Chapter IV: Growth of the Navaho Nation (2)

437. From the spring near San Francisco Mountain they travelled to Bitáhotsi (Red Place on Top),[191] and from there to Tsé`zintsidilya. Here they held a council about the big snake. He was of no use to them, and a great encumbrance. They turned him loose among the rocks, and his descendants are there in great numbers to this day. At Natsisaán (Navaho Mountain) they turned the porcupine loose, and that is why there are so many porcupines on the Navaho Mountain now.

438. They next went to the place now called Agála,[192] or Agálani, Much Wool, or Hair, and were now in the land of the Ozaí (Oraibes). They camped all around the peak of Agála and went out hunting. Some who wore deer-masks for decoys, and went to get deer, succeeded in killing a great number. They dressed many skins, and the wind blew the hair from the skins up in a great pile. Seeing this, one of the Honagá`ni proposed that the place be called Agála, so this name was given to it.

439. From Agála the wanderers went to Tse`hotsóbiazi, Little Place of Yellow Rocks, and from there to Yótso, Big Bead. On the way they camped often, and sometimes tarried a day or two to hunt. It was now late in the autumn. At Yótso they saw moccasin tracks, evidently not fresh, and they said to one another: "Perhaps these are the footprints of the people whom we seek." Now there were diverse counsels among the immigrants. Some were in haste to reach the end of the journey, while others, as the season was late, thought it prudent to remain where they were. Thus they became divided into two parties, one of which remained at Yótso, while the other (containing parts of several gentes) continued the journey. Soon after the latter was gone, those who remained at Yótso sent two messengers, and later they sent two more, to induce the seceders to return; but the latter were never overtaken. The couriers came to a place where the runaways had divided into two bands. From one of these the Jicarilla Apaches are supposed to have descended. The other band, it is thought, wandered far off and became part of the Diné` Nahotlóni.[193]

440. The last two messengers sent out pursued one of the fugitive bands some distance, gave up the task, and returned to Yótso. The messengers sent first pursued the other band. After a while they saw its camp-fires; but at such a great distance that they despaired of overtaking it and turned toward the San Juan River, where they found at length the long-sought Navahoes. These two messengers were the men, of whom you have heard before, who entered the camp of Big Knee at To`ye'tli while the dance of natsi'd was going on, and announced the approach of the immigrants from the west. (See par. 143.)

441. When spring-time came, the people who had remained at Yótso set out again on their journey; but before long some of the To`ditsíni got tired. They said that the children's knees were swollen, that their feet were blistered, and that they could not go much farther. Soon after they said this they came to a place where a great lone tree stood, and here they declared: "We shall stop at this tree. After a while the people will come here and find us." They remained and became the gens of Tsinsakádni, People of the (Lone) Tree, who are closely related to To`ditsíni and cannot marry with the latter.

442. At Pinbitó`, Deer Spring, some more of the gens of To`ditsíni halted, because, they said, their children were lame from walking and could travel no farther. Here they formed a new gens of Pinbitó`dine`, People of Deer Spring,[194] who are also closely related to To`ditsíni. At this place they wanted their pet deer to leave them, but he would not go; he remained at the spring with the people who stayed there. What finally became of him is not known.[195]

443. The main body of the immigrants kept on their way, and, soon after passing Deer Spring, arrived at Hyíetyin, where the people of Thá`paha had their farms. Big Knee was still alive when they came; but he was very old and feeble, and was not respected and obeyed as in former days. When Thá`paha and Hasli'zni met, they traced some relationship between the two gentes: their names had much the same meaning; their headdresses and accoutrements were alike; so the Hasli'zni stopped with Thá`paha and became great friends with the latter. Yet to-day a member of one of these gentes may marry a member of the other.

444. The bear was the last of their five pets which the immigrants retained. When they were done their journey they said to him: "Our pet, you have served us well; but we are now safe among our friends and we need your services no more. If you wish you may leave us. There are others of your kind in Tsúskai (the Chusca Mountains). Go there and play with them." They turned him loose in Tsúskai, and bears have been numerous there ever since.

445. Of the people from the west, there was yet one gens--that to which Estsánatlehi had given the wand of turquoise--which had no name. This nameless people did not stay long on the banks of the San Juan before they wandered off far toward the south. One day two men of the party, while hunting, came to a place called Tsé`nahapil, where there were high overhanging rocks. Here they saw the fresh prints of unshod human feet. They followed these tracks but a short distance when they beheld a man watching them from a rocky pinnacle. As soon as he saw that he was observed, he crouched and disappeared. They ran quickly behind the rock on which they had seen him and again observed him, running as fast as he could. "Why do you fly from us?" they shouted. "We mean no harm to you." Hearing this he stopped till they came up to him. Then they found he spoke the same language they did, and they addressed him in terms of relationship. "Where do you live?" they asked. "In a canyon high on the mountain," he replied. "What do you live on?" they queried. "We live mostly on seeds," he answered; "but sometimes we catch wood-rats, and we raise small crops." "We shall have many things to tell one another," said the hunters; "but your home is too far for our people to reach to-day. Tell your people to come to this spot, and we shall tell ours to come up here and meet them." When the hunters got home they found their friends cooking rabbits and making mush of wild seeds. When the meal was finished all climbed the mountain to the appointed place and found the strangers awaiting them. The two parties camped together that night and related to one another their histories and adventures. The strangers said that they had been created at the place where they were all then camped only seven years previously; that they were living not far off at a place called Natanbilhátin, but that they came often to their natal place to pick cactus fruit and yucca fruit. They said they called themselves Tsé`dine`, or Rock People; but the nameless ones gave them the name of Tse`nahapi'lni, Overhanging Rocks People, from the place where they met. With this name they became a gens of the Navahoes.

