Chapter VI: Part 6

_Fourth Day_: The ceremonies this day do not begin until later than usual, probably nine o'clock. Hasche{~COMBINING BREVE~}lti and Haschebaad dress and go out. The patient disrobes and takes his place. The assisting medicine-man digs a small hole just between the patient's feet, and encircles it with a line of _taditin_, or pollen, leaving an opening to the east, after which the patient dons a mask. Hasche{~COMBINING BREVE~}lti enters, followed by Haschebaad, who carries a small spruce tree. The former puts sacred pollen in the hole four times, each time giving his call; then Haschebaad plants the tree in the hole and fastens its top to the patient's mask; the mask is then pulled off the patient's head by his jerking quickly away from the tree. This is the first night in which the ceremonies are continued until dawn. After the unmasking, the singers take their place at one side of the back of the hogan and begin singing to the accompaniment of a basket drum. A youth and a maiden are required to sit in the hogan throughout the fourth night, the ritual requiring that these be persons who have not had sexual knowledge.

_Fifth Day_: This is the last day of the sweating, and the day on which the first dry-painting is made. Just at dark this painting, a small one, is begun inside. In size it would square about four feet, and is placed close to the back of the hogan. There are three figures in the painting: the central one being the patient, the one to the left Hasche{~COMBINING BREVE~}lti, the one to the right Haschebaku{~COMBINING BREVE~}n. Around this painting, at all sides except the eastern, feather wands, _ndia_, are stuck in the ground; in this case twelve in number. Foot-tracks are made in the sand with white meal. Hasche{~COMBINING BREVE~}lti and Haschebaku{~COMBINING BREVE~}n dress ceremonially, mask, and go out, after which the patient enters and takes his position on the central figure of the dry-painting, facing the east. The effort this night is to frighten the patient and thus banish the evil spirits from his body. The two maskers come running in, uttering weird, unearthly howls, in which every spectator in the hogan joins, feigning great fear. The masked figures make four entries, each like the other. In many cases the patient either actually faints from fright or feigns to do so. The patient then leaves the dry-painting and it is destroyed. None of the sand or other pigments used in this painting is applied to the patient's body, as is done with that of later paintings. The next part of the fifth night's ceremony is the initiation of new members into the Yebichai order. No one who is not a member of the order is allowed to enter the ceremonial hogan. At the time of the initiation Hasche{~COMBINING BREVE~}lti and Haschebaku{~COMBINING BREVE~}n are outside in the darkness. The initiates enter and sit on the ground in a row--the males naked, the women dressed in their ordinary mode. They dare not look up, for should they see Hasche{~COMBINING BREVE~}lti before being initiated, they would become blind. One at a time these novices take their place in the centre of the hogan and the initiatory rite is performed over them.

_Shilhne'ohli_ - Navaho

_From Copyright Photograph 1907 by E.S. Curtis_

In this plate is pictured the second dry-painting employed in the Night Chant, made on the sixth day of the ceremony. It represents crossed logs which whirl around in a mythic lake. Upon them are alternately seated male and female deities, singing. The light figures are goddesses, _haschebaad_; the dark ones gods, _haschebaku{~COMBINING BREVE~}__n_. Their songs treat of all life-giving plants, of which corn, beans, squashes, and tobacco, the most important, are pictured as growing from the very centre of the lake, the point of contact of the logs.

Of the four marginal figures the one in white toward the east is
Hasche{~COMBINING BREVE~}lti, Talking God, with his pine-squirrel pouch of sacred meal.
Opposite him stands Haschogan, House God. The other two are Ganaski{~COMBINING BREVE~}dil,
Hunchbacks, Gods of Harvest, with seeds of the field in packs on their
backs. Around the whole is the personified rainbow.

When the dry-painting is in actual use the patient enters upon it over the feet of Hasche{~COMBINING BREVE~}lti and sits at the intersection of the logs. A man personating a god then enters, places his hands upon the various parts of the many deities represented in the picture, then upon the corresponding parts of the patient's body. The whole picture is then destroyed and the colored sands are carried off to the north in a blanket and strewn under trees.

_Sixth Day_: This is the first day of the large dry-paintings. The painting is commenced early in the morning, and is not finished until mid-afternoon. The one on this day is the whirling log representation. After it is finished, feathers are stuck in the ground around it, and sacred meal is scattered on parts by some of the assisting singers. Others scatter the meal promiscuously; one of the maskers uses a spruce twig and medicine shell, applying meal to every figure and object in the painting. Then the medicine-men all gather up portions of the sacred meal, putting it in their medicine pouches. The patient soon enters and takes his seat in the centre of the painting. The usual incantations are gone through, after which the colored sands of the painting are applied to the corresponding parts of the patient's body, then gathered up and carried off to the north. During the day two sets of beggars go out to the neighboring hogans. These personate Hasche{~COMBINING BREVE~}lti, Tonenili--Water Sprinkler, the God of Water, who is really a clown--and as many Haschebaad as care to go out. The beggars carry whips made of yucca leaves, and one who does not respond to their appeals for gifts is whipped,--if he can be caught,--which creates a great deal of amusement. The personators act like a company of clowns, but at the same time they gather a large quantity of food. When the day is thoroughly taken up with dry-painting and ceremonies, there is less of the ceremonial at night. The medicine-men, to the accompaniment of the basket drum, sing for a short time only on this sixth night, while outside the late evening is spent in dancing by those who are later to participate in the closing dance.

_Seventh Day_: This day is practically consumed with the making of another large dry-painting. The masked men go out on another begging tour, also, and the medicine ceremonies and the destroying of the dry-painting are practically the same as those of the day before, while during the evening the medicine-men sing to the accompaniment of the drum.

_Eighth Day_: The dry-painting is finished about three o'clock in the afternoon. After its completion there is a large open-air initiation. To become a full member of the Yebichai order one must first be initiated in the hogan; the second initiation is a public one; the third, another inside the hogan; the fourth, another in the open. These different initiation ceremonies, the same in point of ritualism, may be carried over several years.

_Ninth and Final Day_: To the average person and to the Indians as a whole the last day is the Yebichai dance. From a distance the Indians have been gathering during the two previous days, and the hospitality of the patient's family, as well as that of all the people living in the neighboring hogans, is taxed to the utmost. And from early morning until dark the whole plain is dotted with horsemen coming singly and in groups. Great crowds gather at the contests given half a mile from the hogan, where horse-races, foot-races, groups of gamblers, and throngs of Indians riding wildly from race-track to hogan fill the day with hilarity and incidents memorable to all. Toward the end of the day preparation is made for the closing part of the nine-day rite. Great quantities of fuel have been brought from the distant plateau, and placed in many small piles at each side of the smooth dance ground to the east of the hogan. As soon as it is dark the fuel is ignited, making two long lines of camp-fires, furnishing both light to see the dancers and warmth to the spectators, for the Yebichai cannot be held until the autumn frosts begin, when the nights have the sharp, keen air of the high altitudes.

_Zahadolzha_ - Navaho

_From Copyright Photograph 1907 by E.S. Curtis_

This is the last of the dry-paintings used in the Night Chant, being destroyed on the night of the eighth day's ceremonies. It takes its name from the fact that the principal characters represented in it, the dark figures, are all Zahadolzha, Fringe-mouth Gods. According to the myth underlying the rite these gods made the first paintings of this sort used among the spirit people, and were the ones who furnished succor to the patients on the eighth day of the nine days' healing ceremony. The light figures are female deities--haschebaad. In the centre is the cornstalk, a life-giving symbol, and partially encircling the whole is the personified light-giving rainbow, a female personage.

During the ceremony a man masked as a Zahadolzha places his hands first
upon a part of his likeness pictured in colored earths and then on the
corresponding part of the patient, as head, body, and limbs. Later the
colored earths or sands are carried away in a blanket and placed under
brush or trees toward the north.

