Chapter 11

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

_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.

_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.

_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.

_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.

_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

_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.