446. The Tse`nahapi'lni told their new friends that they had some corn and pumpkins cached at a distance, and they proposed to open their stores and get ready for a journey. They knew of some Apaches to the south, whom they would all visit together. These Apaches, they said, had some gentes of the same names as those of the Navahoes. Then they all went to where the provisions were stored, and they made corn-cakes to use on the journey. When they were ready they went to the south and found, at a place called Tsóhanaa, the Apaches, who recognized them as friends, and treated their visitors so well that the latter concluded to remain for a while.

447. At the end of three years the Tse`nahapi'lni went off to join the Navahoes on the San Juan. The nameless people stayed four years longer. About the end of that time they began to talk of leaving, and their Apache friends tried to persuade them to remain, but without avail. When they had all their goods packed and were ready to start, an old woman was observed walking around them. She walked around the whole band, coming back to the place from which she started; then she turned towards them and said: "You came among us without a name, and you have dwelt among us, nameless, for seven years; no one knew what to call you; but you shall not leave us without a name. I have walked around you, and I call you Honagá`ni (Walked-around People)."[196]

448. When the Honagá`ni got back to the San Juan they found that the Tse`nahapi'lni had been long settled there and had become closely related to Tlastsíni, Destsíni, Kinlitsíni, and Tsinadzi'ni. The Honagá`ni in time formed close relationships with Tha`nezá`ni, Dsiltlá`ni, Tó`hani, and Nahopáni. These five gentes are now all the same as one gens, and no member of one may marry a member of another.

449. It happened about this time, while some of the Thá`paha were sojourning at Agála, that they sent two children, one night, to a spring to get water. The children carried out with them two wicker bottles, but returned with four. "Where did you get these other bottles?" the parents inquired. "We took them away from two little girls whom we met at the spring," answered the children. "Why did you do this, and who are the girls?" said the elders. "We do not know. They are strangers," said the little ones. The parents at once set out for the spring to find the strange children and restore the stolen bottles to them; but on their way they met the little girls coming toward the Thá`paha camp, and asked them who they were. The strange children replied: "We belong to a band of wanderers who are encamped on yonder mountain. They sent us two together to find water." "Then we shall give you a name," said the Thá`paha; "we shall call you To`baznaázi," Two Come Together for Water. The Thá`paha brought the little girls to their hut and bade them be seated. "Stay with us," they said. "You are too weak and little to carry the water so far. We will send some of our young men to carry it for you." When the young men found the camp of the strangers they invited the latter to visit them. The Thá`paha welcomed the new-comers as friends, and told them they had already a name for them, To`baznaázi. Under this name they became united to the Navahoes as a new gens, and they are now closely affiliated with Thá`paha.[197]

450. Shortly after the coming of To`baznaázi, the Navahoes were joined by a band of Apaches, who were adopted by Thá`paha and not formed into a new gens. About the same time a band of Pah Utes came and were likewise adopted by Thá`paha. A little later some more Apaches arrived and became a part of Thá`paha; but, although no distinct name is now given them, their descendants are known among the Thá`paha as a people of different origin from the others.

451. Another party of Apaches, who came afterwards, dwelt a long time among the To`dokózi; but later they abode with the Thá`paha, and became closely related to the latter. They are still affiliated with Thá`paha, but these call them To`dokózi.

452. Some years passed before the next accession was made. This was another party of Zuñi Indians, and they were admitted into the gens of the Thá`paha. Soon after them came the Zuñi People, who were at last formed into a separate gens,--that of Nanaste'zin. This is the Navaho name for all the Zuñians, and means Black Horizontal Stripe Aliens.[198] All these people deserted the Zuñi villages on account of scarcity of food.

453. A new people, with painted faces, came from the west about the same time as those who formed the gens of Zuñi, or a little later. They are supposed to have been a part of the tribe now called Mohaves on the banks of the Colorado. They bore the name of Dildzéhi, and their descendants now form a gens of that name among the Navahoes. At first they affiliated with Nanaste'zin; but to-day they are better friends with Thá`tsini than with Nanaste'zin.