With the gathering darkness the human tide flows toward the medicine hogan, illuminated in the dusk by the long lines of camp-fires. All gather about and close around the dance square, having to be kept back by those in charge. Men, women, and children sit on the ground near the fires. Many on horseback have ridden up, and form a veritable phalanx back of the sitting spectators. The dance does not begin at once, and those assembled spend the time telling stories, jesting, and gossiping. Belated arrivals make coffee, or do hurried cooking around the fires.

Some distance to the east of the dance ground is a brush enclosure where the dancers prepare for their part in the rite. There, too, is a fire for light and warmth. The men in preparation remove all clothing, save short kilts, and paint their bodies with a mixture of water and white clay. Anyone who may have experienced the enjoyment of a sponge bath out in the open on a cold, windy night can appreciate the pleasure of the dance preparation. The dancers are impersonators of Navaho myth characters, twelve usually taking part. No qualifications are necessary other than that the participant be conversant with the intricate ritual of the dance. The dance continues throughout the entire night, one group of men being followed by another. The first twelve men dance through four songs, retiring to the dressing enclosure for a very brief rest after each. Then they withdraw, and twelve others dance for a like period, and so on. The first group sometimes returns again later, and the different groups vie with one another in their efforts to give the most beautiful dance in harmony of movement and song, but there is no change in the step. The several sets have doubtless trained for weeks, and the most graceful take great pride in being pronounced the best dancers. The first group of grotesquely masked men is ready by nine or ten o'clock; they file into the dance enclosure led by Hasche{~COMBINING BREVE~}lti, their naked, clay-painted bodies glinting in the firelight. While wearing masks the performers never speak in words; they only sing or chant. To address one in conversation would incur the displeasure of the gods and invite disaster. Time is kept by the basket drum and the rhythm of the singing.

The white visitor will get his best impression of the dance from a short distance, and, if possible, a slight elevation. There he is in touch with the stillness of the night under the starry sky, and sees before him, in this little spot lighted out of the limitless desert, this strange ceremonial of supplication and thanksgiving, showing slight, if any, change from the same performance, held on perhaps the same spot by the ancestors of these people ages ago. As the night wears on the best group of dancers come out. They are, perhaps, from the Redrock country, or from some other far-away district, and have been practising for weeks, that they might excel in this dance. The most revered song of the Yebichai is the Bluebird song, which is sung at the approach of day, and is the closing act of the drama. With the last words, "_Dola anyi, dola anyi_," the assembled multitude start for their homes, near and far, melting into the gray of the desert morn, and by the time the sun breaks above the horizon the spot which was alive with people a few hours before is wrapped in death-like stillness, not a soul being within range of the eye.

_Yebichai Hogan_ - Navaho

_From Copyright Photograph 1904 by E.S. Curtis_

MATURITY CEREMONY

The ceremony celebrating maturity of girls among the Navaho is held generally on the fourth night after the first evidence of the maiden's entrance into womanhood. On the first morning following the moment of this change in life the girl bathes and dresses in her finest clothes. Later she stretches herself face downward on a blanket just outside the hogan, with her head toward the door. A sister, aunt, or other female relation, if any happen to be close at hand, or if not, a male relative other than her father, then proceeds symbolically to remould her. Her arms and legs are straightened, her joints smoothed, and muscles pressed to make her truly shapely. After that the most industrious and energetic of the comely women in the immediate neighborhood is called in to dress the girl's hair in a particular form of knot and wrap it with deerskin strings, called _tsiklolh_. Should there be any babies or little tots about the home, the girl goes to them, and, placing a hand under each ear, successively lifts them by the neck, to make them grow faster. Then she darts off toward the east, running out for about a quarter of a mile and back. This she does each morning until after the public ceremony. By so doing she is assured of continuing strong, lithe, and active throughout womanhood.

The four days preceding the night of the ceremony are days of abstinence; only such foods as mush and bread made from corn-meal may be eaten, nor may they contain any salt. To indulge in viands of a richer nature would be to invite laziness and an ugly form at a comparatively early age. The girl must also refrain from scratching her head or body, for marks made by her nails during this period would surely become ill-looking scars. All the women folk in the hogan begin grinding corn on the first day and continue at irregular intervals until the night of the third, when the meal is mixed into batter for a large corn-cake, which the mother bakes in a sort of bean-hole outside the hogan.

The ceremony proper consists of little more than songs. A medicine-man is called upon to take charge, being compensated for his services with blankets, robes, grain, or other articles of value. Friends and neighbors having been notified, they assemble at the girl's hogan fairly early in the evening. When dusk has settled, the medicine-man begins his songs, singing first the twelve "hogan songs" of the Bahozhonchi. After he has finished, anyone present who so desires may sing songs taken from the ritual of the same order. This motley singing and hilarity continue until well toward sunrise, when the mother brings in a bowl of yucca suds and washes the girl's hair. Her head and hair are dried with corn-meal, after which the girl takes her last run toward the east, this time followed by many young children, symbolically attesting that she will be a kind mother, whom her children will always follow. The _hatali_, or medicine singer, during her absence sings eight songs, generally termed the Racing songs. On her return the great corn-cake is brought in, cut, and divided among the assemblage, when all disperse, and the girl may once more loosen her hair and partake of any food she pleases.

MARRIAGE

_Yebichai_ Dancers - Navaho

_From Copyright Photograph 1906 by E.S. Curtis_

The Navaho marriage ceremony is always held at the home of the girl. When a young man wishes to marry the maid of his choice, he makes his desire known to his parents, when the father goes to the girl's parents and explains that his son would like to marry their daughter. The girl is then consulted, and if she be willing to marry the young man, the parents of the two open negotiations. A popular, pretty girl commands a considerably higher price than a plain one, though few are married for a smaller bonus than fourteen ponies and a silver belt. Horses, saddles, cattle, sheep and goats, and turquoise-studded silver ornaments are the usual media of exchange in matrimonial bargains. The arrangement of compensatory details, particularly the date of delivery of the articles for payment, often requires a considerable period of time and no little controversy. When finally completed, the date is set for the wedding, which takes place always at night.

The girl's mother fills a wedding basket with corn-meal mush, which figures prominently in the ceremony. About nine o'clock in the evening the wedding party assembles. Anyone may attend, and usually a goodly number is present. The young man and his bride take seats on the western side of the hogan, facing the doorway. On their right the male spectators sit in rows; on their left, the women. The girl's mother, however, does not enter, for a mother-in-law, even in the making, must not look upon her newly acquired son, nor he upon her, then or thereafter. To do so would occasion blindness, and general ill luck to either one or both parties.

The basket of mush and two wicker bottles of water are brought in and placed before the couple, the bearer being careful to see that the side of the basket on which the top coil terminates is toward the east. The girl's father then steps forward, and from his pouch of _taditin_, or sacred pollen, sifts several pinches on the basket of mush. Beginning at the end of the coil on the eastern rim, he sifts straight across and back, then follows the rim with the pollen around to the south side, sifts across and back, and then drops a little in the centre. That done, the bride pours a small quantity of water from the wicker bottle upon the young man's hands. He washes and pours a little upon hers. Then from the side of the basket toward the east he dips out a little mush with two fingers and eats. The girl follows, dipping from the same place. This act is repeated at the three remaining sides--the south, west, and north,--and then the basket is passed to the assemblage, who finish eating its contents. The empty basket becomes the property of the young man's mother, who retains it as a sort of certificate of marriage. The washing of hands and the dipping of mush from the same spot is a pledge that the girl will follow in her husband's footsteps--doing as he does.

