickness, and in his hair he tied a downy eagle
+feather. Then he said to Naye{~COMBINING BREVE~}nayezgani, "Shoot down and see if you can
+hit that tree." So Naye{~COMBINING BREVE~}nayezgani shot, and the arrow shattered the tree
+like a bolt of lightning.
+
+                 [Illustration: Into the Desert - Navaho]
+
+                         Into the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+After his return from the home of the Sun, Naye{~COMBINING BREVE~}nayezgani and his mother,
+Yolkai Estsan, went over to the pueblo of Taos, where in a lake lived a
+monster Turtle which had destroyed many people by dragging them beneath
+the water. Naye{~COMBINING BREVE~}nayezgani went into the village and asked for food, but
+the people refused him, not knowing who he was. In the night he sent worms
+into their corn, spoiling it all; and in the morning, when they discovered
+it, they were filled with fear, and said:
+
+"You must be some great man. In the west is a large lake, and in it a
+being which has dragged many of our people into the water. Will you go and
+kill it?"
+
+"I will kill it," replied Naye{~COMBINING BREVE~}nayezgani, "but first you must give me as
+much turquoise as I now have in my suit."
+
+This they did, and Naye{~COMBINING BREVE~}nayezgani asked Chunnaai how he should kill this
+creature. His father gave him four wheels--white, blue, yellow, and
+all-colors. Then from the east he threw the white one into the middle of
+the lake, and the water receded a little. From the south he threw the blue
+wheel, from the west the yellow, from the north the wheel of all-colors,
+and each time the water decreased a little more, until a ladder leading
+downward was exposed. From the centre in four directions led rows of large
+stones, upon which Turtle walked in going to his house. Naye{~COMBINING BREVE~}nayezgani
+went out on one of these stone-trails and down the ladder. At the bottom
+he found two mountain lions, which he quieted by giving them eagle
+feathers. He went through a long passage and successively met two fierce
+bears, two snakes, and two spotted wildcats, but each in turn was pacified
+with eagle feathers. At the end of the passage was a door, which
+Naye{~COMBINING BREVE~}nayezgani burst open, coming suddenly upon the great Turtle. The
+monster tried in vain to seize and kill him, but Naye{~COMBINING BREVE~}nayezgani took out
+his fire-stick, and said:
+
+"Release the people you have here, or I will destroy you with my fire!"
+
+"I have only one," said Turtle, "and you may take him."
+
+When the one came out Naye{~COMBINING BREVE~}nayezgani asked him if there were any more
+captives in the house, and the man said there were many more. So again he
+threatened Turtle, and other prisoners were released; but these were not
+all, and he compelled Turtle to free still more. On the fourth demand,
+however, the monster refused to give up any more of his prisoners,
+whereupon Naye{~COMBINING BREVE~}nayezgani killed him with his fire and smoke. Then going
+through the rooms he released all the people he found. There were two
+young Turtles, whom he told not to grow any larger, nor to kill people or
+animals; and small Turtles yet inhabit the land.
+
+Naye{~COMBINING BREVE~}nayezgani heard that to the east of the mountains of the Haisndayin
+lived Tzes, the enormous Elk, in the midst of a great high plain, which no
+one could approach unseen. So he journeyed thither, thinking to ascend the
+eastern side; but Elk saw him, and he went no closer. Then he tried from
+the south, the west, and the north, but always Elk saw him. At the
+northern side of the plain Naye{~COMBINING BREVE~}nayezgani heard someone ask, "What are you
+doing here?"
+
+It was Mainelin, the Gopher; and when he learned what Naye{~COMBINING BREVE~}nayezgani
+wished to do, he promised his help. So he burrowed into the ground and
+came up under the spot where Elk was lying, and just behind the shoulder
+gnawed away the thick hair that protected the monster's heart. Elk felt
+the gnawing, and cried out, "Who is doing that?"
+
+Gopher answered, "I need fur to make a nest for my little children."
+
+So Elk became quieted and Gopher went back into the ground, and from the
+centre dug holes in four directions to the edge of the plain.
+Naye{~COMBINING BREVE~}nayezgani then entered one from the east, and coming to the centre
+looked up and saw Elk's heart beating. Drawing his flint-pointed arrow to
+the head, he shot the monster through the heart, then quickly dropped down
+into Gopher's burrow beneath four stones which, one below the other,
+stopped the vertical channel. But first he made with his fire-stick a
+dense white smoke at the end of the burrow that ran to the east. Elk
+leaped down into the opening and rushed in the direction of the smoke,
+seeking his enemy. Then in his rage he went to the centre, but in the
+meantime Naye{~COMBINING BREVE~}nayezgani had made a cloud of blue smoke at the south, so
+Elk ran thither. Successively Naye{~COMBINING BREVE~}nayezgani made yellow smoke at the west
+and all-color smoke at the north, each time at the mouth of the burrow,
+and each time Elk ran in the direction of the newly made smoke. All the
+time blood was pouring from the wound in Tzes' heart. At last he espied
+the hole blocked with four stone doors of white, blue, yellow, and
+all-colors, which led straight down from the floor of the passage. With
+his great antlers the monster broke through the first three doors, but at
+the fourth he fell dead. Naye{~COMBINING BREVE~}nayezgani divided the meat with Gopher, and
+taking the greater portion on his back, for by this time he was grown
+large and strong, he started back to his mother, who was overjoyed by his
+safe arrival and because he had brought such a quantity of meat. Near the
+village he stopped to rest, and the weight of himself and of Elk's body
+flattened the top of the hill on which he sat. Where Elk's blood soaked
+into the ground the soil is still red.
+
+                 [Illustration: Nature's Mirror - Navaho]
+
+                         Nature's Mirror - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+From his father, Chunnaai, Naye{~COMBINING BREVE~}nayezgani had knowledge of another evil
+thing and how to destroy it. Cutting off a piece of Elk's intestine, he
+filled it with blood and fastened it about his waist. Then he told his
+mother to strip off the hide and while it was still soft sew it into a
+suit that would cover him completely. When the suit was finished he put it
+on, hid Elk's antlers under it, and departed westward in search of Itsa,
+the Eagle, who every day killed a man. When Naye{~COMBINING BREVE~}nayezgani approached the
+home of Eagle the latter swooped down from his high rock and four times
+tried to seize him, but could not fasten his talons in the hardened hide.
+At the fourth attempt Naye{~COMBINING BREVE~}nayezgani allowed Eagle to take hold of his
+suit in the front, whereupon the bird carried him up and up, and from a
+tremendous height dropped him upon the sharp rocks. Though unhurt, to
+deceive Eagle he tore open the piece of intestine, allowing the blood to
+gush out upon the rock. Itsa told his two children to go and eat, but when
+they drew near Naye{~COMBINING BREVE~}nayezgani made a sound, "Sh!" and they stopped in
+fright. Again they came near and again heard the sound "Sh!" So the
+Eaglets went to their father, perched high on the point of the rock, and
+said:
+
+"That body is not dead, it makes a noise 'Sh!'"
+
+"Never mind that; go and eat!" commanded the parent Eagle, who then flew
+away for his day's hunting.
+
+When Itsa was gone, Naye{~COMBINING BREVE~}nayezgani arose, took off the elk-skin suit, and
+addressed the frightened Eagle children:
+
+"In what weather does your father come home?"
+
+"In a great storm of thunder and lightning," they answered.
+
+"And in what weather does your mother come home?"
+
+"When all the sky is clouded and a slow rain falls."
+
+Presently a great storm arose, and the Eaglets exclaimed, "Our father is
+coming!" Soon the Eagle came rushing through the air, and from afar
+Naye{~COMBINING BREVE~}nayezgani heard wailing, for Eagle had a man in his talons. From far
+aloft, as was his wont, he dropped the man upon the rocks. Naye{~COMBINING BREVE~}nayezgani
+took up one of Elk's antlers and just as the great bird was alighting on
+his perch hurled it at him, striking him on the head. Listening, he heard
+the body drop upon the rocks far below. Then a slow rain began to fall,
+and the Eaglets cried, "Our mother is coming!" Soon the mother Eagle came.
+She too had a man in her talons, and with the other horn Naye{~COMBINING BREVE~}nayezgani
+killed her. Then he warned the Eagle children that they must not grow any
+larger, or ever attempt to carry away people; and they promised to be
+content with hunting animals.
+
+But Naye{~COMBINING BREVE~}nayezgani found that there was no way to get down from the rock,
+for it was steep and very high, so high that it made him dizzy to look
+over the edge. Chunnaai told him to wait there, for he would send someone
+to bring him down safely. At last Naye{~COMBINING BREVE~}nayezgani saw somebody below, who
+proved to be Bat.
+
+"Come, help me down!" he called.
+
+                  [Illustration: Canon _Hogan_ - Navaho]
+
+                          Canon _Hogan_ - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Bat came up, flying round and round the rock. On his back was a basket,
+supported from his shoulders by two cords that looked like Spider's
+thread.
+
+"That will not hold me!" exclaimed Naye{~COMBINING BREVE~}nayezgani.
+
+"But it will," answered Bat; "it will hold the biggest of mountain sheep!"
+And to prove the truth of his assertion he filled the basket with stones
+and jumped up and down, and the threads held. Then Naye{~COMBINING BREVE~}nayezgani was
+satisfied and got in, and Bat began the descent. "Don't open your eyes!"
+he commanded. After a long time, feeling that they must be near the
+bottom, Naye{~COMBINING BREVE~}nayezgani opened his eyes, but the sight made him dizzy, and
+he almost fell out of the basket. Bat became angry at this, for the lurch
+almost threw him from the rock. At last, however, they reached the ground
+in safety.
+
+There they dragged the bodies of the two great Eagles together, plucked
+them, and filled Bat's basket with the feathers, which Naye{~COMBINING BREVE~}nayezgani
+wished to take home. "Don't go in the low places," he advised Bat, as the
+latter started on ahead. But Bat forgot, and because the walking was
+easier went across the low places, where the birds stole all the feathers
+for their nests; so he had to return and fill the basket again. These he
+carried safely to Yolkai Estsan, who gave many of them to the people of
+the village.
+
+From Chunnaai, Naye{~COMBINING BREVE~}nayezgani learned of one more monster on the earth, a
+huge Rolling Stone, which lived in the south near the pueblo of Picuris;
+so he and his mother went southward. They stopped in a canon through which
+Rolling Stone often passed on its way to and from the village, and by and
+by it came crashing along, destroying everything in its path. Just as it
+passed, Naye{~COMBINING BREVE~}nayezgani shot with one of his great flint-pointed arrows and
+shattered it, as he had shattered the tree when Chunnaai first gave him
+his weapons; and the ground in that spot is still red from the blood that
+flowed from Rolling Stone's heart.
+
+
+
+
+ORIGIN OF FIRE
+
+
+Black Man, Haschi{~COMBINING BREVE~}n Di{~COMBINING BREVE~}lhili, was created by Naye{~COMBINING BREVE~}nayezgani to be his
+helper in the task of making the earth a good dwelling-place for the
+people. Haschi{~COMBINING BREVE~}n made the animals, mountains, trees, and rivers, gave the
+people weapons and implements, and showed how they were to be used. When
+all were supplied with houses to live in and weapons with which to protect
+themselves and to kill game, he called Coyote, Tsilite{~COMBINING BREVE~}n, the Mimic.
+
+"Go to the Land of the Fireflies," he commanded, "and bring back their
+fire, for the people have no fire with which to cook their food."
+
+Coyote started, and found the Land of the Fireflies. These beings lived at
+the bottom of a deep, deep hole--an enormous cave in the solid rock. Its
+sides were smooth and straight, and how to get down Coyote did not know.
+He went to the edge of the pit, and there found growing Little Tree.
+
+"Help me down to the Land of the Fireflies," he said. So Little Tree sent
+its roots down, down, down, until they extended quite to the bottom, and
+Coyote descended. There he played with the little Firefly boys, romping
+about, running back and forth, pretending to be thinking of nothing but
+their amusement, for the Fireflies guarded their fire carefully and would
+let no one touch it.
+
+On the tip of his tail Coyote had tied a tuft of cedar bark. Suddenly he
+dashed through the great fire which always burned in the centre of the
+village, and was off before the Firefly people knew what he had done. When
+they discovered that he had stolen some of their fire, they set out in
+pursuit; but Coyote was very swift of foot, and reached the wall of the
+pit far ahead of them.
+
+"Little Tree, help me out!" he called.
+
+Little Tree drew its roots up, up, up, while Coyote held on and was drawn
+safely out of the hole. Then he ran quickly about among the people,
+lighting the piles of wood they had prepared, until every family was
+supplied with fire.
+
+
+
+
+
+THE NAVAHO
+
+
+              [Illustration: A Drink in the Desert - Navaho]
+
+                      A Drink in the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+HOME LIFE, ARTS, AND BELIEFS
+
+
+              [Illustration: Under the Cottonwoods - Navaho]
+
+                      Under the Cottonwoods - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The Navaho are a pastoral, semi-nomadic people whose activities centre in
+their flocks and small farms. Their reservation of more than fourteen
+thousand square miles is the desert plateau region of northern Arizona and
+New Mexico. Its mesas and low mountains are sparsely covered with pinon
+and cedar, and on the higher levels are small but beautiful forests of
+pine. Back and forth in all parts of this vast region the Navaho drive
+their flocks. At the season when the slight rainfall produces even scant
+pasturage on the desert plains the flocks are pastured there; but as the
+grass becomes seared by the summer sun and exhausted from pasturing, the
+flocks are taken into the mountains, where the shade of the pines lends
+grateful coolness. Again, as the deep snows of winter come, the sheep and
+goats are driven down to the wooded mesas, where there is little snow and
+an abundance of fuel, of which there is none on the plains. And so, year
+in, year out, the flocks slowly drift back and forth from plain to mesa
+and from mesa to mountain.
+
+While the Navaho leads a wandering life, the zone of his movements is
+surprisingly limited; indeed the average Navaho's personal knowledge of
+his country is confined to a radius of not more than fifty miles. The
+family usually has three homes, the situation of which is determined by
+the necessities of life. Near their summer home they cultivate small crops
+of corn and vegetables in narrow, sandy washes, where by deep planting
+sufficient moisture is insured to mature the crop. In a few sections small
+farming is conducted by means of irrigation. In Canon de Chelly, which may
+be termed the garden spot of the reservation, there are diminutive farms
+and splendid peach orchards irrigated with freshet water. The canon drains
+an extensive region, and even a light rain causes the stream which flows
+at the base of its lofty walls to become swollen. This water the natives
+divert to their miniature cornfields and orchards, one or two freshets
+assuring good crops.
+
+         [Illustration: Cornfields in Canon Del Muerto - Navaho]
+
+                 Cornfields in Canon Del Muerto - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Owing to its lowness and its earth covering, the Navaho house, or _hogan_,
+is the most inconspicuous of habitations. One might ride from morning till
+night across the reservation and not observe either a hogan or an Indian,
+although he has no doubt passed within a stone's throw of many of these
+houses and been peered at by many more dark eyes from brush concealments.
+At the end of a long day in the saddle the traveller may wonder where the
+many thousands of Navaho reside; but his inquiry may be answered if he
+will but climb to the summit of one of the many low mountains and view the
+panorama as the long shadows of evening are creeping on. Here and there in
+every direction the thin blue smoke of the campfire may be seen curling
+upward as these desert people prepare their evening meal. In this clear,
+rare atmosphere the far distant horizon is the only limit to his vision.
+Just below, a mile or so away, may perhaps be seen the smoke from a group
+of half a dozen hogans. Miles beyond is another group, and still beyond
+another, and so throughout the sweep of vision. These people and their
+life are delightfully Indian, but slightly influenced by the white man's
+ways. As the chief human touch of the great southwestern desert the Navaho
+are the artist's joy, and as a subject for the ethnologist their
+ceremonial life furnishes limitless material for study.
+
+The handicraft of the Navaho is seen at its best in their blanketry, which
+is one of the most important industries of any Indians within our domain.
+The greater portion of the wool from their hundreds of thousands of sheep
+is used in weaving, and in addition a considerable quantity of commercial
+yarn is employed for the same purpose. The origin of the textile art among
+the Navaho is an open question. It is probable that they did not learn it
+from anyone, but that it developed as a part of their domestic culture. It
+is contended by some that the early Spanish missionaries taught the Navaho
+to weave; but why should the white man be accredited with this art? The
+mummies found in the prehistoric cliff-ruins of the Navaho country are
+wrapped in cloth finer than any ever produced with a Navaho loom, and no
+doubt now remains that Pueblo people were incorporated by the Navaho in
+ancient times.
+
+The blankets made in earlier days, say from fifty to a hundred and fifty
+years ago, are beautiful examples of primitive handicraft. The body of a
+so-called bayeta blanket was woven of close-spun native wool, dyed dark
+blue, while the red pattern was from the ravellings of Spanish bayeta.
+Much of the beauty of the old blankets is due to the mellowing of the
+native colors by age, but practically none of these rare examples are to
+be found among the Navaho at the present time. The blankets of to-day may
+be roughly divided into three classes: 1. Those made from the close-spun
+native yarn dyed in the old colors and woven in the simple old patterns;
+when aged they closely resemble the old bayeta blankets. 2. Blankets woven
+in a great variety of designs from coarse, loose-spun yarn dyed with
+commercial dyes of many shades; these are the Navaho blankets of commerce.
+3. Those woven from commercial or "Germantown" yarn; they are of fine
+texture and sometimes beautiful, but lack interest in that their material
+is not of Indian production. Fortunately the decrease in the demand for
+blankets woven of commercial yarn is discouraging their manufacture.
+
+The Navaho woman weaves her blanket not so much for profit as for love of
+the work. It is her recreation, her means of expressing imagination and
+her skill in execution. Civilized women may write books, paint pictures,
+or deliver ringing addresses; these are unknown worlds to the Navaho
+woman: but when after months of labor she finishes a blanket, her pride in
+her work of art is indeed well justified.
+
+Because of their pastoral life the Navaho are not villagers. Their
+dome-shaped, earth-covered hogans are usually grouped two or three in the
+same locality. The summer house is a rude brush shelter, usually made with
+four corner posts, a flat top of brush, and a windbreak of the same
+material as a protection against the hot desert siroccos. The hogan
+proper, used for storage during the summer, affords a warm and comfortable
+shelter to its occupants through the cold winters of their high altitude.
+When a hogan is built it is ceremonially consecrated, and if an occupant
+should die in it, it is forever deserted and is called _tsi{~COMBINING BREVE~}ndi hogan_,
+"evil house." No Navaho will go near such a house or touch anything taken
+from it. If a meal were cooked with decayed wood from a hogan a hundred
+years deserted, a Navaho, even if starving, could not be induced to
+partake of it. Thus strong are the religious beliefs of this primitive
+people.
+
+                [Illustration: The Blanket Maker - Navaho]
+
+                        The Blanket Maker - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The domestic equipment of the Navaho is simplicity itself and reflects the
+simple life of the tribe. Of household furniture there is none. The
+bedding consists usually of a few sheepskins; cooking utensils are earthen
+pots of their own making, and cups, knives, and spoons of civilization.
+Plates they do not need, as the family eat directly from the pot in which
+the food is cooked. The principal food is mutton, boiled, and corn
+prepared in many ways. Considerable flour obtained from traders is
+consumed; this is leavened slightly and made into small cakes, which are
+cooked over the embers like Mexican tortillas.
+
+The women are an important factor in the Navaho tribe. The sheep usually,
+and the house, with all that pertains to it, always are the property of
+the wife. The independent spirit of the women, instilled by this
+incontestable property right, manifests itself throughout the tribe, and
+by reason of it the Navaho husband is not apt to seek an opportunity to
+criticise his wife so long as she is in a position to say, "If I and the
+hogan do not suit you, go elsewhere!" Polygamy is common, but as a rule
+the wives of one man are sisters, an arrangement conducive to domestic
+harmony.
+
+Many of the Navaho men are skilled silversmiths. Every well-to-do Navaho
+possesses a silver belt consisting of a dozen or more wrought oval discs,
+each about two by three inches, fastened to a leather strap. Such a belt,
+weighing several pounds, is of course a valuable piece of property. The
+wearer may also have a broad silver bracelet set with turquoise, a heavy
+string of silver beads with a massive pendant of the same material, and a
+pair of deerskin leggings with a row of silver buttons on the outer side.
+Frequently their horses are gaily bedecked with bridles and saddles
+heavily weighted with silver ornaments. The long strap over the shoulder,
+from which the pouch of the medicine-man is suspended, is always studded
+with silver buttons. Mexican coins, especially the peso, are the principal
+source of all this silverwork, the Navaho preferring this coin to our own
+dollar because it is heavier. Buttons and beads also are made from
+American dimes and twenty-five cent pieces; the small beads from dimes,
+and the larger ones from two coins of the same value. They learned
+silversmithing from the Mexicans, but since their first lessons have
+developed a high degree of individuality in the art. While the metal-work
+of the Navaho at the present time is practically all in silver, only a few
+copper objects being made, their earliest work in metal was with iron, and
+occasionally an example of this is found. The silver and shell bead
+jewelry of the Navaho is his savings bank. During times of prosperity he
+becomes the possessor of all the jewelry his means afford, and when poor
+crops or long winters threaten distress he pawns it at a trader's, so that
+many of the traders often have thousands of dollars' worth of silverwork
+and shell beads on hand at one time. The system seems to be a very fair
+one, and in time of stress is certainly a boon to the impecunious Navaho.
+
+The little pottery made by this people is an undecorated ware for
+utilitarian purposes only. For carrying water a gum-coated water bottle of
+basketry is in general use. Few baskets are made, and these are of but a
+single pattern--a flattish tray for use in ceremonies. Most of the baskets
+used by the Navaho in their ceremonies, however, are purchased from
+neighboring tribes, especially the Havasupai and the Paiute, who weave
+them primarily for purposes of trade. Such baskets must be of a prescribed
+pattern, with a break in the design at one side. When the basket is in use
+this side is always placed toward the east.
+
+Most Navaho ceremonies are conducted, at least primarily, for the purpose
+of healing disease; and while designated medicine ceremonies, they are, in
+fact, ritualistic prayers. There are so many of these ceremonies that no
+student has yet determined their number, which reaches into scores, while
+the component ritual prayers of some number hundreds. The principal
+ceremonies are those that require nine days and nine nights in their
+performance. Of the many now known the names of nine are here given: Kleje
+Hatal, Night Chant;(4) Tzilhki{~COMBINING BREVE~}chi Hatal, Mountain Chant; Hozhoni Hatal,
+Happiness Chant; Natoi Hatal, Shooting Chant; Toi Hatal, Water Chant;
+Atsosi Hatal, Feather Chant; Yoi Hatal, Bead Chant; Hochonchi Hatal,
+Evil-Spirit Chant; Mai Hatal, Coyote Chant. Each is based on a mythic
+story, and each has four dry-paintings, or so-called altars. Besides these
+nine days' ceremonies there are others whose performance requires four
+days, and many simpler ones requiring only a single day, each with its own
+dry-painting.
+
+                 [Illustration: _Pike{~COMBINING BREVE~}hodiklad_ - Navaho]
+
+                         _Pike{~COMBINING BREVE~}hodiklad_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+This, the first of the dry-paintings employed in the rites of the Mountain
+ Chant--a nine days' healing ceremony of the Navaho--as in the Night Chant,
+  is used on the fifth night, when the purpose of the performance is to
+  frighten the patient, and thus banish the evil within him. The name of
+  this painting, "Frighten Him On It," is identical with that of the one
+           used at the corresponding moment in the Night Chant.
+
+The whole represents the den of a hibernating bear. Inside the ceremonial
+hogan is thrown up a bank of earth two or three feet high, with an opening
+    toward the doorway. Colored earths picture bear-tracks leading in;
+ bear-tracks and sunlight--sun dogs--are represented at the four quarters,
+and the bear himself, streaked with sunlight, in the centre. The twigs at
+the entrance of the bear den represent trees, behind which bears are wont
+   to dig their dens in the mountain side. Everything tends to make the
+ patient think of bears. He enters midst deep silence and takes his seat
+  upon the pictured animal. The play of his imagination has barely begun
+  when a man, painted and garbed as a bear, rushes in, uttering hideous
+snarls and growls, in which all assembled join. Women patients seldom fail
+                                to faint.
+
+
+The figures shown in the dry-paintings are conventionalized
+representations of the characters in Navaho mythology and of incidents in
+the myth. With how many such paintings the Navaho medicine-men are
+familiar is an unanswered question; but more than sixty have been noted,
+some of them most elaborate. In making them, the ground within the
+ceremonial hogan is evenly covered with fine brown earth, upon which the
+figures are drawn with fine sands and earths of many colors allowed to
+flow between the thumb and the first two fingers. The Navaho become so
+skilled in this work that they can draw a line as fine as a broad pencil
+mark. Many of the paintings are comparatively small, perhaps not more than
+four feet in diameter; others are as large as the hogan permits, sometimes
+twenty-four feet across. To make such a large painting requires the
+assistance of all the men who can conveniently work at it from early
+morning until mid-afternoon.
+
+The most elaborate ceremonies are conducted between the first frost of
+autumn and the second moon following the winter solstice. While primarily
+designed to restore the health of an individual, they are intended also to
+benefit the entire tribe, many of the prayers being offered for the
+general welfare of the people rather than for the patient under immediate
+treatment. Nor, so far as the individual is concerned, is the ceremony
+designed necessarily for the cure of an acute ailment, but is for the
+treatment of long-standing chronic afflictions, mental or physical.
+Especially peculiar is the Navaho belief that many illnesses are the
+results of fright to which ancestors have been subjected during prenatal
+life, and long and costly ceremonies are often performed to rid persons of
+such baneful inheritance. In fact Indians physically normal have submitted
+to prolonged treatment by their medicine-men when advised by them for such
+imaginative reasons to submit to it.
+
+The medicine-men, who are termed singers, _hatali_, are a dominant factor
+in the Navaho life. Like all primitive people, the Navaho are intensely
+religious, and the medicine-men, whose function it is to become versed in
+the mysteries of religion, are ever prone to cultivate in the minds of the
+people the belief that they are powerful not only in curing disease of
+mind and body but of preventing it by their incantations. Anyone who
+possesses the requisite ability may become a medicine-man, but owing to
+the elaborate ceremonies connected with their practices it requires long
+years of application ere one can attain sufficient knowledge to give him
+standing among his tribesmen. To completely master the intricacies of any
+one of the many nine days' ceremonies requires close application during
+the major portion of a man's lifetime. The only way a novice has of
+learning is by assisting the elders in the performance of the rites, and
+as there is little probability that opportunity will be afforded him to
+participate in more than two or three ceremonies in a year, his
+instruction is necessarily slow. The medicine-men recognize the fact that
+their ritual has been decadent for some time, and they regard it as
+foreordained that when all the ceremonies are forgotten the world will
+cease to exist.
+
+                 [Illustration: _Hastin Yazhe_ - Navaho]
+
+                         _Hastin Yazhe_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+The most pronounced dread manifested by the Navaho is that derived from
+their belief respecting the spirits of the dead. It is thought that the
+spirit leaves the body at death and travels to a place toward the north
+where there is a pit whence the gods and the animals emerged from an
+underworld before the first Navaho were created, and which the dead now
+enter. Their myths tell of the disappearance of a beautiful daughter of
+one of the animal chiefs on the fourth day after the gods and the animals
+came up into this world; diligent search was unrewarded until two of the
+searchers looked down through the hole and espied her sitting beside a
+stream in the lower world combing her hair. Four days later death came to
+these searchers, so that now the Navaho will go to any extreme to avoid
+coming into contact with spirits of the dead, _tsi{~COMBINING BREVE~}ndi_, which they
+believe travel anywhere and everywhere at will, often doing evil, but
+never good. The body is prepared for burial previous to death, and is
+never touched afterward if it can be avoided.
+
+To the end that the spirit may begin aright its journey to the afterworld,
+the body is taken out of the hogan through an opening specially made in
+the wall on the northern side, for the doorway always faces the east. The
+immediate relatives of the deceased avoid looking at the corpse if
+possible. Friends of the family or distant relations usually take charge
+of the burial. A couple of men dig a grave on a hillside and carry the
+body there wrapped in blankets. No monument is erected to mark the spot.
+Before the body is taken out, the hogan is vacated and all necessary
+utensils are carried away. The two men who bury the remains of the former
+occupant carefully obliterate with a cedar bough all footprints that the
+relations of the deceased may have made in the hogan, in order to conceal
+from the departed spirit the direction in which they went should it return
+to do them harm. The premises are completely abandoned and the house often
+burned. Never will a Navaho occupy a _tsi{~COMBINING BREVE~}ndi hogan_, and when travelling
+at night he will take a roundabout trail in order to avoid one. Formerly
+horses were killed at the grave. So recently as 1906 a horse was
+sacrificed within sight of a Catholic mission on the reservation, that its
+spirit might accompany that of a dead woman to the afterworld. This horse
+was the property of the woman, and her husband, fearing to retain it, yet
+not daring to kill it himself, called upon another to do so.
+
+
+
+
+HISTORY
+
+
+Although raiders and plunderers since known to history, the Navaho cannot
+be designated a warring tribe, for however courageous they may be, their
+lack of political integrity has ever been an obstacle to military
+organization. They never have had a tribal chief, properly so called,
+while their many leading men could never command more than a small
+following. Manuelito, who was acclaimed head-chief in 1855 at the
+conference with Governor Meriwether for the purpose of negotiating a
+treaty, probably had a greater following than any other Navaho in historic
+times, but he could never have relied on a majority of the warriors of his
+widely scattered tribe. Although divided into many bands, like the Apache,
+the Navaho, unlike them, were not engaged in ceaseless depredation, their
+sporadic raids having been conducted by small parties quite independent of
+any organized tribal movement. They preferred rather to follow a pastoral
+life. With their large population, had they possessed the Apache's
+insatiable desire for war and a political organization that permitted
+concerted action, the subjugation of the Southwest would have been far
+more difficult than it proved to be.
+
+While the statement is made that the Navaho were never a warlike people,
+it must not be presumed that they never caused our Government trouble.
