Part 30
I do not care at present to go into any speculations as to why this is so. No matter now what may be the influence of sonant rhythm; what may be the relations of the psychical, physiological, and physical elements; how sound is related to music; how men come to the conception of a minor Tonic when only the major chord is given in the physical constitution of tone. All these questions I wish to waive at this time and only to insist on this one fact, viz.: That, so far as these Navaho songs are concerned, the line of least resistance is always a harmonic line. If we find the same true of all other folk-melodies, I can see no possible escape from the conclusion that harmonic perception is the formative principle in folk-melody. This perception may be sub-conscious, if you please; the savage never heard a chord sung or played as a simultaneous combination of tones in his life; he has no notion whatever of the harmonic relations of tones. But it is not an accident that he sings, or shouts, or howls, straight along the line of a chord, and never departs from it except now and then to touch on some of the nearest related chord-tones, using them mainly as passing-tones to fill up the gap between the tones of his Tonic chord. Such things do not happen by accident, but by law.
That these Navahoes do precisely this thing, no listener can doubt who knows a chord when he hears it. But the same thing is true of all the folk-music I have ever studied. Hundreds of Omaha, Kwakiutl, Otoe, Pawnee, Sioux, Winnebago, Iroquois, Mexican Indian, Zuñi, Australian, African, Malay, Chinese, Japanese, Hindoo, Arab, Turkish, and European folk-songs which I have carefully studied, taking down many of them from the lips of the native singers, all tell the same story. They are all built on simple harmonic lines, all imply harmony, are all equally intelligible to peoples the most diverse in race, and consequently owe their origin and shaping to the same underlying formative principles.
Mr. Wallascheck has called attention to the fact that the rhythmic impulse precedes the musical tones, and also to the part played by sonant rhythm in setting tone-production going. The rhythmic impulse is doubtless the fundamental one in the origination of music. But when the tone-production is once started by the rhythmic impulse, it takes a direction in accordance with the laws of harmonic perception. I was long ago forced to this conclusion in my study of the Omaha music; and these Navaho songs furnish the most striking corroboration of it. How else can we possibly account for the fact that so many of these songs contain absolutely nothing but chord tones? How can we escape the conclusion that the line of least resistance is a harmonic line? Is it not plain that, in the light of this principle, every phenomenon of folk-music becomes clear and intelligible? Is there any other hypothesis which will account for the most striking characteristics of folk-music? Every student must answer these questions for himself. But I, for my part, am wholly unable to resist the conviction that the harmonic sense is the shaping, formative principle in folk-melody.
[In the numbers of The Land of Sunshine (Los Angeles, Cal.), for October and November, 1896, under the title of "Songs of the Navajos," the poetry and music of this tribe have already been discussed by Professor Fillmore and the author. All the music which follows (see pp. 258, 279-290), except that of the "Dove Song," was written by Professor Fillmore.]
273. DOVE SONG.
(See par. 50.) Music by Christian Barthelmess.
Slow.
Wos wos nai-di-la a a, Wos wos nai-di-lo o o, Wos wos nai-di-la a a, Tsi-nol-ka-zi nai-di-la a a, Ke-li-tsi-tsi nai-di-la a a, Wos wos nai-di-lo o o.
TEXTS AND INTERLINEAR TRANSLATIONS.
274. ASSEVERATION OF TORLINO (IN PART).
Naestsán bayántsin. Earth (Woman Horizontal), for it I am ashamed.
Yádilyil bayántsin. Sky (dark above), for it I am ashamed.
Hayolkál bayántsin. Dawn, for it I am ashamed.
Nahotsói bayántsin. Evening (Land of Horizontal Yellow), for it I am ashamed.
Nahodotli'zi bayántsin. Blue sky (Land or Place of Horizontal Blue), for it I am ashamed.
Tsalyél bayántsin. Darkness, for it I am ashamed.
Tsóhanoai bayántsin. Sun, for it I am ashamed.
Si sizíni beyastí`yi bayántsin. In me it stands, with me it talks, for it I am ashamed.