When the ceremony is concluded, a supper is provided for all. General conversation and levity while away the hours, the talk consisting principally, however, of sage advice from relatives to both husband and wife as to how they should conduct themselves in future. At dawn the party disperses, the young man taking his bride with him.

Mescal Harvest - Apache

_From Copyright Photograph 1906 by E.S. Curtis_

APPENDIX

White River Valley - Apache

_From Copyright Photograph 1903 by E.S. Curtis_

TRIBAL SUMMARY - THE APACHE

LANGUAGE--Athapascan.

POPULATION--Fort Apache Agency, Arizona (White Mountain Apache), 2,072. San Carlos Agency: San Carlos Apache, 1,066; Tonto Apache, 554; Coyoteros, 525. Tonto Apache on Beaver Creek, 103. Total Apache of Arizona (not including the so-called Mohave Apache and Yuma Apache), 4,320. Mescaleros in New Mexico, 460. Jicarillas in New Mexico, 784. Chiricahua Apache at Fort Sill, Oklahoma, 298. Kiowa Apache in Oklahoma, 155. Grand total of Apache tribes, 6,017.

DRESS--The primitive dress of the men was deerskin shirt (_epuntltesis_), leggings (_iskle{~COMBINING BREVE~}tlikai_), and moccasins (_epu{~COMBINING BREVE~}nke_). They were never without the loin-cloth, the one absolutely necessary feature of Indian dress. A deerskin cap (_cha_), with attractive symbolic ornamentation, was worn; but for the greater part the headgear consisted of a band braided from the long leaves of the yucca, which they placed rather low on the head to keep the hair from the eyes. The dress of the Apache women consisted of a short deerskin skirt, high boot-legged moccasins, and a loose waist which extended to the hips and was worn outside the skirt. Both skirt and waist were ornamented with deerskin fringe and latterly with metal pendants. The men's hair always hangs loose; it is never braided. At time of mourning the hair is cut horizontally just above the shoulder line. Apache matrons, like the men, do not braid the hair, but let it hang loosely over the shoulders. The maidens tie their hair in a low long knot at the back of the head, to which is fastened a decorated deerskin ornament, denoting maidenhood. So arranged it is called _pitsive{~COMBINING BREVE~}sti_, and the wrapping, _tsige{~COMBINING BREVE~}_.

DWELLINGS--The Apache dwelling consists of a dome-shaped frame of cottonwood or other poles, thatched with grass. Average diameter at the base, twelve feet. The house itself they term _kowa_; the grass thatch, _pi__n_. Bear-grass, or what the Spanish term _palmillo_, is used exclusively in thatching. Since the institution of the Messiah religion the houses are built rather elongate in form, with a doorway in each end, and all the houses of the village are arranged in long rows. Doorways are termed _daitin_, or _chogunti_, interchangeably. Summer houses are generally built at a distance from the winter houses, in fact wherever the Apache would have occasion to stop, and are little more than brush shelters to afford temporary shade.

PRIMITIVE FOODS--No tribe is more capable of living on the natural products of their pristine haunts than the Apache. Whether allowed to live peacefully in the river valleys or driven in war to seek protection of impenetrable mountains, nature provided amply for their support; for practically all the flora and fauna indigenous to the Southwest are considered food by the Apache. (See the list in the vocabulary.)

ARTS AND INDUSTRIES--The art expression of the Apache is manifested chiefly in their basketry, which shows much taste in form and decoration. The _tus_, an urn-shaped water bottle, is loosely woven of the stems of aromatic sumac, then coated inside and out with pinon gum. The flat tray basket, called _tsa-nasku{~COMBINING BREVE~}di_, is much used in their domestic life. The most pretentious basket is the immense _tus-nasku{~COMBINING BREVE~}di_, urn-shaped, like the _tus_--whence its name--and used principally for the storage of grain. No Apache home is without the burden basket, _tu{~COMBINING BREVE~}tza_, round and deep, often somewhat conical in form, and invariably decorated with deerskin fringe.

POLITICAL ORGANIZATION--The Apache never had a very stable form of government. Chiefs were elected, or chosen, and ruled so long as it pleased their followers. If the son of a chief proved himself capable, he would be accorded opportunity to rule, otherwise he received no special recognition. Medicine-men were always more influential than the chiefs. Social customs and habits and much of the government of the tribe are guided by the medicine-men; but often they lose all influence by meeting with failure in the treatment of disease. Like the chiefs, the medicine-men depend on popular approval for their success.

CLANS--The Coyoteros are divided into five bands, each consisting of a number of clans. In one band there are survivors of one clan only; in other bands as many as seven or eight clans are yet to be found. Descent is reckoned through the mother; that is, the children belong to the mother's clan, except among the Chiricahua, where, it is said, descent is traced through the father.

_Nalin Lage_ - Apache

_From Copyright Photograph 1906 by E.S. Curtis_

_Coyotero Clans_

BAND I

1. Tse Chin (Red Rocks).
2. Glesh Chin (Red Clay).
3. Des Kain (Cottonwood People).
4. Nu{~COMBINING BREVE~}gwu Dilhkizn (Between Two Mountains).
5. Des Lantin (Where the Cottonwoods Meet).
6. Kai Hin Chin (Through the Willows).
7. Kestechi Nadakin (Ford between Sycamores).

BAND II

1. Kluqa Di Kain (Many-reeds People).
2. Il Chen Tian (Long Row of Pines).
3. Chenche Chichil Kain (Clump-of-oaks People).
4. Tzilh Adin (By the Mountain).
5. Yakui Kain (White-hill People).

BAND III

1. Ia On Ye (In Black Brush).
2. Ta Kain (Sand People).
3. Tentolzu{~COMBINING BREVE~}ga (Juts into the Water).
4. Dosh To An (Many Flies).
5. Tse Des Kain (White-rock People).
6. Tse Teu{~COMBINING BREVE~}n (Rocks in the River).
7. Tu Dilhki{~COMBINING BREVE~}h Shan (By the Black Water).
8. Ke Shin Tian (Long Row of Sycamores).

BAND IV

1. Nde Nde{~COMBINING BREVE~}zn (Tall People).

BAND V

1. Nadotz Ozn (By Sharp Mountains).
2. Pis A Hon (Bank Caved In).

_Arivaipa Clans_

1. Glesh Chin (Red Clay).
2. Des Zepu{~COMBINING BREVE~}n (Big Gray Cottonwoods).
3. Tsez Zhune{~COMBINING BREVE~} (By the Little Black Rocks).
4. Tse Des Kain (White-rock People).

_Chiricahua Clans_

1. Aiahan (People of the East).
2. Nde Ndai (Apache Half Mexican).
3. Cho Kune{~COMBINING BREVE~} (Ridge on the Mountain-side).
4. Chan Han (Red People).

MARRIAGE--Strictly speaking, barter for women at an agreed price was never the custom among the Apache,--so the older of the present generation contend,--personal choice on the part of the girl having always to be considered. Nevertheless, payment for the bride is always made to her parents in the form of grain, money, horses, saddles, blankets, or cattle. The bride's consent is necessary, custom requiring the young man to prove his moral strength, and ability to support a wife and himself, by erecting a neat house and permitting the girl of his choice to occupy it with him for four nights without being molested or having her presence observed. By preparing his breakfast the morning following the fourth night the girl acknowledges her willingness to marry, and the agreement as to the definite payment her parents shall receive may be made any time later. She then becomes the man's wife, though a month may sometimes elapse before the agreement is sealed and the consequent payment made.

GENESIS--In the unbroken darkness of the beginning of time appeared a small spot, which grew as embryonic life and became a human figure, known in the myth as Kuterastan, The One Who Lives Above. This creator then made light, and next Stenatlihan, Woman Without Parents. Next he created Chuganaai, The Sun, and following him Hadintin Skhin, Pollen Boy. The creator next made the earth, and then the other gods of the Apache pantheon. Following their creation he instructed the various gods in their respective duties, and then disappeared into the sky through the smoke from a miraculous fire.