+Those familiar with the Navaho admire their energy, industry,
+independence, and cheerful disposition, and their ability to attack the
+problems of life in a way that no other wandering tribe has exercised. On
+the other hand, cunning and trickery are among their characteristics, and
+they are expert horse-thieves. With the Indian, as well as with civilized
+man, honesty may be interpreted in various ways. If one should leave his
+camp equipage unprotected in a tent, it would be entirely safe from all
+except the renegade, already recognized by his people as a thief. But if
+one should turn his back and later find that his horse had been run off by
+a Navaho in the hope of being rewarded for returning it, the tribesmen of
+the raider would regard him as one whose cunning should be emulated.
+
+                      [Illustration: Navaho _Hogan_]
+
+                              Navaho _Hogan_
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+For a long period prior to the acquisition from Mexico of the territory
+now forming the northern portion of Arizona and New Mexico, which, since
+first known, has been occupied in part by the Navaho, the tribe had been
+in the habit of making raids on the New Mexican Indian pueblos and the
+white settlements along the Rio Grande, chiefly for the capture of
+livestock, although both Indians and Mexicans also were taken and
+enslaved. The Mexicans lost no opportunity to retaliate, with the result
+that scattered throughout their villages in the valley of the Rio Grande
+there were more captives of Navaho blood than there were Mexican prisoners
+among the Navaho tribe; but in the matter of sheep, cattle, and horses,
+the Navaho were far ahead in the game of thievery, and even boasted that
+they could easily have exterminated the Mexicans had they not needed them
+as herders of their stolen flocks. In consequence, bitter enmity early
+arose between the Mexicans and the Navaho, which reached its height about
+the time Col. Stephen W. Kearny took possession of the territory in behalf
+of the United States in 1846.
+
+In the year named a military expedition was sent into the Navaho country
+for the purpose of making a treaty of peace and friendship with this
+marauding tribe; but this treaty, like several others that followed, was
+soon broken, and the raids continued as before. In 1858 the troubles
+arising from the plunderings became especially severe and led to several
+other expeditions, but with little result. The problem became a serious
+one in 1861, when the Civil War necessitated the withdrawal of troops from
+the frontier, leaving the way open to the devastation of the country by
+the Navaho and Mescaleros, until General Carleton, who assumed command of
+the military forces in New Mexico in 1862, formulated a policy to
+thoroughly subdue the Navaho and to transfer them to the Bosque Redondo,
+on the Rio Pecos in New Mexico, where Fort Sumner had been established,
+and there hold them as prisoners of war until some other plan could be
+devised. His plan was successfully carried out. By the spring of 1863 four
+hundred Mescaleros were under guard on the new reservation, and by the
+close of that year about two hundred Navaho prisoners had either been
+transferred thither or were on the way. Early in 1864 Col. Kit Carson led
+his volunteers to the Canon de Chelly, the Navaho stronghold, where in a
+fight he succeeded in killing twenty-three, capturing thirty-four, and
+compelling two hundred to surrender. The backbone of the hostility was now
+broken, and before the beginning of 1865 about seven thousand, later
+increased to 8491, were under military control within the new reservation.
+But the Bosque Redondo proved unhealthful and disappointing as a
+reservation, while its maintenance was costly to the Government. A treaty
+was therefore made with the Navaho in 1868, one of the provisions of which
+was the purchase of fifteen thousand sheep to replenish their exterminated
+flocks. In July 7304 Navaho, the remainder having died or escaped, arrived
+at Fort Wingate on the way to their old home, where they have since lived
+in peace and prosperity.
+
+
+
+
+MYTHOLOGY - CREATION MYTH
+
+
+In the world below(5) there was no sun and no moon, and therefore no
+light, yet vegetation in innumerable forms and the animal people thrived.
+Among the latter were Gray Wolf people, Nakletso; Mountain Lion,
+Nashtuitso; Badger, Naaschi{~COMBINING BREVE~}d; Locust, Woneschidi; Pine Squirrel,
+Klozeslskai and Klozeslzhi{~COMBINING BREVE~}ni; Blue Fox, Mai-Dotli{~COMBINING BREVE~}shi; Yellow Fox,
+Mai-Iltsoi; Owl, Nascha; Crow, Gage; Buzzard, Jesho; four different
+varieties of the Hawk people, and many others.
+
+                    [Illustration: Navaho Still Life]
+
+                            Navaho Still Life
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+
+Their world was small. At its eastern rim stood a large white mountain,
+and at the south a blue one. These formed the home of Astse Hastin, First
+Man. A yellow mountain in the west and a black one in the north harbored
+Astse Estsan, First Woman.(6) Near the mountain in the east a large river
+had its source and flowed toward the south. Along its western bank the
+people lived in peace and plenty. There was game in abundance, much corn,
+and many edible fruits and nuts. All were happy. The younger women ground
+corn while the boys sang songs and played on flutes of the sunflower
+stalk. The men and the women had each eight chiefs, four living toward
+each cardinal point; the chiefs of the men lived in the east and south,
+those of the women in the west and north. The chiefs of the east took
+precedence over those of the south, as did those of the west over those of
+the north.
+
+One day, led by their eight brave chiefs, all the men went off on a hunt.
+It occurred to the head-chief when they had been gone but a short time
+that the women should have been instructed to clean the camp thoroughly
+and bake a quantity of bread while all the men were away; so he despatched
+the youngest of the four chiefs of the south to the camp to make known his
+wishes, but instead of doing as bidden, the young chief visited with the
+head-chief's wife. The hunters were gone four days, at the end of which
+time they returned with much game, weary and very hungry. To their
+surprise they found the camp in a very unkempt condition and no bread
+baked in anticipation of their return. The messenger was called before the
+head-chief at once and questioned as to the directions he had given the
+women. He explained that he had told the chief of the women what they were
+expected to do, but she refused to listen to him, and he was powerless to
+do more. Then the head-chief went to his wife and demanded to know why she
+had refused to issue his orders to the women. She curtly replied that that
+was her business and not his; as it was, the women did more work than the
+men, for they tilled the fields, made the clothing, cared for the
+children, and did the cooking, while the men did practically nothing, so
+if they chose to spend a few days in idleness, it was nothing more than
+they had a right to do and no one's concern but their own. The chief
+became angry, and during a quarrel that ensued he was told that he and all
+his followers might leave if they would, for the women could get along
+better without them.
+
+Remonstrance and reasoning availed nothing; the chief of the women grew
+more vehement as she argued, so the head-chief determined to put the women
+to the test. The following morning he issued orders that all the men in
+camp prepare to depart, for the women had declared they could live better
+independently of them and were to be given an opportunity to do so.
+
+Having decided to cross the great river flowing from the east, work at
+once began on four large cottonwood rafts to be used as ferries. Four days
+it took to put all in readiness, and at dawn of the fifth day the crossing
+of the stream began. Orders were issued that all food supplies, clothing,
+and utensils be left with the women, save enough seed corn to plant crops
+the next spring, and no males, infant or aged, were to be left behind.
+Four _nu{~COMBINING BREVE~}tli_ (hermaphrodites) objected strongly at being taken from the
+women, but were forced to join the men, as they were needed to care for
+the babies. Four old cripples, too weak to move, were left behind, but
+other than these not a male inhabitant remained in the old village at the
+end of four days. After all had crossed the river, the rafts were fastened
+securely to the bank in order that the women might not get them and
+follow.
+
+                   [Illustration: Navaho Medicine-man]
+
+                           Navaho Medicine-man
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+As soon as the men had landed they began to work with zeal, for houses had
+to be built, game caught, skins tanned, and land prepared for crops. They
+suffered much from scarcity of food and clothing the first winter, but
+managed to exist. The women, however, had bountiful crops, and all through
+the late fall and winter could be heard revelling in great delight,
+feasting daily and dancing much of the time to the music of songs sung by
+the four old cripples. The following autumn found the men in much better
+circumstances, for they had grown small crops; but the women were less
+fortunate. Having none but themselves to work and provide for, they had
+become negligent from the beginning, dissipating the contents of their
+granaries and allowing their fields to grow fallow. By the end of the
+second year clothing had become very scarce, and not knowing how to hunt,
+they had no way to obtain more skins. The men, on the contrary, had grown
+more prosperous; their well-tended farms yielded an ample supply of corn
+for the winter, and the pelts of deer and antelope furnished a deal of
+warm clothing and bedding. The third year found the men living in ease and
+comfort, while the women had become reduced to absolute want, many having
+fallen ill from self-neglect. They called across to the men, pleading to
+be taken over and promising faithful allegiance, but the chief was
+resolute and refused to forget how he had been wronged.
+
+Then it was that the youngest of the eight ruling men, in a moment of
+compassion, confessed his guilt, admitting in a plea to the head-chief for
+clemency that he was in fact responsible for the attitude his wife had
+taken. This served only to renew the old chief's anger; he stoutly refused
+to listen to further appeals and expressed his regret that the first seeds
+of wrong should have been thus sown. No longer able to keep up the fight,
+with starvation staring them in the face, and being in nakedness, at the
+end of the fourth year the women attempted to swim the river in parties,
+but the attempts resulted only in death, for the swift current would have
+been too much even for the strongest men to buffet. Seeing this
+self-sacrifice and realizing that the race would be ultimately
+exterminated if the women continued it much longer, appeals were made
+daily to the head-chief to permit the rescue of the remainder. Four times
+was he sought to grant such permission before he consented, then at dawn
+of the fifth morning he gave directions to loose the rafts and ferry the
+women over. A miserable remnant they were, unclad, wan, and wasted; but a
+return to the old habits of life soon restored them to their former
+selves, and peace, happiness, and prosperity reigned again.
+
+The broad river that flowed from the east had its source in two very large
+springs, a he-spring and a she-spring, in which lived two large Water
+Monsters. These had a pair of youngsters who delighted in emerging from
+the depths of the spring and swimming out across the meadows in the
+shallow water where there was neither current nor river banks. Coyote
+spied them one day, and being ever a meddler and trouble-maker--though
+withal a fellow of polished mien--stole them, putting the two under the
+folds of his jacket.
+
+Now there was no sun, moon, or stars to give light; but in the east every
+morning appeared White Dawn four fingers high. The midday was lighted by
+Blue Dawn in the south, and late afternoon by Yellow Dawn from the west.
+The north remained always dark. On the morning following Coyote's return
+from his trip to the east, ostensibly to discover, if possible, the source
+of the dawn, the head-chief noticed that it was not so broad as usual--only
+three fingers high, with a dark streak beneath. A Wolf man was sent to
+learn what was wrong. He hurried off, returning at nightfall with the
+report that all was well in the east. The next morning White Dawn was much
+narrower and the darkness beneath had increased. A Mountain Lion messenger
+was despatched to seek the cause. He reported everything in normal
+condition, but those in camp noticed deer in the distance travelling
+westward at a rapid pace. The third morning the belt of darkness was wider
+than White Dawn, which now gave an alarmingly dim light. The chief then
+sent White Hawk to investigate the trouble, under orders of haste. His
+report, like that of each of the other messengers, was that nothing
+unusual appeared in the east. More deer, antelope, and other game animals,
+however, were seen running westward in apparent fright.
+
+                [Illustration: Through the Canon - Navaho]
+
+                        Through the Canon - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+On the fourth morning White Dawn was entirely obscured; nothing but
+darkness appeared in the east. Sparrow-hawk sped away, returning in a very
+brief time with the report that water was fast rising in the two springs
+at the head of the river and might soon spread westward in a great
+devastating wave. Instantly the camp became a scene of commotion. Quickly
+gathering together what corn and other seeds they could carry, the people
+started in haste for the White Mountain in the east. On reaching the top
+they saw the waters climbing rapidly up the eastern slope, so they
+descended and ran to the Blue Mountain in the south, taking with them
+handfuls of earth from its crest, and from its base a reed with twelve
+sections, which a Wolf man carried.
+
+From the top of the Blue Mountain it was seen that the wave of water, fast
+approaching, would submerge them, so snatching handfuls of earth from it
+they hurried on to the Yellow Mountain in the west. The oncoming wave
+seemed higher than ever, so again they ran on, this time toward the north,
+where the Black Mountain stood, taking as before handfuls of earth and
+another reed, entrusted to Mountain Lion. Here the water surrounded them
+and slowly crept up the sides of the mountain. The female reed from the
+west was planted on the western side near the top, the male reed from the
+east on the eastern slope, and both at once began to shoot upward rapidly.
+Into the twelve internodes of the female reed climbed all the women, while
+the men made haste to get into theirs. Turkey being the last to get in,
+the foamy waters caught his tail, whitening the tips of the feathers,
+which are so to this day.
+
+The reeds grew very rapidly, but equally fast rose the waters around them.
+Four days the reeds grew thus, at the end of the fourth day meeting at the
+sky. This seemed an impenetrable barrier for a time, but Locust had taken
+with him his bow of darkness and sacred arrows. With these he made a hole
+in the sky and passed on into the world above--the present earth.
+
+The earth was small, devoid of vegetation of any kind, and covered in
+greater part by water in which lived four Monsters with great blue horns.
+These had their homes at the cardinal points, and just as soon as Locust
+made his appearance arrows came whizzing at him from all quarters. Failing
+to harm him with their arrows, which he dodged with ease, the Monsters
+bade him leave at once, threatening immediate death if he tarried; adding
+that visitors were not desired and were always destroyed at sight.
+
+Locust replied that he intended no harm, but would insist upon remaining
+with them for a time, for he had many followers for whom he was seeking a
+home. Seeing that Locust had no fear of them and had proved too agile to
+be hit with arrows, the Monsters sought to kill him by trickery. Each took
+two heavy arrows, swallowed them, and pulled them out through their
+flanks, saying, "Do this and you may remain." Locust followed their
+example, escaping unharmed.
+
+"Now," said he, "I did your trick, let me ask you to do one of mine." Then
+taking four sacred arrows he passed them transversely through his chest,
+back and forth, one at a time. As he pulled each arrow out the second time
+he passed it to one of the four Monsters, saying, "If you can do this, my
+people will not come; if not, then I shall send for them and we shall all
+make this our home." Each placed an arrow to his chest and pushed, but
+cringed with pain as soon as it penetrated the skin. Fearing the Monsters
+might not proceed, Locust quickly blew toward each of the arrows, which
+shot through their bodies, instantly killing them. In the east now flows
+Red river, made red by the blood of these Monsters; and holes yet remain
+through the thorax of the locust.
+
+Impatient at the delay in Locust's return, Badger climbed through the hole
+in the sky and followed the tracks to where Locust had been in controversy
+with the slain Monsters. Seeing their bodies lying out in the shallow
+water, he thought he would go over and inspect them, but he sank into the
+soft black mud, which made him retreat. The mud blackened his legs, which
+have remained the same to this day.
+
+              [Illustration: Evening in the Desert - Navaho]
+
+                      Evening in the Desert - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+With a large stone knife Locust cut off the horns of the Monsters one by
+one. With those from the one toward the east he made a long sweep with his
+arm in that direction, and in the distance sprang up an ocean. In like
+manner he formed oceans to the south, west, and north with the horns of
+the remaining three. The creation of rivers followed: with a wave of the
+hand the Rio Grande, the San Juan, the Colorado, the Little Colorado, and
+others were made. Hair pulled from the bodies of the Monsters was tossed
+to the winds and from it sprang frogs, snakes, lizards, and reptiles of
+every kind.
+
+While Locust was doing this the remainder of the people came up. They
+stood about on the small bare spots of ground wondering what to do. Among
+them were the four Winds (Ni{~COMBINING BREVE~}lchi), Black, Blue, Yellow, and White. Each
+blew toward his respective cardinal point and soon much of the water dried
+up, leaving a quantity of bare land. But not a sign of vegetation was
+there at any hand; all was as barren as the desert sands. Luckily each had
+brought seeds of many kinds from the world below. These they began
+planting, finishing the task in four days.
+
+After the planting, First Man, First Woman, Wolf Chief, and Mountain Lion
+Chief each made a speech advising the creation of a number of mountains
+similar to the ones they had had in the lower world. This was agreeable to
+all, and accordingly the work was begun. The handfuls of earth caught up
+hurriedly from the tops of the mountains below as they were driven off by
+the rising flood were taken to the cardinal points and deposited in the
+same relative positions, an equal distance apart, as were the submerged
+mountains from which the earth had been taken. First Si{~COMBINING BREVE~}snajini, the White
+Mountain, was made in the east; then Tsotzilh, the Blue Mountain, in the
+south; next Dokooeslit, the Yellow Mountain, in the west, and lastly
+Depe{~COMBINING BREVE~}nsa, the Black Mountain, in the north. Having yet portions of each
+handful of earth remaining, two more mountains, called Choili and
+Tzilhnuhodihli, were made near the point of emergence in the middle of the
+rectangle formed by the creation of the other four. To give each mountain
+color, white shell, turquoise, abalone, and jet were used for those at the
+cardinal points, while the middle two were colored with a mixture of all
+these substances.
+
+When the mountains were finished and the people looked about, it was
+proposed that a sky should be made to cover the earth. "But," said one,
+"what of the earth itself; is it not too small to furnish food for the
+people who shall later come to live upon it?" None had thought of this,
+but reflection, followed by a discussion, brought them all to the one
+opinion--they would enlarge the earth and at the same time spread the sky
+above. Accordingly, the chief who had spoken asked if anyone had a piece
+of turquoise weighing as much as a man, and the skin of a large male deer
+which had been smothered to death in pollen. First Man answered that he
+had. A large white shell and the skin of a doe which had been smothered in
+pollen were next requested. First Woman responded with them. The two skins
+were then placed on the ground, side by side, with their heads toward the
+east. Upon the one was put the turquoise and a piece of abalone shell; on
+the other the white shell and a pearl. First Man and First Woman then
+called for Kosdilhkih, Black Cloud, and Adilhkih, Black Fog. These came
+and spread out over the skins four times each, lifting and settling each
+time. When Fog lifted the last time it took up with it the skin with the
+turquoise and abalone and began to expand, spreading wider and wider until
+a blue film covered all, in the form of the sky. As the turquoise skin
+expanded, so also did the white-shell skin, broadening the earth as it
+grew. During this period of transition the people all travelled eastward,
+and being Holy People, covered great distances each day. At the end of the
+fourth day they stopped. Then also the sky and the earth ceased widening,
+having reached their present dimensions. Since the two skins had been
+placed with their heads toward the east, the heads of the sky and the
+earth are now in that direction.
+
+                  [Illustration: _Hasche{~COMBINING BREVE~}lti_ - Navaho]
+
+                          _Hasche{~COMBINING BREVE~}lti_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+This, the Talking God, is the chief character in Navaho mythology. In the
+  rites in which personated deities minister to a suffering patient this
+ character invariably leads, carrying a four-piece folding wand, _balil_,
+                       and uttering a peculiar cry.
+
+
+As yet there was neither sun nor moon to shed light, only dawn, circling
+the horizon in the four colors--white in the east, blue in the south,
+yellow in the west, and black in the north. Deeming it necessary that they
+should have light to brighten the world, and warmth for the corn and the
+grass, on their return to the earth's centre one of the chiefs made a
+speech advocating the creation of a sun and a moon.
+
+First Man and First Woman placed two sacred deerskins on the ground as
+before. On the buckskin a shell of abalone was placed, on the doeskin a
+bowl made of pearl. The shell contained a piece of clear quartz crystal,
+and the bowl a moss agate. The objects were dressed respectively in
+garments of white, blue, yellow, and black wind, and were carried to the
+end of the land in the east by First Man and First Woman. With their
+spirit power Astse Hastin and Astse Estsan sent both the shell and the
+bowl far out over the ocean, giving life to the crystal and the agate as
+they did so, directing that the one who would be known as Chehonaai, the
+Sun, should journey homeward through the sky by day, shedding light and
+warmth as he passed; the other, Klehonaai, the Moon, must travel the same
+course by night. To each were given homes of turquoise in the east and
+west, and none but the Winds and the gods, Hasche{~COMBINING BREVE~}lti and Haschogan, were
+to visit them.
+
+Upon their return Astse Hastin and Astse Estsan were asked if they would
+leave the sky in so plain a condition, or if they intended to beautify it
+with jewels. They replied that it was their intention to dot it with many
+bright stars. All those who had bits of white shell, turquoise, crystal,
+pearl, or abalone were directed to contribute them for the making of the
+stars. These were placed upon the two deerskins by First Man and First
+Woman. The seven stars of the Great Dipper, Nohokos Baku{~COMBINING BREVE~}n, were the first
+to be set in the sky. Next, those of Nohokos Baad, his female complement,
+were placed in the blue dome. Then followed Ete{~COMBINING BREVE~}tso and Etetsozi, Sontso
+and Sontsozi, and Dilgehet, the Small Dipper, Sonhotsi and Klekai Stai,
+the Milky Way.
+
+In each instance the arrangement of the stars in the constellation was
+made when the fragments of precious stones were placed upon the skins,
+where Astse Hastin and Astse Estsan imparted glowing light to them and
+delivered them to the Winds to carry to the sky. Only a small portion of
+the gems had been thus transformed and sent up, when a fine-looking,
+well-dressed stranger came up to watch the proceedings. In reply to his
+question as to what was being done, his attention was directed to the sun,
+the moon, and the many stars already created, while more were soon to
+follow. The man was Coyote, son of Darkness. He watched the work for a
+time, when, seeing his chance, he caught the large deerskin containing the
+pile of jewel fragments and flung it skyward, blowing into the bits four
+times ere they could fall, scattering them all over the sky. Thus it is
+that there are myriads of stars irregular in arrangement and without
+names. As he strode off Coyote explained curtly that there were already
+enough sacred things to worship.
+
+Then the Winds were stationed at the horizon to guard the earth, and at
+the four sacred mountains in the east, south, west, and north, to act as
+messengers for the Hasche{~COMBINING BREVE~}lti and Haschogan--Talking Gods and House
+Gods--who had their abodes on them. On the same plane, one behind the
+other, the Winds were ranged in streaks, White, Blue, Yellow, and Black.
+Outside of all Coyote placed a streak of Red Wind. This forced itself to
+the inside many years later and gave rise to disease and premature death,
+for as the good Winds are life-breathing, so the evil Winds are
+life-taking. Even now the Red Wind takes the lives of many children every
+year.
+
+                   [Illustration: _Haschogan_ - Navaho]
+
+                           _Haschogan_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ Second in general importance only to Hasche{~COMBINING BREVE~}lti among Navaho deities is
+ the House God, here shown. His position among the gods is quite parallel
+ with that of peace chief among Indians in life. Like the majority of the
+    myth characters he has numerous counterparts in the various world
+                                quarters.
+
+
+The Digi{~COMBINING BREVE~}n made their homes near Choili, close to the place of emergence.
+It was there that all ceremonies took place. From their homes the people
+saw a dark Cloud settle and cover the top of Choili. For four days it kept
+lowering until the mountain was completely shrouded in dark blue fog. They
+did not know whether it portended good or evil, but realized that
+something of moment was at hand. Astse Hastin ascended the mountain
+through the fog to learn what it meant, but found nothing unusual. As he
+turned to descend, a faint, apparently distant cry reached his ears, but
+he paid no heed. Ere long the same sound came to him again; then a third
+and a fourth time, whereupon he turned and walked in the direction whence
+it came. On the eastern slope he found a tiny baby, and wrapping it in
+rays of sunbeams he carried it home to his wife.
+
+The Cloud that descended was a portion of the sky which had come to meet
+the Earth; from the union of the two Yolkai Estsan, White-Shell Woman, was
+born. In twelve days the baby had grown to maturity, subsisting on pollen
+only. Astse Hastin and Astse Estsan sent messengers to all the Digin to
+tell them of the marvel and to summon them to a ceremony which would be
+held four days later. Word was sent also to the gods on the four sacred
+mountains.
+
+Astse Estsan dressed Yolkai Estsan in fine garments ornamented with
+beautiful jewels. At the western side of her hogan she placed a sacred
+deerskin and laid upon it several wool and cotton blankets, covering the
+whole with a mountain-lion skin. These were arranged as the seat of honor
+for White-Shell Woman, for whom was about to be held a ceremony
+celebrating her maturity.
+
+On the appointed day all assembled. The first matter to decide was the
+number of songs to be sung. Some wished fourteen, others thought twelve
+sufficient. Hasche{~COMBINING BREVE~}lti, Talking God, sang the songs and chose to sing
+fourteen. When he had finished, each of the Holy People sang six songs,
+making in all two hundred and eighty-two. An entire night was thus
+consumed. At dawn Astse Estsan came into the hogan with a white-shell bowl
+containing yucca root, a black _tozus_, or water bottle, containing black
+rain, and a blue one with blue rain. From each bottle she poured a little
+water upon the yucca root and proceeded to wash Yolkai Estsan and all her
+finery. That done, Yolkai Estsan was directed to run toward the rising sun
+for a short distance and return. Many of the young people followed, a
+chosen singer chanting eight songs during their absence. The ceremony
+finished, the assemblage returned to their homes, each of the selected
+singers taking one of the blankets from the seat in return for his
+services.
+
+Although all the people then on earth were of the Digi{~COMBINING BREVE~}n, only a few had
+god-like powers, particularly First Man, First Woman, Yolkai Estsan, and
+the Winds. The lesser Holy Ones worked much in clay, making pottery and
+adobe houses. The designs they used in their earthenware, however, were of
+a sacred nature, to be used only in ceremonials, and when the Fox, Wolf,
+Badger, Bird, and many other people repeatedly employed sacred symbols to
+adorn their cooking pots, First Man and his wife became very angry and
+called a council, which, in addition to themselves, was attended by
+Chehonaai, Yolkai Estsan, and Ni{~COMBINING BREVE~}lchi, the Wind People.
+
+The wicked people had homes throughout the land, many of which were built
+of stone, upon the plains, and others in the cliffs. The councillors
+decided that these people and their homes must be destroyed, but how to
+effect this was a problem.
+
+First Woman and Chehonaai thought it would be wise to give birth to
+demoniac monsters and let them devour the evil ones, but First Man
+objected, and finally the council agreed that the Winds should perform the
+task by bringing forth a devastating storm. The faithful were warned and
+given time to seek refuge under the water, inside the sacred mountains, in
+the higher cliffs, and in the sky. Then the Winds came. For four days
+terrific storms raged, hurling men and trees and houses through the air
+like leaves. When they abated hundreds of houses lay in ruins which may
+yet be traced by heaps of stones scattered throughout the Navaho country.
+
+             [Illustration: Antelope Ruin - Canon del Muerto]
+
+                     Antelope Ruin - Canon del Muerto
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+Soon another council of the same dictators was called, this time to
+discuss how more people might be created. First Man sent Wind messengers
+to bring Black Fog Boy and Black Cloud Girl, Precious Stone Boy and
+Precious Stone Girl, White Corn Boy and Yellow Corn Girl, Blue Corn Boy
+and All-Color Corn Girl, Pollen Boy and Cricket Girl, and Rain Boy and
+Rain Girl. These twelve were laid side by side on four sacred deerskins
+and covered with four others. The Spirit Winds of the west came and blew
+between the skins; the Spirit Winds of the east came and blew also; then
+came Hasche{~COMBINING BREVE~}lti from the east, with rainbows in his hand, calling
+"Wu-hu-hu-hu-u"; and Haschogan from the south, with sunbeams in his hand.
+They walked up and gently tapped the skins with their bows and beams.
+Hasche{~COMBINING BREVE~}lti of the west and Haschogan of the north came next and gently
+tapped the skins. Then the skins lifted, revealing twelve beautiful young
+people perfectly formed. Astse Hastin bade them arise and stand, and then
+with Hasche{~COMBINING BREVE~}lti in the lead and Haschogan behind, they four times
+encircled the sacred mountains Choili and Tzilhnuhodihli, halting close to
+the hole whence the Holy People emerged. There Astse Hastin made them an
+extended speech, telling them that they had been brought forth from the
+elements to people the earth; that they must rear children and care for
+them as kind fathers and mothers, teaching them to be good to one another;
+and that it would be necessary for them to plant corn and other seeds at
+once. The Digi{~COMBINING BREVE~}n, First Man continued, were about to leave, to go into the
+rivers, the oceans, the cliffs, the mountains, off to the horizon, and to
+the sky, but they would ever keep watch over their people and would help
+those who showed them respect and reverence in prayer and song. To Yolkai
+Estsan was entrusted future guardianship of the people. It would be her
+duty to furnish the he-rain and the she-rain, to fructify all crops, and
+bring forth abundant grass and seeds.
+
+Then the Digi{~COMBINING BREVE~}n took their departure, vanishing the people knew not
+whither. Yolkai Estsan turned westward to her whiteshell home on the
+horizon, far out across the wide waters. Arriving there she determined to
+make a few more people. Cuticle rubbed from her body, with bits of white
+shell, turquoise, abalone, and jet, she placed between two sacred
+deerskins, male and female, and called for the Spirit Winds of the east,
+the Spirit Winds of the west, Hasche{~COMBINING BREVE~}lti and Haschogan, who came and
+breathed upon and tapped the deerskins as once before, and lo! there arose
+four pairs of people.
+
+Each pair was given a walking-stick--one of white shell to one, staffs of
+turquoise, abalone, and jet respectively to the others. Black Fog and
+Black Cloud came and spread out over the water. Upon these the new people
+took up their journey eastward to join others like themselves. For four
+days they travelled on Fog and Cloud, reaching the earth at the end of the
+fourth day, where, on the following day, they were welcomed by Chehonaai,
+the Sun. There, too, the Bear, the Wolf, the Great Snake, the Mountain
+Lion, the Weasel, and the Porcupine met them at the direction of Yolkai
+Estsan, to guard them on their long land journey. The Lightning also she
+made, to protect them from above.
+
+They journeyed eastward, stopping to camp and rest at the end of the first
+day. For water they had but to prod the earth with their walking-sticks
+and a spring gushed forth. The first of the four, the man of White Shell,
+stuck his staff into the ground and water came up at once. "The water is
+close," he remarked, from which speech he took his name, for the others
+henceforth called him To Ahani, Water Is Close. The following night the
+Turquoise Woman brought water, but it was bitter, so she said, from which
+fact she took her name of To Dichini, Bitter Water. The man who tried for
+water on the third night found only a muddy flow, so the others called him
+Hashkli{~COMBINING BREVE~}shni, Mud. The fourth night they camped in sight of the Dine{~COMBINING BREVE~}
+(Navaho) whom they had come to join. The woman of the fourth pair called
+attention to the houses in the caves, after which they called her Ki{~COMBINING BREVE~}nya
+Ani, Houses in the Cliffs.(7)
+
+The following day they were welcomed by the twelve who had been created
+and given dominion over the land but a short time before, and from these
+twenty have the pure-blood Navaho descended.