454. A war-party, consisting of members of different gentes, was now organized among the Navahoes to attack a pueblo called Saíbehogan, House Made of Sand. At that place they captured two girls and brought them home as slaves. There was a salt lake near their old home, and the girls belonged to a gens of Salt People there. So their numerous descendants now among the Navahoes form the gens of Ásihi, or Salt. The captives were taken by members of the Tse`dzinki'ni, hence Ásihi and Tse`dzinki'ni are now affiliated.

455. Then a war party was gotten up to attack the people of Jemez pueblo. On this raid one of the Tlastsíni captured a Jemez girl, but sold her to one of the Tse`dzinki'ni. She was the progenitor of the gens of Maideski'zni, People of Wolf Pass (i.e., Jemez), which is now affiliated with Tse`dzinki'ni.

456. After the Navahoes attacked Saíbehogan there was a famine there, and some of the people abandoned their homes and joined the Navahoes. They said that in their pueblo there was a gens of Thá`paha, and hearing there was such a gens among the Navahoes they came to join it. Therefore they sought Thá`paha till they found it and became a part of it.

457. There came once a party of seven people from a place called Tse`yanató`ni, Horizontal Water under Cliffs, to pay a short visit to the Navahoes; but from time to time they delayed their departure, and at last stayed forever with the Navahoes. They formed the gens of Tse`yanató`ni, which is now extinct.

458. The people whom Estsánatlehi created from the skin under her right arm, and to whom she gave the wand of white shell, was called, after they came among the Navahoes, Kinaá`ni, High Stone House People; not because they built or dwelt in such a house, but because they lived near one.[199]

459. When the Bitá`ni were encamped at a place called Tó`tso, or Big Water, near the Carrizo Mountains, a man and a woman came up out of the water and joined them. From this pair is descended the gens of Tó`tsoni, People of the Big Water, which is affiliated with Bitá`ni.

NATI'NESTHANI.

460. Nati'nesthani,[201] He Who Teaches Himself, lived, with his relations, near the mountain of Dsilnáotil. The few people who lived there used to wander continually around the mountain, hence its name, Encircled Mountain. Nati'nesthani delighted in gambling, but was not successful. He lost at game, not only all his own goods, but all the goods and jewels of his relations, until there was only one article of value left--a necklace consisting of several strings of white beads. His parents and brother lived in one lodge; his grandmother and niece lived in another, a little distance from the first. When the gambler had parted with everything except the necklace, his brother took this to the lodge of his grandmother and gave it to her, saying: "My brother has gambled away everything save this. Should he lose this at game, it is the last thing he will ever lose, for then I shall kill him."

461. Nati'nesthani did not spend all his time gambling; sometimes he hunted for wood-rats and rabbits in the mountains. The day the necklace was brought, in returning from his hunt, he came to the house of his grandmother and saw the necklace hanging up there. "Why is this here?" he asked. "It is put here for safe-keeping," replied his niece. "Your brother values it and has asked us to take care of it. If you lose it in gambling, he has threatened to kill you. I have heard the counsels of the family about you. They are tired of you. If you lose this necklace at play, it is the last thing you will ever lose." On hearing this he only said to his niece, "I must think what I shall do," and he lay down to rest.

462. Next morning he rose early, made his breakfast of wood-rats, and went out to hunt, travelling toward the east. He stopped at one place, set fall-traps for wood-rats, and slept there all night. During the night he pondered on many plans. He thought at first he would go farther east and leave his people forever; but again he thought, "Who will hunt wood-rats for my niece when I am gone?" and he went back to her lodge and gave her all the little animals he had killed.

463. In the morning he breakfasted again on wood-rats, and said to himself: "I shall go to-day to the south and never return." Such was his intention as he went on his way. He travelled to the south, and spent the night out again; but in the morning he changed his mind, and came back to his niece with wood-rats and rabbits and the seeds of wild plants that he had gathered. The women cooked some of the wood-rats for his supper that night. When he lay down he thought of his brother's threats, and made plans again for running away. He had not touched the beads, though he longed to take them.

464. Next morning he went to the west, hunted there all day, and camped out at night as before; but again he could not make up his mind to leave his people, though he thought much about it; so he returned to his niece with such food as he had been able to get for her, and slept in the lodge that night.

465. On the following day he went to the north and hunted. He slept little at night while camping out, for his mind was filled with sad thoughts. "My brother disowns me," he said to himself. "My parents refuse me shelter. My niece, whom I love most, barely looks at me. I shall never go back again." Yet, for all these words, when morning came he returned to the lodge.[19]

466. By this time he was very poor, and so were his grandmother and niece. His sandals, made of grass and yucca-fibre, were worn through, and the blanket made of yucca-fibre and cedar-bark, which covered his back, was ragged.[177] But the people in the other lodge were better off. They gave the grandmother and niece food at times; but always watched these closely when they came for food, lest they should carry off something to give the gambler. "Let him live," said his parents, "on wood-rats and rabbits as well as he can."