275. BEGINNING OF ORIGIN LEGEND.
To`bilhaski'digi haádze lakaígo ta`i'ndilto; tsin Water with Hill Central in to the east white up rose; day
dzilínla tsi'ni. Sadaádze dotli'zgo ta`i'ndilto; they thought it they say. To the south blue up rose;
tábitsin indzilté tsi'ni. Inádze litsógo still their day they went around they say. To the west yellow
ta`i'ndilto; ininála á`le tsi'ni. Akógo náhokosdze up rose; evening always it showed they say. Then to the north
dilyi'lgo ta`i'ndilto; akógo dazintsá dádzilkos tsi'ni. dark up rose; then they lay down they slept they say.
To`bilhaski'di to`altsáhazlin; Water with Hill Central water flowed from in different directions;
haádze la ilín, sadaágo la ilín, la inádze ilín to the east one flowed, at the south one flowed, one to the west flowed
tsi'ni. Haádze ilínigi ban kéhodziti; they say. To the east where it flowed its border place where they dwelt;
sadaádze eltó`; inádze eltó` ban kéhodziti to the south also; to the west also its border place where they dwelt
tsi'ni. they say.
Haádze Tan holgé; sadaádze Nahodoóla holgé; To the east Corn a place called; to the south Nahodoóla a place called;
inádze Lókatsosakád holgé. Haádze Asalái to the west Reed Great Standing a place called. To the east Pot One
holgé; sadaádze To`hádzitil holgé; a place called; to the south Water They Come for Often a place called;
inádze Dsillitsíbehogán holgé. Haádze to the west Mountain Red Made of House a place called. To the east
Léyahogan holgé; sadaádze Tsiltsi'ntha Earth under House a place called; to the south Aromatic Sumac among
holgé; inádze Tse`litsíbehogán holgé. a place called; to the west Rock Red Made of House a place called.
Holatsí Dilyi'le kéhati inté. Holatsí Litsí kéhati inté. Tanilaí Ants Dark lived there. Ants Red lived there. Dragon-flies
kéhati inté. Tsaltsá kéhati inté. Wointli'zi kéhati lived there. (Yellow beetles) lived there. Beetles (?) hard lived
inté. Tse`yoáli kéhati inté. Kinli'zin there. Stone carriers (beetles) lived there. Bugs black (beetles)
kéhati inté. Maitsán kéhati inté. Andi'ta Tsápani kéhati lived there. Coyote-dung (beetles) lived there. Besides Bats lived
inté. Totsó` kéhati inté. Wonistsídi kéhati inté. there. (White-faced beetles) lived there. Locusts lived there.
Wonistsídi Kaí kéhati inté. Nakidátago diné` aísi Locusts White lived there. Twelve people these
dezdél. started (in life).
Haádze hahóse to`sigi'n tsi'ni; Sadaádze to`sigi'n To the east extended ocean they say; to the south ocean
tsi'ni; inádze to`sigi'n tsi'ni; náhokosdze to`sigi'n they say; to the west ocean they say; to the north ocean
tsi'ni. Haádze to`sigi'n bígi Tiéholtsodi sitín tsi'ni. they say. To the east ocean within Tiéholtsodi lay they say.
Natáni inlíngo; hanantáï tsi'ni. Sadaádze to`sigi'n Chief he was; Chief of the people they say. To the south ocean
bígi Thaltláhale sitín tsi'ni. Natáni inlin'go; hanantáï within Blue Heron lay they say. Chief he was; chief of the people
tsi'ni. Inádze to`sigi'n bígi Tsal sitín tsi'ni. Natáni they say. To the west ocean within Frog lay they say. Chief
inlíngo; hanantáï tsi'ni. Náhokosdze to`sigi'n bígi he was; chief of the people they say. To the north ocean within
Idní`dsilkai sitín tsi'ni; hanantáï tsi'ni. Thunder Mountain White lay they say; chief of the people they say.