+
+
+
+
+MIRACLE PERFORMERS
+
+
+                 [Illustration: _Naye{~COMBINING BREVE~}nezgani_ - Navaho]
+
+                         _Naye{~COMBINING BREVE~}nezgani_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+    Two of the most important characters in Navaho mythology are twin
+    miracle-performing sons of White-Shell Woman, Yolkai Estsan, chief
+goddess. This plate pictures the leader of the two--the first conceived and
+ the first-born, whose father is the sun. His name means "Slayer of Alien
+ Gods," from _ana_, alien; _ye_, gods; _agani_, to kill. By him, with the
+assistance of Tobadzischi{~COMBINING BREVE~}ni, his twin brother, were killed numerous bird,
+animal, rock, and human monsters, typifying evils, who wantonly destroyed
+                               human life.
+
+
+When the Spirit People came upon this earth from below they made six
+sacred mountains, four on the distant horizon at the cardinal points and
+two in the centre, Choili and Tzilhnuhodiihli. On the eastern slope of
+Choili, brought forth as the daughter of Earth and Sky, was born Yolkai
+Estsan, White-Shell Woman. First Man took her to his home near
+Tzilhnuhodihli, where she matured in twelve days into a beautiful woman
+with supernatural powers. Later she lived in a home of her own at the foot
+of this mountain. It was while there that she gave birth to twin boys who
+became saviours of their people, slaying alien gods who were fast
+depopulating the earth.
+
+Yolkai Estsan would often lie on the eastern slope of the mountain as the
+sun rose through the morning, and when the day grew warm would seek the
+shade of jutting rocks from which trickled shining drops of water. Quite
+unknown to herself she had conceived one day from the sunbeams and the
+dripping water. When she became aware that she was to become a mother
+Yolkai Estsan was made very happy, for she did not enjoy living alone.
+Soon she found herself the proud possessor of twin boys. The first-born
+and the stronger came to be known in his youth as Naye{~COMBINING BREVE~}nezgani, Slayer of
+Alien Gods; the other was always known as Tobadzischi{~COMBINING BREVE~}ni, Born From Water.
+Their prenatal life covered a period of only twelve days, and maturity was
+attained in thirty-two days after passing through eight changes, one of
+which came every four days.
+
+At that time the earth was infested with great giants, foreign gods, who
+were rapidly destroying the people. Of these, Yeitso, Big God, as large as
+a mountain, was the only one in human form. The others were Man-eating
+Bird, Rolling Stone, that crushed all in its path, Tracking Bear, and
+Antelope, who killed without mercy. Fearing lest some of these monsters
+learn of the presence of her boys, Yolkai Estsan kept them hidden away on
+the mountain side, but they chafed under confinement, so she made them
+bows and arrows and let them play about, but admonished them not to stray
+far from home. The boys promised to obey, but not long afterward, because
+in reply to their questions their mother told them she did not know who
+their father was, they became sulky and broke their promise, going off
+toward the east. They would go and search for someone who knew. When on a
+small knoll a long way from home they heard a whispered "Sh-h."
+
+"Are you afraid, my younger brother?" asked Naye{~COMBINING BREVE~}nezgani.
+
+"No!" was the quick response.
+
+Four times they heard the whisper, and then two of the Wind People
+appeared. "We saw you travelling eastward," said they, "and came to
+caution you. The land is cursed with alien gods who kill for pleasure;
+beware of them! Why do you journey thus alone without your father?"
+
+"Our father! Alas, we know nothing of him and are now starting on a search
+to learn. Do you know who he is?" asked the boys.
+
+"Yes, the Sun is your father; but if you think to find him you will have
+to travel far eastward and cross the wide, wide waters."
+
+Naye{~COMBINING BREVE~}nezgani turned to his younger brother and said, "Sitsili, let us go."
+
+The Sun was then overhead. Being in fact of a holy nature, the boys
+covered distance rapidly and by mid-afternoon had passed well beyond the
+limits of their homeland. There they came upon an old woman sitting beside
+a ladder projecting from a hole. She asked them who they were and whither
+they were going. They told her to the Sun, whose sons they were, but whom
+they had never seen.
+
+                [Illustration: _Tobadzischi{~COMBINING BREVE~}ni_ - Navaho]
+
+                        _Tobadzischi{~COMBINING BREVE~}ni_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+This is Born From Water, the second of the twin miracle-performing sons of
+    Yolkai Estsan, the White-Shell Woman. His brother is Naye{~COMBINING BREVE~}nezgani.
+
+
+"I pity you, my grandchildren," said the old woman; "come in here and rest
+a moment before going on." She started down the ladder and the boys
+followed. Twelve ladders were descended before her home was reached. The
+old woman was Spider Woman, the little grandmother who belonged to the
+Holy Ones. Her home was well kept, clean and comfortable, and the boys
+were glad to rest. Said she, "My grandchildren, your journey is long and
+many trials will beset you before you reach the end. Take these life
+feathers; they will help you; if difficulties befall you, use them," and
+she gave to each two feathers plucked from a living eagle.
+
+The boys took the feathers, thanked her, and resumed their journey. After
+travelling a long way they came to a ridge of loose, yellow sand. It
+afforded poor footing for an ascent, but the boys struggled to the top,
+only to have the whole side of the ridge slide and carry them back. Three
+times the bank gave way as they were about to reach its crest; on the
+fourth trial they bethought themselves of the sacred feathers, and putting
+them on their feet marched readily over.
+
+They travelled unimpeded then for quite a long distance, in time coming to
+four rows of tall, thorny reeds with spiked branches. The reeds grew far
+enough apart to permit travellers to pass into them, but closed whenever
+the unwary allowed himself to be caught, and he never escaped. The boys
+marched boldly up to the reeds and started in, then darted back quickly.
+The reeds closed instantly, but did not catch them. Then they put the life
+feathers on their feet again and jumped over all four rows.
+
+The next obstacle was a deep canon with precipitous walls. This, however,
+was not a serious impediment, for the life feathers, as before, helped
+them to cross it in one bound. By nightfall the boys had arrived at a
+broad, beautiful meadow where lived the Wosakidi, or Grasshopper People,
+who received them kindly, giving them food and beds for the night. On
+being asked whither they were bound, the boys replied that they were
+journeying to the home of the Sun, their father, whom they had never seen.
+
+The Wosakidi cautioned the boys of dangers ahead, and as they were about
+to depart in the morning gave them little balls of yellow sputum to put in
+their mouths to prevent poisoning, should they find it necessary to eat or
+smoke among hostile people, and two sacred wands of turquoise and white
+shell. Two of the Wosakidi also accompanied them for a time as guides.
+
+They had not been long on their way when they came to a place where the
+trail ran between two high, smooth-faced bowlders. "These," said their
+Wosakidi companions, "are the Bumping Rocks. If you step into that narrow
+passageway between them they will crash together and kill you." The boys
+started as if to enter, but fell back. The huge rocks came violently
+together, but did no harm. The feint was made three times, and each time
+the rocks crashed together and bounded back. The fourth time the boys
+entered they placed their sacred wands of turquoise and white shell across
+the gap above their heads and passed through, for these held the bowlders
+apart. As they emerged on the opposite side they saw the Sun rising from
+his eastern home and he was yet far away.
+
+Soon a wide stretch of water was encountered; so far as they could see
+there was nothing but water. Here again they used their life feathers and
+were carried safely over. Four successive stretches of water and land were
+crossed, and still a fifth sheet of water lay before them. Along its
+shores paddled many varieties of animals. The boys looked out across the
+deep and could discern away out in the centre a house of turquoise and
+white shell, its roof glistening in the sunlight. Certain that it must be
+the home of their father, they readjusted their life feathers to start
+across, but found that they had lost control over them. They tried them
+several times in different places, but to no avail. The thought of not
+reaching their father's house when so near filled their hearts with bitter
+disappointment. Seemingly there was naught that they could do, but they
+sat and pondered.
+
+                 [Illustration: _Hasche{~COMBINING BREVE~}zhini_ - Navaho]
+
+                         _Hasche{~COMBINING BREVE~}zhini_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+    Black God, the God of Fire. An important deity of the Navaho, but
+        appearing infrequently in their mythology and ceremonies.
+
+
+As they sat there in silence, Snipe Man, a little old fellow, came to them
+and asked, "Where do you go, my grandchildren?"
+
+"To the home of the Sun," the boys replied.
+
+"Do you know anyone there?"
+
+"Yes," said they, "the Sun is our father." Thereupon Snipe Man placed a
+rainbow bridge across the water and told them to pass on, first warning
+them against two large Bears, the Lightning, Snakes, and Wind, who guarded
+the home of the Sun. They crossed over the rainbow bridge, which took them
+almost to the door of the house, and there they were met by the Bears with
+bristling coats. Naye{~COMBINING BREVE~}nezgani spoke to them, saying, "I am the child of
+Yolkai Estsan." They let him pass. Tobadzischi{~COMBINING BREVE~}ni uttered the same words
+and passed on also. The same words took the boys past the Lightning, the
+Snakes, and the Wind, and they entered the house, going through four
+doorways before coming to the living-rooms in the interior.
+
+There they found an elderly woman, radiantly beautiful, with two handsome
+boys and girls, the like of whom they had never seen. They stood
+transfixed as if in a dream until the voice of the beautiful woman, who
+was the wife of the Sun, startled them, demanding to know how they dared
+to enter a sacred place forbidden to all save the Digi{~COMBINING BREVE~}n.
+
+Naye{~COMBINING BREVE~}nezgani replied, saying, "This is the end of our journey. We came to
+see our father, the Sun and this we are told is his home."
+
+The wife raged with anger, making dire threats against her husband if what
+the boys asserted were true, which she did not doubt since they had found
+it possible to gain entrance to her home. Could it be that he was the
+father of many of whom she knew nothing? She would find out. Surely he
+must have smiled upon most ugly creatures if these two boys were his sons!
+
+It was about time for the Sun to return. As his wife thought of what he
+might do to the boys, her anger turned to compassion, and she bade them
+wrap themselves in the clouds that hung on the wall, and hide. Ere long a
+great rattle was heard outside, and a moment later the Sun came striding
+in and hung up his glistening shield. "What strangers are here?" he asked.
+There was no answer. Again he asked the question, repeating it a third
+time and a fourth, waxing angry. Then his wife began to scold. She told
+him that two boys of his, the ugliest creatures she had ever looked upon,
+had come to see their father, and demanded to know what it meant. "Where
+are they?" asked the Sun; but his wife did not reply to the question;
+instead she kept on scolding. The Sun looked about, and noting a change in
+the clouds that hung upon the western wall, took them down and unfolded
+them, until he discovered Naye{~COMBINING BREVE~}nezgani and Tobadzischi{~COMBINING BREVE~}ni.
+
+The Sun became angrier than ever and determined to have done with the
+trouble at once by killing the boys. From the eastern wall of the room
+projected numerous sharp spikes of white shell. There were turquoise
+spikes in the southern, abalone in the western, and jet in the northern
+walls. The boys were each hurled against the first of these, but dropped
+to the floor unharmed; then against the second, the third, and the fourth,
+with a like result. On the floor near the walls sat four large mortars
+with heavy pestles in them. The boys were placed in each of these
+successively and pounded, as their father thought, into fragments, but out
+of this also they came unharmed.
+
+The Sun then waved them to a seat and brought forth four large pipes, two
+of abalone and two of lignite. He handed two of each to the boys, saying,
+"I wish you to have a good smoke."
+
+"Beware!" whispered the Wind. "His tobacco is poisoned!"
+
+The boys deftly sought the little balls they had received from the
+Wosakidi, slipped them into their mouths, and began puffing. When the
+first pipefuls were finished they laid the pipes on the floor and picked
+up the other two, showing no sign of distress.
+
+Seeing that the poison tobacco was having no effect on the youthful
+strangers, the Sun sent for Haschogan and Hasche{~COMBINING BREVE~}zhini, the House God and
+the Fire God, to come and build a sweat-house and heat large stones as hot
+as they could be made, so that they might burst into fragments and fill
+the sweat-lodge with scalding steam when water was poured upon them. By
+the time the boys had finished their second pipes, which proved as
+harmless as the others, the little house and heated stones were ready.
+Haschogan made the lodge of stone and covered it with earth, erecting
+double walls on the northern side with a space between, into which he
+provided an entrance from the inside, concealed with a flat stone slab.
+
+                [Illustration: _Ga__n__ askidi_ - Navaho]
+
+                         _Ga__n__askidi_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ This is the personation of the Navaho God of Harvest. The name signifies
+ "Hunchback." He is represented always in a stooping posture, carrying a
+staff to aid him in supporting a burden of corn, bean, pumpkin, and other
+  seeds which he carries upon his back. The personation is conventional,
+                     rather than literal, in intent.
+
+
+The Sun looked into the lodge, saw that it was tight, and told the boys to
+enter. As they passed in Haschogan whispered, "Get behind the stone slab
+on the north!" Then Hasche{~COMBINING BREVE~}zhini rolled in several red-hot bowlders and
+closed the entrance tightly with heavy cloud blankets. White, blue,
+yellow, and black water was then thrown in, and there followed the sounds
+of the sizzling steam and bursting stones; fragments could be heard
+striking the walls on all sides. After a short while the boys heard the
+voice of their father call out from the east, "Are you warm?" They gave no
+response. He called again from the south, but received no answer; then
+from the west; all was silence. "Surely I am rid of them at last," thought
+he. He called once again from the north, and to his great surprise
+received a reply. The sweat-house had cooled enough to permit the boys to
+emerge from their hiding-place, so their cheerful voices came from near
+the doorway.
+
+"These must be my sons," thought the Sun, and throwing back the blankets
+from the door he embraced them. "My children, whence came you and how did
+you get here?"
+
+The story of their home at Tzilhnuhodihli, of their long journey across
+land and water, and of the many obstacles encountered, was soon told. Then
+the Sun directed his wife and daughters to remould the boys and make them
+as handsome as themselves. When that was done all entered the house, where
+on the walls hung many beautiful strings of turquoise, abalone,
+white-shell, and jet beads, and plates of armor. These were offered to the
+boys, but they refused them, saying they cared not for jewels, preferring
+instead to have lightning arrows, strong bows, and heavy knives with which
+to battle with the giant alien gods who were destroying people in all
+parts of the earth. The Sun gave them the weapons desired, and when it
+came time to resume his journey across the sky he took his newfound sons
+with him.
+
+Near Tsotzilh, the sacred mountain of the south, lived Yeitso, the Big
+God. The boys wished to try their skill on him first, so their father let
+them down from the sky upon that mountain. The giant was drinking from a
+lake and saw the reflection of his new enemies as they dropped upon the
+mountain. He straightened up quickly and sent an arrow aimed for the body
+of Naye{~COMBINING BREVE~}nezgani, but the boy dodged quickly and responded with a bolt of
+lightning which stripped the armor from Yeitso's feet. Three more shafts
+of lightning struck the armor from the hips, body, and head of this
+fiercest of giants, exposing his vitals to the attack of the boys, who
+filled him with arrows, killing him instantly. The Big God's blood began
+to flow down a canon. Naye{~COMBINING BREVE~}nezgani drew a line across its path with his
+stone knife, and the blood ceased flowing onward, rising in a wall across
+the canon's head, over which now plunges a beautiful waterfall.
+
+The brothers then set off for home, taking the heart of their slain enemy
+with them. Arriving at Tzilhnuhodihli they found their mother in tears,
+for she was certain that her boys had been killed and devoured by
+monsters. Though unchanged in size, so altered were they in appearance
+that Yolkai Estsan could not believe them to be her own boys whom she was
+mourning as dead, but the story of their adventures from the time they had
+left home was soon told, and all rejoiced.
+
+In the days following, Naye{~COMBINING BREVE~}nezgani and Tobadzischi{~COMBINING BREVE~}ni made incursions
+into the lands of the alien gods, killing them all and freeing the earth
+from the dread and curse of these man-killing monsters. The first to meet
+destruction at their hands when they took up their deliberate search for
+giants was Deilget, Giant Antelope, who had great blue horns upon which he
+tossed people to death. The next accosted was Tse Nahali, the preying
+Mountain Eagle, and soon after they sought and killed Tsetahidzilhtuhli,
+Among The Rocks He Kicks Them Down The Mountain. Then Binayeagani, Who
+Kills With His Eyes, met death, followed shortly after by Tse{~COMBINING BREVE~}agai,
+Rolling Bowlder, and Sush Nalkai, Tracking Bear, the last to lose their
+lives at the hands of the youthful warriors, Naye{~COMBINING BREVE~}nezgani and
+Tobadzischini, who have since remained the War Gods of the Navaho.
+
+
+
+
+LEGEND OF THE HAPPINESS CHANT
+
+
+                   [Illustration: _Tonenili_ - Navaho]
+
+                           _Tonenili_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  Tonenili, Water Sprinkler, is the Rain God of the Navaho. He it is who
+sends the rain, the hail, and the snow, and causes thunder and lightning.
+   The personator of this god in the ceremonies assumes the additional
+ character of a clown and as such creates much merriment in the dances in
+which he appears. His apparel consists principally of spruce boughs and a
+                                  mask.
+
+
+The Hozhoni Hatal, or Happiness Chant, is a nine-days' chant held inside a
+hogan, and like many of the Navaho ceremonies, it was derived from another
+tribe. The myth relating to it tells of a renowned warrior who had two
+beautiful sisters whom he wished to see married, but only to men who
+should first prove their strength and valor in a feat of arms; so word was
+sent to all the young men of the warrior's tribe to gather at his home on
+a certain day, prepared for war, if they wished to enter a contest he
+would then propose. The girls being coveted prizes, a goodly number of
+warriors, painted and dressed in full war regalia, assembled on the
+appointed day, among them being two old, white-haired brothers, of an
+alien tribe, who had recently come to live near the Navaho people. The
+young chief protested at the presence of the old men, declaring that they
+would only sacrifice their lives in the first combat, for they could have
+no possible hope of success. The two persisted, however, and were allowed
+to remain in the van.
+
+Four-days journey from the Navaho country was a village of the Aya Kinne{~COMBINING BREVE~},
+Have Holes For Houses, enemies from early times. They also prided
+themselves on having two very beautiful girls, upon whom many admiring
+young men of the tribe bestowed valuable presents of turquoise, shell
+beads, and other jewels. One of these wondrous beauties wore her hair
+plaited always with rich strings of turquoise; the other with strings of
+white shell.
+
+"To the two men," said the vaunting young Navaho, "who will fight their
+way to the homes of these boasted beauties and bring to me their
+jewel-plaited scalps, will I give my sisters."
+
+The band started, each man eager and hopeful, and on the fourth night
+bivouacked in sight of the cliffs under which the hated Aya Kinne{~COMBINING BREVE~} had
+their homes. At daybreak on the following morning they made their attack
+on the pueblo, but the villagers, ever alert and well prepared for an
+onslaught, offered desperate resistance, every man fighting bravely for
+his life and his family. All day long the contest raged; arrow, lance, and
+stone hammer dealing death on every hand. As nightfall shrouded the
+combatants in darkness, the invaders, depleted in rank, slunk back to
+their camp on the hill, where they found the two gray-haired brothers,
+each bearing a jewelled scalp as his trophy.
+
+When the Navaho chief learned that the old men were the victors, he raged
+with anger, condemning his tribesmen and vowing that his sisters should
+never become the wives of unknown aliens, and accordingly declared a new
+contest. The man who would win a beautiful wife must hit the blade of a
+yucca plant with an arrow at forty paces. The long, narrow blade was hung
+in the bark of a tree and the contest commenced. The younger men shot
+first. One by one they twanged their bows, and one by one marched off in
+sullen humor. At last it came the turn of the aged brothers. The first
+shot his arrow, and the slender leaf was pierced; the second shot, and
+again the leaf was pierced; but so soon as the second arrow had hit its
+mark the Navaho declared a new feat, contending that this had not been
+sufficient. A long race was then arranged, and once more the brothers came
+off victorious.
+
+The chief became desperate. Some feat must be devised in which his own men
+could prove the superior. In the wall of a high cliff not far distant was
+a small hole, barely larger than a half-closed hand, and just above the
+reach of the average man. The ones who could run past that hole, jump, and
+thrust their hands into it as they did so, might claim the sisters. One by
+one the young Navaho warriors leaped wildly and struck out for the hole in
+the cliff, but none could thrust his hand into it. Then the elderly
+brothers ran past, sprang lightly, and darted a hand each into the pocket.
+
+                  [Illustration: _Zahadolzha_ - Navaho]
+
+                          _Zahadolzha_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  These deific characters in Navaho mythology, though beneficent always,
+ have no special functions to perform. The name means "Fringe Mouth" and
+  has no ascertainable significance other than that these spirits, whose
+abode is in the water, are supposed to have peculiar markings about their
+  mouths. Rescue from drowning invariably redounds to the glory of these
+                                  gods.
+
+
+But for the third time the Navaho chief declared the test insufficient.
+The cliff was high. They who would marry his sisters must shoot an arrow
+over its rim; so a second contest in archery took place, but only the
+feathered reeds of the white-haired brothers passed out of sight.
+
+Still the old men were refused the prizes they had fairly won so many
+times. A dance was called. Finding no way to outdo the two brothers in
+skill or strength, the young chief left the selection of husbands to his
+sisters. They should join the men in the dance and go home with whom they
+chose. The aliens did not join the dancers, preferring instead to remain
+in their own little brush house half a mile distant, with its single-slant
+roof, "For it is foolish," said one, "to think that two such handsome
+young maidens as they are would ever look with favor upon our rags and
+wrinkles. We would better lie here to-night and rest in sleep after our
+busy day." Each then brought forth a sacred pipe and tobacco, which they
+used only on rare occasions. One had a pipe of rich blue turquoise, and
+the other one of fine, pure white shell. They filled them, smoking in
+silence. From the distance the songs and laughter of the merry dancers
+greeted their ears, but not as joyous sounds. Each smoked with apparent
+resolution, blowing forth cloud after cloud of filmy whiteness, and lo! as
+they smoked each noticed that the other had grown youthful in appearance!
+Their tattered garments, too, as insensibly as the creeping shadows,
+changed their forms, becoming fine shirts, leggings, and moccasins.
+
+At the dance the younger sister asked, "What is it that smells so sweet?"
+
+"I have noticed nothing," the other replied.
+
+"Come over here and face the breeze," said the first; and there, sure
+enough, came wafts of air sweet and savory. Neither had ever before
+scented anything so pleasing, and they determined to follow the aroma
+against the breeze. The moon shed ample light to guide their footsteps,
+and once locating the true direction whence the wind came, the two had no
+difficulty in threading their way straight to the home of the brothers who
+had vanquished so many rivals in so many feats. Knowing nothing of the
+men, other than that they were strangers from an alien tribe, the girls
+were somewhat startled at coming so boldly face to face with them; but a
+moment's hesitation gave them assurance, for surely, they thought, such
+finely dressed, handsome men could mean no harm.
+
+Said one: "What it was we did not know, so came to determine if we could;
+but the most delicious odor we ever smelled seemed to fill the air about
+us at the dance, coming always from this direction, and now we see that it
+was the smoke of your tobacco. It must be a wonderful land, where you come
+from, if tobacco like that grows there."
+
+"That you may see for yourselves," answered the elder brother, "for we
+have come to take you there if you will but consent to go. Our land is
+rich in jewels and possesses a soil that grows bountiful crops of many
+kinds, some of which you have never seen. Marry us and you shall live
+always in abundance."
+
+The girls consented, and at bedtime retired with their husbands for the
+night, only to waken in the morning, however, to a sense of horror; for
+whom should they find beside them but the two grim-visaged old men so
+cordially hated by all their tribe! They dared not to display their fear
+and horror before the men, who were quite awake, though feigning sleep,
+but each read the other's feelings at a glance. Where were they? Where had
+they been? Had they merely dreamed of meeting two handsome, well-clad
+strangers in the night? Slowly their memories came back--the last shooting
+contest, the preparation for the dance, the songs and feasting, the
+enchanting perfumed breezes, and their quest--they remembered now. But how
+this change in their companions? They were strangers, and unquestionably
+magicians who could transform themselves or work spells on others! With
+this thought the desire for vengeance increased with every pulse-beat.
+
+                  [Illustration: _Haschebaad_ - Navaho]
+
+                          _Haschebaad_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  In Navaho mythology there are numerous references to benevolent female
+  deities, who are personated in medicine rites by men wearing masks, as
+   shown in this plate. Haschebaad may be translated "female deity," or
+                                "goddess."
+
+
+The day wore on before the women had a chance to talk together apart from
+their husbands, when they agreed that they would return to their home and
+tell their brother of the evil worked upon them by the old men, whom they
+would then soon see killed; but the Little Whirlwind whispered to them,
+"Return not to your home; anger fills the hearts of all your people, and
+it is you who would be killed with clubs and stones." Thwarted in this
+plan, they determined to leave and search for a distant tribe of which
+they had once heard, that lived in peace, and had never led the life of
+marauders. There, surely, they might receive food and shelter and freedom
+from the sorcery of their husbands. Each would take a separate course upon
+starting, to meet at a wooded mountain in the east.
+
+All went well throughout the day; the old men rested and made ready for
+the journey to their home-land, on which they planned to start at
+daybreak. That night the women did not sleep. When their husbands became
+wrapt in slumber, they quietly crawled out from their furs, snatched a
+little food, and glided into the moonlight. They had been gone but a short
+time when one of the old men arose to stir the fire, and in deep surprise
+noted the absence of the women. He called his brother, and the two held a
+hurried consultation. They circled the lodge, but in the dimness of the
+light could discern no guiding footprint to tell the direction in which
+their young wives had gone. Returning to the camp, they filled their
+sacred pipes, and in silence sat and smoked. Soon a thin curl of smoke was
+seen drifting southward, winding in and out among the pinons; then another
+on the north side. These they followed, bearing eastward, smoking as they
+went, and as the sun began to tint the higher hills and mountain crests
+with yellow, bathing all else in purple shadows, they came upon their
+wives in a little rocky canon screened by thickly growing cedar and pinon.
+The smoke foretold the women of their doom, so they were not taken by
+surprise.
+
+Seeing no way to escape, the girls resigned themselves to fate, and meekly
+followed the old men back to camp, whence they journeyed with them to the
+west.
+
+At their home the brothers had wives and children, so they did not herald
+their new consorts as such, but wedded them at once to their eldest sons.
+This prospect pleased the two young women, and they entered into the
+spirit of the new life with zest. They learned the songs and chants of the
+rites of the Snake and the Bear people--the clans to which these younger
+husbands belonged--and taught them to a young brother who came to visit
+them. When the brother returned to the Navaho people, he told them that
+his sisters were quite happy, and with the songs he had learned from them
+he originated the Hozhoni Hatal, Happiness Chant.
+
+
+
+
+LEGEND OF THE NIGHT CHANT
+
+
+Long years ago three brothers--the eldest rich, the second a wayward,
+roving gambler, and the youngest a mere boy--lived together among their
+kind, the Dine{~COMBINING BREVE~} people. Their only sister was married, living apart with
+her husband. The gambler often took property belonging to his brothers,
+going to distant corners of the land to stake it on games of chance. On
+returning, he never failed to relate a story of wonders he had seen--the
+Holy People whom he had met, and who revealed many things to him. His
+brothers never believed him, calling him Bilh Ahati{~COMBINING BREVE~}ni, The Dreamer.
+
+    [Illustration: _Ga__n__ askidi. Zahadolzha. Hasche{~COMBINING BREVE~}lti_ - Navaho]
+
+            _Ga__n__ askidi. Zahadolzha. Hasche{~COMBINING BREVE~}lti_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ The personated deities pictured in this plate appear together in acts of
+succor in the Night Chant in the order seen, the Talking God in the lead.
+  From left to right they are, respectively, the God of Harvest, Fringe
+                         Mouth, and Talking God.
+
+
+One day they wished to go hunting, but did not want The Dreamer to
+accompany them, so, going to the home of their brother-in-law, they told
+him of their purpose, and all three stole away. As the sun began its
+descent on the fourth day, it occurred to Bilh Ahati{~COMBINING BREVE~}ni that he had been
+tricked, so he started in search of the hunters, hoping to meet them
+returning, that he might help them carry their game and be rewarded with a
+pelt or two. He travelled far, but had not come upon them when the sun
+passed behind the distant hills. Near by was a deep, rock-walled canon,
+from the depths of which many mingled voices could be heard. Bilh Ahati{~COMBINING BREVE~}ni
+walked to its edge and peered over. Back and forth from side to side flew
+countless crows, passing in and out of dark holes in opposite walls. From
+below, when darkness had shrouded all, Bilh Ahati{~COMBINING BREVE~}ni heard a human voice
+call in loud echoing tones, "They say, they say, they say, they say!"
+
+From the far side came the answer: "Yes, yes! What's the matter now?
+What's the matter now?"
+
+"Two people were killed to-day," continued the voice just below.
+
+"Who were they? Who were they?"
+
+To which the first voice answered, "Anahaili{~COMBINING BREVE~}hi, killed at sunrise, and
+Igakizhi, killed at dusk, by the People of the Earth. They went in search
+of meat, and the hunters shot arrows into them. We are sorry, but they
+were told to be careful and did not heed. It is too late to help them now;
+let us go on with the chant."
+
+It had grown very dark, and Bilh Ahati{~COMBINING BREVE~}ni became greatly frightened, but
+he stayed to listen and watch. Muffled strains of songs came from the deep
+recesses in each canon wall,--the gods were singing--and just within the
+openings, discernible in the glow of a fire, could be seen many dancers
+performing in unison as they kept time with rattles. Throughout the night
+firelight flickered from wall to wall and singing and dancing continued.
+At daylight the participants departed in all directions, so Bilh Ahati{~COMBINING BREVE~}ni
+resumed the quest of the hunters.
+
+He had travelled but a short time when he came upon his brothers, resting
+their heavy game packs on their journey homeward.
+
+"Here comes The Dreamer," spoke his elder brother. "I will wager he has
+something marvellous to relate."