467. The night after he returned from his hunt to the north he slept little, but spent the time mostly in thinking and making plans. What these plans were you shall soon know, for the next day he began to carry them out. His thought for his niece was now the only thing that made him care to stay at home.

468. In the morning after this night of thought he asked his niece to roast for him four wood-rats; he tied these together and set out for the San Juan River. When he got to the banks of the river he examined a number of cottonwood trees until he found one that suited him. He burned this down and burned it off square at the base. He kept his fire from burning up the whole trunk by applying mud above the place to be burned. His plan was to make a hollow vessel by which he could go down the San Juan River. It was his own plan. He had never heard of such a thing before. The Navahoes had never anything better than rafts, and these were good only to cross the river. He lay down beside the log to see where he should divide it, for he had planned to make the vessel a little longer than himself, and he burned the log across at the place selected. All this he did in one day, and then he went home, collecting rats on the way; but he told his niece nothing about the log. He slept that night in the lodge.

469. He went back, next morning, to his log on the banks of the San Juan, and spent the day making the log hollow by means of fire, beginning at the butt end. He succeeded in doing only a part of this work in one day. It took him four days to burn the hole through from one end of the log to the other and to make it wide enough to hold his body. At the end of each day's work he returned to his grandmother's lodge, and got wood-rats and rabbits on his way home.

470. The next day, after the hole was finished, was spent in making and inserting plugs. He moistened a lot of shredded cedar-bark and pounded it between stones so as to make a soft mass. He shoved a large piece of this in at the butt end and rammed it down to the tip end. In burning out the log, he had burned, where the tree branched, four holes which he did not need, and these he filled with plugs of the cedar-bark. He prepared another plug to be rammed into the butt from the inside, after he entered the log, and when this was finished he went home to his grandmother's house, collecting wood-rats from his traps as he went.

471. The next morning his niece cooked several wood-rats and ground for him a good quantity--as much as could be held in two hands--of the seeds of tlo`tsózi (Sporobolus cryptandrus). This meal she put in a bag of wood-rat skins sewed together. Thus provided he went back to his log. He put the provisions into the hole and then proceeded to enter, in person, to see if the log was sound and the hole big enough. He entered, head foremost, and crawled inwards until half of his chest was in the log, when he heard a voice crying, "Wu`hu`hu`hú!"[26] and he came out to see who called. He looked in every direction and examined the ground for tracks, but seeing no signs of any intruder he proceeded again to enter the log. This time he got in as far as his waist, when again he heard the cry of "Wu`hu`hu`hú," but louder and nearer than before. Again he came out of the log and looked around farther and more carefully than he did the first time, going in his search to the margin of the river; but he saw no one, found no tracks, and returned to his log. On the next trial he entered as far as his knees, when for the third time the cry sounded, and he crept out once more to find whence it came. He searched farther, longer, and more closely than on either of the previous occasions, but without success, and he went back to enter the log again. On the fourth trial, when he had entered as far as his feet, he heard the cry loud and near, and he felt some one shaking the log. He crept out for the fourth time and beheld Hastséyalti, the Talking God,[73] standing over him.

472. Hastséyalti did not speak at first, but told the man by signs that he must not get into the log, that he would surely be drowned if he did, and that he must go home. Then Hastséyalti walked off a distance from the log and motioned to the Navaho to come to him. When Nati'nesthani came near the god, the latter spoke, saying: "My grandchild, why are you doing all this work? Where do you intend to go with this log?" The man then told the god all his sad story, and ended by saying: "I am an outcast. I wish to get far away from my people. Take pity on me. Stop me not, but let me go in this log as far as the waters of the Old Age River (San Juan) will bear me." Hastséyalti replied: "No. You must not attempt to go into that log. You will surely be drowned if you do. I shall not allow you." Four times Nati'nesthani pleaded, and four times the god denied him. Then the god said: "Have you any precious stones?" "Yes," replied the man. "Have you white shell beads? Have you turquoise?" and thus the god went on asking him, one by one, if he had all the original eighteen sacred things[202] that must be offered to the gods to gain their favor. To each of his questions the man replied "Yes," although he had none of these things, and owned nothing but the rags that covered him. "It is well," said the god. "You need not enter that log to make your journey. Go home and stay there for four nights. At daylight, after the fourth night, you may expect to see me again. Have yourself and your house clean and in order for my coming. Have the floor and all around the house swept carefully. Have the ashes taken out. Wash your body and your hair with yucca suds the night before I arrive, and bid your niece to wash herself also with yucca. I shall go off, now, and tell the other divine ones about you."

473. As soon as he came home, Nati'nesthani told his niece what things he wanted (except the baskets and the sacred buckskins); but he did not tell her for what purpose he required them, and he asked her to steal them from their neighbors. This she did, a few things at a time, and during many visits. It took her three days to steal them all. On the evening of the third day, after they had washed themselves with the yucca suds, he told her about the baskets and the sacred buckskins which he needed. She went to the neighboring lodge and stole these articles, wrapping the baskets up in the buckskins. When she returned with her booty, he wrapped all the stolen goods up in the skins, put them away in the edge of the lodge, and lay down to rest. He was a good sleeper, and usually slept all night; but on this occasion he woke about midnight, and could not go to sleep again.