Tígi itégo hazágo kédahatsitigo; e'hyidelnago In this way they quarrelled around where they lived; with one another
ahádaztilge tsi'ni. E'hyidelnago estsáni altsan they committed adultery they say. With one another women several
tatsikíd tsi'ni. Yúwe tséhalni tsi'ni. Tiéholtsodi committed crime they say. To banish it they failed they say. Tiéholtsodi
haádze "Hatégola doléla? Hwehéya to the east "In what way shall we act? Their land
holdá`odaka`la." Sadaádze Thaltláhale halní the place they dislike." To the south Blue Heron spoke to them
tsi'ni. Inádze "Kat si dokoné kehadzitídolel," Tsal they say. To the west "Now I (say) not here shall they dwell," Frog
hatsí Natáni inli'ni, hatsí tsi'ni. Náhokosdze he said Chief he was, he said they say. To the north
Idní`dsilkai "Ta`kadá` hádzeta dahízdinolidi" tsi'ni. Thunder Mountain White "Quickly elsewhere they must depart" they say.
Haádze Tiéholtsodi ahánadazdeyago To the east Tiéholtsodi when again they committed adultery
alkinatsidzé tohatsí tsi'ni. Sadaádze among themselves again fought nothing he said they say. To the south
Thaltláhale tatohanantsída tsi'ni. Inádze Tsal natáni Blue Heron again said nothing to them they say. To the west Frog chief
inlinéni tatohanantsída tsi'ni. Náhokosdze he formerly was again said nothing to them they say. To the north
Idní`dsilkai tatohanantsída tsi'ni. Thunder Mountain White again said nothing to them they say.
Tóbiltahozondala tsi'ni. Not with pleasant ways, one they say.
Tin naikálago takonáhotsa tsi'ni. Sadaádze Four again ends of nights again the same happened they say. To the south
kéhodzitini takonátsidza tsi'ni; kinatsidzé tsi'ni. the dwellers did the same again they say; again they fought they say.
Haádze la estsánigo la dinégo yahatsaáz inté; To the east one woman one man tried to enter two together there;
tsehodineltsa, tsi'ni. Sadaádze Thaltláhale sitínedze they were driven they say. To the south Blue Heron to where he lay
yahanátsataz inté; tsenáhodineltsa again they tried to enter two together there; again they were driven out
tsi'ni. Inádze Tsal natáni inli'nedze they say. To the west Frog chief to where he was
yahanátsataz inté; tsenáhodineltsa again they tried to enter two together there; again they were driven out
tsi'ni. Náhokosdze tsenáhodineltsa "Tóta ní`yila. they say. To the north again they were driven out. "Not one of you.
Dainoká` hádzeta," ho`doní tsi'ni. Andi'ta aibitlé Keep on going elsewhere," thus he spoke they say. Besides the same night
Nahodoóla bai'ndadzitigo iská' tatoastetsáda Nahodoóla they discussed it the end of the night they did not decide
tsi'ni. Na`déyayilkágo Tiéholtsodi hayálti tsi'ni. they say. After dawn Tiéholtsodi began to talk they say.
"Todadotsáda tsiní`yitsinyasti hádis tadidotsíl "You pay no attention all I said to you anywhere you will disobey;
ní`yila` hádzeta tanelída; koné tóta ti` ni dasakádgi kat all of you elsewhere must go; here not this earth upon stand in now
tóta;" hodoní tsi'ni. not;" thus he said they say.
Estsánigo tin iskágo basahatsilágo tsi'ni. Among the women four ends of nights, till they talked about it they say.
Tín iská` api'nigo názditse inté tsi'ni, Four ends of nights in the morning as they were rising there they say,
haádze hatísi lakáigo taigánil tsi'ni; andi'ta sadaádze to the east something white it appeared they say; besides to the south
eltó` taigánil tsi'ni; naakoné inádze eltó` taigánil also it appeared they say; again here to the west also it appeared
tsi'ni; andi'ta náhokosdze eltó` taigánil tsi'ni. Dsil they say; besides to the north also it appeared they say. Mountains
ahyéna`a` náhalini silín tsi'ni; tatobitá`hazani. rising up around like it stretched they say; without opening.