+
+Bilh Ahati{~COMBINING BREVE~}ni was greeted first by his brother-in-law. "You must have
+slept near here last night, for you are too far out to have made this
+distance since daylight."
+
+"I did," he replied, "near a canon that is surely holy. A lot of people
+had gathered to dance, the gods sang, and--"
+
+"There, I told you he would have some lie to tell," interrupted the eldest
+brother, and started on.
+
+"Go ahead," urged the brother-in-law; "tell us the rest."
+
+"It's no use; no one cares to listen to me," said Bilh Ahati{~COMBINING BREVE~}ni.
+
+His younger brother, also incredulous, took up his burden and plodded off,
+whereat Bilh Ahati{~COMBINING BREVE~}ni related all that he had seen and heard.
+
+"You men must have killed those people they spoke about," he accused.
+
+"No, it was none of us," his brother-in-law protested; "we have killed no
+people. Yesterday morning one shot a crow, and last night we killed a
+magpie, but there was no harm in that."
+
+"I fear there was; they were hunters like yourselves, in search of meat
+for the Holy People, for the time disguised as birds," Bilh Ahati{~COMBINING BREVE~}ni
+ventured. Then, dividing the pack, the two hurried on to overtake the
+others.
+
+"Well," asked the youngest, "did you hear a fine story?"
+
+"It is not a lie," his brother-in-law retorted; "we killed a crow and a
+magpie yesterday, and the Holy People talked about it in the canon last
+night. Look! There come four mountain sheep! Hurry, Bilh Ahati{~COMBINING BREVE~}ni and head
+them off!" They had come upon the canon where the strange voices had been
+heard. Four sheep, among large bowlders near the rim, were carefully
+threading their way out of it. The three dropped back, while Bilh Ahati{~COMBINING BREVE~}ni
+ran ahead and concealed himself near the ascending trail. As the sheep
+approached he drew his bow and aimed for the leader's heart, but his
+fingers could not loose their grip upon the arrow, and the sheep passed by
+unharmed. Bilh Ahati{~COMBINING BREVE~}ni scrambled up over the rim of the canon and ran to
+get ahead of them again, but the bowstring would not leave his fingers as
+they passed. A third effort, and a fourth, to kill the game brought the
+same result. Bilh Ahati{~COMBINING BREVE~}ni cursed himself and the sheep, but ceased
+suddenly, for whom should he see but four gods, Yebichai, appear before
+him, who had transformed themselves into sheep! Hasche{~COMBINING BREVE~}lti, in the lead,
+ran up to him and dropped his _balil_--a rectangular, four-piece, folding
+wand--over him, as he sat, and uttered a peculiar cry. Behind him came
+Zahadolzha, Haschebaad, and Ganaskidi; all were masked.
+
+    [Illustration: _Tonenili, Tobadzischi{~COMBINING BREVE~}ni, Naye{~COMBINING BREVE~}nezgani_ - Navaho]
+
+            _Tonenili, Tobadzischi{~COMBINING BREVE~}ni, Naye{~COMBINING BREVE~}nezgani_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+ These three gods appear in the order shown when seen in the rites of the
+                           Navaho Night Chant.
+
+
+"Whence came you?" Bilh Ahati{~COMBINING BREVE~}ni asked them.
+
+"From Kinni{~COMBINING BREVE~}nikai," Hasche{~COMBINING BREVE~}lti answered.
+
+"Whither are you going?"
+
+"To Tse{~COMBINING BREVE~}gyii, to hold another _hatal_ four days from now. You had better
+come along."
+
+"No, I couldn't travel so far in four days."
+
+But after a little parleying Bilh Ahati{~COMBINING BREVE~}ni assented. He was told to
+disrobe, and doing so Ganaskidi breathed upon him, and his raiment became
+the same as that of the gods. Then all took four steps eastward, changing
+into mountain sheep, and bounded away along the canon's rim.
+
+The hunters in hiding became restless as The Dreamer did not return, so
+ventured out where they could view the trail on which he was last seen. No
+one was in sight. One went to the rock where Bilh Ahati{~COMBINING BREVE~}ni first hid near
+the sheep and followed his tracks from hiding place to hiding place until
+the fourth one was reached, and there he found his brother's old clothes
+with his bow and arrows upon them. There he traced four human footsteps to
+the east that merged into the trail of five mountain sheep. The eldest
+brother cried in his remorse, for he saw that his brother was holy, and he
+had always treated him with scorn.
+
+The gods and Bilh Ahati{~COMBINING BREVE~}ni, transformed to mountain sheep, travelled very
+far during their four days' journey, coming on the fourth day to a large
+hogan. Inside were numerous Holy People, both gods and men. When Bilh
+Ahati{~COMBINING BREVE~}ni entered with his four holy companions, a complaint at once arose
+from those inside against an earthly odor, whereat Hasche{~COMBINING BREVE~}lti had their
+charge taken out and washed with yucca-root suds.
+
+Inside the hogan stood four large jewel posts upon which the gods hung
+their masks. The eastern post was of white shell, the southern of
+turquoise, the western of abalone, and the northern of jet. Two jewel
+pipes lay beside a god sitting on the western side of the hogan. These he
+filled with tobacco and lighted, passing one each to his right and his
+left. All assembled smoked, the last to receive the pipes being two large
+Owls sitting one on each side of the entrance way at the east. They drew
+in deep draughts of smoke and puffed them out violently. While the smoking
+continued, people came in from all directions. At midnight lightning
+flashed, followed by heavy thunder and rain, which Tonenili, Water
+Sprinkler, sent in anger because he had not been apprised of the dance
+before it was time to begin it; but a smoke with the assembled Holy People
+appeased him. Soon after the chant began and continued until morning.
+
+Some of the gods had beautiful paintings on deerskins, resembling those
+now made with colored sands. These they unfolded upon the floor of the
+hogan during the successive days of the _hatal_.
+
+The last day of the dance was very largely attended, people coming from
+all holy quarters. Bilh Ahati{~COMBINING BREVE~}ni through it all paid close attention to
+the songs, prayers, paintings, and dance movements, and the forms of the
+various sacred paraphernalia, and when the _hatal_ was over he had learned
+the rite of Kleje Hatal. The gods permitted him to return to his people
+long enough to perform it over his younger brother and teach him how to
+conduct it for people afflicted with sickness or evil. This he did,
+consuming nine days in its performance, after which he again joined the
+gods at Tse{~COMBINING BREVE~}gyii, where he now lives. His younger brother taught the
+ceremony to his earthly brothers, the Navaho, who yet conduct it under the
+name of Kleje Hatal, Night Chant, or Yebichai Hatal, The Chant of Paternal
+Gods.
+
+
+
+
+CEREMONIES--THE NIGHT CHANT
+
+
+                [Illustration: _Yebichai_ Sweat - Navaho]
+
+                        _Yebichai_ Sweat - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+  Each morning during the first four days of the Navaho Yebichai healing
+ceremony, or Night Chant, the patient is sweated--sometimes inside a small
+ sweat-lodge, oftener by being placed upon a spot previously heated by a
+fire and covered with heavy blankets. The three figures are medicine-men,
+or singers, chanting. The patient lies under the blankets surrounded by a
+ line of sacred meal in which turkey-feather prayer-sticks, _kedan_, are
+                                implanted.
+
+
+A description of the ritual and form of the Yebichai ceremony,--Kleje
+Hatal, or Night Chant,--covering its nine days of performance, will give a
+comprehensive idea of all Navaho nine-day ceremonies, which combine both
+religious and medical observances. The myth characters personified in this
+rite are termed Yebichai, Grandfather or Paternal Gods. Similar
+personations appear in other ceremonies, but they figure less prominently.
+
+_First Day_: The ceremonial, or medicine, hogan is built some days in
+advance of the rite. The first day's ceremony is brief, with few
+participants. Well after dark the singer, assisted by two men, makes nine
+little splint hoops--_tsipa__n__s yazhe kedan_--entwined with slip-cords,
+and places them on the sacred meal in the meal basket. Following this,
+three men remove their everyday clothing, take Yebichai masks, and leave
+the hogan. These three masked figures are to represent the gods
+Hasche{~COMBINING BREVE~}lti, Talking God, Haschebaad, Goddess, and Hasche{~COMBINING BREVE~}lapai, Gray God.
+When they have gone and passed to the rear of the hogan, the patient comes
+in, disrobes at the left of the centre, passes around the small fire
+burning near the entrance of the hogan, and takes his seat in the centre,
+immediately after which the singing begins. During the third song
+Hasche{~COMBINING BREVE~}lti enters with his cross-sticks--_Hasche{~COMBINING BREVE~}lti balil_--and opens and
+places them over the patient's body, forcing them down as far toward the
+ground as possible. The second time he places them not so far over the
+body; the third, not lower than the shoulders; the fourth time, over the
+head only, each time giving his peculiar call, _Wu-hu-hu-hu-u!_ Then
+Hasche{~COMBINING BREVE~}lti takes up a shell with medicine and with it touches the
+patient's feet, hands, chest, back, right shoulder, left shoulder, and top
+of head,--this being the prescribed ceremonial order,--uttering his cry at
+each placing of the medicine. He next places the shell of medicine to the
+patient's lips four times and goes out, after which Haschebaad comes in,
+takes one of the circle _kedan_, touches the patient's body in the same
+ceremonial order, and finally the lips, at the same time giving the
+slip-cord a quick pull. Next comes Hasche{~COMBINING BREVE~}lapai, who performs the same
+incantations with the _kedan_. Again Hasche{~COMBINING BREVE~}lti enters with the
+cross-sticks, repeating the former order, after which he gives the patient
+four swallows of medicine,--a potion different from that first given,--the
+medicine-man himself drinking what remains in the shell. This closes the
+ceremony of the first day. There will, perhaps, be considerable dancing
+outside the hogan, but that is merely practice for the public dance to be
+given on the ninth night. The singer and the patient sleep in the hogan
+each night until the nine days are passed, keeping the masks and medicine
+paraphernalia between them when they sleep.
+
+_Second Day_: Just at sunrise the patient is given the first ceremonial
+sweat. This is probably given more as a spiritual purification than in
+anticipation of any physical benefit. To the east of the hogan a shallow
+hole is dug in the earth, in which are placed hot embers and
+ashes,--covered with brush and weeds, and sprinkled with water,--upon which
+the patient takes his place. He is then well covered with blankets. The
+medicine-man, assisted by Hasche{~COMBINING BREVE~}lti and Haschebaad, places about the
+patient a row of feathered _kedan_, and then commences to sing while the
+patient squirms on the hot, steaming bed. After singing certain songs the
+medicine-man lifts the blanket a little and gives the patient a drink of
+medicine from a ceremonial basket. He is again covered, and the singing
+goes on for a like time. Later the blankets are removed and Hasche{~COMBINING BREVE~}lti and
+Haschebaad perform over the patient, after which he goes to the hogan. The
+brush and weeds used for the bed are taken away and earth is scattered
+over the coals. This sweating, begun on the second day, is repeated each
+morning for four days: the first, as above noted, taking place east of the
+hogan, and the others respectively to the south, west, and north. The
+ceremonies of the second night are practically a repetition of those held
+the first night. During the third song Hasche{~COMBINING BREVE~}lti enters with the
+_Hasche{~COMBINING BREVE~}lti balil_, placing it four times in the prescribed order and
+giving his call; then he goes out, re-enters, and takes from the medicine
+basket four sacred reed _kedan_. These he carries in ceremonial order to
+the four cardinal points: first east, then south, next west, lastly north.
+Next stick _kedan_ are taken out of the basket, which holds twelve each of
+the four sacred colors. These also are carried to the four cardinal
+points--white, east; blue, south; yellow, west; black, north. After all the
+_kedan_ are taken out, Hasche{~COMBINING BREVE~}lti again enters with the _Hasche{~COMBINING BREVE~}lti
+balil_, using it in directional order and giving medicine as on the night
+before.
+
+                 [Illustration: _Pikehodiklad_ - Navaho]
+
+                         _Pikehodiklad_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+The first of the four dry-paintings used in conducting the Kleje Hatal, or
+Night Chant, of the Navaho, being made on the fifth night. The purpose of
+   this night's acts is to frighten the patient; hence the name of the
+             painting, which signifies "Frighten Him On It."
+
+ The encircling figure represents the rainbow, _aklolh_; the first on the
+          left Hasche{~COMBINING BREVE~}lti, Talking God; the central, Haschebaad,
+ goddess--symbolically the patient--and the right-hand figure a male deity,
+                              Haschebaku{~COMBINING BREVE~}n.
+
+   The patient sits on the central figure at its waist line during the
+night's performance. When the ceremony in connection with this painting is
+ concluded the colored sands are carefully collected, carried out toward
+                  the north, and deposited under a tree.
+
+
+_Third Day_: It is understood that the patient has been sweated in the
+morning, as on the second day. On this night he is dressed in spruce
+boughs by the assisting medicine-man, bound around the wrists, arms,
+ankles, legs, and body, and fastened on the head in the form of a turban.
+After several songs, Naye{~COMBINING BREVE~}nezgani and Tobadzischi{~COMBINING BREVE~}ni cut the boughs from
+the body, using a stone arrow-point as a knife. Then the boughs are cut
+into fragments over the patient's head, after which the singer takes a
+feather wand, points it toward the four cardinal points above the fire,
+and brushes the patient, chanting meanwhile. At the end of the brushing he
+points the wand out of the smoke-hole, at the same time blowing the dust
+from it out into the open air.
+
+_Fourth Day_: The ceremonies this day do not begin until later than usual,
+probably nine o'clock. Hasche{~COMBINING BREVE~}lti and Haschebaad dress and go out. The
+patient disrobes and takes his place. The assisting medicine-man digs a
+small hole just between the patient's feet, and encircles it with a line
+of _taditin_, or pollen, leaving an opening to the east, after which the
+patient dons a mask. Hasche{~COMBINING BREVE~}lti enters, followed by Haschebaad, who
+carries a small spruce tree. The former puts sacred pollen in the hole
+four times, each time giving his call; then Haschebaad plants the tree in
+the hole and fastens its top to the patient's mask; the mask is then
+pulled off the patient's head by his jerking quickly away from the tree.
+This is the first night in which the ceremonies are continued until dawn.
+After the unmasking, the singers take their place at one side of the back
+of the hogan and begin singing to the accompaniment of a basket drum. A
+youth and a maiden are required to sit in the hogan throughout the fourth
+night, the ritual requiring that these be persons who have not had sexual
+knowledge.
+
+_Fifth Day_: This is the last day of the sweating, and the day on which
+the first dry-painting is made. Just at dark this painting, a small one,
+is begun inside. In size it would square about four feet, and is placed
+close to the back of the hogan. There are three figures in the painting:
+the central one being the patient, the one to the left Hasche{~COMBINING BREVE~}lti, the one
+to the right Haschebaku{~COMBINING BREVE~}n. Around this painting, at all sides except the
+eastern, feather wands, _ndia_, are stuck in the ground; in this case
+twelve in number. Foot-tracks are made in the sand with white meal.
+Hasche{~COMBINING BREVE~}lti and Haschebaku{~COMBINING BREVE~}n dress ceremonially, mask, and go out, after
+which the patient enters and takes his position on the central figure of
+the dry-painting, facing the east. The effort this night is to frighten
+the patient and thus banish the evil spirits from his body. The two
+maskers come running in, uttering weird, unearthly howls, in which every
+spectator in the hogan joins, feigning great fear. The masked figures make
+four entries, each like the other. In many cases the patient either
+actually faints from fright or feigns to do so. The patient then leaves
+the dry-painting and it is destroyed. None of the sand or other pigments
+used in this painting is applied to the patient's body, as is done with
+that of later paintings. The next part of the fifth night's ceremony is
+the initiation of new members into the Yebichai order. No one who is not a
+member of the order is allowed to enter the ceremonial hogan. At the time
+of the initiation Hasche{~COMBINING BREVE~}lti and Haschebaku{~COMBINING BREVE~}n are outside in the darkness.
+The initiates enter and sit on the ground in a row--the males naked, the
+women dressed in their ordinary mode. They dare not look up, for should
+they see Hasche{~COMBINING BREVE~}lti before being initiated, they would become blind. One
+at a time these novices take their place in the centre of the hogan and
+the initiatory rite is performed over them.
+
+                 [Illustration: _Shilhne'ohli_ - Navaho]
+
+                         _Shilhne'ohli_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+ In this plate is pictured the second dry-painting employed in the Night
+ Chant, made on the sixth day of the ceremony. It represents crossed logs
+which whirl around in a mythic lake. Upon them are alternately seated male
+      and female deities, singing. The light figures are goddesses,
+ _haschebaad_; the dark ones gods, _haschebaku{~COMBINING BREVE~}__n_. Their songs treat of
+ all life-giving plants, of which corn, beans, squashes, and tobacco, the
+most important, are pictured as growing from the very centre of the lake,
+                    the point of contact of the logs.
+
+     Of the four marginal figures the one in white toward the east is
+  Hasche{~COMBINING BREVE~}lti, Talking God, with his pine-squirrel pouch of sacred meal.
+ Opposite him stands Haschogan, House God. The other two are Ganaski{~COMBINING BREVE~}dil,
+  Hunchbacks, Gods of Harvest, with seeds of the field in packs on their
+           backs. Around the whole is the personified rainbow.
+
+When the dry-painting is in actual use the patient enters upon it over the
+    feet of Hasche{~COMBINING BREVE~}lti and sits at the intersection of the logs. A man
+personating a god then enters, places his hands upon the various parts of
+ the many deities represented in the picture, then upon the corresponding
+ parts of the patient's body. The whole picture is then destroyed and the
+ colored sands are carried off to the north in a blanket and strewn under
+                                  trees.
+
+
+_Sixth Day_: This is the first day of the large dry-paintings. The
+painting is commenced early in the morning, and is not finished until
+mid-afternoon. The one on this day is the whirling log representation.
+After it is finished, feathers are stuck in the ground around it, and
+sacred meal is scattered on parts by some of the assisting singers. Others
+scatter the meal promiscuously; one of the maskers uses a spruce twig and
+medicine shell, applying meal to every figure and object in the painting.
+Then the medicine-men all gather up portions of the sacred meal, putting
+it in their medicine pouches. The patient soon enters and takes his seat
+in the centre of the painting. The usual incantations are gone through,
+after which the colored sands of the painting are applied to the
+corresponding parts of the patient's body, then gathered up and carried
+off to the north. During the day two sets of beggars go out to the
+neighboring hogans. These personate Hasche{~COMBINING BREVE~}lti, Tonenili--Water Sprinkler,
+the God of Water, who is really a clown--and as many Haschebaad as care to
+go out. The beggars carry whips made of yucca leaves, and one who does not
+respond to their appeals for gifts is whipped,--if he can be caught,--which
+creates a great deal of amusement. The personators act like a company of
+clowns, but at the same time they gather a large quantity of food. When
+the day is thoroughly taken up with dry-painting and ceremonies, there is
+less of the ceremonial at night. The medicine-men, to the accompaniment of
+the basket drum, sing for a short time only on this sixth night, while
+outside the late evening is spent in dancing by those who are later to
+participate in the closing dance.
+
+_Seventh Day_: This day is practically consumed with the making of another
+large dry-painting. The masked men go out on another begging tour, also,
+and the medicine ceremonies and the destroying of the dry-painting are
+practically the same as those of the day before, while during the evening
+the medicine-men sing to the accompaniment of the drum.
+
+_Eighth Day_: The dry-painting is finished about three o'clock in the
+afternoon. After its completion there is a large open-air initiation. To
+become a full member of the Yebichai order one must first be initiated in
+the hogan; the second initiation is a public one; the third, another
+inside the hogan; the fourth, another in the open. These different
+initiation ceremonies, the same in point of ritualism, may be carried over
+several years.
+
+_Ninth and Final Day_: To the average person and to the Indians as a whole
+the last day is the Yebichai dance. From a distance the Indians have been
+gathering during the two previous days, and the hospitality of the
+patient's family, as well as that of all the people living in the
+neighboring hogans, is taxed to the utmost. And from early morning until
+dark the whole plain is dotted with horsemen coming singly and in groups.
+Great crowds gather at the contests given half a mile from the hogan,
+where horse-races, foot-races, groups of gamblers, and throngs of Indians
+riding wildly from race-track to hogan fill the day with hilarity and
+incidents memorable to all. Toward the end of the day preparation is made
+for the closing part of the nine-day rite. Great quantities of fuel have
+been brought from the distant plateau, and placed in many small piles at
+each side of the smooth dance ground to the east of the hogan. As soon as
+it is dark the fuel is ignited, making two long lines of camp-fires,
+furnishing both light to see the dancers and warmth to the spectators, for
+the Yebichai cannot be held until the autumn frosts begin, when the nights
+have the sharp, keen air of the high altitudes.
+
+                  [Illustration: _Zahadolzha_ - Navaho]
+
+                          _Zahadolzha_ - Navaho
+
+             _From Copyright Photograph 1907 by E.S. Curtis_
+
+   This is the last of the dry-paintings used in the Night Chant, being
+ destroyed on the night of the eighth day's ceremonies. It takes its name
+ from the fact that the principal characters represented in it, the dark
+  figures, are all Zahadolzha, Fringe-mouth Gods. According to the myth
+underlying the rite these gods made the first paintings of this sort used
+  among the spirit people, and were the ones who furnished succor to the
+ patients on the eighth day of the nine days' healing ceremony. The light
+ figures are female deities--haschebaad. In the centre is the cornstalk, a
+life-giving symbol, and partially encircling the whole is the personified
+                light-giving rainbow, a female personage.
+
+ During the ceremony a man masked as a Zahadolzha places his hands first
+  upon a part of his likeness pictured in colored earths and then on the
+  corresponding part of the patient, as head, body, and limbs. Later the
+  colored earths or sands are carried away in a blanket and placed under
+                     brush or trees toward the north.
+
+
+With the gathering darkness the human tide flows toward the medicine
+hogan, illuminated in the dusk by the long lines of camp-fires. All gather
+about and close around the dance square, having to be kept back by those
+in charge. Men, women, and children sit on the ground near the fires. Many
+on horseback have ridden up, and form a veritable phalanx back of the
+sitting spectators. The dance does not begin at once, and those assembled
+spend the time telling stories, jesting, and gossiping. Belated arrivals
+make coffee, or do hurried cooking around the fires.
+
+Some distance to the east of the dance ground is a brush enclosure where
+the dancers prepare for their part in the rite. There, too, is a fire for
+light and warmth. The men in preparation remove all clothing, save short
+kilts, and paint their bodies with a mixture of water and white clay.
+Anyone who may have experienced the enjoyment of a sponge bath out in the
+open on a cold, windy night can appreciate the pleasure of the dance
+preparation. The dancers are impersonators of Navaho myth characters,
+twelve usually taking part. No qualifications are necessary other than
+that the participant be conversant with the intricate ritual of the dance.
+The dance continues throughout the entire night, one group of men being
+followed by another. The first twelve men dance through four songs,
+retiring to the dressing enclosure for a very brief rest after each. Then
+they withdraw, and twelve others dance for a like period, and so on. The
+first group sometimes returns again later, and the different groups vie
+with one another in their efforts to give the most beautiful dance in
+harmony of movement and song, but there is no change in the step. The
+several sets have doubtless trained for weeks, and the most graceful take
+great pride in being pronounced the best dancers. The first group of
+grotesquely masked men is ready by nine or ten o'clock; they file into the
+dance enclosure led by Hasche{~COMBINING BREVE~}lti, their naked, clay-painted bodies
+glinting in the firelight. While wearing masks the performers never speak
+in words; they only sing or chant. To address one in conversation would
+incur the displeasure of the gods and invite disaster. Time is kept by the
+basket drum and the rhythm of the singing.
+
+The white visitor will get his best impression of the dance from a short
+distance, and, if possible, a slight elevation. There he is in touch with
+the stillness of the night under the starry sky, and sees before him, in
+this little spot lighted out of the limitless desert, this strange
+ceremonial of supplication and thanksgiving, showing slight, if any,
+change from the same performance, held on perhaps the same spot by the
+ancestors of these people ages ago. As the night wears on the best group
+of dancers come out. They are, perhaps, from the Redrock country, or from
+some other far-away district, and have been practising for weeks, that
+they might excel in this dance. The most revered song of the Yebichai is
+the Bluebird song, which is sung at the approach of day, and is the
+closing act of the drama. With the last words, "_Dola anyi, dola anyi_,"
+the assembled multitude start for their homes, near and far, melting into
+the gray of the desert morn, and by the time the sun breaks above the
+horizon the spot which was alive with people a few hours before is wrapped
+in death-like stillness, not a soul being within range of the eye.
+
+                [Illustration: _Yebichai Hogan_ - Navaho]
+
+                        _Yebichai Hogan_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+
+
+MATURITY CEREMONY
+
+
+The ceremony celebrating maturity of girls among the Navaho is held
+generally on the fourth night after the first evidence of the maiden's
+entrance into womanhood. On the first morning following the moment of this
+change in life the girl bathes and dresses in her finest clothes. Later
+she stretches herself face downward on a blanket just outside the hogan,
+with her head toward the door. A sister, aunt, or other female relation,
+if any happen to be close at hand, or if not, a male relative other than
+her father, then proceeds symbolically to remould her. Her arms and legs
+are straightened, her joints smoothed, and muscles pressed to make her
+truly shapely. After that the most industrious and energetic of the comely
+women in the immediate neighborhood is called in to dress the girl's hair
+in a particular form of knot and wrap it with deerskin strings, called
+_tsiklolh_. Should there be any babies or little tots about the home, the
+girl goes to them, and, placing a hand under each ear, successively lifts
+them by the neck, to make them grow faster. Then she darts off toward the
+east, running out for about a quarter of a mile and back. This she does
+each morning until after the public ceremony. By so doing she is assured
+of continuing strong, lithe, and active throughout womanhood.
+
+The four days preceding the night of the ceremony are days of abstinence;
+only such foods as mush and bread made from corn-meal may be eaten, nor
+may they contain any salt. To indulge in viands of a richer nature would
+be to invite laziness and an ugly form at a comparatively early age. The
+girl must also refrain from scratching her head or body, for marks made by
+her nails during this period would surely become ill-looking scars. All
+the women folk in the hogan begin grinding corn on the first day and
+continue at irregular intervals until the night of the third, when the
+meal is mixed into batter for a large corn-cake, which the mother bakes in
+a sort of bean-hole outside the hogan.
+
+The ceremony proper consists of little more than songs. A medicine-man is
+called upon to take charge, being compensated for his services with
+blankets, robes, grain, or other articles of value. Friends and neighbors
+having been notified, they assemble at the girl's hogan fairly early in
+the evening. When dusk has settled, the medicine-man begins his songs,
+singing first the twelve "hogan songs" of the Bahozhonchi. After he has
+finished, anyone present who so desires may sing songs taken from the
+ritual of the same order. This motley singing and hilarity continue until
+well toward sunrise, when the mother brings in a bowl of yucca suds and
+washes the girl's hair. Her head and hair are dried with corn-meal, after
+which the girl takes her last run toward the east, this time followed by
+many young children, symbolically attesting that she will be a kind
+mother, whom her children will always follow. The _hatali_, or medicine
+singer, during her absence sings eight songs, generally termed the Racing
+songs. On her return the great corn-cake is brought in, cut, and divided
+among the assemblage, when all disperse, and the girl may once more loosen
+her hair and partake of any food she pleases.
+
+
+
+
+MARRIAGE
+
+
+               [Illustration: _Yebichai_ Dancers - Navaho]
+
+                       _Yebichai_ Dancers - Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+The Navaho marriage ceremony is always held at the home of the girl. When
+a young man wishes to marry the maid of his choice, he makes his desire
+known to his parents, when the father goes to the girl's parents and
+explains that his son would like to marry their daughter. The girl is then
+consulted, and if she be willing to marry the young man, the parents of
+the two open negotiations. A popular, pretty girl commands a considerably
+higher price than a plain one, though few are married for a smaller bonus
+than fourteen ponies and a silver belt. Horses, saddles, cattle, sheep and
+goats, and turquoise-studded silver ornaments are the usual media of
+exchange in matrimonial bargains. The arrangement of compensatory details,
+particularly the date of delivery of the articles for payment, often
+requires a considerable period of time and no little controversy. When
+finally completed, the date is set for the wedding, which takes place
+always at night.
+
+The girl's mother fills a wedding basket with corn-meal mush, which
+figures prominently in the ceremony. About nine o'clock in the evening the
+wedding party assembles. Anyone may attend, and usually a goodly number is
+present. The young man and his bride take seats on the western side of the
+hogan, facing the doorway. On their right the male spectators sit in rows;
+on their left, the women. The girl's mother, however, does not enter, for
+a mother-in-law, even in the making, must not look upon her newly acquired
+son, nor he upon her, then or thereafter. To do so would occasion
+blindness, and general ill luck to either one or both parties.
+
+The basket of mush and two wicker bottles of water are brought in and
+placed before the couple, the bearer being careful to see that the side of
+the basket on which the top coil terminates is toward the east. The girl's
+father then steps forward, and from his pouch of _taditin_, or sacred
+pollen, sifts several pinches on the basket of mush. Beginning at the end
+of the coil on the eastern rim, he sifts straight across and back, then
+follows the rim with the pollen around to the south side, sifts across and
+back, and then drops a little in the centre. That done, the bride pours a
+small quantity of water from the wicker bottle upon the young man's hands.
+He washes and pours a little upon hers. Then from the side of the basket
+toward the east he dips out a little mush with two fingers and eats. The
+girl follows, dipping from the same place. This act is repeated at the
+three remaining sides--the south, west, and north,--and then the basket is
+passed to the assemblage, who finish eating its contents. The empty basket
+becomes the property of the young man's mother, who retains it as a sort
+of certificate of marriage. The washing of hands and the dipping of mush
+from the same spot is a pledge that the girl will follow in her husband's
+footsteps--doing as he does.
+
+When the ceremony is concluded, a supper is provided for all. General
+conversation and levity while away the hours, the talk consisting
+principally, however, of sage advice from relatives to both husband and
+wife as to how they should conduct themselves in future. At dawn the party
+disperses, the young man taking his bride with him.