474. At dawn he heard, faintly, the distant "Wu`hu`hu`hú" of Hastséyalti. At once he woke his grandmother, saying: "I hear a voice. The digíni (holy ones, divine ones) are coming." "You fool," she replied. "Shut your mouth and go to sleep. They would never come to visit such poor people as we are," and she fell asleep again. In a little while he heard the voice a second time, louder and nearer, and again he shook his grandmother and told her he heard the voices of the gods; but she still would not believe him, and slept again. The third time that he awoke her, when he heard the voices still more plainly, she remained awake, beginning to believe him. The fourth time the call sounded loud and clear, as if cried by one standing at the door. "Hear," he said to his grandmother. "Is that not truly the voice of a divine one?" At last she believed him, and said in wonder: "Why should the digíni come to visit us?"

475. Hastséyalti and Hastséhogan were at the door, standing on the rainbow on which they had travelled. The former made signs to the man, over the curtain which hung in the doorway, bidding him pull the curtain aside and come out. "Grandmother," said the Navaho, "Hastséyalti calls me to him." "It is well," she answered. "Do as he bids you." As he went out, bearing his bundle of sacrificial objects, he said: "I go with the divine ones, but I shall come back again to see you." The niece had a pet turkey[203] that roosted on a tree near the lodge, Hastséyalti made signs to the Navaho to take the turkey along. The Navaho said: "My niece, the gods bid me take your turkey, and I would gladly do it, for I am going among strange people, where I shall be lonely. I love the bird; he would be company to me and remind me of my home. Yet I shall not take him against your will." "Then you may have my turkey pet," replied the niece. The old woman said to the god: "I shall be glad to have my grandchild back again. Will you let him return to us?" Hastséyalti only nodded his head. The gods turned the rainbow around sunwise, so that its head,[204] which formerly pointed to the door of the lodge, now pointed in a new direction. Hastséyalti got on the bow first. He made the Navaho get on behind him. Hastséhogan got on behind the man. "Shut your eyes," commanded Hastséyalti, and the Navaho did as he was bidden.

476. In a moment Hastséyalti cried again: "Open your eyes." The Navaho obeyed and found himself far away from his home at Tsé`tadi, where the digíni dwelt. They led him into a house in the rock which was full of divine people. It was beautiful inside--the walls were covered with rock crystal, which gave forth a brilliant light. Hastséyalti ordered food brought for his visitor. The latter was handed a small earthen cup only so big (a circle made by the thumb and index finger joined at the tips) filled with mush. "What a poor meal to offer a stranger!" thought the Navaho, supposing he would finish it in one mouthful. But he ate, and ate, and ate, and ate, from the cup and could not empty it. When he had eaten till he was satisfied the little cup was as full as in the beginning.[205] He handed the cup, when he was done, back to Hastséyalti, who, with one sweep of his finger, emptied it, and it remained empty. The little cup was then filled with water and given to the guest to drink. He drank till his thirst was satisfied; but the cup was as full when he was done as it was when he began. He handed it again to Hastséyalti, who put it to his own lips and emptied it at a single swallow.

477. The gods opened the bundle of the Navaho and examined the contents to see if he had brought all they required, and they found he had done so. In the mean time he filled his pipe and lighted it. While he was smoking, the gods Nayénezgani, Tó`badzistsíni, and Hastséoltoi[206] arrived from To`ye'tli and entered the house. Nayénezgani said to the visitor: "I hear that you were found crawling into a hole which you had made in a log by burning. Why were you doing this?" In reply the Navaho told his whole story, as he had told it to Hastséyalti, and ended by saying: "I wished to go to To`ye'tli, where the rivers meet, or wherever else the waters would bear me. While I was trying to carry out this plan, my grandfather, Hastséyalti, found me and bade me not to go. For this reason only I gave my plan up and went home." "Do you still wish to go to To`ye'tli?" said Nayénezgani. "Yes," said the Navaho, "I wish to go to To`ye'tli or as far down the San Juan as I can get." "Then you shall go," said the god.

478. Nayénezgani went forth from the house and the other gods followed him. They went to a grove of spruce, and there picked out a tree of unusual size. They tied rainbow ropes to it, so that it might not fall with too great force and break in falling. Nayénezgani and To`badzistsíni cut it near the root with their great stone knives, and it fell to the north. Crooked Lightning struck the fallen tree and went through it from butt to tip. Straight Lightning struck it and went through it from tip to butt. Thus the hole was bored in the log, and this was done before the branches were cut away. The hole that Crooked Lightning bored was too crooked. Straight Lightning made it straight, but still it was too small. Black Wind was sent into the hole, and he made it larger, but not large enough. Blue Wind, Yellow Wind, and White Wind entered the hole, each in turn, and each, as he went through, made it a little larger. It was not until White Wind had done his work that the hole was big enough to contain the body of a man. Hastséyalti supplied a bowl of food, a vessel of water, and a white cloud for bedding. They wrapped the Navaho up in the cloud and put him into the log. They plugged the ends with clouds,--a black cloud in the butt and a blue cloud in the tip,--and charged him not to touch either of these cloudy plugs. When they got him into the log some one said: "How will he get light? How will he know when it is night and when it is day?" They bored two holes in the log, one on each side of his head, and they put in each hole, to make a window, a piece of rock crystal, which they pushed in so tightly that water could not leak in around it.