PERSON OF MIRACULOUS BIRTH--Stenatlihan, a goddess, is the mother of two boys, who perform miracles and act as saviours of the people. The elder brother, Naye{~COMBINING BREVE~}nezgani, conceived by the Sun, is the more active and is revered as the God of War. To Tubadzischi{~COMBINING BREVE~}ni, conceived by Water, is ascribed the making of the ocean as it now is, and he is supposed to have much to do with water in the form of rain and snow.

CEREMONIES--The ceremonies are invariably called "dances." Among these are: a rain dance, a puberty rite, a harvest or good-crop dance, and a spirit dance. The medicine dance is the creation of a medicine-man and varies with his individual views. The ceremonial paraphernalia of the other four dances may vary in accordance with the dictates of the medicine-man, but for the greater part follows prescribed formula. The Apache are devoutly religious and pray on many occasions and in various ways: sometimes with the aid of little images representing gods, sometimes with painted deerskins and caps, and sometimes by merely facing the cardinal points and scattering pollen to the four winds for the gods from whom they seek favor. Usually the plants employed by them as medicine are dug in a ceremonial way, one notable exception being the gathering of pollen, no prayers being offered at that time. In secluded spots in the hills and mountains are found round cairns, with cedar and other twigs deposited upon them. These are shrines at which the Apache make offerings to their favorite gods. The medicine ceremonies are very numerous and vary with the dreams and personal views of the medicine-man who conducts them.

BURIAL--Everywhere throughout the hills and mountains of the reservation one finds small heaps of stones. In most instances these mark Apache graves. A favorite place of burial is a cleft in the rocks, in which the body is placed by the deceased's relatives and covered with stones. These small stones are always deposited one at a time, the Apache believing that to put them on the body all at once would shorten the life of the one so doing. Infants are usually placed on the upper branches of large cedar or pinon trees. The child is wrapped in its carrier, or cradle-board, which is left face up and covered with any sort of cloth, the belief being that the souls of infants are not strong enough to come out through the stones, should they be placed in the ground and covered therewith.

AFTER-WORLD--Re-created in the human form, Apache spirits are supposed to dwell in a land of peace and plenty, where there is neither disease nor death. The Milky Way is the path of all souls to the after-world. Yolkai Nali{~COMBINING BREVE~}n is the guardian goddess of this spirit land, and the spirits of the dead are supposed to journey four days before reaching it. Formerly horses were killed beside the grave of the dead, that they might use them in the after-world. For the same reason wearing apparel was also placed at the grave, together with available articles of adornment and accoutrement.

NAMES FOR INDIAN TRIBES--

Apache - Nde (The People)

Arivaipa Apache - Chulinne{~COMBINING BREVE~}

Chiricahua Apache - Aiahan (People of the East)

Coyotero Apache - Klinapaha (Many Travel Together)

Havasupai - Dezhi{~COMBINING BREVE~}piklakulh (Women Dress in Bark)

Hopi - Tsekulkinne{~COMBINING BREVE~} (Houses on the Rocks)

Navaho - Yutahan (Live Far Up)

Northern Indians - Nda Yutahan (White-man Navaho)

Pima - Saikinne{~COMBINING BREVE~} (Sand Houses)

Rio Grande Pueblos - Tu Tlu{~COMBINING BREVE~}ni (Much Water)

San Carlos Apache - Tseenlin (Between Rocks)

Tonto Apache - Dilzha{~COMBINING BREVE~}n (Spatter-talkers), or Koun (Rough)

Zuni - Nashtizhe{~COMBINING BREVE~} (Blackened Eyebrows)

Infant Burial - Apache

_From Copyright Photograph 1906 by E.S. Curtis_

THE JICARILLAS

LANGUAGE--Athapascan.

POPULATION--784.

DRESS--The Jicarillas in dress show the effect of their contact with the Plains tribes, especially the Ute. The primitive dress of the men was a deerskin shirt with sleeves, hip-leggings and moccasins, and the universal loin-cloth. In winter a large loose deerskin coat was worn in addition. The women wore a waist open at the sides under the arms, a deerskin skirt falling below the knees, and legging-moccasins with very high tops. About the waist the women now also wear a very broad leather belt, ten to sixteen inches in width, extending well up under the arms. The men wear their hair in braids hanging over the shoulders and wound with strips of deerskin. Formerly they wore bangs in front on a line with the cheek-bones and tied their hair in a knot at the back of the head, as the Navaho and the Pueblo Indians do. The women part their hair down the middle, bring it to the sides of the head, and tie it with strips of deerskin, cloth, or yarn.

DWELLINGS--The Jicarilla dwelling is the same as the tipi of the Plains Indians, once made of five buffalo skins on the usual framework of poles, with smoke-hole at the apex. Since the disappearance of the buffalo, canvas has replaced the skins, and many log houses are also to be found on the reservation. The native house is called _kozhan_.

PRIMITIVE FOODS--The Jicarillas obtain corn from Rio Grande Pueblos in exchange for baskets; but formerly they subsisted mainly by the chase, killing buffalo, deer, antelope, and mountain sheep, besides many kinds of small game and birds. Pinon nuts and acorns, with various wild fruits and berries, were used. Bear and fish were never eaten.

ARTS AND INDUSTRIES--The Jicarillas make a great many baskets of fair quality, from which industry the tribe gained its popular Spanish name. The most typical of their baskets is tray-shaped; this not only enters largely into their domestic life, but was formerly the principal article of barter with their Pueblo neighbors and Navaho kindred. Some pottery is made, practically all of which is in the form of small cooking utensils. The large clay water jar was not used, their wandering life necessitating a water carrier of greater stability.

ORGANIZATION--While the government of the Jicarillas is very loose, the head-chief, selected from the family of his predecessor, exercises considerable influence. The two bands into which the tribe is divided had their origin when a part of the tribe remained for a period on the plains after an annual buffalo hunt, and henceforth were called Kohlkahin, Plains People; while those who returned to the mountains received the name Sait Nde, Sand People, from the pottery they made. Each of the two bands has a sub-chief. There are no clans.

MARRIAGE--Marriage is consummated only by consent of the girl's parents. The young man proves his worth by bringing to her family a quantity of game, and by building a _kozhan_, which is consecrated on the night of the wedding, by a medicine-man, with prayers to Naye{~COMBINING BREVE~}nayezgani.

ORIGIN--People, existent with the beginning of time, are guided by Chunnaai, the Sun God, and Klenaai, the Moon God, out of an under-world into this, where the various tribes wander about and find their several homes.

PERSONS OF MIRACULOUS BIRTH--Naye{~COMBINING BREVE~}nayezgani, son of the virgin Yolkai Estsan and the Sun, and Kobadjischini, son of Estsan Natleshin and Water, perform many wonders in ridding the earth of its monsters. The former was the more powerful and much mythology centres about him.

CEREMONIES--The Girls' Maturity observance, an annual feast whose main features are borrowed from the Pueblos, and a four-days medicine rite are the principal ceremonies of the Jicarillas. Numerous less important medicine chants are held.

BURIAL--The dead, accompanied with their personal possessions, are taken to elevated places and covered with brush and stones. Their situation is known to only the few who bear the body away. Formerly the favorite horse of the deceased was killed and the _kozhan_ burned, and relatives frequently cut their hair and refrained for a time from personal adornment.

AFTER-WORLD--When the good die their spirits are believed to go to a home of plenty in the sky, where they hunt among great herds of buffalo. Those who have practised "bad medicine," or sorcery, go to another part of the sky and spend eternity in vain effort to dig through the rock into the land of the good.