+
+                 [Illustration: Mescal Harvest - Apache]
+
+                         Mescal Harvest - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+
+APPENDIX
+
+
+               [Illustration: White River Valley - Apache]
+
+                       White River Valley - Apache
+
+             _From Copyright Photograph 1903 by E.S. Curtis_
+
+
+
+
+TRIBAL SUMMARY - THE APACHE
+
+
+LANGUAGE--Athapascan.
+
+POPULATION--Fort Apache Agency, Arizona (White Mountain Apache), 2,072.
+San Carlos Agency: San Carlos Apache, 1,066; Tonto Apache, 554; Coyoteros,
+525.
+Tonto Apache on Beaver Creek, 103.
+Total Apache of Arizona (not including the so-called Mohave Apache and
+Yuma Apache), 4,320.
+Mescaleros in New Mexico, 460. Jicarillas in New Mexico, 784.
+Chiricahua Apache at Fort Sill, Oklahoma, 298. Kiowa Apache in Oklahoma,
+155.
+Grand total of Apache tribes, 6,017.
+
+DRESS--The primitive dress of the men was deerskin shirt (_epuntltesis_),
+leggings (_iskle{~COMBINING BREVE~}tlikai_), and moccasins (_epu{~COMBINING BREVE~}nke_). They were never
+without the loin-cloth, the one absolutely necessary feature of Indian
+dress. A deerskin cap (_cha_), with attractive symbolic ornamentation, was
+worn; but for the greater part the headgear consisted of a band braided
+from the long leaves of the yucca, which they placed rather low on the
+head to keep the hair from the eyes. The dress of the Apache women
+consisted of a short deerskin skirt, high boot-legged moccasins, and a
+loose waist which extended to the hips and was worn outside the skirt.
+Both skirt and waist were ornamented with deerskin fringe and latterly
+with metal pendants. The men's hair always hangs loose; it is never
+braided. At time of mourning the hair is cut horizontally just above the
+shoulder line. Apache matrons, like the men, do not braid the hair, but
+let it hang loosely over the shoulders. The maidens tie their hair in a
+low long knot at the back of the head, to which is fastened a decorated
+deerskin ornament, denoting maidenhood. So arranged it is called
+_pitsive{~COMBINING BREVE~}sti_, and the wrapping, _tsige{~COMBINING BREVE~}_.
+
+DWELLINGS--The Apache dwelling consists of a dome-shaped frame of
+cottonwood or other poles, thatched with grass. Average diameter at the
+base, twelve feet. The house itself they term _kowa_; the grass thatch,
+_pi__n_. Bear-grass, or what the Spanish term _palmillo_, is used
+exclusively in thatching. Since the institution of the Messiah religion
+the houses are built rather elongate in form, with a doorway in each end,
+and all the houses of the village are arranged in long rows. Doorways are
+termed _daitin_, or _chogunti_, interchangeably. Summer houses are
+generally built at a distance from the winter houses, in fact wherever the
+Apache would have occasion to stop, and are little more than brush
+shelters to afford temporary shade.
+
+PRIMITIVE FOODS--No tribe is more capable of living on the natural products
+of their pristine haunts than the Apache. Whether allowed to live
+peacefully in the river valleys or driven in war to seek protection of
+impenetrable mountains, nature provided amply for their support; for
+practically all the flora and fauna indigenous to the Southwest are
+considered food by the Apache. (See the list in the vocabulary.)
+
+ARTS AND INDUSTRIES--The art expression of the Apache is manifested chiefly
+in their basketry, which shows much taste in form and decoration. The
+_tus_, an urn-shaped water bottle, is loosely woven of the stems of
+aromatic sumac, then coated inside and out with pinon gum. The flat tray
+basket, called _tsa-nasku{~COMBINING BREVE~}di_, is much used in their domestic life. The
+most pretentious basket is the immense _tus-nasku{~COMBINING BREVE~}di_, urn-shaped, like
+the _tus_--whence its name--and used principally for the storage of grain.
+No Apache home is without the burden basket, _tu{~COMBINING BREVE~}tza_, round and deep,
+often somewhat conical in form, and invariably decorated with deerskin
+fringe.
+
+POLITICAL ORGANIZATION--The Apache never had a very stable form of
+government. Chiefs were elected, or chosen, and ruled so long as it
+pleased their followers. If the son of a chief proved himself capable, he
+would be accorded opportunity to rule, otherwise he received no special
+recognition. Medicine-men were always more influential than the chiefs.
+Social customs and habits and much of the government of the tribe are
+guided by the medicine-men; but often they lose all influence by meeting
+with failure in the treatment of disease. Like the chiefs, the
+medicine-men depend on popular approval for their success.
+
+CLANS--The Coyoteros are divided into five bands, each consisting of a
+number of clans. In one band there are survivors of one clan only; in
+other bands as many as seven or eight clans are yet to be found. Descent
+is reckoned through the mother; that is, the children belong to the
+mother's clan, except among the Chiricahua, where, it is said, descent is
+traced through the father.
+
+                  [Illustration: _Nalin Lage_ - Apache]
+
+                          _Nalin Lage_ - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+_Coyotero Clans_
+
+BAND I
+
+   1. Tse Chin (Red Rocks).
+   2. Glesh Chin (Red Clay).
+   3. Des Kain (Cottonwood People).
+   4. Nu{~COMBINING BREVE~}gwu Dilhkizn (Between Two Mountains).
+   5. Des Lantin (Where the Cottonwoods Meet).
+   6. Kai Hin Chin (Through the Willows).
+   7. Kestechi Nadakin (Ford between Sycamores).
+
+BAND II
+
+   1. Kluqa Di Kain (Many-reeds People).
+   2. Il Chen Tian (Long Row of Pines).
+   3. Chenche Chichil Kain (Clump-of-oaks People).
+   4. Tzilh Adin (By the Mountain).
+   5. Yakui Kain (White-hill People).
+
+BAND III
+
+   1. Ia On Ye (In Black Brush).
+   2. Ta Kain (Sand People).
+   3. Tentolzu{~COMBINING BREVE~}ga (Juts into the Water).
+   4. Dosh To An (Many Flies).
+   5. Tse Des Kain (White-rock People).
+   6. Tse Teu{~COMBINING BREVE~}n (Rocks in the River).
+   7. Tu Dilhki{~COMBINING BREVE~}h Shan (By the Black Water).
+   8. Ke Shin Tian (Long Row of Sycamores).
+
+BAND IV
+
+   1. Nde Nde{~COMBINING BREVE~}zn (Tall People).
+
+BAND V
+
+   1. Nadotz Ozn (By Sharp Mountains).
+   2. Pis A Hon (Bank Caved In).
+
+_Arivaipa Clans_
+
+   1. Glesh Chin (Red Clay).
+   2. Des Zepu{~COMBINING BREVE~}n (Big Gray Cottonwoods).
+   3. Tsez Zhune{~COMBINING BREVE~} (By the Little Black Rocks).
+   4. Tse Des Kain (White-rock People).
+
+_Chiricahua Clans_
+
+   1. Aiahan (People of the East).
+   2. Nde Ndai (Apache Half Mexican).
+   3. Cho Kune{~COMBINING BREVE~} (Ridge on the Mountain-side).
+   4. Chan Han (Red People).
+
+MARRIAGE--Strictly speaking, barter for women at an agreed price was never
+the custom among the Apache,--so the older of the present generation
+contend,--personal choice on the part of the girl having always to be
+considered. Nevertheless, payment for the bride is always made to her
+parents in the form of grain, money, horses, saddles, blankets, or cattle.
+The bride's consent is necessary, custom requiring the young man to prove
+his moral strength, and ability to support a wife and himself, by erecting
+a neat house and permitting the girl of his choice to occupy it with him
+for four nights without being molested or having her presence observed. By
+preparing his breakfast the morning following the fourth night the girl
+acknowledges her willingness to marry, and the agreement as to the
+definite payment her parents shall receive may be made any time later. She
+then becomes the man's wife, though a month may sometimes elapse before
+the agreement is sealed and the consequent payment made.
+
+GENESIS--In the unbroken darkness of the beginning of time appeared a small
+spot, which grew as embryonic life and became a human figure, known in the
+myth as Kuterastan, The One Who Lives Above. This creator then made light,
+and next Stenatlihan, Woman Without Parents. Next he created Chuganaai,
+The Sun, and following him Hadintin Skhin, Pollen Boy. The creator next
+made the earth, and then the other gods of the Apache pantheon. Following
+their creation he instructed the various gods in their respective duties,
+and then disappeared into the sky through the smoke from a miraculous
+fire.
+
+PERSON OF MIRACULOUS BIRTH--Stenatlihan, a goddess, is the mother of two
+boys, who perform miracles and act as saviours of the people. The elder
+brother, Naye{~COMBINING BREVE~}nezgani, conceived by the Sun, is the more active and is
+revered as the God of War. To Tubadzischi{~COMBINING BREVE~}ni, conceived by Water, is
+ascribed the making of the ocean as it now is, and he is supposed to have
+much to do with water in the form of rain and snow.
+
+CEREMONIES--The ceremonies are invariably called "dances." Among these are:
+a rain dance, a puberty rite, a harvest or good-crop dance, and a spirit
+dance. The medicine dance is the creation of a medicine-man and varies
+with his individual views. The ceremonial paraphernalia of the other four
+dances may vary in accordance with the dictates of the medicine-man, but
+for the greater part follows prescribed formula. The Apache are devoutly
+religious and pray on many occasions and in various ways: sometimes with
+the aid of little images representing gods, sometimes with painted
+deerskins and caps, and sometimes by merely facing the cardinal points and
+scattering pollen to the four winds for the gods from whom they seek
+favor. Usually the plants employed by them as medicine are dug in a
+ceremonial way, one notable exception being the gathering of pollen, no
+prayers being offered at that time. In secluded spots in the hills and
+mountains are found round cairns, with cedar and other twigs deposited
+upon them. These are shrines at which the Apache make offerings to their
+favorite gods. The medicine ceremonies are very numerous and vary with the
+dreams and personal views of the medicine-man who conducts them.
+
+BURIAL--Everywhere throughout the hills and mountains of the reservation
+one finds small heaps of stones. In most instances these mark Apache
+graves. A favorite place of burial is a cleft in the rocks, in which the
+body is placed by the deceased's relatives and covered with stones. These
+small stones are always deposited one at a time, the Apache believing that
+to put them on the body all at once would shorten the life of the one so
+doing. Infants are usually placed on the upper branches of large cedar or
+pinon trees. The child is wrapped in its carrier, or cradle-board, which
+is left face up and covered with any sort of cloth, the belief being that
+the souls of infants are not strong enough to come out through the stones,
+should they be placed in the ground and covered therewith.
+
+AFTER-WORLD--Re-created in the human form, Apache spirits are supposed to
+dwell in a land of peace and plenty, where there is neither disease nor
+death. The Milky Way is the path of all souls to the after-world. Yolkai
+Nali{~COMBINING BREVE~}n is the guardian goddess of this spirit land, and the spirits of the
+dead are supposed to journey four days before reaching it. Formerly horses
+were killed beside the grave of the dead, that they might use them in the
+after-world. For the same reason wearing apparel was also placed at the
+grave, together with available articles of adornment and accoutrement.
+
+NAMES FOR INDIAN TRIBES--
+
+Apache - Nde (The People)
+
+Arivaipa Apache - Chulinne{~COMBINING BREVE~}
+
+Chiricahua Apache - Aiahan (People of the East)
+
+Coyotero Apache - Klinapaha (Many Travel Together)
+
+Havasupai - Dezhi{~COMBINING BREVE~}piklakulh (Women Dress in Bark)
+
+Hopi - Tsekulkinne{~COMBINING BREVE~} (Houses on the Rocks)
+
+Navaho - Yutahan (Live Far Up)
+
+Northern Indians - Nda Yutahan (White-man Navaho)
+
+Pima - Saikinne{~COMBINING BREVE~} (Sand Houses)
+
+Rio Grande Pueblos - Tu Tlu{~COMBINING BREVE~}ni (Much Water)
+
+San Carlos Apache - Tseenlin (Between Rocks)
+
+Tonto Apache - Dilzha{~COMBINING BREVE~}n (Spatter-talkers), or Koun (Rough)
+
+Zuni - Nashtizhe{~COMBINING BREVE~} (Blackened Eyebrows)
+
+                  [Illustration: Infant Burial - Apache]
+
+                          Infant Burial - Apache
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+
+
+THE JICARILLAS
+
+
+LANGUAGE--Athapascan.
+
+POPULATION--784.
+
+DRESS--The Jicarillas in dress show the effect of their contact with the
+Plains tribes, especially the Ute. The primitive dress of the men was a
+deerskin shirt with sleeves, hip-leggings and moccasins, and the universal
+loin-cloth. In winter a large loose deerskin coat was worn in addition.
+The women wore a waist open at the sides under the arms, a deerskin skirt
+falling below the knees, and legging-moccasins with very high tops. About
+the waist the women now also wear a very broad leather belt, ten to
+sixteen inches in width, extending well up under the arms. The men wear
+their hair in braids hanging over the shoulders and wound with strips of
+deerskin. Formerly they wore bangs in front on a line with the cheek-bones
+and tied their hair in a knot at the back of the head, as the Navaho and
+the Pueblo Indians do. The women part their hair down the middle, bring it
+to the sides of the head, and tie it with strips of deerskin, cloth, or
+yarn.
+
+DWELLINGS--The Jicarilla dwelling is the same as the tipi of the Plains
+Indians, once made of five buffalo skins on the usual framework of poles,
+with smoke-hole at the apex. Since the disappearance of the buffalo,
+canvas has replaced the skins, and many log houses are also to be found on
+the reservation. The native house is called _kozhan_.
+
+PRIMITIVE FOODS--The Jicarillas obtain corn from Rio Grande Pueblos in
+exchange for baskets; but formerly they subsisted mainly by the chase,
+killing buffalo, deer, antelope, and mountain sheep, besides many kinds of
+small game and birds. Pinon nuts and acorns, with various wild fruits and
+berries, were used. Bear and fish were never eaten.
+
+ARTS AND INDUSTRIES--The Jicarillas make a great many baskets of fair
+quality, from which industry the tribe gained its popular Spanish name.
+The most typical of their baskets is tray-shaped; this not only enters
+largely into their domestic life, but was formerly the principal article
+of barter with their Pueblo neighbors and Navaho kindred. Some pottery is
+made, practically all of which is in the form of small cooking utensils.
+The large clay water jar was not used, their wandering life necessitating
+a water carrier of greater stability.
+
+ORGANIZATION--While the government of the Jicarillas is very loose, the
+head-chief, selected from the family of his predecessor, exercises
+considerable influence. The two bands into which the tribe is divided had
+their origin when a part of the tribe remained for a period on the plains
+after an annual buffalo hunt, and henceforth were called Kohlkahin, Plains
+People; while those who returned to the mountains received the name Sait
+Nde, Sand People, from the pottery they made. Each of the two bands has a
+sub-chief. There are no clans.
+
+MARRIAGE--Marriage is consummated only by consent of the girl's parents.
+The young man proves his worth by bringing to her family a quantity of
+game, and by building a _kozhan_, which is consecrated on the night of the
+wedding, by a medicine-man, with prayers to Naye{~COMBINING BREVE~}nayezgani.
+
+ORIGIN--People, existent with the beginning of time, are guided by
+Chunnaai, the Sun God, and Klenaai, the Moon God, out of an under-world
+into this, where the various tribes wander about and find their several
+homes.
+
+PERSONS OF MIRACULOUS BIRTH--Naye{~COMBINING BREVE~}nayezgani, son of the virgin Yolkai
+Estsan and the Sun, and Kobadjischini, son of Estsan Natleshin and Water,
+perform many wonders in ridding the earth of its monsters. The former was
+the more powerful and much mythology centres about him.
+
+CEREMONIES--The Girls' Maturity observance, an annual feast whose main
+features are borrowed from the Pueblos, and a four-days medicine rite are
+the principal ceremonies of the Jicarillas. Numerous less important
+medicine chants are held.
+
+BURIAL--The dead, accompanied with their personal possessions, are taken to
+elevated places and covered with brush and stones. Their situation is
+known to only the few who bear the body away. Formerly the favorite horse
+of the deceased was killed and the _kozhan_ burned, and relatives
+frequently cut their hair and refrained for a time from personal
+adornment.
+
+AFTER-WORLD--When the good die their spirits are believed to go to a home
+of plenty in the sky, where they hunt among great herds of buffalo. Those
+who have practised "bad medicine," or sorcery, go to another part of the
+sky and spend eternity in vain effort to dig through the rock into the
+land of the good.
+
+NAMES FOR INDIAN TRIBES--
+
+Apache
+Mohave
+Yuma
+Pima
+
+                                                       Chishin (Red Paint)
+
+Comanche
+Arapaho
+Kiowa and all Plains tribes
+
+                                                             Nda (Enemies)
+
+Jicarillas - Haisndayin (People Who Came from Below)
+
+Mescaleros - Natahi{~COMBINING BREVE~}n (Mescal)
+
+Navaho - Inltane{~COMBINING BREVE~} (Corn Planters)
+
+Pueblos - Chiain (Have Burros)
+
+Ute - Yota
+
+
+
+
+THE NAVAHO
+
+
+                [Illustration: _Tobadzischi{~COMBINING BREVE~}ni_ - Navaho]
+
+                        _Tobadzischi{~COMBINING BREVE~}ni_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+LANGUAGE--Athapascan.
+
+POPULATION--About 17,000 (officially estimated at 20,600).
+
+DRESS--Primitively the men dressed in deerskin shirts, hip-leggings,
+moccasins, and native blankets. These were superseded by what has been the
+more universal costume during the present generation: close-fitting cotton
+or velvet shirt, without collar, cut rather low about the neck and left
+open under the arms; breeches fashioned from any pleasing, but usually
+very thin, material, and extending below the knees, being left open at the
+outer sides from the bottom to a little above the knees; deerskin
+moccasins with rawhide soles, which come to a little above the ankles, and
+brown deerskin leggings from moccasin-top to knee, held in place at the
+knee by a woven garter wound several times around the leg and the end
+tucked in. The hair is held back from the eyes by a head-band tied in a
+knot at the back. In early times the women wore deerskin waist, skirt,
+moccasins, and blanket, but these gradually gave place to the so-called
+"squaw-dress," woven on the blanket loom, and consisting of two small
+blankets laced together at the sides, leaving arm-holes, and without being
+closed at top or bottom. The top then was laced together, leaving an
+opening for the head, like a poncho. This blanket-dress was of plain dark
+colors. To-day it has practically disappeared as an article of Navaho
+costume, the typical "best" dress of the women now consisting of a velvet
+or other cloth skirt reaching to the ankles, a velvet shirt-like waist cut
+in practically the same manner as that of the men, and also left open
+under the arms. Many silver and shell ornaments are worn by both sexes.
+The women part their hair down the middle and tie it in a knot at the
+back.
+
+DWELLINGS--Whatever its form or stability, the Navaho house is called
+_hogan_. In its most substantial form it is constructed by first planting
+four heavy crotch posts in the ground; cross logs are placed in the
+crotches, and smaller ones are leaned from the ground to these, the corner
+logs being longer, forming a circular framework, which is covered with
+brush and a heavy coating of earth. The entrance is invariably at the
+east. The building of a hogan and its first occupancy are attended with
+ceremony and prayer. For the great nine-day rites hogans like those used
+as dwellings, but larger, are built. Generally they are used for the one
+occasion only, but in localities where there are very few trees the same
+ceremonial hogan may be used for a generation or more. For summer use a
+brush shelter, usually supported by four corner posts and sometimes
+protected by a windbreak, is invariably used, supplanting a once common
+single slant shelter.
+
+PRIMITIVE FOODS--See the list in the vocabulary.
+
+ARTS AND INDUSTRIES--The Navaho are known the world over for their skill in
+weaving. Practically every Navaho woman is a weaver, and the blanketry
+produced is one of the most important handicrafts of any tribe of North
+American Indians. A few baskets, of a single form, are made, and for
+ceremonial use only, most so-called Navaho ceremonial baskets being
+manufactured by neighboring tribes. The Navaho are also skilful
+silversmiths, having learned the art of metal-working from the Spaniards.
+Their first work of this character, however, was in iron, but this was
+superseded by the more easily worked silver. Some pottery is made, but it
+is rather crude in form, black in color, and without decoration.
+
+POLITICAL ORGANIZATION--The government of the Navaho is rather loose;
+indeed, inasmuch as they have no head-chief strictly such, it may be said
+that they have no _tribal_ government. Their code of ethics and morals is
+governed almost entirely by their religious beliefs. There is always a man
+who is denominated the head-chief, but his influence is seldom much
+greater than that of any one of the many subordinate chiefs who are the
+recognized heads of small groups only.
+
+CLANS--Descent is reckoned through the mother, and a man and a woman
+belonging to the same clan may not marry. There are also related clans,
+forming phratries, within which marriage is also prohibited by tribal
+custom. In the Navaho creation myth it is related that four pairs of men
+and women were made by Yolkai Estsan at her home beyond the western ocean,
+whence they migrated eastward, far inland, joining others of their kind
+created but a short time previously. Each parent pair was given a sacred
+jewel wand with which to bring water from the earth if no springs were
+found during the journey. The first man brought water with ease,
+remarking, "The water is close," owing to which circumstance he came to be
+termed To Ahani, Water Is Close. In a similar way the other three pairs
+received the names of To Dichini, Bitter Water; Hashkli{~COMBINING BREVE~}shni, Mud; and
+Kinya Ani, Houses in the Cliffs. It required four days to make the journey
+from the ocean to what was to be their homeland. On the first day children
+were born to the several pairs; they matured by nightfall and camped apart
+from the parents as though they were not of kin, and received in turn a
+family name derived from their camp surroundings, from peculiarity of
+dress or form, or from remarks they made. These in turn bore children on
+the following day, who gave birth to others on the third. Thus were
+produced three new generations from each parent pair. All these then
+became clanship groups bearing names now applied to various Navaho clans.
+The four generations, including the original pairs, formed phratries,
+which have no names. The clans in each phratry in the order of generations
+are as follows:
+
+To Ahani - Water Is Close
+Tzilh Klaani - Mountain Corner
+Tane Zani - Scattered Mounds
+Hone Gani - Goes Around
+
+To Dichini - Bitter Water
+Tsins Akani - Under the Trees
+Bin Betoni - Deer Spring
+To Dakoshe - Salty Water
+
+Hashkli{~COMBINING BREVE~}shni - Mud
+To Tsu{~COMBINING BREVE~}hni - Big Water
+Bitani - Folds her Arms
+Hluha Dine{~COMBINING BREVE~} - Reed People
+
+Ki{~COMBINING BREVE~}nya Ani - Houses in the Cliffs
+Be Aani - Fallen Leaves
+Tzilh Tad - In Front of the Mountains
+Ki{~COMBINING BREVE~}nya Ani - (An inferior clan of the same name as the first of this
+group)
+
+Cliff people already occupying the country formed three clans:
+Tsenijikinne{~COMBINING BREVE~}, In the Rock Houses; To Het Kli{~COMBINING BREVE~}ni, Where the Waters Come
+Together; and Tzilhnuhodinli, Beside the Mountain. An old woman joined the
+Navaho from the salt lakes to the south, heading the Ashihin clan. People
+from Jemez formed the Mai Deshkis, or Coyote Pass, clan; Apache from the
+Cibicu canon, the Deschini clan, or Red-light People, and families from
+Zuni the Nashtezhe{~COMBINING BREVE~}, Blackened Eyebrows, clan, and Tuh'chini, Red Heads,
+clan, so called from their painted faces and bodies. There are numerous
+other clanship groups derived from adopted peoples now recognized as being
+distinctly Navaho; the first sixteen clans here named are accepted in the
+tribe as being strictly Navaho in origin.
+
+MARRIAGE--The girl's consent is necessary to marriage, but tribal custom
+demands that the intended husband compensate her parents, the usual price
+being fourteen horses and a silver belt. Indeed, the bringing of the
+horses is a part of the ceremony. When a young man desires to marry, but
+does not have the necessary number of horses, his friends aid him by
+presenting horses until he has the required number. The marriage ceremony
+takes place at night under the direction of a medicine-man.
+
+                 [Illustration: _Ga__n__askidi_ - Navaho]
+
+                         _Ga__n__askidi_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+ORIGIN--Mythical First People produced from corn, rain, pollen, and
+precious stones in a miraculous manner by four gods and the Winds.
+
+PERSONS OF MIRACULOUS BIRTH--Naye{~COMBINING BREVE~}nezgani and Tobadzischi{~COMBINING BREVE~}ni are the sons
+of the Sun and Water respectively, and the virgin Yolkai Estsan,
+White-Shell Woman. Man-destroying monsters, symbolic of earthly evils,
+infested the earth until destroyed by these two miraculous personages.
+
+CEREMONIES--The Navaho life is particularly rich in ceremony and ritual,
+second only to some of the Pueblo groups. Note is made of nine of their
+great nine-day ceremonies for the treatment of ills, mental and physical.
+There are also many less important ceremonies occupying four days, two
+days, and one day in their performance. In these ceremonies many
+dry-paintings, or "sand altars," are made, depicting the characters and
+incidents of myths. Almost every act of their life--the building of the
+hogan, the planting of crops, etc.--is ceremonial in nature, each being
+attended with songs and prayers.
+
+BURIAL--The Navaho dead are buried by others than immediate relatives in
+unmarked graves. No ceremonies are held, for the dead are considered evil
+and are feared. The hogan in which death occurs is forever abandoned,
+often burned. Sometimes a hogan is demolished over the dead and then left
+to decay.
+
+AFTER-WORLD--An under-world whence came the spirit people who created man
+and to which spirits return.