479. While some of the gods were preparing the log, others were getting the pet turkey ready for his journey, but they did this unknown to the Navaho. They put about his body black cloud, he-rain, black mist, and she-rain. They put under his wings white corn, yellow corn, blue corn, corn of mixed colors, squash seed, watermelon seed, muskmelon seed, gourd seed, and beans of all colors. These were the six gods who prepared the turkey: four of the Gánaskidi[207] from a place called Depéhahatil, one Hastséhogan from Tse`gíhi,[165] and the Hastséhogan from Tsé`tadi,--the one who found the Navaho entering his cottonwood log and took him home to the house in the rocks.

480. The next thing they had to think about was how they should carry the heavy log to the river with the man inside of it. They put under the log (first) a rope of crooked lightning, (second) a rope of rainbow, (third) a rope of straight lightning, and (fourth) another rope of rainbow. They attached a sunbeam to each end of the log. All the gods except those who were engaged in preparing the turkey tried to move the log, but they could not stir it; and they sent for the six who were at work on the turkey to come to their aid. Two of the Gánaskidi were now stationed at each end, and two of the Hastséhogan in the middle. The others were stationed at other parts. The Gánaskidi put their wands under the log crosswise, thus, X. All lifted together, and the log was carried along. Some of them said: "If strength fail us and we let the log fall, we shall not attempt to raise it again, and the Navaho will not make his journey." As they went along some became tired and were about to let the log go, but the winds came to help them--Black Wind and Blue Wind in front, Yellow Wind and White Wind behind, and soon the log was borne to the margin of the river. As they went along, Tó`nenili,[98] the Water Sprinkler, made fun and played tricks, as he now does in the dances, to show that he was pleased with what they were doing. While the gods were at work the Navaho sang five songs, each for a different part of the work; the significant words of the songs were these:--

First Song, "A beautiful tree they fell for me."
Second Song, "A beautiful tree they prepare for me."
Third Song, "A beautiful tree they finish for me."
Fourth Song, "A beautiful tree they carry with me."
Fifth Song, "A beautiful tree they launch with me."[283]

481. When they threw the log on the surface of the water it floated around in different directions, but would not go down stream, so the gods consulted together to determine what they should do. They covered the log first with black mist and then with black cloud. Some of the gods standing on the banks punched the log with their plumed wands, when it approached the shore or began to whirl round, and they kept this up till it got into a straight course, with its head pointed down stream, and floated on. When the gods were punching the log to get it into the current, the Navaho sang a song, the principal words of which were:--

1. "A beautiful tree, they push with me."

When the log was about to go down the stream, he sang:--

2. "A beautiful tree is about to float along with me,"

and when the log got into the current and went down, he sang:--

3. "A beautiful tree floats along with me."[284]

482. All went well till they approached a pueblo called Ki'ndotliz, or Blue House,[208] when two of the Kisáni, who were going to hunt eaglets, saw the log floating by, though they could not see the gods that guided its course. Wood was scarce around Blue House. When the men saw the log they said, "There floats a big tree. It would furnish us fuel for many days if we could get it. We must try to bring it to the shore." The two men ran back to the pueblo and announced that a great log was coming down the river. A number of people turned out to seize it. Most of them ran down the stream to a shallow place where they could all wade in, to await the arrival of the log, while a few went up along the bank to herald its approach. When it came to the shallow place they tried to break off branches, but failed. They tied ropes to the branches, and tried to pull it ashore; but the log, hurried on by the current, carried the crowd with it. But the next time the log got to a shallow place the Kisáni got it stranded, and sent back to the pueblo for axes, intending to cut off branches and make the log light. When the gods saw the people coming with axes they said: "Something must be done." They sent down a great shower of rain, but the Kisáni held on to the log. They sent hail, with hailstones as big as two fists; but still the Kisáni held on. They sent lightning to the right--the people to the left held on. They sent lightning to the left--the people to the right held on. They sent lightning in all directions four times, when, at last, the Kisáni let go and the log floated on. Now the gods laid upon the log a cloud so thick that no one could see through it; they put a rainbow lengthwise and a rainbow crosswise over it, and they caused the zigzag lightning to flash all around it. When the Kisáni saw all these things they began to fear. "The gods must guard this log," they said. "Yes," said the chief. "Go to your homes, and let the log pass on. It must be holy."