NAMES FOR INDIAN TRIBES--

Apache Mohave Yuma Pima

Chishin (Red Paint)

Comanche Arapaho Kiowa and all Plains tribes

Nda (Enemies)

Jicarillas - Haisndayin (People Who Came from Below)

Mescaleros - Natahi{~COMBINING BREVE~}n (Mescal)

Navaho - Inltane{~COMBINING BREVE~} (Corn Planters)

Pueblos - Chiain (Have Burros)

Ute - Yota

THE NAVAHO

_Tobadzischi{~COMBINING BREVE~}ni_ - Navaho

_From Copyright Photograph 1904 by E.S. Curtis_

LANGUAGE--Athapascan.

POPULATION--About 17,000 (officially estimated at 20,600).

DRESS--Primitively the men dressed in deerskin shirts, hip-leggings, moccasins, and native blankets. These were superseded by what has been the more universal costume during the present generation: close-fitting cotton or velvet shirt, without collar, cut rather low about the neck and left open under the arms; breeches fashioned from any pleasing, but usually very thin, material, and extending below the knees, being left open at the outer sides from the bottom to a little above the knees; deerskin moccasins with rawhide soles, which come to a little above the ankles, and brown deerskin leggings from moccasin-top to knee, held in place at the knee by a woven garter wound several times around the leg and the end tucked in. The hair is held back from the eyes by a head-band tied in a knot at the back. In early times the women wore deerskin waist, skirt, moccasins, and blanket, but these gradually gave place to the so-called "squaw-dress," woven on the blanket loom, and consisting of two small blankets laced together at the sides, leaving arm-holes, and without being closed at top or bottom. The top then was laced together, leaving an opening for the head, like a poncho. This blanket-dress was of plain dark colors. To-day it has practically disappeared as an article of Navaho costume, the typical "best" dress of the women now consisting of a velvet or other cloth skirt reaching to the ankles, a velvet shirt-like waist cut in practically the same manner as that of the men, and also left open under the arms. Many silver and shell ornaments are worn by both sexes. The women part their hair down the middle and tie it in a knot at the back.

DWELLINGS--Whatever its form or stability, the Navaho house is called _hogan_. In its most substantial form it is constructed by first planting four heavy crotch posts in the ground; cross logs are placed in the crotches, and smaller ones are leaned from the ground to these, the corner logs being longer, forming a circular framework, which is covered with brush and a heavy coating of earth. The entrance is invariably at the east. The building of a hogan and its first occupancy are attended with ceremony and prayer. For the great nine-day rites hogans like those used as dwellings, but larger, are built. Generally they are used for the one occasion only, but in localities where there are very few trees the same ceremonial hogan may be used for a generation or more. For summer use a brush shelter, usually supported by four corner posts and sometimes protected by a windbreak, is invariably used, supplanting a once common single slant shelter.

PRIMITIVE FOODS--See the list in the vocabulary.

ARTS AND INDUSTRIES--The Navaho are known the world over for their skill in weaving. Practically every Navaho woman is a weaver, and the blanketry produced is one of the most important handicrafts of any tribe of North American Indians. A few baskets, of a single form, are made, and for ceremonial use only, most so-called Navaho ceremonial baskets being manufactured by neighboring tribes. The Navaho are also skilful silversmiths, having learned the art of metal-working from the Spaniards. Their first work of this character, however, was in iron, but this was superseded by the more easily worked silver. Some pottery is made, but it is rather crude in form, black in color, and without decoration.

POLITICAL ORGANIZATION--The government of the Navaho is rather loose; indeed, inasmuch as they have no head-chief strictly such, it may be said that they have no _tribal_ government. Their code of ethics and morals is governed almost entirely by their religious beliefs. There is always a man who is denominated the head-chief, but his influence is seldom much greater than that of any one of the many subordinate chiefs who are the recognized heads of small groups only.

CLANS--Descent is reckoned through the mother, and a man and a woman belonging to the same clan may not marry. There are also related clans, forming phratries, within which marriage is also prohibited by tribal custom. In the Navaho creation myth it is related that four pairs of men and women were made by Yolkai Estsan at her home beyond the western ocean, whence they migrated eastward, far inland, joining others of their kind created but a short time previously. Each parent pair was given a sacred jewel wand with which to bring water from the earth if no springs were found during the journey. The first man brought water with ease, remarking, "The water is close," owing to which circumstance he came to be termed To Ahani, Water Is Close. In a similar way the other three pairs received the names of To Dichini, Bitter Water; Hashkli{~COMBINING BREVE~}shni, Mud; and Kinya Ani, Houses in the Cliffs. It required four days to make the journey from the ocean to what was to be their homeland. On the first day children were born to the several pairs; they matured by nightfall and camped apart from the parents as though they were not of kin, and received in turn a family name derived from their camp surroundings, from peculiarity of dress or form, or from remarks they made. These in turn bore children on the following day, who gave birth to others on the third. Thus were produced three new generations from each parent pair. All these then became clanship groups bearing names now applied to various Navaho clans. The four generations, including the original pairs, formed phratries, which have no names. The clans in each phratry in the order of generations are as follows:

To Ahani - Water Is Close Tzilh Klaani - Mountain Corner Tane Zani - Scattered Mounds Hone Gani - Goes Around

To Dichini - Bitter Water Tsins Akani - Under the Trees Bin Betoni - Deer Spring To Dakoshe - Salty Water

Hashkli{~COMBINING BREVE~}shni - Mud To Tsu{~COMBINING BREVE~}hni - Big Water Bitani - Folds her Arms Hluha Dine{~COMBINING BREVE~} - Reed People

Ki{~COMBINING BREVE~}nya Ani - Houses in the Cliffs Be Aani - Fallen Leaves Tzilh Tad - In Front of the Mountains Ki{~COMBINING BREVE~}nya Ani - (An inferior clan of the same name as the first of this group)

Cliff people already occupying the country formed three clans: Tsenijikinne{~COMBINING BREVE~}, In the Rock Houses; To Het Kli{~COMBINING BREVE~}ni, Where the Waters Come Together; and Tzilhnuhodinli, Beside the Mountain. An old woman joined the Navaho from the salt lakes to the south, heading the Ashihin clan. People from Jemez formed the Mai Deshkis, or Coyote Pass, clan; Apache from the Cibicu canon, the Deschini clan, or Red-light People, and families from Zuni the Nashtezhe{~COMBINING BREVE~}, Blackened Eyebrows, clan, and Tuh'chini, Red Heads, clan, so called from their painted faces and bodies. There are numerous other clanship groups derived from adopted peoples now recognized as being distinctly Navaho; the first sixteen clans here named are accepted in the tribe as being strictly Navaho in origin.

MARRIAGE--The girl's consent is necessary to marriage, but tribal custom demands that the intended husband compensate her parents, the usual price being fourteen horses and a silver belt. Indeed, the bringing of the horses is a part of the ceremony. When a young man desires to marry, but does not have the necessary number of horses, his friends aid him by presenting horses until he has the required number. The marriage ceremony takes place at night under the direction of a medicine-man.

_Ga__n__askidi_ - Navaho

_From Copyright Photograph 1904 by E.S. Curtis_

ORIGIN--Mythical First People produced from corn, rain, pollen, and precious stones in a miraculous manner by four gods and the Winds.

PERSONS OF MIRACULOUS BIRTH--Naye{~COMBINING BREVE~}nezgani and Tobadzischi{~COMBINING BREVE~}ni are the sons of the Sun and Water respectively, and the virgin Yolkai Estsan, White-Shell Woman. Man-destroying monsters, symbolic of earthly evils, infested the earth until destroyed by these two miraculous personages.