+
+NAMES FOR INDIAN TRIBES--
+
+Acoma - Haqoni (An Acoma word)
+Apache - Tzlih A Gon (On the Mountains)
+Chiricahua - Kli{~COMBINING BREVE~}shni (Red War-paint)
+Cochiti - To Gad (Cedar Water)
+Comanche - Ana Tlu{~COMBINING BREVE~}ni (Many Enemies)
+Havasupai - Gohni{~COMBINING BREVE~}ni (A term borrowed from the Hopi)
+Hopi - Aya Kinne{~COMBINING BREVE~} (Hole Houses)
+Isleta - Ana To Ho (Tribe by the Water)
+Jemez - Mai Deshkis (Coyote Pass)
+Laguna - To Tlu{~COMBINING BREVE~}ni (Have much Water)
+Mohave, Pima, Maricopa, Yuma, Papago - Be Esa Ntsai (With large Jars)
+Navaho - Dine{~COMBINING BREVE~}
+Sandia - Kin Nodozi (Striped Houses)
+San Felipe - To Hachele (Pull up Water)
+San Ildefonso - Tse Tu Kinne{~COMBINING BREVE~} (Houses between Rocks)
+San Juan - Kin Klechini (Red-house People)
+Santa Clara - Ana Su{~COMBINING BREVE~}shi (Tribe like Bears--from skunkskin moccasins, first
+thought to be of bearskin)
+Santo Domingo - Kin Klekai Ni (White Houses)
+Sia - Tlogi (Hairy)
+Taos - To Wolh (Water Gurgles)
+Zuni - Nashtezhe{~COMBINING BREVE~} (Blackened Eyebrows)
+
+
+
+
+
+SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY
+
+
+                        ANATOMICAL TERMS
+_English_     _Apache_          _Jicarilla_    _Navaho_
+ankle-joint   ko-ka{~COMBINING BREVE~}            ke{~COMBINING BREVE~}t-sin       a-ke{~COMBINING BREVE~}ts-in
+              ilh-ru-nu-ni-wu
+arm           ko-gun            gon            a-gan
+blood         dilh              ti{~COMBINING BREVE~}l-the       dilh
+bone          its-i{~COMBINING BREVE~}n           i{~COMBINING BREVE~}ts-in        ts'in
+chest         i-ti{~COMBINING BREVE~}l            ko-ye{~COMBINING BREVE~}-te      a-je-i{~COMBINING BREVE~}ts-in
+chin          ko-ye{~COMBINING BREVE~}-da         is-e{~COMBINING BREVE~}-ta       a{~COMBINING BREVE~}-yats-in
+ear           id-ja             id-ja          a-ja
+elbow         ko-gun            id-an-hla      osh-le
+              ilh-ru-nu-ni-wu
+eye           in-da{~COMBINING BREVE~}            it-a           an-an
+face          ko-ni             in-ni          an-in
+finger        ko-lu-zhuzh       in-la          shi-la
+finger-nail   ko-lu-gun         in-la-go{~COMBINING BREVE~}n     shi-la{~COMBINING BREVE~}sh-gan
+foot          ko-ke{~COMBINING BREVE~}            i-ka           ke
+hair          tsi-ra            it-se{~COMBINING BREVE~}         tsi-gha{~COMBINING BREVE~}
+hand          ko-gun            u-la           shi-la
+head          kots-its-i{~COMBINING BREVE~}n      i{~COMBINING BREVE~}ts-its-in    si{~COMBINING BREVE~}ts-its-in
+heart         kod-ji            ko-cha         a-je-id-i{~COMBINING BREVE~}sh-jalh
+              did-ju-la
+knee          ko-qut            i-ko           a-whod
+leg           kod-jak           i-jad          a-jad
+lip           su-su-ba-ne{~COMBINING BREVE~}      i-ta           a-da
+lungs         kod-ji            i-ta-le{~COMBINING BREVE~}       a-je
+mouth         ko-za             i-ze{~COMBINING BREVE~}          si-ze
+neck          ko-gus            i-ko{~COMBINING BREVE~}s         ak-as
+nose          ko-chi            i-chin         a-chi{~COMBINING BREVE~}n
+nostril       ko-ni{~COMBINING BREVE~}            in-ne{~COMBINING BREVE~}         a-ni{~COMBINING BREVE~}n
+shoulder      ko-hwas           ih-hwas        a-hwas
+toe           ko-ke-zhuzh       ih-ke{~COMBINING BREVE~}sh       a-ke{~COMBINING BREVE~}
+toe-nail      ko-ke-gun         ih-ke{~COMBINING BREVE~}sh-gon   a-ke{~COMBINING BREVE~}sh-gan
+tongue        ko-za             ih-za-te       a-tso
+tooth         ko-wu             ih-gwo         a-hwo
+
+                    ANIMALS (See also FOODS)
+_English_        _Apache_         _Jicarilla_     _Navaho_
+antelope         ja-ge            ta-ga-te        ju{~COMBINING BREVE~}-di
+badger           bu-nta-le{~COMBINING BREVE~}       na-as-chid
+                 na-gans-chi-tn
+bat              cha-ba-ne{~COMBINING BREVE~}       cha-na-mi-in    ja-a-ba-ni
+bear             sush             shash           sush
+beaver           cha              cha             cha
+blue-bird        rush-ta          do-lo           do-li
+                 du-tli{~COMBINING BREVE~}sh
+buffalo          bi-shish-jik     a-yan-de        a-ya-ni
+buzzard          chi-sho-gi       ta-cha-ze       je-sho
+chipmunk         gu-sus-si        in-se-zu-so     tsid-i{~COMBINING BREVE~}t-i{~COMBINING BREVE~}-ni
+coyote           ban              tsil-i-te{~COMBINING BREVE~}n     mai
+crow             ga-ge            ka-ge           ga-ge
+deer             bin              bin             bin
+eagle            tsa-cho          i-tsa           a-tsa
+elk              bin-nal-de{~COMBINING BREVE~}      tzes            tze
+gopher           na-ilh-tli-gi    ma-i-ne-lin     na-a-zi-si
+hawk             it-sa            it-se{~COMBINING BREVE~}-so-ye
+                                  g'i{~COMBINING BREVE~}-ni
+mountain lion    ndu-chu          en-to-ye        nash-tu-i-tso
+mountain sheep   de-be{~COMBINING BREVE~}-chu       tse-tu{~COMBINING BREVE~}-de-be
+                 zi-de-be{~COMBINING BREVE~}
+owl              bu               yi-ye           nas-cha
+rat (wood)       klosh-chu        kle{~COMBINING BREVE~}-tso        kle-e{~COMBINING BREVE~}-tso
+skunk            gu-lizh-i        kel-din-she{~COMBINING BREVE~}n
+                                  wo-li{~COMBINING BREVE~}-zhi
+spider           na-alht-lo-le{~COMBINING BREVE~}   mans-che{~COMBINING BREVE~}       nash-je'i
+squirrel         tse-skus-si      na-jil-kai-i    t'la-zi
+turkey           ta-zhi           ka-zhi          ta-zhi
+wolf             ban-chu          bai-e{~COMBINING BREVE~}-tso      mai-i{~COMBINING BREVE~}-tso
+
+                  [Illustration: _Zahadolzha_ - Navaho]
+
+                          _Zahadolzha_ - Navaho
+
+             _From Copyright Photograph 1904 by E.S. Curtis_
+
+
+                    CARDINAL POINTS
+_English_   _Apache_        _Jicarilla_     _Navaho_
+north       na-ak-ku-se{~COMBINING BREVE~}    na-ko-su        no{~COMBINING INVERTED BREVE~}-ho-kos
+            bi-ya-yo        bi-ya-ye{~COMBINING BREVE~}
+south       nu-dit-u{~COMBINING BREVE~}       sha-ti ai-ye{~COMBINING BREVE~}   shu-tu-u{~COMBINING BREVE~}
+            bi-ya-yo
+east        hu-na-it-u{~COMBINING BREVE~}kh   sha-ha ai-ye{~COMBINING BREVE~}   ha-i
+            bi-ya-yo
+west        on-ud-u{~COMBINING BREVE~}kh      sha-i ai-ye{~COMBINING BREVE~}    i-yu-u{~COMBINING BREVE~}
+            bi-ya-yo
+zenith      nokh-ge{~COMBINING BREVE~}h-yo                    ya-alh-ni-gi
+nadir       nokh-tluh-yo                    a-ya-i
+                                            des-a-i-gi
+
+                          COLORS
+_English_   _Apache_           _Jicarilla_    _Navaho_
+black       di{~COMBINING BREVE~}lh-kih          di{~COMBINING BREVE~}lh-i-li     di{~COMBINING BREVE~}lh-kih
+blue        du-tli{~COMBINING BREVE~}sh-i        da-tlish       do-tli{~COMBINING BREVE~}sh-i
+brown       hish-tli{~COMBINING BREVE~}zh        kli-pa         di{~COMBINING BREVE~}-nil-zhin
+gray        qul-ba             tne-na-tlish   kle-pa
+green       tloh-du-tli{~COMBINING BREVE~}zh-a   ye-da-tlish    do-tlish
+red         tli-chu            kli-chi        kle-chi
+white       tli-kai            kli-kai        kle-kai
+yellow      tli-tso            kli-tso        kle{~COMBINING BREVE~}-tso
+
+                           FOODS (PRIMITIVE)
+_English_         _Apache_          _Jicarilla_         _Navaho_
+acorns            chid-ji{~COMBINING BREVE~}l         na-to-ka-tse        che{~COMBINING BREVE~}-chil bi-na
+antelope          ja-ge             ta-ga-te            ju{~COMBINING BREVE~}-di
+beans (native)    be{~COMBINING BREVE~}s-tsoz         na-o-hle-tsos-tet   nu{~COMBINING BREVE~}-o-hli
+cedar berries     dil-tu-hla        kal-tu-ste-ih       dit-ze{~COMBINING BREVE~}
+                  du-tli{~COMBINING BREVE~}sh-i
+corn              na-tan            na-tan              na-tan
+deer              bin               bi^{n)              bin
+elk               bin nal-de{~COMBINING BREVE~}       tzes                tze
+grapes (wild)     duh-tsa           tut-ze{~COMBINING BREVE~}             tut-ze{~COMBINING BREVE~}
+juniper berries   dil-tu-hla                            chil-ha-zhe
+mescal (agave)    na-ta             na-ta               na-ta
+mountain sheep    de-be{~COMBINING BREVE~}-chu        tse-tu{~COMBINING BREVE~}-de-be
+                  zi-de-be{~COMBINING BREVE~}
+pinon nuts        o-be{~COMBINING BREVE~}             nes-chi             nes-chi
+potatoes (wild)   ilh-tsu           pi-ji-ne{~COMBINING BREVE~}           na-ma-si
+                  si-tsi{~COMBINING BREVE~}n-ni
+prairie-dogs      an                klun                klun
+pumpkins          belh-kun          na-yi-ze            na-yi-zi-chi
+rabbits (jack)    gah-chu           gah-tso             gah-tso
+rabbits           gah-chi-le{~COMBINING BREVE~}       gah-chi-she{~COMBINING BREVE~}        gah
+(cottontail)
+rats (wood)       klosh-chu         kle{~COMBINING BREVE~}-tso            kle-e{~COMBINING BREVE~}-tso
+squash            go-chi belh-kun   na-yi-ze            na-yi{~COMBINING BREVE~}-zi
+yucca fruit       gu-sku{~COMBINING BREVE~}n          kash-kan            kush-kan
+
+                            HANDICRAFT
+_English_         _Apache_          _Jicarilla_      _Navaho_
+arrow-point       besh-go-li{~COMBINING BREVE~}n      be{~COMBINING BREVE~}sh-te         bes-est-a-gi
+arrow-shaft       tsi-ga            ki-ish-tlu-ze{~COMBINING BREVE~}   ts'ak-a{~COMBINING BREVE~}
+basket (tray)     tsa-nas-ku{~COMBINING BREVE~}-di    ts'a
+                  i-tsa
+basket (burden)   tu{~COMBINING BREVE~}t-za           i-tsa-nas-ka     tsi-zi{~COMBINING BREVE~}s
+bow               ilh-ti{~COMBINING BREVE~}           it-kin-chai      alht-hin
+cap               cha               cha              cha
+deerskin          e-pu{~COMBINING BREVE~}n            e-pu{~COMBINING BREVE~}n           e-pu{~COMBINING BREVE~}n
+fire-sticks       koh-til-di        t'te             wolk-an
+head-band         tsi-noz-de        tsi-naz-de       cha
+house             ko-wa             ko-zhan          ho-gan
+leggings          is-kle{~COMBINING BREVE~} tli-kai   is-kle{~COMBINING BREVE~}          e-pu{~COMBINING BREVE~}n is-kle{~COMBINING BREVE~}
+loin-cloth        chosh-ta          tsa-a-te         t'lests-os
+moccasins         e-pu{~COMBINING BREVE~}n ke         ke{~COMBINING BREVE~}'it-ze        ke
+pottery           nulh-ki-de bi     i-tsa{~COMBINING BREVE~}
+                  i-de{~COMBINING BREVE~}             kush-ti{~COMBINING BREVE~}sh
+shirt             e-pun-tle-sis     e{~COMBINING BREVE~}'it-ze         e-pun'e{~COMBINING BREVE~}
+sweat-lodge       ka-che{~COMBINING BREVE~}           ke{~COMBINING BREVE~}lh-cha        ta-che{~COMBINING BREVE~}
+water bottle      kun-che-e         to-zus
+tus
+
+                         MONTHS (MOONS)(8)
+_English_        _Apache_          _Jicarilla_       _Navaho_
+January          It-sa Bi-zha{~COMBINING BREVE~}zh   Ku-wan-de{~COMBINING BREVE~}        Yas Nlht'es
+February         Buh Is-chi{~COMBINING BREVE~}t      Is-sai-za         A-tsa{~COMBINING BREVE~} Bi-yash
+March            T'a Nu-chi{~COMBINING BREVE~}l      It-a-na Chi-tai   Wozhch'td
+April            T'a Nu-chu        It-a-na Tso       At-an Chil
+May              Shosh-ke{~COMBINING BREVE~}         Ku-ski It-chi     At-an Tso
+June             Bin-ni-tsi{~COMBINING BREVE~}       Ta-ge It-chi      Nesh-ja Chil-i
+                 Dilh-tsi{~COMBINING BREVE~}k
+July             Bin-ni-tsi{~COMBINING BREVE~}       Bi It-chi         Nesh-ja Tso
+                 Chi-e{~COMBINING BREVE~}
+August           Bi-ni-tun
+                 Tsos-se{~COMBINING BREVE~}
+                 Ke-tle-pe{~COMBINING BREVE~}
+                 Lak-tai-ke
+                 Bint-an
+                 Ts'an-si
+September        Bi-ni-t[u.]n      It-ha-sti-ki{~COMBINING BREVE~}h    Bint-an Tso
+                 Chu
+October          Ran-zhi           Iz-te{~COMBINING BREVE~}-o-e        Ghan-ji
+November
+Ka-ruh-nul-gus
+Bin-za-ki-a
+Nlhch-i
+Ts'an-si
+December         Sos-nalh-tus      Bin-nai-a-she{~COMBINING BREVE~}    Nlhch-i Tsa
+
+     [Illustration: _Hasche{~COMBINING BREVE~}lti_, _Haschebaad_, _Zahadolzha_--Navaho]
+
+             _Hasche{~COMBINING BREVE~}lti_, _Haschebaad_, _Zahadolzha_--Navaho
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+                       NATURAL PHENOMENA
+_English_       _Apache_        _Jicarilla_     _Navaho_
+ashes           ilh-chi         kus-chi-ish     hlesh-ch'ai
+charcoal        tli-te{~COMBINING BREVE~}sh       kus-chi         t'esh
+cloud           ya-ko{~COMBINING BREVE~}s         kos             kos
+darkness        chalh-ke{~COMBINING BREVE~}lh     klin            cha-halh-kelh
+day             dji             djin            jin
+earth           ni-go-stu{~COMBINING BREVE~}n     ni-to-gus-an    ni-ho-es-tsan
+fire            koh             ku              kun
+ice             ti              i-la            tqin
+lake            tu-si-ka        ko-zilh-ka      to
+light           go-ti           go-tih          a-di{~COMBINING BREVE~}n-din
+lightning       ha-dilh-kih     i-dilh-chil     a-tsin-il-klish
+Milky-way       I-ku{~COMBINING BREVE~}tl ba-ha   Tsos-pai        Kle-kai sta-i
+mist            at              ku-be-zha-zi    i-dzi
+moon            kle-ga-na-ai    kle-na-ai       kle-ho-na-ai
+mountain        tzilh           tzilh           tzilh
+night           kle             kli             kle-je
+Pleiades        Nus-ka-o-u-hu   Sons-chi-ste{~COMBINING BREVE~}   Di{~COMBINING BREVE~}l-ge-het
+rain            na-il-ti        na-golh-kin     nit-su{~COMBINING BREVE~}n
+rainbow         hi-tsa-tlul     it-sun-to-le{~COMBINING BREVE~}
+                                nads-i-lid
+river           tu-ndli         ko-dle{~COMBINING BREVE~}         to
+rock            tse             tsi             tse
+shooting-star   titl-son-se{~COMBINING BREVE~}    sush-na-tse{~COMBINING BREVE~}    son-a{~COMBINING BREVE~}-dal-dsid
+(meteor)        nul-tu{~COMBINING BREVE~}
+sky             ya-dilh-kih     ya              ya-dilh-kih
+smoke           tlik            kli             hlid
+snow            sos             zos             yas
+star            titl-so{~COMBINING BREVE~}n-se    sons            son
+sun             chu-ga-na-ai    chun-na-ai      che-ho-na-ai
+thunder         i-da-ndi        i-dilh-ni       i-ni
+water           tu              ko              to
+wind            ni{~COMBINING BREVE~}l-chi        nl-chi          ni{~COMBINING BREVE~}l-chi
+
+                           NUMERALS
+_English_       _Apache_         _Jicarilla_    _Navaho_
+one             hla-i            hla-i          hla-i
+two             na-ki            na-ki          na-ki
+three           ta-gi            ka-i           ta
+four            din-i            din-i          din
+five            ash-tla-i        a{~COMBINING BREVE~}sh-tle       a{~COMBINING BREVE~}sh-dla
+six             gus-tan          kus-ku{~COMBINING BREVE~}n       has-tan
+seven           gus-tsi{~COMBINING BREVE~}-gi      kus-tsi{~COMBINING BREVE~}t-i    tsosts-ed
+eight           tsa-bi           tsa-bi         tse-bi
+nine            ngus-ta-i        nkus-ta-i      naas-dai
+ten             gu-nez-na        ku-nez-ni      ne{~COMBINING BREVE~}z-na
+eleven          hla-za-ta        hla-i-za       hla-za{~COMBINING BREVE~}-ta
+twelve          na-ki-za-ta      na-ki-za       na-ki-za-ta
+thirteen        ta-za-ta         ka-za          ta-za-ta
+_English_       _Apache_         _Jicarilla_    _Navaho_
+fourteen        din-za-ta        din-za         din-za-ta
+fifteen         ash-tla-a-ta     ash-tle-za     ash-dla-a-ta
+sixteen         gus-ta-a-ta      kus-kun-za     has-tan-a-ta
+seventeen       gus-tsi-za-ta    kus-tsit-za    tsosts-ed-za-ta
+eighteen        tsa-bi-za-ta     tsa-bi-za      tse-bi-dza-ta
+nineteen        ngus-ta-dza-ta   nkus-ta-za     naas-dai-dza-ta
+twenty          na-di{~COMBINING BREVE~}n          na-tin         na-din
+twenty-one      na-di{~COMBINING BREVE~}n-hla      na-tin-hla     na-din-hla
+thirty          ta-di{~COMBINING BREVE~}n          ka-tin         ta-din
+forty           dis-di{~COMBINING BREVE~}n         dis-tin        di{~COMBINING BREVE~}s-din
+fifty           ash-tla-din      ash-tle{~COMBINING BREVE~}-tin   a{~COMBINING BREVE~}sh-dla-din
+one hundred     ne{~COMBINING BREVE~}z-na-din
+gu-nez-na-din
+ku-nez-ni-tin
+
+                          PERSONAL TERMS
+_English_         _Apache_          _Jicarilla_         _Navaho_
+aunt              ko-ba{~COMBINING BREVE~}-zhe        ku-ba-zhe           shi-bi{~COMBINING BREVE~}-zhi
+baby              me                o-ja-zi{~COMBINING BREVE~}            a-we{~COMBINING BREVE~}
+boy               skhin             ish-ki-in           skhi
+brother           ku-i-zha          si{~COMBINING BREVE~}-tsi-li
+(younger)
+ko-ki{~COMBINING BREVE~}zn
+ko-ka-ge{~COMBINING BREVE~}
+na-ra-hi{~COMBINING BREVE~}
+brother (elder)   ku-na-a           shi{~COMBINING BREVE~}-nai
+ko-ki{~COMBINING BREVE~}zn un
+na-ra-hi{~COMBINING BREVE~}
+child             cha-ra-she        ilh-chi{~COMBINING BREVE~}n           shi-ya{~COMBINING BREVE~}zh
+clan              nde-az-di-i       i-chu-ge-de{~COMBINING BREVE~}
+                                    di-ne{~COMBINING BREVE~}-e
+enemy             e-na              ko-nda              a-na
+father            ko-ta{~COMBINING BREVE~}            ku-ka-i             shi-zhe{~COMBINING BREVE~}-e
+girl              na-li{~COMBINING BREVE~}n           ish-te{~COMBINING BREVE~}tn           at-e{~COMBINING BREVE~}d
+man               nde               tin-de{~COMBINING BREVE~}             di-ne{~COMBINING BREVE~}
+medicine-man      di-gi{~COMBINING BREVE~}n           tin-da-ko-ka-tle{~COMBINING BREVE~}   ha-ta-li
+mother            ko-ma             ku-si               sha-mu{~COMBINING BREVE~}
+people            ko-ki             she-tin-de{~COMBINING BREVE~}         di-ne{~COMBINING BREVE~}
+(tribesmen)
+people            tluh-go nde{~COMBINING BREVE~}-hi   ta-a-tso            a-na
+(strangers)
+person            tsilh-ki{~COMBINING BREVE~}dn       ti-ni               di-ne{~COMBINING BREVE~}
+sister            ko-di-zhe{~COMBINING BREVE~}        she-la              shi-de-zhi
+(younger)
+sister (elder)    ko-lu             she-nda-te{~COMBINING BREVE~}         shu{~COMBINING BREVE~}d-di
+uncle             ko-da-u{~COMBINING BREVE~}          she-ka-na-tle{~COMBINING BREVE~}n     shi-bi{~COMBINING BREVE~}-zhi
+woman             ist-so{~COMBINING BREVE~}n          es-tsan             es-tsan
+
+                         TREES
+_English_    _Apache_          _Jicarilla_    _Navaho_
+cedar        ga-il-li          kalh-te        gad
+cottonwood   t'is              tu-as          t'is
+juniper      dil-tut-hle-chi                  gad naz-si
+oak          chi-chi{~COMBINING BREVE~}l         shun-chi-le{~COMBINING BREVE~}   che{~COMBINING BREVE~}-chil
+pine         ndil-chi          nus-chi        ndish-chi
+pinon        o-be-tsi{~COMBINING BREVE~}n        i-zen-chi      cha{~COMBINING BREVE~}-olh
+spruce       dju-utlh          kon-ske-le{~COMBINING BREVE~}    dishl-bai
+willow       gai               ki{~COMBINING BREVE~}-i          k'a-i
+
+                       [Illustration: Navaho Women]
+
+                               Navaho Women
+
+             _From Copyright Photograph 1906 by E.S. Curtis_
+
+
+                         MISCELLANEOUS
+_English_      _Apache_             _Jicarilla_        _Navaho_
+arm            ko-gun               gon                a-gan
+food           chi-zu{~COMBINING BREVE~}n             ai-ta-i            chi-an
+forest         gud-nlh-chil         ku-don-chil        tsin
+god            ya-a-diz-tan         bi-tsa-she-nda-i
+                                    ye
+jewels         tse-ru-de{~COMBINING BREVE~}n-lig-ge   n'kliz
+large          n'chai               n'tsai             n'tsa
+pollen         ha-din-tin tlash     ta-di-tin
+small          al-chi{~COMBINING BREVE~}-se           uns-tse{~COMBINING BREVE~}s-te       ya-zhe
+spirits        chidn                kuts-ain           tsi*n-di
+spirit-land
+chidn-tuh-yo
+bits-ain
+be-ke-ya
+tobacco        tzilh-na-to          na-to-te           n'at'o
+turquoise      du-tli{~COMBINING BREVE~}sh-i          da-tli{~COMBINING BREVE~}sh-e        do-tlish
+
+
+
+
+
+INDEX
+
+
+_Abalone_, cross of, on medicine cap, 40
+in Navaho myth, 91, 92, 97, 103, 104, 115
+
+_Acoma_, Navaho name for, 138
+
+_Acorns_ eaten by Apache, 19
+
+_Acosta_, an Apache, conference with, 7
+
+_Adilhkih_ (Black Fog) of Navaho myth, 91, 96, 97
+
+_After-world_ in Apache belief, 134
+in Jicarilla belief, 135
+in Navaho belief, 137
+
+_Agave._ _See_ MESCAL
+
+_Agocho._ _See_ PIGEON
+
+_Agriculture_ of the Navaho, 73
+
+_Ahani clan_ of the Navaho, 137
+
+_Aiaha__n__ clan_ of the Apache, 22
+
+_Aklolh._ _See_ RAINBOW
+
+_Alabama_, Apache sent to, 10
+
+_All-color Corn Girl_ of Navaho myth, 96
+
+_Alphabet_ used for Indian terms, vi
+
+_Anatomical terms_, Athapascan, 139
+
+_Animal chiefs_ in Navaho under-world, 80
+
+_Animals_, Athapascan terms for, 139
+deified by Apache, 29
+in Apache myth, 27, 35
+represented in Jicarilla dry-painting, 57
+spirits of, prayers to, 39
+
+_Anltsistn_, a Jicarilla god, 60, 61
+_See_ WHIRLWIND
+
+_Antelope monster_ in Navaho myth, 99, 106
+
+_Antelope skin_ used in maternity belt, 39
+
+_Apache_, account of the, 1-49
+and Navaho compared, 81
+application of term, 53
+character of the, xix
+Jicarilla name for, 135
+Navaho name for, 138
+people among Navaho, 137
+tribal summary of, 131-134
+vocabulary of, 139-144
+
+_Apache-Mohave_ assigned to reservation, 8
+character of, 5-6
+subdued by Crook, 8
+_See_ MOHAVE
+
+_Apaches del Perrillo_ mentioned, 53
+
+_Apaches de Nabaju_ mentioned, 53
+
+_Apaches Faraones_ mentioned, 53
+
+_Apaches Gilenos_ mentioned, 53
+
+_Apaches Lipanes_ mentioned, 53
+
+_Apaches Llaneros_ mentioned, 53
+
+_Apaches Tejua_ mentioned, 53
+
+_Apaches Vaqueros_ mentioned, 53
+
+_Apatieh_, application of term, 5
+
+_Arapaho_, Jicarilla name for, 135
+
+_Arivaipa_, Apache name for, 134
+clans of the, 133
+
+_Armor_ in Navaho myth, 104, 105
+
+_Arrow-point_ as knife in ceremony, 118
+
+_Arrows_ in Jicarilla myth, 63, 65, 68
+in Navaho myth, 89, 99, 105, 107-108, 114
+
+_Art_, graphic, of the Apache, 20
+_See_ PAINTING
+
+_Arts_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 74, 136
+_See_ BASKETRY; HANDICRAFTS; INDUSTRIES; POTTERY; SILVER-WORK
+
+_Astse Estsan_, First Woman of the Navaho, 84, 90-95
+
+_Astse Hastin_, First Man of the Navaho, 84, 90-96
+
+_Atsosi Hatal._ _See_ FEATHER CHANT
+
+_Aya Kinne{~COMBINING BREVE~}_, a traditional people, 106-107
+
+_Badger_ in Jicarilla mythology, 61
+in Navaho mythology, 90
+
+_Badger People_ of the Navaho, 84, 95
+
+_Bahozhonchi_, a Navaho priesthood, 83
+songs of the, 125
+
+_Balil_, sacred wand of the Navaho, 93, 114, 116, 118
+
+_Basket_ in Jicarilla mythology, 68
+medicine, in Navaho Night Chant, 118
+wedding, of the Navaho, 126, 127
+
+_Basket drum_ of the Jicarillas, 57
+in Navaho Night Chant, 119, 121
+
+_Basketry_ of the Apache, 20-21, 42, 132
+of the Jicarillas, 54, 135
+of the Navaho, 77, 136
+sacred symbol prescribed for, 20, 21, 42, 44
+_See_ WATER BOTTLE
+
+_Baskets_, burden, used by Apache, 17, 19, 132
+Jicarilla, traded for corn, 134, 135
+
+_Bat_ in Jicarilla mythology, 67-68
+
+_Bathing_ by the Apache, 16
+following puberty rite, 47
+_See_ HAIR-WASHING; WASHING
+
+_Bead Chant_ of the Navaho, 78
+
+_Beads_, cross and crescent worked in, 42
+of precious stones in Navaho myth, 104
+shell, in Navaho mythology, 106-107
+shell, mixed with pollen, 38
+silver, of the Navaho, 76, 77
+symbolic of prayer, 34
+used in puberty rite, 46, 47
+white, on medicine caps, 40
+
+_Beans_ depicted in dry-painting, 121
+
+_Bear People_ of Navaho mythology, 111