483. The log floated steadily with the stream till it came to a place where a ridge of rocks, standing nearly straight up, disturbs the current, and here the log became entangled in the rocks. But two of the Fringe-mouths[209] of the river raised it from the rocks and set it floating again. They turned the log around, one standing at each end, until they got it lying lengthwise with the current, and then they let it float away.

484. Thence it floated safely to Tó`hodotliz, where the gods on the bank observed it stopping and slowly sinking, until only a few leaves on the ends of the branches could be seen. It was the sacred people under the water who had pulled the log down this time. These were Tiéholtsodi, Tielín,[210] Frog, Fish, Beaver, Otter, and others. They took the Navaho out of the log and bore him down to their home under the water. The gods on the bank held a council to consider why the tree stuck. They shook it and tried to get it loose, but they could not move it. Then they called on Tó`nenili, Water Sprinkler, to help them. He had two magic water jars, To`sadilyi'l, the black jar, which he carried in his right hand, and To`sadotli'z, the blue jar, which he carried in his left hand; with these he struck the water to the right and to the left, crying as he did so his call of "Tu`wu`wu`wú!" The water opened before him and allowed him to descend. He went around the tree, and when he came to the butt he found that the plug had been withdrawn and that the Navaho was no longer there. He called up to his friends on the bank and told them what he had found. They spread a short rainbow[211] for him to travel on, and he went to the house of the divine ones under the water. This house consisted of four chambers, one under another, like the stories of a pueblo dwelling. The first chamber, that on top, was black; the second was blue; the third yellow; the fourth white.[18] Two of the Tielín, or water pets with blue horns, stood at the door facing one another, and roared as Tó`nenili passed. He descended from one story to another, but found no one till he came to the last chamber, and here he saw Tiéholtsodi, the water monster; Tsal, Frog (a big rough frog); Tsa, Beaver, Tábastin, Otter, Tlo`ayuinli'tigi (a great fish), and the captive Navaho. "I seek my grandchild. Give him to me," said Tó`nenili. "Shut your mouth and begone," said Tiéholtsodi. "Such as you cannot come here giving orders. I fear you not, Water Sprinkler; you shall not have your grandchild." Then Tó`nenili went out again and told his friends what had happened to him, and what had been said in the house of Tiéholtsodi under the water.

485. The gods held another council. "Who shall go down and rescue our grandchild?" was the question they asked one another. While they were talking Hastsézini[212] (Black God), who owns all fire, sat apart and took no part in the council. He had built a fire, while the others waited, and sat with his back to it, as was his custom. "Go tell your grandfather there what has occurred," said the others to Tó`nenili. The latter went over to where Hastsézini sat. "Why are they gathered together yonder and of what do they talk so angrily?" said the Black God. In answer, Tó`nenili told of his adventures under the water and what Tiéholtsodi had said to him. Hastsézini was angry when he heard all this. "I fear not the sacred people beneath the water," he said. "I shall have my grandchild." He hastened to the river, taking Tó`nenili with him, for Tó`nenili had the power to open the water, and these two descended into the river. When they reached the room where Tiéholtsodi sat, the Black God said, "We come together for our grandchild." "Run out there, both of you. Such as you may not enter here," said Tiéholtsodi. "I go not without my grandson. Give him to me, and I shall go," said the other. "Run out," repeated Tiéholtsodi, "I shall not release your grandchild." "I shall take my grandchild. I fear you not." "I shall not restore him to you. I heed not your words." "I never recall what I have once spoken. I have come for my grandchild, and I shall not leave without him." "I said you should not go with him, and I mean what I say. I am mighty." Thus they spoke defiantly to one another for some time. At length Hastsézini said: "I shall beg no longer for my grandchild. You say you are mighty. We shall see which is the more powerful, you or I," and Tiéholtsodi answered: "Neither shall I ask your permission to keep him. I should like to see how you will take him from me." When Hastsézini heard this he took from his belt his fire-stick and fire-drill.[213] He laid the stick on the ground, steadied it with both feet, and whirled the drill around, pausing four times. The first time he whirled the drill there was a little smoke; the second time there was a great smoke; the third time there was flame; the fourth time the surrounding waters all took fire. Then Tiéholtsodi cried: "Take your grandchild, but put out the flames." "Ah," said Hastsézini, "you told me you were mighty. Why do you implore me now? Why do you not put out the fire yourself? Do you mean what you say this time? Do you really want the fire quenched?" "Oh! yes," cried Tiéholtsodi. "Take your grandchild, but put out the flames. I mean what I say." At a sign from Black God, Water Sprinkler took the stoppers out of his jars and scattered water all around him four times, crying his usual "Tu`wu`wu`wú" as he did so, and the flames died out. The water in Tó`nenili's jars consisted of all kinds of water--he-rain, she-rain, hail, snow, lake-water, spring-water, and water taken from the four quarters of the world. This is why it was so potent.[67]

486. When the fire was extinguished the three marched out in single file--Tó`nenili in front, to divide the water, the Navaho in the middle, and Hastsézini in the rear. Before they had quite reached the dry land they heard a flopping sound behind them, and, looking around, they saw Tsal, the Frog. "Wait," said he. "I have something to tell you. We can give disease to those who enter our dwelling, and there are cigarettes, sacred to us, by means of which our spell may be taken away. The cigarette of Tiéholtsodi should be painted black; that of Tielín, blue; those of the Beaver and the Otter, yellow; that of the great fish, and that sacred to me, white." Therefore, in these days, when a Navaho is nearly drowned in the water, and has spewed the water all out, such cigarettes[12] are made to take the water sickness out of him.