CEREMONIES--The Navaho life is particularly rich in ceremony and ritual, second only to some of the Pueblo groups. Note is made of nine of their great nine-day ceremonies for the treatment of ills, mental and physical. There are also many less important ceremonies occupying four days, two days, and one day in their performance. In these ceremonies many dry-paintings, or "sand altars," are made, depicting the characters and incidents of myths. Almost every act of their life--the building of the hogan, the planting of crops, etc.--is ceremonial in nature, each being attended with songs and prayers.

BURIAL--The Navaho dead are buried by others than immediate relatives in unmarked graves. No ceremonies are held, for the dead are considered evil and are feared. The hogan in which death occurs is forever abandoned, often burned. Sometimes a hogan is demolished over the dead and then left to decay.

AFTER-WORLD--An under-world whence came the spirit people who created man and to which spirits return.

NAMES FOR INDIAN TRIBES--

Acoma - Haqoni (An Acoma word) Apache - Tzlih A Gon (On the Mountains) Chiricahua - Kli{~COMBINING BREVE~}shni (Red War-paint) Cochiti - To Gad (Cedar Water) Comanche - Ana Tlu{~COMBINING BREVE~}ni (Many Enemies) Havasupai - Gohni{~COMBINING BREVE~}ni (A term borrowed from the Hopi) Hopi - Aya Kinne{~COMBINING BREVE~} (Hole Houses) Isleta - Ana To Ho (Tribe by the Water) Jemez - Mai Deshkis (Coyote Pass) Laguna - To Tlu{~COMBINING BREVE~}ni (Have much Water) Mohave, Pima, Maricopa, Yuma, Papago - Be Esa Ntsai (With large Jars) Navaho - Dine{~COMBINING BREVE~} Sandia - Kin Nodozi (Striped Houses) San Felipe - To Hachele (Pull up Water) San Ildefonso - Tse Tu Kinne{~COMBINING BREVE~} (Houses between Rocks) San Juan - Kin Klechini (Red-house People) Santa Clara - Ana Su{~COMBINING BREVE~}shi (Tribe like Bears--from skunkskin moccasins, first thought to be of bearskin) Santo Domingo - Kin Klekai Ni (White Houses) Sia - Tlogi (Hairy) Taos - To Wolh (Water Gurgles) Zuni - Nashtezhe{~COMBINING BREVE~} (Blackened Eyebrows)

SOUTHERN ATHAPASCAN COMPARATIVE VOCABULARY

ANATOMICAL TERMS _English_ _Apache_ _Jicarilla_ _Navaho_ ankle-joint ko-ka{~COMBINING BREVE~} ke{~COMBINING BREVE~}t-sin a-ke{~COMBINING BREVE~}ts-in ilh-ru-nu-ni-wu arm ko-gun gon a-gan blood dilh ti{~COMBINING BREVE~}l-the dilh bone its-i{~COMBINING BREVE~}n i{~COMBINING BREVE~}ts-in ts'in chest i-ti{~COMBINING BREVE~}l ko-ye{~COMBINING BREVE~}-te a-je-i{~COMBINING BREVE~}ts-in chin ko-ye{~COMBINING BREVE~}-da is-e{~COMBINING BREVE~}-ta a{~COMBINING BREVE~}-yats-in ear id-ja id-ja a-ja elbow ko-gun id-an-hla osh-le ilh-ru-nu-ni-wu eye in-da{~COMBINING BREVE~} it-a an-an face ko-ni in-ni an-in finger ko-lu-zhuzh in-la shi-la finger-nail ko-lu-gun in-la-go{~COMBINING BREVE~}n shi-la{~COMBINING BREVE~}sh-gan foot ko-ke{~COMBINING BREVE~} i-ka ke hair tsi-ra it-se{~COMBINING BREVE~} tsi-gha{~COMBINING BREVE~} hand ko-gun u-la shi-la head kots-its-i{~COMBINING BREVE~}n i{~COMBINING BREVE~}ts-its-in si{~COMBINING BREVE~}ts-its-in heart kod-ji ko-cha a-je-id-i{~COMBINING BREVE~}sh-jalh did-ju-la knee ko-qut i-ko a-whod leg kod-jak i-jad a-jad lip su-su-ba-ne{~COMBINING BREVE~} i-ta a-da lungs kod-ji i-ta-le{~COMBINING BREVE~} a-je mouth ko-za i-ze{~COMBINING BREVE~} si-ze neck ko-gus i-ko{~COMBINING BREVE~}s ak-as nose ko-chi i-chin a-chi{~COMBINING BREVE~}n nostril ko-ni{~COMBINING BREVE~} in-ne{~COMBINING BREVE~} a-ni{~COMBINING BREVE~}n shoulder ko-hwas ih-hwas a-hwas toe ko-ke-zhuzh ih-ke{~COMBINING BREVE~}sh a-ke{~COMBINING BREVE~} toe-nail ko-ke-gun ih-ke{~COMBINING BREVE~}sh-gon a-ke{~COMBINING BREVE~}sh-gan tongue ko-za ih-za-te a-tso tooth ko-wu ih-gwo a-hwo

ANIMALS (See also FOODS) _English_ _Apache_ _Jicarilla_ _Navaho_ antelope ja-ge ta-ga-te ju{~COMBINING BREVE~}-di badger bu-nta-le{~COMBINING BREVE~} na-as-chid na-gans-chi-tn bat cha-ba-ne{~COMBINING BREVE~} cha-na-mi-in ja-a-ba-ni bear sush shash sush beaver cha cha cha blue-bird rush-ta do-lo do-li du-tli{~COMBINING BREVE~}sh buffalo bi-shish-jik a-yan-de a-ya-ni buzzard chi-sho-gi ta-cha-ze je-sho chipmunk gu-sus-si in-se-zu-so tsid-i{~COMBINING BREVE~}t-i{~COMBINING BREVE~}-ni coyote ban tsil-i-te{~COMBINING BREVE~}n mai crow ga-ge ka-ge ga-ge deer bin bin bin eagle tsa-cho i-tsa a-tsa elk bin-nal-de{~COMBINING BREVE~} tzes tze gopher na-ilh-tli-gi ma-i-ne-lin na-a-zi-si hawk it-sa it-se{~COMBINING BREVE~}-so-ye g'i{~COMBINING BREVE~}-ni mountain lion ndu-chu en-to-ye nash-tu-i-tso mountain sheep de-be{~COMBINING BREVE~}-chu tse-tu{~COMBINING BREVE~}-de-be zi-de-be{~COMBINING BREVE~} owl bu yi-ye nas-cha rat (wood) klosh-chu kle{~COMBINING BREVE~}-tso kle-e{~COMBINING BREVE~}-tso skunk gu-lizh-i kel-din-she{~COMBINING BREVE~}n wo-li{~COMBINING BREVE~}-zhi spider na-alht-lo-le{~COMBINING BREVE~} mans-che{~COMBINING BREVE~} nash-je'i squirrel tse-skus-si na-jil-kai-i t'la-zi turkey ta-zhi ka-zhi ta-zhi wolf ban-chu bai-e{~COMBINING BREVE~}-tso mai-i{~COMBINING BREVE~}-tso

_Zahadolzha_ - Navaho

_From Copyright Photograph 1904 by E.S. Curtis_

CARDINAL POINTS _English_ _Apache_ _Jicarilla_ _Navaho_ north na-ak-ku-se{~COMBINING BREVE~} na-ko-su no{~COMBINING INVERTED BREVE~}-ho-kos bi-ya-yo bi-ya-ye{~COMBINING BREVE~} south nu-dit-u{~COMBINING BREVE~} sha-ti ai-ye{~COMBINING BREVE~} shu-tu-u{~COMBINING BREVE~} bi-ya-yo east hu-na-it-u{~COMBINING BREVE~}kh sha-ha ai-ye{~COMBINING BREVE~} ha-i bi-ya-yo west on-ud-u{~COMBINING BREVE~}kh sha-i ai-ye{~COMBINING BREVE~} i-yu-u{~COMBINING BREVE~} bi-ya-yo zenith nokh-ge{~COMBINING BREVE~}h-yo ya-alh-ni-gi nadir nokh-tluh-yo a-ya-i des-a-i-gi