+
+_Bears_ in Apache mythology, 35
+in Jicarilla mythology, 56, 58, 64
+in Navaho dry-painting, 79
+in Navaho mythology, 97, 102, 106
+tabooed as food by Apache, 20
+tabooed as food by Jicarillas, 135
+
+_Bear Springs_ valley, 11
+
+_Bear, Tracking_, a Navaho monster, 99, 106
+
+_Beasts of burden_ in Apache myth, 35
+
+_Beaver_ in Jicarilla mythology, 61
+
+_Beds_ of the Apache, 16
+
+_Begging ceremony_ of the Navaho, 120, 121
+
+_Belts_, maternity, used by Apache, 38-39
+silver, of the Navaho, 76, 126, 137
+
+_Big Dipper_ in Apache myth, 25, 27, 29
+in Navaho myth, 92
+
+_Big God_ in Navaho myth, 98, 105
+
+_Bilh Ahati{~COMBINING BREVE~}ni_, a Navaho mythic character, 112-116
+
+_Binayeagani_, a Navaho monster, 106
+
+_Bird People_ of Navaho mythology, 95
+
+_Birds_, creation of, in Apache myth, 27
+
+_Birth._ _See_ CHILDBIRTH
+
+_Black Cloud_ of Navaho myth, 91, 96, 97
+_See_ CLOUDS
+
+_Black Fog._ _See_ ADILHKIH
+
+_Black God_, the Navaho Fire God, 103-104
+
+_Black Man._ _See_ HASCHI{~COMBINING BREVE~}N DI{~COMBINING BREVE~}LHILI
+
+_Black river_, Arizona, 17
+
+_Blankets_ in Navaho mythology, 94, 95
+medicine-men compensated with, 125
+of the Navaho, 74-75, 136
+used in marriage settlement, 133
+
+_Blindness_, fear of, by initiates, 120
+from looking upon mother-in-law, 126
+
+_Blowing_ to expel spirits, 48
+
+_Bluebird song_ of Yebichai ceremony, 124
+
+_Blue Corn Boy_ of Navaho myth, 96
+
+_Bosque Redondo_, Navaho removed to, 83
+plan to remove Apache to, 7
+_See_ MESCALERO RESERVATION
+
+_Bounty_ offered for scalps, 6
+
+_Bourke_, John G., cited, 48
+
+_Bowl_ of pearl in Navaho mythology, 92
+of shell used for medicine, 117, 120
+of turquoise in Apache myth, 33
+
+_Bows._ _See_ ARROWS
+
+_Bracelets_, silver, of the Navaho, 76
+
+_Breech-cloth._ _See_ CLOTHING; LOIN-CLOTH
+
+_Buckskin._ _See_ DEERSKIN
+
+_Buffalo_ hunted by Jicarillas, 54
+in Jicarilla after-world, 135
+horns, myth concerning, 61, 62
+
+_Buffalo skin_, tipis of, of the Jicarillas, 134
+used in Jicarilla ceremony, 57
+
+_Bumping Rocks_ of Navaho myth, 101
+_See_ ROLLING STONE
+
+_Burial._ _See_ Mortuary Customs
+
+_Butterfly_ in Jicarilla mythology, 56, 58
+
+_Buttons_, silver, of the Navaho, 77
+
+_Buzzard People_ of the Navaho, 84
+
+_Cabezon mountain_, mythic creation of, 90
+
+_Cactus_, fastened to Apache clothing, 38
+_See_ FOOD
+
+_Cairns_, Apache, 133
+
+_Camp life_ of the Apache, 16
+
+_Canon de Chelly_, Navaho defeated in, 83
+Navaho farms in, 73
+_See_ TSE{~COMBINING BREVE~}GYII
+
+_Caps_ of the Apache, 131, 133
+sacred, prescribed in Messiah religion, 44
+_See_ CLOTHING; HEADDRESS; MEDICINE CAP
+
+_Cardinal points_ and Apache prayer, 133
+color symbolism of, 60, 61, 64, 66, 84, 87, 90-92, 103, 115, 118
+considered in dance circle, 48
+in Apache ceremony, 41
+in wedding ceremony, 126, 127
+prescribed order of, in Night Chant, 118
+represented by gods, 48
+terms for, 140
+_See_ ORIENTATION
+
+_Carleton_, Gen. J. H., in Apache campaign, 7
+Navaho subdued by, 83
+
+_Carrizo_, stream in Apache-land, 11
+
+_Carson_, Col. Kit, Navaho defeated by, 83
+
+_Cassari_, conference with, 7
+
+_Catamenia_, mythic significance of, 30
+
+_Cedar_, use of, in dance, 48, 49
+used in effacing footprints, 80-81
+
+_Ceremonies_, Apache, summary of, 133
+of the Jicarillas, 135
+of the Navaho, 4, 77-79, 116-127, 136, 138
+puberty, of Apache, 46, 133
+_See_ DANCE; MARRIAGE; PUBERTY CEREMONY
+
+_Chalhke{~COMBINING BREVE~}lh Nali{~COMBINING BREVE~}n._ _See_ NIGHT GIRL
+
+_Cha__n__zhni{~COMBINING BREVE~}_, Jicarilla clowns, 59
+
+_Chato_, raids by Apache under, 9
+
+_Chehonaai_, the Sun of Navaho myth, 92, 95, 97
+_See_ CHUGANAAI; CHUNNAAI; SUN
+
+_Chiefs_ among the Jicarillas, 55
+among the Navaho, 81, 136
+of the Apache, 132
+of the Jicarillas, 135
+
+_Chihuahua_, Apache raids into, 14
+scalp bounty offered by, 6
+
+_Childbirth_, gods invoked at, 34
+medicine-men participate at, 38
+
+_Children_, Apache affection toward, 14
+Apache, disposal of bodies of, 134
+Apache, early training of, 17
+participate in puberty rite, 46-47, 124-125
+
+_Chiricahua Apache_ at Fort Sill, 131
+clans of the, 133
+descent among the, 22, 132
+flee to New Mexico in 1876, 9
+Navaho name for, 138
+raids by, 9, 10
+tribal name of, 134
+
+_Choili_, sacred mountain of the Navaho, 91, 94, 96, 98
+
+_Chuganaai_, Apache Sun God, 24-27, 29-31, 38, 43, 133
+_See_ CHEHONAAI; CHUNNAAI; SUN
+
+_Chunnaai_, Jicarilla Sun God, 60-68, 135
+
+_Cibicu fight_ in 1882, 10-12
+
+_Civilization_, effect of, on Indians, 22
+
+_Clan system_ of Indians, 21
+
+_Clans_ absent among Jicarillas, 54, 135
+of the Apache, 22-23, 132
+of the Navaho, 97-98, 136-137
+
+_Cliff-dwellers_ in Navaho clans, 137
+in Navaho mythology, 95, 97, 106-107, 137
+mummies of, 74-75
+
+_Clothing_ decorated with cross and crescent, 42
+deposited with the dead, 134
+of flint in Jicarilla myth, 63
+of godly personators, 48
+of the Apache, 131
+of the Jicarillas, 54, 134
+of the Navaho, 136
+of turquoise in Jicarilla myth, 63
+_See_ CAPS; COSTUME; HAIR-DRESSING
+
+_Clouds_, Apache god of, 35
+in Apache mythology, 24, 26-30, 33
+in Navaho mythology, 94, 103, 104
+symbolized on maternity belt, 40
+symbolized on medicine cap, 40
+_See_ BLACK CLOUD
+
+_Clown_, Gauneski{~COMBINING BREVE~}de functions as, 84
+in Navaho ceremony, 120-121
+of the Jicarillas, 59
+
+_Cochiti_, Navaho name for, 138
+
+_Colorado river_, mythic creation of, 90
+
+_Colors_, Athapascan terms for, 140
+directional, of the Apache, 25-27, 60, 84
+directional, of the Jicarillas, 60, 61, 64, 66
+directional, of the Navaho, 84, 87, 90-92, 103, 115, 118
+
+_Comanche_, Jicarilla name for, 135
+Navaho name for, 138
+
+_Contests_ of skill in Navaho myth, 107-108
+
+_Cooking_ of mescal by Apache, 17-18
+_See_ FOOD
+
+_Copper Mines_, conference with Apache at, 7
+
+_Copper-working_ by the Navaho, 77
+
+_Corn_ deities of Navaho myth, 96
+depicted in dry-painting, 121, 123
+man born of, in Navaho myth, 84
+prayers for, 38
+tulapai made from, 19
+used in puberty rite, 46-47, 125
+_See_ SEED
+
+_Corn-meal_, mush of, in Navaho marriage ceremony, 126
+sacred use of, 38
+used in drying hair, 125
+_See also_ MEAL
+
+_Cosmology._ _See_ GENESIS
+
+_Costume_ of girls during puberty rite, 47
+of Yebichai dancers, 122
+_See_ CLOTHING
+
+_Cotton_, blankets of, in Navaho mythology, 94
+
+_Coyote_ in Jicarilla mythology, 69
+in Navaho mythology, 87, 93
+
+_Coyote Chant_ of the Navaho, 78
+
+_Coyoteros_, Apache name for, 134
+assigned to reservation, 8
+clans of the, 132
+organization of the, 22
+population of the, 131
+subdued by Crook, 8
+
+_Cradle-board_ deposited with infant's remains, 134
+
+_Creation._ _See_ GENESIS
+
+_Crescent._ _See_ Cross and Crescent
+
+_Cricket Girl_ of Navaho myth, 96
+
+_Crook_, Gen. George, Apache campaign by, 8-10
+
+_Crops_, fructification of, by Yolkai Estsan, 96
+Goddess of, of Apache, 34
+_See_ HARVESTS
+
+_Cross_ in Apache myth, 30, 32
+made by Apache, 10
+on Apache medicine cap, 40
+
+_Cross and crescent_ in Apache religion, 42
+on Apache basketry, 21
+origin of, among Apache, 43, 44
+
+_Crow_ in Apache mythology, 28
+in Jicarilla mythology, 61
+in Navaho mythology, 112
+
+_Crow People_ of the Navaho, 84
+
+_Crystal._ _See_ QUARTZ CRYSTAL
+
+_Cuticle_, people created from, 97
+
+_Dance_ by Apache to revive dead, 10-11
+during puberty rites, 46
+for rain among Apache, 33
+Harvest, of the Apache, 133
+in Navaho myth, 108
+of the Jicarillas, 58, 59
+_See_ CEREMONIES; YEBICHAI
+
+_Dance of the Gods_ of Apache, 47-49
+
+_Das Lan_, Apache medicine-man, 21, 37, 38, 42-46
+
+_Datilye._ _See_ HUMMING-BIRD
+
+_Davis_, Inspector-General, confers with Apache, 7
+
+_Dawn_ in Navaho mythology, 87
+
+_Dead_, Apache attempt to revive, 10
+how regarded by Navaho, 80
+_See_ BURIAL; MORTUARY CUSTOMS
+
+_Death_, Apache conception of, 32
+controlled by Yolkai Nali{~COMBINING BREVE~}n, 34
+origin of, in Navaho myth, 93
+
+_Death Goddess_ of the Apache, 34
+
+_Deer_ in Apache myth, 35
+
+_Deerskin_, Apache paintings on, 20
+in Navaho myth, 91, 92, 94, 96, 97
+masks of god personators, 48
+used in maternity belt, 39
+
+_Deilget_, an Antelope monster, 99, 106
+
+_Depe{~COMBINING BREVE~}nsa_, a Navaho sacred mountain, 91
+
+_Descent_ among the Apache, 22, 132
+among the Navaho, 136
+_See_ INHERITANCE
+
+_Designs_, pottery, of Navaho gods, 95
+_See_ ORNAMENT
+
+_Digi{~COMBINING BREVE~}n._ _See_ HOLY PEOPLE
+
+_Dine{~COMBINING BREVE~}_, Navaho tribal name, 97, 138
+
+_Directions._ _See_ CARDINAL POINTS
+
+_Disease_, how expelled by Jicarillas, 60
+how regarded by Apache, 29, 35
+origin of, in Navaho mythology, 93
+God of, of Apache, 33
+_See_ Medicine; Medicine-men; Tubadzischi{~COMBINING BREVE~}ni
+
+_Divorce_ among the Jicarillas, 55
+_See_ MARRIAGE
+
+_Doh._ _See_ FLY
+
+_Dokli{~COMBINING BREVE~}ni._ _See_ NABAKELTI
+
+_Dokooslit_, a Navaho sacred mountain, 91
+
+_Do__n__i Tli{~COMBINING BREVE~}shi Noilta__n__sh._ _See_ DAS LAN
+
+_Dreamer._ _See_ BILH AHATI{~COMBINING BREVE~}NI
+
+_Dreams_, ceremonies affected by, 133
+God of, in Apache cosmology, 31
+_See_ VISIONS
+
+_Dress._ _See_ CLOTHING
+
+_Drowning_, rescue from, attributed to gods, 109
+
+_Drum_, basket, of the Jicarillas, 57
+basket, used in Navaho Night Chant, 119, 121
+medicine, of Apache, 11
+used in Apache dance, 48
+
+_Dry-paintings_ of the Apache, 41, 47
+of the Jicarillas, 56, 57
+of the Navaho, 78, 79, 115, 119-123, 138
+
+_Dutli{~COMBINING BREVE~}shi Nali{~COMBINING BREVE~}n_, Turquoise Girl, 31, 34
+_See also_ TURQUOISE WOMAN
+
+_Dutli{~COMBINING BREVE~}shi Skhin_, Turquoise Boy, 31, 33
+
+_Dwellings_ of the Apache, 131
+of the Jicarillas, 54, 134
+of the Navaho, 74-76, 80-81, 136, 138
+_See_ HOGAN; HOUSES; TIPIS
+
+_Eagle_, feathers of, in Jicarilla myth, 63-64, 68
+feathers of, in Navaho myth, 100
+feathers of, in puberty rite, 46
+giant, in Jicarilla myth, 66-68
+giant, in Navaho myth, 106
+
+_Eagle People_, how supplicated, 40
+
+_Earth_, creation of, in Apache myth, 26
+
+_Earth Daughter_ of Apache mythology, 27, 28
+
+_Earth God_ of Navaho mythology, 98
+
+_Earth Messengers_ of Apache mythology, 31, 32
+
+_Elk_ in Jicarilla mythology, 65
+
+_Enasho Dilhkli{~COMBINING BREVE~}shen_, an Apache deity, 31, 34
+
+_Estsan Natleshin_, a Jicarilla deity, 62, 135
+
+_Evil-spirit Chant_ of the Navaho, 78
+
+_Evil spirits_ banished in Night Chant, 119-120
+
+_Face-painting_ of Jicarilla dancers, 59
+
+_Fasting_ by Apache medicine-men, 32
+
+_Fear_ of Apache by other tribes, 6
+unknown to Apache, 14
+
+_Feather Chant_ of the Navaho, 78
+
+_Feathers_, eagle, in Jicarilla myth, 63-64, 68
+eagle, in Navaho myth, 100
+eagle, in puberty rite, 46
+employed in dry-painting, 120
+Jicarilla headdress of, 54
+turkey, prayer-sticks of, 117
+
+_Feather wands_ in Night Chant, 118, 119
+
+_Fermentation_ by Apache, 19-20
+
+_Fire_, how made by Apache, 14, 18
+in Jicarilla mythology, 63, 64
+mythic origin of, 69
+used in God Dance, 49
+used in Jicarilla ceremony, 58
+used in Night-Chant ceremony, 116
+used at Yebichai Dance, 122
+
+_Fireflies_ in Jicarilla mythology, 69
+
+_Fire God_ of the Navaho, 103-104
+
+_Fire-sticks_ in Jicarilla mythology, 64, 65
+
+_First Man._ _See_ ASTSE HASTIN
+
+_First Woman._ _See_ ASTSE ESTSAN
+
+_Fish_ tabooed by Apache, 20
+tabooed by Jicarillas, 135
+
+_Flint_ clothing in Jicarilla myth, 63
+
+_Flood_ in Apache myth, 27-28
+in Jicarilla mythology, 61
+in Navaho mythology, 88, 90
+
+_Florida_, Apache prisoners sent to, 10
+
+_Flutes_ mentioned in Navaho myth, 84
+
+_Fly_ (Doh) in Apache myth, 26, 27
+
+_Fog._ _See_ CLOUDS; RAIN
+
+_Food_ of the Apache, 14-16, 19, 20, 131, 140
+of the Jicarillas, 134, 140
+of the Navaho, 76, 140
+terms for, 139-140
+used during maturity rite, 125
+_See_ TABOO
+
+_Foot-racing_ at time of Night Chant, 122
+in Navaho myth, 107
+
+_Fort Apache_, Apache scouts at, 10
+Coyoteros placed near, 8
+
+_Fort Apache agency_, number of Apache at, 131
+
+_Fort Sill_, Apache sent to, 10
+Chiricahua at, 131
+
+_Fort Sumner_, New Mexico, 83
+_See_ BOSQUE REDONDO
+
+_Fort Wingate_, Apache surrender at, 9
+Navaho arrive at, 83
+
+_Four_, an Apache sacred number, 36, 41-43
+
+_Fox People_ of the Navaho, 84, 95
+
+_Frightening_ the patient in Night Chant ceremony, 119
+
+_Fringe Mouths_, Navaho deities, 109, 113, 114, 123
+
+_Frogs_, creation of, in Navaho myth, 90
+
+_Fungi_ eaten by Apache, 19
+
+_Fun-maker._ _See_ CLOWN
+
+_Furniture_ of the Navaho, 76
+
+_Gage{~COMBINING BREVE~}._ _See_ CROW
+
+_Gambler_ in Navaho mythology, 111
+
+_Gamblers_ present at Night Chant, 122
+
+_Ga__n__askiai_, a Navaho god, 114
+represented in dry-painting, 121
+
+_Garces_, Francisco, on the Apache, 4
+
+_Gaun_, Apache gods, 31, 35
+
+_Genesis_ of Navaho clans, 137
+of the Apache, 23-35, 133
+of the Jicarillas, 60-62, 135
+of the Navaho, 83-98, 138
+
+_Geronimo_, capture of, 10
+raids by Apache under, 9, 10
+
+_Ghost Dance_ identified with Dance of Gods, 48
+
+_Giants_ in Navaho mythology, 98, 105-106
+_See_ MONSTERS
+
+_Girl Dance_ among Apache, 46
+
+_Goddesses_, how personated in Navaho ceremony, 111
+
+_Gods_, Indian belief in power of, 45
+of the Apache, 31, 35
+personated in Apache ceremony, 41
+_See_ DANCE; HOLY PEOPLE; MYTHOLOGY;  RELIGION
+
+_Gopher_ in Jicarilla mythology, 65, 66
+
+_Goshonne_, Apache medicine-man, 37, 38
+
+_Gourd_ drinking cups of Apache, 21
+
+_Government_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ CHIEFS; POLITICAL ORGANIZATION
+
+_Grasshopper People_ of Navaho myth, 100, 103
+
+_Graves_ of the Apache, 133
+_See_ MORTUARY CUSTOMS
+
+_Gray God._ _See_ HASCHE{~COMBINING BREVE~}LAPAI
+
+_Great Dipper._ _See_ BIG DIPPER
+
+_Green things_ created by Turquoise Girl, 34
+
+_Guadalupe Hidalgo_, treaty of, 7
+
+_Habitat_ of the Apache, 14
+
+_Habitations._ _See_ DWELLINGS; HOGAN;  HOUSES; TIPIS
+
+_Hadilhkih._ _See_ LIGHTNING
+
+_Hadintin Nali{~COMBINING BREVE~}n_, Pollen Girl, in Apache myth, 27-29, 31
+functions of, 34-35
+invoked by Apache, 43
+
+_Hadintin Skhin_, Pollen Boy, in Apache myth, 3, 24-31, 96, 133
+function of, 33
+invoked by Apache, 43
+_See also_ POLLEN; TADITIN
+
+_Hair-cutting_ as a sign of mourning, 55, 135
+
+_Hair-dressing_ of girls during maturity rite, 124
+of the Apache, 131
+of the Jicarillas, 59, 134
+of the Navaho, 136
+
+_Hair-washing_ ceremony of the Navaho, 125
+
+_Haisndayin_, Jicarilla tribal name, 62, 65, 135
+
+_Handicrafts_, terms for, 141
+_See_ ARTS; BASKETRY; INDUSTRIES;  POTTERY; SILVER-WORK
+
+_Happiness Chant_ of the Navaho, 78, 106-111
+
+_Harvest Dance_ of the Apache, 133
+
+_Harvest God_ of the Apache, 28
+of the Navaho, 105, 113, 121
+_See_ GANASKIDI
+
+_Harvests_ prayed for by Apache, 34
+_See_ CROPS
+
+_Haschebaad_, a Navaho goddess, 114
+personated in Night Chant, 116-120
+represented in dry-painting, 119, 121, 123
+significance of, 111
+
+_Haschebaku{~COMBINING BREVE~}__n_ personated in Night Chant, 120
+represented in dry-painting, 119, 121
+
+_Hasche{~COMBINING BREVE~}lapai_ personated in Night Chant, 116
+
+_Hasche{~COMBINING BREVE~}lti_ in Navaho mythology, 92-94, 96, 97, 113, 115
+personated in Night Chant, 116-120
+represented in dry-painting, 119, 121
+
+_Hasche{~COMBINING BREVE~}zhini_, Navaho Fire God, 103-104
+
+_Haschi{~COMBINING BREVE~}n Di{~COMBINING BREVE~}lhili_, a god of creation, 69
+
+_Haschogan_, Navaho House Gods, 92-93, 95-97, 103-104, 121
+
+_Hashke Ni{~COMBINING BREVE~}lnte_, Apache medicine-man, 29
+
+_Hashkli{~COMBINING BREVE~}shni_ clan, origin of, 97, 137
+
+_Havasupai_, Apache name for, 134
+baskets of, among Navaho, 77
+Navaho name for, 138
+
+_Hawk People of the Navaho_, 84, 88
+
+_Head-dress_ of the Apache, 131
+_See_ CAPS; HAIR-DRESSING; MEDICINE CAP
+
+_Healing rites._ _See_ MEDICINE
+
+_Health_, God and Goddess of, of Apache, 27, 28, 33
+_See_ HADINTIN SKHIN
+
+_Hermaphrodites_ in Navaho myth, 85
+
+_Hills_, creation of, in Apache myth, 27, 28
+_See_ MOUNTAINS
+
+_History_ of the Apache, 3-23
+of the Navaho, 81-83
+
+_Hochonchi Hatal._ See Evil-spirit Chant
+
+_Hogan_, the Navaho house, 74, 136
+_See_ DWELLINGS; HOUSES; TSI{~COMBINING BREVE~}NDI HOGAN
+
+_Holy People_ of Navaho mythology, 83-84, 91, 94-96, 111-113, 115
+
+_Home life_ of the Navaho, 76
+
+_Honesty_, how regarded by the Navaho, 82
+
+_Hopi_, Apache name for, 134
+Apache raids in country of, 14
+Navaho name for, 138
+visited by Garces, 4
+
+_Horse-racing_ at time of Night Chant, 122
+
+_Horses_, accoutrement of, ornamented by Navaho, 77
+branded with sacred symbol, 42, 44
+sacrificed at graves, 55, 81, 134, 135
+used as doctors' fees, 41
+used in marriage settlement, 126, 133, 137-138
+
+_Horse-thieving_ by the Navaho, 82
+
+_Hostilities_ of the Apache, 6-23
+of the Navaho, 81-83
+
+_House Gods._ _See_ HASCHOGAN
+
+_Houses_, medicine, of the Jicarillas, 57
+of the Apache, 13-14, 44, 45
+of the dead burned by Jicarillas, 55
+owned by Navaho women, 76
+_See_ Dwellings; Hogan; Tipis
+
+_Hozhoni Hatal._ _See_ HAPPINESS CHANT
+
+_Humming-bird_ in Apache myth, 26, 30
+
+_Hunchback gods_ of the Navaho, 105, 121
+
+_Hunting_ by the Jicarillas, 54, 55, 134-135
+
+_Images_ used by Apache, 40-41, 133
+
+_Implements_, Jicarilla, origin of, 69
+of the Apache, 17
+
+_Incantation_ used in treating disease, 36
+
+_Indian Office_, policy of, regarding Apache, 8
+
+_Industries_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ ARTS; HANDICRAFTS
+
+_Inheritance_ among Apache, 22
+among Jicarillas, 55
+_See_ DESCENT
+
+_Initiation_ into Yebichai order, 120, 121
+
+_Intellect_, Goddess of, of Apache, 34
+
+_Intoxicants_ used by Apache, 19
+
+_Iron-working_ by the Navaho, 77
+
+_Irrigation_ practised by Navaho, 74
+
+_Isleta_, Navaho name for, 138
+
+_Itsa._ _See_ EAGLE
+
+_Itsad Nde{~COMBINING BREVE~}yu._ _See_ EAGLE PEOPLE
+
+_Jemez_, Navaho name for, 138
+people among Navaho, 137
+
+_Jet_ in Navaho mythology, 91, 97, 103, 104, 115
+_See_ LIGNITE
+
+_Jewelry_ of the Navaho, 76-77
+
+_Jewels_ in Navaho mythology, 94, 115
+_See_ ABALONE; JET; MOSS AGATE; PEARL; QUARTZ CRYSTAL; SHELL;  TURQUOISE
+
+_Jicarillas_, account of the, 51-69
+population of the, 131
+tribal summary of the, 134
+vocabulary of the, 139-144
+
+_Juan Jose_, an Apache chief, 6
+
+_Juh_, raids by Apache under, 9
+
+_Juniper berries_ used by Apache, 19
+
+_Kage._ _See_ CROW
+
+_Kearny_, Col. S. W., cited, 82
+
+_Kedan_, Navaho ceremonial paraphernalia, 116-118
+
+_Keldi__n__she{~COMBINING BREVE~}n._ _See_ SKUNK
+
+_Kinni{~COMBINING BREVE~}nikai_, a Navaho locality, 114
+
+_Ki{~COMBINING BREVE~}nya Ani_ clan, origin of, 97, 137
+
+_Kiowa_, Jicarilla name for, 135
+
+_Kiowa Apache_, population of, 131
+
+_Kleganaai_, the Moon, in Apache myth, 31
+
+_Klehonaai_, the Moon, in Navaho myth, 92
+_See_ KLENAAI; MOON
+
+_Kleje Hatal._ _See_ NIGHT CHANT
+
+_Klenaai_, the Moon, in Jicarilla myth, 60, 62, 135
+_See_ KLEGANAAI; KLEHONAAI; MOON
+
+_Kli{~COMBINING BREVE~}shcho Nali{~COMBINING BREVE~}n_, Snake Girl, symbolized on maternity belt, 39
+
+_Knives_ in Navaho ceremony, 118
+in Navaho myth, 105
+
+_Kobadjischini_, a Jicarilla god, 56, 62-68, 135
+_See_ TOBADZISCHI{~COMBINING BREVE~}NI; TUBADZISCHI{~COMBINING BREVE~}NI
+
+_Kolhkahi__n_, a Jicarilla division, 54, 135
+
+_Kosdilhkih._ _See_ BLACK CLOUD
+
+_Kowa_, the Apache house, 13-14, 44-45
+_See_ DWELLINGS
+
+_Kuterastan_, Apache creator, 20, 24-30, 32, 34, 38, 43, 45, 133
+
+_Laguna_, Navaho name for, 138
+
+_Language._ _See_ VOCABULARY
+
+_La Plata mountain_, mythic creation of, 91
+
+_Leggings_, deerskin, of the Navaho, 77
+_See_ CLOTHING
+
+_Lightning_ in Apache myth, 24, 25, 27, 28, 30-33
+in Jicarilla myth, 67
+in Navaho myth, 97, 102, 107, 115
+represented in dry-paintings, 47
+symbolized on maternity belt, 39, 40
+
+_Lightning arrows_ in Navaho myth, 105
+
+_Lightning-stroke_, how treated by Apache, 40
+
+_Lignite_ in Navaho myth, 103
+_See_ JET
+
+_Little Colorado river_, creation of, in Navaho myth, 90
+
+_Lizards_, creation of, in Navaho myth, 90
+
+_Llaneros_, a band of Jicarillas, 54
+
+_Locust_ in Navaho mythology, 89, 90
+
+_Locust People_ of the Navaho, 84
+
+_Loin-cloth_ of the Apache, 131
+
+_Magpie_ in Navaho myth, 113
+
+_Maguey._ _See_ MESCAL
+
+_Mai Hatal._ _See_ COYOTE CHANT
+
+_Maineli__n__._ _See_ GOPHER
+
+_Man-eating Bird_, a Navaho monster, 99
+
+_Mangas Coloradas_, an Apache warrior, 7
+
+_Ma__n__sche{~COMBINING BREVE~}._ _See_ SPIDER
+
+_Manuelito_, chief of the Navaho, 81
+
+_Manzanita_ used by Apache, 19
+
+_Maricopa_ in Apache war, 7
+Navaho name for, 138
+
+_Marriage_ among the Apache, 133
+among the Jicarillas, 54, 135
+among the Navaho, 125-127, 136-137
+and property among Apache, 22-23
+restrictions among Apache, 22
+_See_ WOMEN
+
+_Masks_ of Apache dancers, 47, 48
+of Navaho gods, 111, 114, 115
+used in Night Chant, 116, 119-123
+
+_Maternity belt_ of Apache, 38-39
+
+_Maturity._ _See_ PUBERTY
+
+_Meal, sacred_, carried by Hasche{~COMBINING BREVE~}lti, 121
+used in dry-painting, 119, 120
+used in Jicarilla ceremony, 59
+used in Night Chant, 117
+_See also_ CORN-MEAL
+
+_Medicine_, dry-paintings used in, 47
+
+_Medicine cap_ used by Apache, 40
+
+_Medicine ceremonies_, God Dance a part of, 48
+of the Jicarillas, 56, 57, 135
+of the Navaho, 77-79
+_See_ NIGHT CHANT
+
+_Medicine craze._ _See_ MESSIAH CRAZE
+
+_Medicine Dance_ of the Apache, 133
+
+_Medicine hogan_ of the Navaho, 116
+
+_Medicine-making_ in Jicarilla myth, 57
+
+_Medicine-men_ and ceremonies, 133
+communicate with gods, 32
+employment of, in puberty rites, 46, 125
+marriage ceremony conducted by, 138
+Navaho, functions of, 79-80
+of the Apache, 35-42, 132
+participate in Night Chant, 116-124
+
+_Medicine performance_ of the Jicarillas, 57
+
+_Medicine plants_, how gathered, 133
+
+_Medicine practices_ of the Apache, 35-42
+
+_Medicine skin_ of the Apache, 29-36
+
+_Meriwether_, Gov. David, treats with Navaho, 81
+
+_Mescal_ harvest of the Apache, 15-19
+intoxicant made from, 20
+
+_Mescalero reservation_, Chiricahua sent to, 9
+_See_ BOSQUE REDONDO
+
+_Mescaleros_ confined at Bosque Redondo, 83
+depredations by, 83
+flee from reservation, 9
+Jicarilla name for, 135
+plan to place Arizona Apache with, 7
+population of the, 131
+
+_Mesquite pods_ eaten by Apache, 19
+
+_Messiah craze_ among Apache, 10, 38, 42-46
+Apache houses affected by, 131
+basketry designs affected by, 20-21
+
+_Metal-work_ of the Navaho, 76-77
+
+_Mexican_ captives enslaved by Navaho, 82
+coins used in Navaho silver-work, 77
+
+_Migration_, traditional, of the Jicarillas, 62
+
+_Miles_, Gen. N. A., subdues Apache, 10
+
+_Milky Way_ in Apache myth, 34, 134
+in Navaho myth, 93
+
+_Miracle performers_ of Apache myth, 32
+of Jicarilla myth, 62-68
+of Navaho myth, 98
+
+_Miraculous personages_ of Apache myth, 133
+of Jicarilla myth, 135
+of Navaho myth, 138
+_See_ GODS
+
+_Moccasins_, cross and crescent on, 42
+_See_ CLOTHING
+
+_Modesty_ of Apache women, 16
+
+_Mohave_, Jicarilla name for, 135
+Navaho name for, 138
+_See_ APACHE-MOHAVE
+
+_Monsters_ in Apache mythology, 32
+in Jicarilla mythology, 63-68, 135
+in Navaho mythology, 89, 90, 138
+_See_ GIANTS; WATER MONSTERS
+
+_Months_, names of, 141
+
+_Moon_, creation of, in Apache myth, 30, 31
+creation of, in Navaho myth, 92
+
+_Moon God._ _See_ KLEGANAAI; KLEHONAAI; KLENAAI
+
+_Moons_, names of, 141
+
+_Mortars_ in Navaho myth, 103
+
+_Mortuary customs_ of the Apache, 133
+of the Jicarillas, 55, 135
+of the Navaho, 80, 138
+
+_Moss agate_ in Navaho mythology, 92
+
+_Mother-in-law_, taboo of, among Navaho, 126
+
+_Mountain Chant_ of the Navaho, 78, 79
+
+_Mountain lion_, in Jicarilla myth, 64
+in Navaho myth, 97
+skin of, used in maternity belt, 39
+
+_Mountain Lion People_ of the Navaho, 84, 87, 90
+
+_Mountain sheep_ in Navaho myth, 113-114
+
+_Mountains_, mythic creation of, 28, 90-91
+sacred, in Navaho myth, 84, 88, 90-91, 93, 94, 98
+
+_Mourning_ by the Jicarillas, 55-56, 135
+_See_ MORTUARY CUSTOMS
+
+_Muhr_, A. F., acknowledgments to, xx
+
+_Mummies_ in cliff-ruins, 74-75
+
+_Murder_ among the Apache, 45
+
+_Musical instruments_ of the Jicarillas, 56-57
+_See_ DRUMS; FLUTES; RATTLES
+