To`ahyéintsil tsi'ni; to`tobityió, tatódizaatego Water all around they say; water not to be crossed, not to be climbed
ahyéintsilin tsi'ni. Táako tahadiltél tsi'ni. flowed all around they say. At once they started they say.
Ahyéiltégo nihiziilté tsi'ni; They went around in circles thus they went they say;
yabiilté tsi'ni. Dilkógo. Táado tan indazdéti they went to the sky they say. It was smooth. Thence down they looked
tsi'ni; to` i'ndadiltlayengi; to` toahotéhida tsi'ni. they say; water where it had risen; water nothing else there they say.
Nité kondé la haznolán tsi'ni; tsi dotli'z léi; There from here one stuck out they say; head blue it had;
hatsotsí tsi'ni; "Kónne," tsiné, "haádzego he called to them they say; "In here," he said, "to the eastward
ahótsala" tsi'ni. Akónne ooilté tsi'ni; binaká` a hole" they say. In here they went entering they say; through it
ilté tsi'ni bagándze hasté tsi'ni. they went they say; to the upper surface they came out they say.
Dotli'zeni Hastsósidine` ati'nla tsi'ni. Hastsósidine` The blue one Swallow People belonged to they say. Swallow People
kéhatil tsi'ni. Hogánin togólgo nazni'l, lived there they say. The houses rough (lumpy) scattered around,
tsi'ni; háhosi` yilá` tsi'ni. Bilathádze they say; a great many were placed they say. Toward their tops
dahatsózgo; áde yahadáhaztsa` tsi'ni. Háhosi` they tapered; from that gave entrance an opening they say. A great many
diné` altsí kotgá tsi'ni. Háalahazlín tsi'ni. people collected together they say. They crowded together they say.
276. SONG OF ESTSÁNATLEHI.
Aieneyá. (No meaning.)
Eó eá aiá ahèea aía eeeaía ainá. (A meaningless prelude twice repeated.)
I.
1. Yéinaezgani sa` niyi'nigi, yeyeyéna. Nayénezgani for me he brings, (meaningless.)
2. Kat Bitéelgeti sa` niyi'nigi, yeyeyéna. Now Téelget for me he brings, (meaningless.)
3. Tsi'da la bidzái sa` niyi'nigi, yeyeyéna. Truly one his lung for me he brings, (meaningless.)
4. Diné` nahostli'di. Sa` niyi'nigi, yeyeyéna. People are restored. For me he brings, (meaningless.)
Haía aína aiyéya aína. (Meaningless refrain after each stanza.)
II.
1. Kat To`badzistsíni sa` niyi'nigi, yeyeyéna. Now To`badzistsíni for me he brings, (meaningless.)
2. Tseninaholi'si sa` niyi'nigi, yeyeyéna. Tse`náhale for me he brings, (meaningless.)
3. Tsi'da la bitái, sa` niyi'nigi, yeyeyéna. Truly one his wing, for me he brings, (meaningless.)
4. Diné` nahostli'di. Sa` niyi'nigi, yeyeyéna. People are restored. For me he brings, (meaningless.)
III.
1. Kat Léyaneyani sa` niyi'nigi, yeyeyéna. Now Léyaneyani for me he brings, (meaningless.)
2. Tse`tahotsiltá`li sa` niyi'nigi, yeyeyéna. Tse`tahotsiltá`li for me he brings, (meaningless.)
3. Tsi'da bitlapi'le sa` niyi'nigi, yeyeyéna. Truly his side-lock for me he brings, (meaningless.)
4. Diné` nahostli'di. Sa` niyi'nigi, yeyeyéna. People are restored. For me he brings, (meaningless.)
IV.