COLORS _English_ _Apache_ _Jicarilla_ _Navaho_ black di{~COMBINING BREVE~}lh-kih di{~COMBINING BREVE~}lh-i-li di{~COMBINING BREVE~}lh-kih blue du-tli{~COMBINING BREVE~}sh-i da-tlish do-tli{~COMBINING BREVE~}sh-i brown hish-tli{~COMBINING BREVE~}zh kli-pa di{~COMBINING BREVE~}-nil-zhin gray qul-ba tne-na-tlish kle-pa green tloh-du-tli{~COMBINING BREVE~}zh-a ye-da-tlish do-tlish red tli-chu kli-chi kle-chi white tli-kai kli-kai kle-kai yellow tli-tso kli-tso kle{~COMBINING BREVE~}-tso

FOODS (PRIMITIVE) _English_ _Apache_ _Jicarilla_ _Navaho_ acorns chid-ji{~COMBINING BREVE~}l na-to-ka-tse che{~COMBINING BREVE~}-chil bi-na antelope ja-ge ta-ga-te ju{~COMBINING BREVE~}-di beans (native) be{~COMBINING BREVE~}s-tsoz na-o-hle-tsos-tet nu{~COMBINING BREVE~}-o-hli cedar berries dil-tu-hla kal-tu-ste-ih dit-ze{~COMBINING BREVE~} du-tli{~COMBINING BREVE~}sh-i corn na-tan na-tan na-tan deer bin bi^{n) bin elk bin nal-de{~COMBINING BREVE~} tzes tze grapes (wild) duh-tsa tut-ze{~COMBINING BREVE~} tut-ze{~COMBINING BREVE~} juniper berries dil-tu-hla chil-ha-zhe mescal (agave) na-ta na-ta na-ta mountain sheep de-be{~COMBINING BREVE~}-chu tse-tu{~COMBINING BREVE~}-de-be zi-de-be{~COMBINING BREVE~} pinon nuts o-be{~COMBINING BREVE~} nes-chi nes-chi potatoes (wild) ilh-tsu pi-ji-ne{~COMBINING BREVE~} na-ma-si si-tsi{~COMBINING BREVE~}n-ni prairie-dogs an klun klun pumpkins belh-kun na-yi-ze na-yi-zi-chi rabbits (jack) gah-chu gah-tso gah-tso rabbits gah-chi-le{~COMBINING BREVE~} gah-chi-she{~COMBINING BREVE~} gah (cottontail) rats (wood) klosh-chu kle{~COMBINING BREVE~}-tso kle-e{~COMBINING BREVE~}-tso squash go-chi belh-kun na-yi-ze na-yi{~COMBINING BREVE~}-zi yucca fruit gu-sku{~COMBINING BREVE~}n kash-kan kush-kan

HANDICRAFT _English_ _Apache_ _Jicarilla_ _Navaho_ arrow-point besh-go-li{~COMBINING BREVE~}n be{~COMBINING BREVE~}sh-te bes-est-a-gi arrow-shaft tsi-ga ki-ish-tlu-ze{~COMBINING BREVE~} ts'ak-a{~COMBINING BREVE~} basket (tray) tsa-nas-ku{~COMBINING BREVE~}-di ts'a i-tsa basket (burden) tu{~COMBINING BREVE~}t-za i-tsa-nas-ka tsi-zi{~COMBINING BREVE~}s bow ilh-ti{~COMBINING BREVE~} it-kin-chai alht-hin cap cha cha cha deerskin e-pu{~COMBINING BREVE~}n e-pu{~COMBINING BREVE~}n e-pu{~COMBINING BREVE~}n fire-sticks koh-til-di t'te wolk-an head-band tsi-noz-de tsi-naz-de cha house ko-wa ko-zhan ho-gan leggings is-kle{~COMBINING BREVE~} tli-kai is-kle{~COMBINING BREVE~} e-pu{~COMBINING BREVE~}n is-kle{~COMBINING BREVE~} loin-cloth chosh-ta tsa-a-te t'lests-os moccasins e-pu{~COMBINING BREVE~}n ke ke{~COMBINING BREVE~}'it-ze ke pottery nulh-ki-de bi i-tsa{~COMBINING BREVE~} i-de{~COMBINING BREVE~} kush-ti{~COMBINING BREVE~}sh shirt e-pun-tle-sis e{~COMBINING BREVE~}'it-ze e-pun'e{~COMBINING BREVE~} sweat-lodge ka-che{~COMBINING BREVE~} ke{~COMBINING BREVE~}lh-cha ta-che{~COMBINING BREVE~} water bottle kun-che-e to-zus tus

MONTHS (MOONS)(8) _English_ _Apache_ _Jicarilla_ _Navaho_ January It-sa Bi-zha{~COMBINING BREVE~}zh Ku-wan-de{~COMBINING BREVE~} Yas Nlht'es February Buh Is-chi{~COMBINING BREVE~}t Is-sai-za A-tsa{~COMBINING BREVE~} Bi-yash March T'a Nu-chi{~COMBINING BREVE~}l It-a-na Chi-tai Wozhch'td April T'a Nu-chu It-a-na Tso At-an Chil May Shosh-ke{~COMBINING BREVE~} Ku-ski It-chi At-an Tso June Bin-ni-tsi{~COMBINING BREVE~} Ta-ge It-chi Nesh-ja Chil-i Dilh-tsi{~COMBINING BREVE~}k July Bin-ni-tsi{~COMBINING BREVE~} Bi It-chi Nesh-ja Tso Chi-e{~COMBINING BREVE~} August Bi-ni-tun Tsos-se{~COMBINING BREVE~} Ke-tle-pe{~COMBINING BREVE~} Lak-tai-ke Bint-an Ts'an-si September Bi-ni-t[u.]n It-ha-sti-ki{~COMBINING BREVE~}h Bint-an Tso Chu October Ran-zhi Iz-te{~COMBINING BREVE~}-o-e Ghan-ji November Ka-ruh-nul-gus Bin-za-ki-a Nlhch-i Ts'an-si December Sos-nalh-tus Bin-nai-a-she{~COMBINING BREVE~} Nlhch-i Tsa

_Hasche{~COMBINING BREVE~}lti_, _Haschebaad_, _Zahadolzha_--Navaho

_From Copyright Photograph 1906 by E.S. Curtis_

NATURAL PHENOMENA _English_ _Apache_ _Jicarilla_ _Navaho_ ashes ilh-chi kus-chi-ish hlesh-ch'ai charcoal tli-te{~COMBINING BREVE~}sh kus-chi t'esh cloud ya-ko{~COMBINING BREVE~}s kos kos darkness chalh-ke{~COMBINING BREVE~}lh klin cha-halh-kelh day dji djin jin earth ni-go-stu{~COMBINING BREVE~}n ni-to-gus-an ni-ho-es-tsan fire koh ku kun ice ti i-la tqin lake tu-si-ka ko-zilh-ka to light go-ti go-tih a-di{~COMBINING BREVE~}n-din lightning ha-dilh-kih i-dilh-chil a-tsin-il-klish Milky-way I-ku{~COMBINING BREVE~}tl ba-ha Tsos-pai Kle-kai sta-i mist at ku-be-zha-zi i-dzi moon kle-ga-na-ai kle-na-ai kle-ho-na-ai mountain tzilh tzilh tzilh night kle kli kle-je Pleiades Nus-ka-o-u-hu Sons-chi-ste{~COMBINING BREVE~} Di{~COMBINING BREVE~}l-ge-het rain na-il-ti na-golh-kin nit-su{~COMBINING BREVE~}n rainbow hi-tsa-tlul it-sun-to-le{~COMBINING BREVE~} nads-i-lid river tu-ndli ko-dle{~COMBINING BREVE~} to rock tse tsi tse shooting-star titl-son-se{~COMBINING BREVE~} sush-na-tse{~COMBINING BREVE~} son-a{~COMBINING BREVE~}-dal-dsid (meteor) nul-tu{~COMBINING BREVE~} sky ya-dilh-kih ya ya-dilh-kih smoke tlik kli hlid snow sos zos yas star titl-so{~COMBINING BREVE~}n-se sons son sun chu-ga-na-ai chun-na-ai che-ho-na-ai thunder i-da-ndi i-dilh-ni i-ni water tu ko to wind ni{~COMBINING BREVE~}l-chi nl-chi ni{~COMBINING BREVE~}l-chi