+_Myers_, W. E., acknowledgments to, xx
+
+_Mythology_, Apache, basket designs and, 21
+of the Apache, 23-35
+of the Jicarillas, 56-57, 60-69
+of the Navaho, 83-106
+_See_ CEREMONIES; GENESIS; RELIGION
+
+_Nabakelti_, Apache medicine-man, 10-12
+
+_Nacholecho._ _See_ TARANTULA
+
+_Names_ adopted by Apache, 42
+native, of Indian tribes, 134, 135, 138
+of dead tabooed, 34
+of the moons or months, 141
+
+_Nane_, conference with, 7
+raids by Apache under, 9
+
+_Naste{~COMBINING BREVE~}lh_ in Apache myth, 31
+
+_Natoi Hatal._ _See_ SHOOTING CHANT
+
+_Natural phenomena_, terms for, 142
+
+_Navaho_, account of the, 71-127
+and Apache paintings compared, 41
+and Apache relationship, 3
+and Jicarilla ceremony compared, 53, 54, 56
+Apache name for, 134
+character of ceremonies of, 4
+character of the, xx
+hair-dress of the, 134
+Jicarilla name for, 135
+origin of the, 3
+trade of Jicarillas with, 135
+tribal summary of the, 136
+vocabulary of the, 139-144
+
+_Naye{~COMBINING BREVE~}nayezgani_, a Jicarilla god, 55-57, 62-68, 135
+
+_Naye{~COMBINING BREVE~}nezgani_, Apache and Navaho deity, 3, 31, 133, 138
+birth and adventures of, 32, 98-106
+personated in Night Chant, 118
+represented in Apache painting, 20
+symbolized on maternity belt, 39
+
+_Nde_, Apache tribal name, 134
+
+_Ndidilhkizn_, Lightning Maker, in Apache myth, 25, 27, 28
+symbolized on medicine cap, 40
+
+_Ndisagocha__n_, Lightning Rumbler, in Apache myth, 25, 28
+
+_Nervousness_ treated by Apache, 40
+
+_New Mexico_, Chiricahua flee to, 9
+plan to remove Apache to, 7
+
+_New Mexico_, raids by Victorio in, 9
+
+_Night Chant_ of the Navaho, 78, 79, 111-124
+
+_Night Girl_ of Apache myth, 30, 31
+
+_Nigostu{~COMBINING BREVE~}n_, the Earth, in Apache myth, 26
+
+_Nigostu{~COMBINING BREVE~}n Bika Binalze._ _See_ EARTH MESSENGERS
+
+_Nigostu{~COMBINING BREVE~}n Nali{~COMBINING BREVE~}n._ _See_ EARTH DAUGHTER
+
+_Ni{~COMBINING BREVE~}lchi._ _See_ WINDS
+
+_Nilchidilhkizn_, the Apache Wind God, 25, 27, 31, 35
+
+_Nichitso_, a Jicarilla Whirlwind god, 61
+
+_Nokuse._ _See_ BIG DIPPER
+
+_Number_, sacred, of Apache, 36, 41-43
+
+_Numerals_, Southern Athapascan, 142
+
+_Obscenity_ of Jicarilla clowns, 59
+
+_Ocean_, creation of, in Apache myth, 33, 133
+creation of, in Navaho myth, 90
+
+_Ojo Caliente_, Apache of, 9
+Victorio surrenders at, 9
+
+_Oklahoma_, Apache sent to, 10
+population of Apache in, 131
+
+_Olleros_ band of Jicarillas, 54
+
+_Onions_, wild, eaten by Apache, 19
+
+_Opuntia._ _See_ PRICKLY PEAR
+
+_Orientation_ in sweating ceremony, 118
+of baskets in ceremony, 77
+of buffalo skin in ceremony, 57
+of Jicarilla ceremonial enclosure, 57
+of Navaho hogans, 80, 136
+of sacred skins in Navaho myth, 92
+of wedding basket, 126
+
+_Origin._ _See_ GENESIS
+
+_Ornamentation_ of Apache caps, 131, 133
+
+_Ornaments_ of the Navaho, 136
+
+_Ovens_, mescal, used by Apache, 17
+
+_Owl_ in Jicarilla myth, 62
+in Navaho myth, 115
+
+_Owl People_ of the Navaho, 84
+
+_Painting_, Apache, on deerskin, 20
+of bodies by Yebichai dancers, 122
+of skins in Navaho myth, 115
+_See_ DRY-PAINTINGS; FACE-PAINTING
+
+_Paiute_, baskets of, among Navaho, 77
+
+_Papago_, Garces among the, 4
+in Apache war, 7
+Navaho name for, 138
+
+_Paralysis_ treated by Apache, 47
+
+_Pasquin_, conference with, 7
+
+_Peaches_, an Apache man, 22
+
+_Pearl_ in Navaho creation myth, 92
+
+_Personal terms_, Southern Athapascan, 143
+
+_Pesqueira_, Don Ignacio, cooeperates against Apache, 7
+
+_Pestles_ in Navaho myth, 103
+
+_Phillips_, W. W., acknowledgments to, xx
+
+_Phratries_ among the Navaho, 136
+
+_Picuris_ mentioned in Jicarilla myth, 68
+
+_Pigeon_ in Apache myth, 27, 28
+
+_Pima_, Apache name for, 134
+Garces among the, 4
+in Apache war, 7
+Jicarilla name for, 135
+Navaho name for, 138
+
+_Pinalenos_ established at San Carlos, 8
+
+_Pine Squirrel People_ of the Navaho, 84
+
+_Pine-squirrel_ pouch of Hasche{~COMBINING BREVE~}lti, 121
+
+_Pinon_, creation of, in Apache myth, 27
+nuts of, eaten by Apache, 19
+pollen of, used by Apache, 38
+tea made from bark of, 19
+used in ceremonial enclosure, 57
+used for mythic water bottle, 21, 27, 30
+water bottles coated with gum of, 132
+
+_Pipes_ in Navaho myth, 103, 108-110, 115
+
+_Plains Indians_, Jicarilla name for, 135
+
+_Plains People_, a Jicarilla band, 54
+
+_Plants_ used in medicine, 36
+
+_Poisoned tobacco_ in Navaho myth, 103
+
+_Political organization_ of the Apache, 132
+of the Jicarillas, 135
+of the Navaho, 136
+_See_ CHIEFS; GOVERNMENT
+
+_Pollen_, deification of, 3
+gathering of, by Apache, 133
+god personators sprinkled with, 49
+in Navaho mythology, 84, 91, 94
+use of, by Apache, 34, 38-41, 43, 133
+used in childbirth, 39, 40
+used in marriage ceremony, 126
+used in Night Chant, 119
+used in puberty rite, 46
+_See_ HADINTIN NALI{~COMBINING BREVE~}N; HADINTIN SKHIN;  TADITIN
+
+_Polygamy_ among the Apache, 13-14
+among the Jicarillas, 55
+among the Navaho, 76
+
+_Population_ of the Apache, 13, 131
+of the Jicarillas, 134
+of the Navaho, 136
+
+_Porcupine_ in Navaho myth, 97
+
+_Potatoes_, wild, eaten by Apache, 19
+
+_Pottery_ made by Navaho gods, 95
+of the Apache, 20
+of the Jicarillas, 135
+of the Navaho, 76, 77, 136
+
+_Pouch_ for image used by Apache, 41
+for meal used by Hasche{~COMBINING BREVE~}lti, 121
+for medicine used by Navaho, 77, 120
+for pollen among Apache, 38
+
+_Prayers_, how symbolized by Apache, 3
+in Navaho ceremonies, 138
+Navaho, character of, 77-78
+of the Apache, 34-37, 133
+on erection of hogan, 136
+to animal spirits, 39
+
+_Prayer-sticks_ of turkey feathers, 117
+_See_ KEDAN
+
+_Precious Stone deities_ of the Navaho, 96
+_See_ JEWELS
+
+_Presidios_ established to check Apache, 5
+
+_Prickly pears_ eaten by Apache, 19
+
+_Property_ of women among Navaho, 76
+
+_Property marks_ of Apache, 18
+
+_Property right_ among Apache, 22
+among Jicarillas, 55
+
+_Prophecies_ of Apache medicine-man, 45
+of death among Apache, 38, 45
+
+_Puberty ceremony_, God Dance a part of, 48
+in Navaho mythology, 94-95
+of the Apache, 46, 133
+of the Jicarillas, 56, 135
+of the Navaho, 124-125
+
+_Pueblos_, Apache name for, 134
+Apache raids against, 14
+baskets exchanged with, 54
+ceremonies of the, 4
+hair-dress of, 134
+incorporated by Navaho, 75, 137
+Jicarilla ceremony borrowed from, 54, 135
+Jicarilla name for, 135
+Jicarillas trade with, 134, 135
+
+_Purity_ symbolized by Apache, 34
+
+_Quartz crystal_ in Navaho creation myth, 92
+
+_Races._ _See_ FOOT-RACING
+
+_Racing songs_ of the Navaho, 125
+
+_Rafts_ mentioned in Navaho myth, 85
+
+_Rain_ furnished by Yolkai Estsan, 96
+in Jicarilla mythology, 67
+man born of, in Navaho myth, 84
+
+_Rainbow_ in Jicarilla mythology, 63
+in Navaho mythology, 96, 102
+represented in dry-painting, 119, 121, 123
+
+_Rain Boy_ and Girl of Navaho myth, 96
+
+_Rain Dance_ of the Apache, 33, 133
+
+_Rain God_ of the Apache, 35
+of the Navaho, 107, 115, 120
+_See_ TONENILI
+
+_Rattles_ mentioned in Navaho myth, 112
+
+_Red river_ of Navaho mythology, 89
+
+_Reeds_, use of, in Navaho myth, 88, 100
+
+_Religion_ of the Apache, 29, 42, 133
+_See_ AFTER-WORLD; CEREMONIES; MESSIAH CRAZE; MYTHOLOGY
+
+_Religious character_ of the Navaho, 79
+
+_Reptiles_, creation of, in Navaho myth, 90
+
+_Rio Grande_, creation of, in Navaho myth, 90
+
+_Ritual._ _See_ CEREMONIES; MYTHOLOGY; RELIGION
+
+_Rivers_, creation of, in Apache myth, 28
+creation of, in Navaho myth, 90
+
+_Rolling Stone_, a mythical monster, 68, 99, 106
+_See_ BUMPING ROCKS
+
+_Ruins_, pueblo, in Navaho mythology, 96
+
+_Running_, symbolic in puberty rite, 47
+
+_Sacrifice_ of property at death, 55, 81, 134, 135
+
+_Saddle bags_, sacred symbol prescribed for, 44
+
+_Sait Nde_, a Jicarilla division, 54, 135
+
+_Salt_ tabooed during puberty rite, 47, 125
+
+_Salvador_, an Apache, conference with, 7
+
+_San Carlos_, Apache established at, 8, 9
+Apache flee from, 9
+
+_San Carlos agency_, number of Apache under,  131
+
+_San Carlos Apache_, native name of, 134
+
+_San Carlos reservation_, property disputes on,  23
+
+_Sand altars._ _See_ DRY-PAINTINGS
+
+_Sandia_, Navaho name for, 138
+
+_Sand People_, a Jicarilla band, 54
+
+_San Felipe_, Navaho name for, 138
+
+_San Ildefonso_, Navaho name for, 138
+
+_San Juan_, Navaho name for, 138
+
+_San Juan river_, creation of, in Navaho myth, 90
+
+_San Xavier del Bac_, mission of, 4
+
+_Santa Clara_, Navaho name for, 138
+
+_Santo Domingo_, Navaho name for, 138
+
+_Scalp bounty_ offered, 6
+
+_Scalping_ mentioned in Navaho myth, 107
+
+_Scouts_, Apache, at Fort Apache, 10
+
+_Scratching_ prohibited during maturity rite, 47, 125
+
+_Seed planting_ in Navaho mythology, 85, 86, 90, 96
+
+_Seeds_ borne by Ganaskidi, 121
+how prepared by Apache, 15
+_See_ CORN
+
+_Sheep_ of the Navaho, 73, 74
+purchased for Navaho, 83
+used in marriage settlement, 126
+
+_Shell_ beads mixed with pollen, 38
+beads of the Navaho, 77
+ornaments of the Navaho, 136
+symbolic of prayer, 34
+used as medicine bowl, 117, 120
+used in puberty rite, 46, 47
+white, in Navaho myth, 84, 91, 92,  97, 101, 103, 104, 108, 115
+_See_ YOLKAI ESTSAN; YOLKAI NALI{~COMBINING BREVE~}N
+
+_Shield_ of Navaho Sun God, 103
+
+_Shirts._ _See_ CLOTHING
+
+_Shooting Chant_ of the Navaho, 78
+contest in Navaho myth, 107, 108
+
+_Shrines_ of the Apache, 133
+
+_Sia_, Navaho name for, 138
+
+_Sierra Madre_, Apache captured in, 10
+
+_Silver_ ornaments used in marriage settlement, 126
+
+_Silver-work_ of the Navaho, 76-77, 136
+
+_Si{~COMBINING BREVE~}snaji{~COMBINING BREVE~}ni_, a Navaho sacred mountain, 90
+
+_Skin_, painted, of Apache, 29-35
+_See_ ANTELOPE SKIN; BUFFALO SKIN; DEERSKIN
+
+_Skirts_, sacred, used in childbirth, 39
+_See_ CLOTHING
+
+_Skunk_ in Jicarilla mythology, 61
+
+_Sky_, creation of, in Apache myth, 27, 28
+creation of, in Navaho myth, 91
+
+_Sky God_ of the Apache, 27, 28, 31, 33
+of the Navaho, 98
+
+_Sky Messengers_ of Apache myth, 31, 32
+
+_Slaves_ made of captives by Navaho, 82
+
+_Small Dipper_, creation of, in Navaho myth, 93
+
+_Smoking._ _See_ PIPES; TOBACCO
+
+_Snake Girl._ _See_ KLI{~COMBINING BREVE~}SHCHO NALI{~COMBINING BREVE~}N
+
+_Snake, Great_, in Navaho myth, 97
+in Jicarilla myth, 56, 58, 64
+in Navaho myth, 90, 102
+represented in Jicarilla dry-painting, 57
+
+_Snake People_ in Navaho myth, 111
+
+_Snipe Man_ in Navaho myth, 102
+
+_Social customs_ of the Jicarillas, 55
+_See_ MARRIAGE; MORTUARY CUSTOMS;  PUBERTY; WOMEN
+
+_Songs_ addressed to God of Health, 33
+employed in maturity rite, 46, 125
+in Apache ceremony, 41-42
+in Jicarilla myth, 57
+in Navaho ceremonies, 138
+in Navaho mythology, 84, 86, 94, 111, 112, 115
+in Night Chant, 118, 119, 121, 123, 124
+of Apache medicine-men, 32, 36
+of gods in Apache myth, 26, 27, 32
+of the Jicarillas, 58
+
+_Sonora_, Apache raids into, 14
+scalp bounty offered by, 6
+
+_Sorcery_, penalty for, among Jicarillas, 135
+_See_ WITCHCRAFT
+
+_Souls_, belief in, by Jicarillas, 56
+
+_Spanish_ missionaries and the Apache, 4, 6
+origin of Navaho metal-work, 136
+
+_Sparrow-hawk People_ in Navaho myth, 88
+
+_Spider_ in Jicarilla myth, 62
+
+_Spider Woman_ in Navaho myth, 100
+
+_Spirit Dance_ of the Apache, 48, 133
+
+_Spirits_, Navaho dread of, 80
+of the dead of the Apache, 134
+
+_Spruce_ used in Jicarilla ceremony, 57-60
+used in Navaho Night Chant, 118-120
+
+_Squashes_ represented in dry-painting, 121
+
+_Squirrel._ _See_ PINE SQUIRREL
+
+_Stars_, creation of, in Apache myth, 30
+in Navaho myth, 92-93
+
+_Stenatliha__n_, an Apache goddess, 20, 21, 24-33, 133
+represented in Apache painting, 20
+symbolized on maternity belt, 39, 40
+
+_Storage baskets_ of the Apache, 21, 132
+
+_Suicide_ among Apache, 14
+
+_Sumac_, berries used by Apache, 19
+used in making water bottles, 132
+
+_Sun_, creation of, in Apache myth, 30
+creation of, in Navaho myth, 92
+in Jicarilla mythology, 62
+the father of Twin Gods, 99
+_See also_ SUN GOD
+
+_Sunbeams_ in Navaho mythology, 96, 98
+
+_Sun-dogs_ in Navaho dry-painting, 79
+
+_Sunflower_, stalks of, used for flutes, 84
+
+_Sun God_ in Navaho mythology, 98-106
+_See_ CHEHONAAI; CHUGANAAI; CHUNNAAI
+
+_Sush Nalkai_, a Navaho mythic bear, 106
+
+_Sweat_, mythic creation from, 24, 25
+
+_Sweat-bath_ in Apache myth, 33
+in Night Chant ceremony, 117, 118
+
+_Sweat-house_ in Apache myth, 26-27
+in Navaho myth, 104
+
+_Symbol_ of faith among Apache, 43
+
+_Symbolism_, ancient, discarded by Apache, 44, 45
+color, of the Apache, 84
+color, of the Jicarillas, 60, 61, 64, 66
+color, of the Navaho, 84, 87, 90-92, 103, 115, 118
+on Apache caps, 131
+on Apache maternity belt, 38-39
+on Apache medicine skin, 20, 30-36
+
+_Taboo_ of bear and fish, 20, 135
+of conversation while masked, 123
+of flesh in puberty ceremony, 47
+of houses of the dead, 76
+of mother-in-law among Navaho, 126
+of names of the dead, 34
+of salt in puberty ceremony, 47, 125
+of scratching in puberty ceremony, 47, 125
+of _tsi{~COMBINING BREVE~}ndi hogan_ by Navaho, 81
+
+_Tadtitin_, Navaho name for pollen, 119
+_See_ HADINTIN; POLLEN
+
+_Talking God._ _See_ HASCHE{~COMBINING BREVE~}LTI
+
+_Taos_, Jicarilla contact with, 53
+mentioned in Jicarilla myth, 64
+Navaho name for, 138
+
+_Tarantula_ in Apache myth, 25
+
+_Tattooing_ among Apache, 42
+
+_Tazhi{~COMBINING BREVE~}._ _See_ TURKEY
+
+_Temperature_ of White Mountain reservation, 13
+
+_Texas_, Apache raids into, 9, 14
+
+_Tipis_ of the Jicarillas, 134
+
+_Tizwin._ _See_ TULAPAI
+
+_To Ahani clan_, origin of, 97, 137
+
+_Tobacco_ depicted in dry-painting, 121
+in Navaho myth, 103, 108-109, 115
+
+_Tobadzischi{~COMBINING BREVE~}ni_, a Navaho deity, 3, 138
+birth and adventures of, 98-106
+personated in Night Chant, 118
+_See also_ KOBADJISCHINI; TUBADZISCHI{~COMBINING BREVE~}NI
+
+_To Dichini clan_, origin of, 97, 137
+
+_Toi Hatal_. _See_ WATER CHANT
+
+_Tonenili_, Navaho Rain God, 107, 115
+personated in begging ceremony, 120
+
+_Tontos_, Apache name for, 134
+assigned to reservation, 8
+population of, 131
+subdued by Crook, 8
+
+_Tracking Bear_, a Navaho monster, 99
+
+_Trade_ of the Jicarillas, 54
+
+_Travelling_, Apache method of, 16, 17
+
+_Treaties_ with the Navaho, 82-83
+
+_Tree, Little_, in Jicarilla myth, 69
+
+_Trees_, creation of, in Apache myth, 27
+terms for, 143
+
+_Tsa__n__nati{~COMBINING BREVE~}_, Jicarilla clowns, 59
+
+_Tse{~COMBINING BREVE~}gyii_, a Navaho locality, 114, 116
+_See_ CANON DE CHELLY
+
+_Tse{~COMBINING BREVE~}nagai._ _See_ ROLLING STONE
+
+_Tse Nahali_, preying Mountain Eagle, 106
+
+_Tsetahi{~COMBINING BREVE~}dzilhtuhli_, a Navaho monster, 106
+
+_Tsilite{~COMBINING BREVE~}n._ _See_ COYOTE
+
+_Tsi{~COMBINING BREVE~}ndi_, meaning of, 80
+
+_Tsi{~COMBINING BREVE~}ndi hogan_ defined, 76
+taboo of, 81
+_See_ HOGAN
+
+_Tsotzilh_, a Navaho sacred mountain, 91, 105
+
+_Tubadzisci{~COMBINING BREVE~}ni_, an Apache deity, 31, 133
+function of, 33
+represented in Apache painting, 20
+symbolized on maternity belt, 39, 40
+_See also_ KOBADJISCHINI; TOBADZISCHI{~COMBINING BREVE~}NI
+
+_Tulapai_ drunk by the Apache, 19-20
+
+_Tule_, pollen of, used by Apache, 38
+
+_Tu Ntelh_, an Apache god, 40
+
+_Turkey_ in Apache myth, 28
+in Navaho myth, 88
+prayer-sticks with feathers of, 117
+
+_Turquoise_, bowl of, in Apache myth, 33
+clothing of, in Jicarilla myth, 63
+in Apache myth, 26
+in Jicarilla myth, 64
+
+_Turquoise_ in Navaho myth, 91, 92, 97, 101, 103, 104, 106-107, 115
+jewelry of the Navaho, 76
+lance of Apache War God, 32
+man born of, in Navaho myth, 84
+pipe in Navaho myth, 108
+
+_Turquoise Boy_ of Apache myth, 31, 33
+
+_Turquoise Woman_ of Navaho myth, 97
+_See_ DUTLI{~COMBINING BREVE~}SHI NALI{~COMBINING BREVE~}N
+
+_Turtle monster_ in Jicarilla myth, 64-65
+
+_Tus._ _See_ WATER BOTTLE
+
+_Twin Gods_ of the Navaho, 98
+_See_ NAYE{~COMBINING BREVE~}NEZOANI; TOBADZISCHI{~COMBINING BREVE~}NI
+
+_Tzes._ _See_ ELK
+
+_Tzilhki{~COMBINING BREVE~}chi Hatal._ _See_ MOUNTAIN CHANT
+
+_Tzilhnuhodihli_, sacred mountain, created, 91, 96, 98, 104, 105
+
+_Underworld_, Navaho origin in, 80, 83, 138
+_See_ GENESIS
+
+_Ute_, Jicarillas influenced by, 134
+Jicarilla name for, 135
+
+_Valleys_, creation of, in Apache myth, 28
+
+_Vegetation_ of White Mountain reservation, 13, 17
+_See_ TREES
+
+_Victorio_, conference with, 7
+surrender and death of, 9
+
+_Visions_, God of, in Apache cosmology, 31
+knowledge gained through, 32
+medicine-men influenced by, 42, 43
+
+_Vocabulary_, Southern Athapascan, 139-144
+
+_Walapai_ join in Apache hostilities, 8
+tribal name of, 5
+
+_Walnuts_ eaten by Apache, 19
+
+_War_ ceremonies, God Dance a part of, 48
+of extermination against Apache, 6, 7
+
+_War Gods_, Navaho. _See_ NAYE{~COMBINING BREVE~}NE{~COMBINING BREVE~}ZGANI;  TOBADZISCHI{~COMBINING BREVE~}NI
+
+_Washing_ of hands in marriage ceremony, 126, 127
+_See_ BATHING; HAIR-WASHING
+
+_Water_, miraculous creation of, 97, 137
+relation of Tubadzischi{~COMBINING BREVE~}ni with, 133
+Yolkai Estsan conceives from, 98
+_See_ YOLKAI ESTSAN
+
+_Water bottle_ in Apache myth, 27-28, 30
+in marriage ceremony, 126
+in Navaho myth, 94
+of the Apache, 16, 21, 132
+of the Navaho, 77
+sacred symbol prescribed for, 44
+
+_Water Chant_ of the Navaho, 78
+
+_Water God_ of the Apache, 33, 35
+_See_ RAIN GOD
+
+_Water Monsters_ in Navaho mythology, 87
+
+_Water Sprinkler_, a Navaho Rain God, 107, 115, 120
+
+_Weapons_, Jicarilla, origin of, 69
+
+_Weasel_ in Navaho myth, 97
+
+_Weaving._ _See_ BLANKETS
+
+_Wheels_ in Jicarilla mythology, 62, 64
+medicine, made by Apache, 10, 11
+
+_Whips_, yucca, of the Navaho, 120-121
+
+_Whirling log_ represented in dry-painting, 120-121
+
+_Whirlwind_ in Navaho myth, 110
+
+_Whirlwind God_ of the Jicarillas, 60, 61
+_See_ WINDS
+
+_White Corn Boy_ of Navaho myth, 96
+
+_White Mountain Apache_, population of, 131
+
+_White Mountain reservation_, Apache placed on, 9
+character and area of, 13
+"medicine" craze on, 10
+property disputes on, 23
+
+_White objects_ created by Yolkai Skhin, 33
+symbolic of prayer, 34
+
+_White river_, Arizona, 11, 15, 17
+
+_White-Shell Boy_ of Apache myth, 31, 33
+
+_White-Shell Girl._ _See_ YOLKAI NALI{~COMBINING BREVE~}N
+
+_White-Shell Man_ of Navaho myth, 97
+
+_White-Shell Woman._ _See_ YOLKAI ESTSAN
+
+_Wildcats_ in Jicarilla mythology, 64
+
+_Wind People_ of Navaho mythology, 95, 99
+
+_Winds_, function of, in Navaho belief, 93, 95
+how regarded by Apache, 35
+in Apache myth, 25, 26
+in Navaho mythology, 90, 93, 96, 97, 102, 110, 138
+participation of, in Jicarilla creation, 61
+pollen scattered to, 133
+
+_Witchcraft_, penalty for, in future world, 56
+_See_ SORCERY
+
+_Wolf_ in Navaho myth, 97
+
+_Wolf People_ of the Navaho, 84, 87, 90, 95
+
+_Women_, Apache, descent traced through, 22
+Apache, dress of, 131
+Apache, houses built by, 13
+Apache, modesty of, 16
+
+_Women_, Apache, property right of, 22
+Apache, status of, 13-14
+chiefs in Navaho mythology, 84
+how treated, in Jicarilla ceremony, 59
+Jicarilla, dress of, 134
+Jicarilla, hair-dressing of, 134
+Jicarilla, modesty of, 58
+Navaho, blanket weavers, 75
+Navaho, clothing of, 136
+Navaho, hair-dressing of, 136
+Navaho, status of, 76
+Navaho, work of, 85
+separated from men in Navaho myth, 85
+_See_ CHILDBIRTH; MARRIAGE; PUBERTY CEREMONY
+
+_Wool_ blankets, in Navaho myth of, 94
+
+_Wosakidi._ _See_ GRASSHOPPER PEOPLE
+
+_Yadilhkih Binalze{~COMBINING BREVE~}_, Sky Messengers, of  Apache myth, 31
+
+_Yadilhkih Skhin._ _See_ SKY GOD
+
+_Yakosha Skhin_, an Apache deity, 31, 35
+_See_ APACHE-MOHAVE
+
+_Yavapai_, application of name, 6, 53
+
+_Yebichai_ and Apache dance compared, 47
+dance of the Navaho, 121
+gods of the Navaho, 114
+order, initiation into, 120, 121
+signification of, 116
+
+_Yeitso_, Big God of the Navaho, 98, 105
+
+_Yellow-Corn Girl_ of Navaho myth, 96
+
+_Yiye._ _See_ OWL
+
+_Yoi Hatal._ See Bead Chant
+
+_Yolkai Estsan_, a Jicarilla goddess, 62, 64,  68, 135
+a Navaho goddess, 94-96, 98, 99, 105,  137, 138
+
+_Yolkai Nali{~COMBINING BREVE~}n_, an Apache goddess, 31
+function of, 34, 35
+guardian of spirit-land, 134
+how supplicated, 40
+
+_Yolkai Skhin_, White-Shell Boy, of Apache,  31, 33
+
+_Yuadiistan_, an Apache god, 24
+
+_Yucca_ fruit eaten by Apache, 19
+root in Navaho mythology, 94
+root, washing with, 115, 125
+used for head-band, 131
+whips made of, 120-121
+
+_Yuma_, Jicarilla name for, 135
+Navaho name for, 138
+
+_Yuman_ and Apache relations, 5
+and Jicarilla ceremony compared, 56
+
+_Zahadolzha_, Fringe-mouth gods of Navaho, 109, 113, 114, 123
+
+_Zuni_, Apache name for the, 134
+Navaho name for, 138
+people among Navaho, 137
+
+
+
+
+
+THE END OF VOLUME I
+
+The University Press, Cambridge, U.S.A.
+
+
+
+
+
+
+FOOTNOTES
+
+
+    1 The agave or maguey plant, locally called mescal, for which reason
+      the latter term is here employed.
+
+    2 This medicine skin was owned by Hashke Ni{~COMBINING BREVE~}lnte and was considered
+      one of the most potent belonging to any of the medicine-men. During
+      the lifetime of Hashke Ni{~COMBINING BREVE~}lnte it was impossible for any white man
+      even to look upon this wonderful "medicine." After reaching extreme
+      age he was killed, presumably by his wife, from whom this valuable
+      and sacred object was procured.
+
+    3 Possibly a legendary reminiscence of a home in the far north and the
+      subsequent migration to the south.
+
+    4 The myth and ritual of this ceremony are given on pages 111-116.
+
+    5 Versions differ as to the number of worlds through which the
+      progenitors of the Navaho passed. Some give three before this one,
+      others but one. The version adopted by the Bahozhonchi, a religious
+      order or medicine society whose rites and ceremonies are the oldest
+      and most widely known of any in the tribe, treats of two worlds
+      only: the one below, from which the Digi{~COMBINING BREVE~}n, or Holy People, migrated
+      in the form of insects, birds, and beasts, and to which the dead
+      return; and the present, into which was born man in his present
+      image, created of pollen, corn, white shell, turquoise, and rain by
+      the Digi{~COMBINING BREVE~}n. These Digi{~COMBINING BREVE~}n were the animals which never assumed
+      absolute material form on this earth, and the gods who perfected the
+      creation. The creation of the world below, together with all food
+      products, plant life, and animals known to the Navaho, is credited
+      to First Man and First Woman, Astse Hastin and Astse Estsan; but the
+      myth does not go back to that creation, nor, save for the plant and
+      animal life and a little earth used in making mountains, does it
+      assume the use of any part of the underworld in the making or
+      completion of this. So far as the inhabitants now found in the image
+      of man are concerned, they were made, and first existed, on this
+      earth, and did not develop from a lower order.
+
+    6 The Navaho sometimes vary the assignment of their directional colors
+      by relating, like the Apache of Arizona, black to the east and white
+      to the north.
+
+    7 These four names still survive among the Navaho, applied to as many
+      clans.
+
+    8 Our months, of course, only approximate the moons of the Indians.
+
+
+
+
+
+***END OF THE PROJECT GUTENBERG EBOOK THE NORTH AMERICAN INDIAN***
+
+
+
+CREDITS
+
+
+October 2006
+
+            Project Gutenberg Edition
+            Joshua Hutchinson
+            Suzanne Shell
+            Online Distributed Proofreading Team
+
+
+
+A WORD FROM PROJECT GUTENBERG
+
+
+This file should be named 19449.txt or 19449.zip.
+
+This and all associated files of various formats will be found in:
+
+
+    http://www.gutenberg.org/dirs/1/9/4/4/19449/
+
+
+Updated editions will replace the previous one -- the old editions will be
+renamed.
+
+Creating the works from public domain print editions means that no one
+owns a United States copyright in these works, so the Foundation (and
+you!) can copy and distribute it in the United States without permission
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