487. The gods took Nati'nesthani back to his log. Tó`nenili opened a passage for them through the river, and took the water out of the hollow in the log. The Navaho crawled into the hollow. The gods plugged the butt again, and set the log floating. It floated on and on until it came to a fall in the San Juan River, and here it stuck again. The gods had hard labor trying to get it loose. They tugged and worked, but could not move it. At length the Dsahadoldzá, the Fringe-mouths of the water, came to help. They put the zigzag lightning which was on their bodies[209] under the butt of the log,--as if the lightning were a rope,--and soon they got the log loose and sent it floating down the river.

488. At the end of the San Juan River, surrounded by mountains, there is a whirling lake or large whirlpool called Tó`nihilin, or End of the Water. When the log entered here it whirled around the lake four times. The first time it went around it floated near the shore, but it gradually approached the centre as it went round again and again. From the centre it pointed itself toward the east and got near the shore; but it retreated again to the centre, pointed itself to the south, and at last stranded on the south shore of the lake. When it came to land four gods stood around it thus: Hastséhogan on the east, Hastséyalti on the south, one Gánaskidi on the west, and one on the north. They pried out one of the stoppers with their wands, and the Navaho came out on the land. They took out what remained of the food they had given him, a bow of cedar with the leaves on, and two reed arrows that they had placed in the log before they launched it. This done, they plugged the log again with a black cloud.

489. Then the gods spoke to the Navaho and said: "We have taken you where you wished to go. We have brought you to the end of the river. We have done for you all that in the beginning you asked us to do, and now we shall give you a new name. Henceforth you shall be called Áhodiseli, He Who Floats. Go sit yonder" (pointing out a place), "and turn your back to us." He went and sat as he was told, and soon they called to him and bade him go to a hill west of the lake. When he ascended it he looked around and saw the log moving back in the direction whence, he thought, he had come. He looked all around, but could see no one. The gods had disappeared, and he was all alone. He sat down to think. He felt sad and lonely. He was sorry he had come; yet, he thought, "This is my own deed; I insisted on coming here, and had I stayed at home I might have been killed." Still the more he thought the sadder he felt, and he began to weep.

490. The mountains all around the lake were very precipitous, except on the west side. Here they were more sloping, and he began to think of crossing, when he heard faintly in the distance the gobbling of a turkey. He paused and listened, and soon heard the gobbling again, more distinctly and apparently nearer. In a short time he heard the sound for the third time, but louder and clearer than before. The fourth time that the gobbling was heard it seemed very loud and distinct; and a moment later he beheld, running toward him, his pet turkey, whom he had thought he would never see again. The turkey, which had followed him all the way down the San Juan River, now approached its master from the east, as if it were coming to him at once; but when it got within arm's length of the man it retreated and went round him sunwise, approaching and retreating again at the south, the west, and the north. When it got to the east again it ran up to its master and allowed itself to be embraced. (Fig. 34 shows the way it approached its master.) "Ahaláni, silín (Welcome, my pet)," said Nati'nesthani, "I am sorry for you that you have followed me, I pity you; but now that you are here, I thank you for coming."

491. The man now began to think again of crossing the mountain in the west, but suddenly night came on. He had not noticed the light fading until it was too dark to begin the journey, and he felt obliged to seek a resting-place for the night. They went to a gulch near at hand where there were a few small cedar-trees. They spread out, for a bed, the dead leaves and the soft débris which they found under the trees and lay down, side by side, to sleep. The Navaho spread his bark blanket over himself, and the turkey spread one of its wings over its master, and he slept well that night.

492. Next morning they rose early and went out to hunt wood-rats. They went down a small winding valley till they came to a beautiful flat, through which ran a stream of water. "This would be a good place for a farm if I had but the seeds to plant," said the Navaho aloud. When he had spoken he observed that his turkey began to act in a very peculiar manner. It ran to the western border of the flat, circled round to the north, and then ran directly from north to south, where it rejoined its master, who had in the mean time walked around the edge of the flat from east to west. This (fig. 35) shows how they went. When they met they walked together four times around the flat, gradually approaching the centre as they walked. Here, in the centre, the man sat down and the turkey gambolled around him. "My pet," said the Navaho, "what a beautiful farm I could make here if I only had the seeds." The turkey gobbled in reply and spread out its wings.