1. Kat Tsówenatlehi sa` niyi'nigi, yeyeyéna. Now Tsówenatlehi for me he brings, (meaningless.)
2. Bináye Tsagáni sa` niyi'nigi, yeyeyéna. Bináye Aháni for me he brings, (meaningless.)
3. Tsi'da la binái sa` niyi'nigi, yeyeyéna. Truly one his eye for me he brings, (meaningless.)
4. Diné` nahostli'di. Sa` niyi'nigi, yeyeyéna. People are restored. For me he brings, (meaningless.)
In line 1, stanza I., Nayénezgani is changed to Yéinaezgani, and in line 1, stanza IV., Bináye Aháni is changed to Bináye Tsagáni. Nahostli'di in the last line of each stanza is rendered here "restored," but the more exact meaning is, not that the original people are called back to life, but that others are given in place of them. This verb is used if a man steals a horse and gives another horse as restitution for the one he stole.
277. SONG OF NAYÉNEZGANI (NAYÉNEZGANI BIGI'N).
I.
Atsé Estsán Nayénezgani yihaholni'z, Atsé Estsán Nayénezgani began to tell her of,
Bitéelgeti yilhaholni'z, Téelget began to tell her of,
Nayé holóde yihaholni'z. Anáye from where they are began to tell her of.
II.
Estsánatlehi To`badzistsíni yilhaholni'z, Estsánatlehi To`badzistsíni began to tell her of,
Tse`nahalési yilhaholni'z, Tsé`nahale began to tell her of,
Nayé holóde yilhaholni'z. Anáye from where they are began to tell her of.
III.
Atsé Estsán Léyaneyani yilhaholni'z, Atsé Estsán Léyaneyani began to tell her of,
Tse`tahotsiltá`li yilhaholni'z, Tse`tahotsiltá`li began to tell her of,
Nayé holóde yilhaholni'z. Anáye from where they are began to tell her of.
IV.
Estsánatlehi Tsówenatlehi yilhaholni'z, Estsánatlehi Tsówenatlehi began to tell her of,
Bináye Tsagáni yilhaholni'z, Bináye Aháni began to tell her of,
Nayé holóde yilhaholni'z. Anáye from where they are began to tell her of.
Prelude, refrain, and meaningless syllables are omitted from this text.
278. SONG OF NAYÉNEZGANI.
I.
Kat Nayénezgani koanígo digíni, Now Slayer of the Alien Gods thus he says a holy one,
Kat Tsóhanoai koanígo, Now The Sun thus he says,
Digi'n yiká` sizíni koanígo. Holy thereon he stands thus he says.
II.
Kat To`badzistsíni koanígo digíni, Now Child of the Water thus he says a holy one,
Kat Kléhanoai koanígo, Now The Moon thus he says,
Digi'n yiká` holési koanígo. Holy thereon he goes forth thus he says.
III.
Kat Léyaneyani koanígo digíni, Now Reared under the Earth thus he says a holy one,
Kat Tsóhanoai koanígo, Now The Sun thus he says,
Digi'n yiká` sizíni koanígo. Holy thereon he stands thus he says.
IV.
Kat Tsówenatlehi koanígo digíni, Now Changing Grandchild thus he says a holy one,
Kat Kléhanoai koanígo, Now The Moon thus he says,
Digi'n yiká` holési koanígo. Holy thereon he goes forth thus he says.
Meaningless parts omitted. Koanígo is from kónigo, which is the prose form.
279. SONG OF NAYÉNEZGANI.
I.
Kat Yénaezgani la disitsáya. Now Slayer of the Alien Gods (Nayénezgani) one I hear him.
Ya benikásde la disitsáya. Sky through from one I hear him.
Bíniye tsíye ti'snisad lée. His voice sounds in every direction (no meaning).
Bíniye tsíye dígini lée. His voice sounds holy, divine (no meaning).
II.
Kat To`badzistsíni la disitsáya. Now Child of the Water one I hear him.
To` benikásde la disitsáya. Water through from one I hear him.
Bíniye tsíye ti'snisad lée. His voice sounds in every direction (no meaning).
Bíniye tsíye dígini lée. His voice sounds divine (no meaning).
III.
Kat Léyaneyani la disitsáya. Now Reared under the Ground one I hear him.