NUMERALS _English_ _Apache_ _Jicarilla_ _Navaho_ one hla-i hla-i hla-i two na-ki na-ki na-ki three ta-gi ka-i ta four din-i din-i din five ash-tla-i a{~COMBINING BREVE~}sh-tle a{~COMBINING BREVE~}sh-dla six gus-tan kus-ku{~COMBINING BREVE~}n has-tan seven gus-tsi{~COMBINING BREVE~}-gi kus-tsi{~COMBINING BREVE~}t-i tsosts-ed eight tsa-bi tsa-bi tse-bi nine ngus-ta-i nkus-ta-i naas-dai ten gu-nez-na ku-nez-ni ne{~COMBINING BREVE~}z-na eleven hla-za-ta hla-i-za hla-za{~COMBINING BREVE~}-ta twelve na-ki-za-ta na-ki-za na-ki-za-ta thirteen ta-za-ta ka-za ta-za-ta _English_ _Apache_ _Jicarilla_ _Navaho_ fourteen din-za-ta din-za din-za-ta fifteen ash-tla-a-ta ash-tle-za ash-dla-a-ta sixteen gus-ta-a-ta kus-kun-za has-tan-a-ta seventeen gus-tsi-za-ta kus-tsit-za tsosts-ed-za-ta eighteen tsa-bi-za-ta tsa-bi-za tse-bi-dza-ta nineteen ngus-ta-dza-ta nkus-ta-za naas-dai-dza-ta twenty na-di{~COMBINING BREVE~}n na-tin na-din twenty-one na-di{~COMBINING BREVE~}n-hla na-tin-hla na-din-hla thirty ta-di{~COMBINING BREVE~}n ka-tin ta-din forty dis-di{~COMBINING BREVE~}n dis-tin di{~COMBINING BREVE~}s-din fifty ash-tla-din ash-tle{~COMBINING BREVE~}-tin a{~COMBINING BREVE~}sh-dla-din one hundred ne{~COMBINING BREVE~}z-na-din gu-nez-na-din ku-nez-ni-tin

PERSONAL TERMS _English_ _Apache_ _Jicarilla_ _Navaho_ aunt ko-ba{~COMBINING BREVE~}-zhe ku-ba-zhe shi-bi{~COMBINING BREVE~}-zhi baby me o-ja-zi{~COMBINING BREVE~} a-we{~COMBINING BREVE~} boy skhin ish-ki-in skhi brother ku-i-zha si{~COMBINING BREVE~}-tsi-li (younger) ko-ki{~COMBINING BREVE~}zn ko-ka-ge{~COMBINING BREVE~} na-ra-hi{~COMBINING BREVE~} brother (elder) ku-na-a shi{~COMBINING BREVE~}-nai ko-ki{~COMBINING BREVE~}zn un na-ra-hi{~COMBINING BREVE~} child cha-ra-she ilh-chi{~COMBINING BREVE~}n shi-ya{~COMBINING BREVE~}zh clan nde-az-di-i i-chu-ge-de{~COMBINING BREVE~} di-ne{~COMBINING BREVE~}-e enemy e-na ko-nda a-na father ko-ta{~COMBINING BREVE~} ku-ka-i shi-zhe{~COMBINING BREVE~}-e girl na-li{~COMBINING BREVE~}n ish-te{~COMBINING BREVE~}tn at-e{~COMBINING BREVE~}d man nde tin-de{~COMBINING BREVE~} di-ne{~COMBINING BREVE~} medicine-man di-gi{~COMBINING BREVE~}n tin-da-ko-ka-tle{~COMBINING BREVE~} ha-ta-li mother ko-ma ku-si sha-mu{~COMBINING BREVE~} people ko-ki she-tin-de{~COMBINING BREVE~} di-ne{~COMBINING BREVE~} (tribesmen) people tluh-go nde{~COMBINING BREVE~}-hi ta-a-tso a-na (strangers) person tsilh-ki{~COMBINING BREVE~}dn ti-ni di-ne{~COMBINING BREVE~} sister ko-di-zhe{~COMBINING BREVE~} she-la shi-de-zhi (younger) sister (elder) ko-lu she-nda-te{~COMBINING BREVE~} shu{~COMBINING BREVE~}d-di uncle ko-da-u{~COMBINING BREVE~} she-ka-na-tle{~COMBINING BREVE~}n shi-bi{~COMBINING BREVE~}-zhi woman ist-so{~COMBINING BREVE~}n es-tsan es-tsan

TREES _English_ _Apache_ _Jicarilla_ _Navaho_ cedar ga-il-li kalh-te gad cottonwood t'is tu-as t'is juniper dil-tut-hle-chi gad naz-si oak chi-chi{~COMBINING BREVE~}l shun-chi-le{~COMBINING BREVE~} che{~COMBINING BREVE~}-chil pine ndil-chi nus-chi ndish-chi pinon o-be-tsi{~COMBINING BREVE~}n i-zen-chi cha{~COMBINING BREVE~}-olh spruce dju-utlh kon-ske-le{~COMBINING BREVE~} dishl-bai willow gai ki{~COMBINING BREVE~}-i k'a-i

Navaho Women

_From Copyright Photograph 1906 by E.S. Curtis_

MISCELLANEOUS _English_ _Apache_ _Jicarilla_ _Navaho_ arm ko-gun gon a-gan food chi-zu{~COMBINING BREVE~}n ai-ta-i chi-an forest gud-nlh-chil ku-don-chil tsin god ya-a-diz-tan bi-tsa-she-nda-i ye jewels tse-ru-de{~COMBINING BREVE~}n-lig-ge n'kliz large n'chai n'tsai n'tsa pollen ha-din-tin tlash ta-di-tin small al-chi{~COMBINING BREVE~}-se uns-tse{~COMBINING BREVE~}s-te ya-zhe spirits chidn kuts-ain tsi*n-di spirit-land chidn-tuh-yo bits-ain be-ke-ya tobacco tzilh-na-to na-to-te n'at'o turquoise du-tli{~COMBINING BREVE~}sh-i da-tli{~COMBINING BREVE~}sh-e do-tlish

INDEX

_Abalone_, cross of, on medicine cap, 40 in Navaho myth, 91, 92, 97, 103, 104, 115

_Acoma_, Navaho name for, 138

_Acorns_ eaten by Apache, 19

_Acosta_, an Apache, conference with, 7

_Adilhkih_ (Black Fog) of Navaho myth, 91, 96, 97

_After-world_ in Apache belief, 134 in Jicarilla belief, 135 in Navaho belief, 137

_Agave._ _See_ MESCAL

_Agocho._ _See_ PIGEON

_Agriculture_ of the Navaho, 73