Ni` benikásde la disitsáya. Earth through from one I hear him.
Bíniye tsíye ti 'snisad lée. His voice sounds in every direction (no meaning).
Bíniye tsíye dígini lée. His voice sounds divine (no meaning).
IV.
Kat Tsówenatlehi la disitsáya. Now Changing Grandchild one I hear him.
Kos benikásde la disitsáya. Clouds through from one I hear him.
Bíniye tsíye ti'snisad lée. His voice sounds in every direction (no meaning).
Bíniye tsíye dígini lée. His voice sounds divine (no meaning).
Nayénezgani changed to Yénaezgani; bine (his voice) changed to bíniye; digi'n changed to dígini, for poetic reasons. Preludes and refrains omitted.
280. A SONG OF NAYÉNEZGANI.
I.
Kat Nayénezgani nahaníya, Now Slayer of the Alien Gods he arrives,
Pes dilyi'li behogánla ásde nahaníya, Knives dark a house made of from he arrives,
Pes dilyi'li da`honíhe ásde nahaníya. Knives dark dangle high from he arrives.
Nizáza dinigíni, síka not. Your treasures you holy one, for my sake tóta.
II.
Kat To`badzistsíni nahaníya, Now Child of the Water he arrives,
Pes dolgási behogánla ásde nahaníya, Knives serrate a house made of from he arrives,
Pes dolgási da`honíhe ásde nahaníya. Knives serrate dangle high from he arrives.
Nizáza dinigíni, síka not. Your treasures you holy one, for my sake tóta.
III.
Kat Léyaneyani nahaníya, Now Reared under the Earth he arrives,
Pes althasaí behogánla ásde nahaníya, Knives of all kinds a house made of from he arrives,
Pes althasaí da`honíhe ásde nahaníya. Knives of all kinds dangle high from he arrives.
Nizáza dinigíni, síka tóta. Your treasures you holy one, for my sake not.
IV.
Kat Tsówenatlehi nahaníya, Now Changing Grandchild he arrives,
Pes litsói behogánla ásde nahaníya, Knives yellow a house made of from he arrives,
Pes litsói da`honíhe ásde nahaníya. Knives yellow dangle high from he arrives.
Nizáza dinigíni, síka tóta. Your treasures you holy one, for my sake not.
In endeavoring to explain the meaning of this song, the singer related that Nayénezgani said to his mother, "You are the divine one, not I." She replied, "No, you are the divine one." They were exchanging compliments. Then he said, "Not for my sake, but for yours, were these treasures (weapons, etc.) given by the Sun. They are yours." For the meaning of bizá (his treasure), see note 246. Nizá or ni'za means your treasure; the last syllable is here repeated perhaps as a poetic plural. The houses of knives are said to be the different chambers in the house of the Sun. Meaningless syllables are omitted in this text.
281. SONG OF THE SUN.
I.
Kat Nayénezgani sideyáïye, Now Slayer of the Alien Gods I come (or approach) with,
Pes dilyi'li behogánde sideyáïye, Knives dark from house made of I come with,
Pes dilyi'li da`honíde sideyáïye, Knives dark from where they dangle high I come with,
Sa` alíli sideyáïye, aníhoyéle For me an implement of the rites I come with, to you dreadful
aineyáhi ainé. (no meaning).
II.
Kat To`badzistsíni sideyáïye, Now Child of the Water I come with,
Pes dolgási[264] behogánde sideyáïye, Knives serrate from house made of I come with,
Pes dolgási da`honíde sideyáïye, Knives serrate from where they dangle high I come with,
Sa` alíli sideyáïye, For me an implement of the rites I come with,
anídiginle aineyáhi ainé. to you sacred (divine, holy) (no meaning).
III.
Kat Léyaneyani sideyáïye, Now Reared Beneath the Earth, I come with,
Pes althasaí behogánde sideyáïye, Knives of all kinds from house made of I come with,
Pes althasaí da`honíde sideyáïye, Knives of all kinds from where they dangle high I come with,