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212 This line must lie due east and west on certain ceremonial occasions, as for instance when the basket, inverted, is used as a drum during the last five nights of the night chant. The margin of this, as of other Navaho baskets, is finished in a diagonally woven or plaited pattern, and there is a legend, which the author has related in a former paper,321 accounting for the origin of this form of margin. If the margin is worn through or torn, the basket is unfit for sacred use. The basket is one of the perquisites of the shaman when the rites are done; but he, in turn, must give it away, and must be careful never to eat out of it. Notwithstanding its sacred uses, food may be served in it. Fig. 25 represents a basket of this kind used as a receptacle for sacrificial sticks and cigarettes. In this case the termination of the helix must be in the east, and the sacrifices sacred to the east must be in the eastern quarter of the basket.

Fig. 17 shows the other form of sacred basket. It is also made of aromatic sumac, and is used in the rites to hold sacred meal. The crosses are said to represent clouds, and the zigzag lines to indicate lightning.

6. The ceremonies of "House Dedication" are described at some length by Mr. A. M. Stephen in his excellent paper on "The Navajo,"329 and he gives a free translation of a prayer and a song belonging to these rites.

7. A-na-yé, or a-ná-ye, is composed of two words, aná and yéi or ye. Aná, sometimes contracted to na, signifies a member of an alien tribe,—one not speaking a language similar to the Navaho,—and is often synonymous with enemy. Ye (see par. 78) may be defined as genius or god. The anáye were the offspring of women conceived during the separation of the sexes in the fourth world.

8. Ti-é-hol-tso-di is a water god, or water monster, a god of terrestrial waters,—not a rain god. He seems akin to the Unktehi of the Dakotas. He is said to dwell in the great water of the east, i. e., the Atlantic Ocean. Although commonly spoken of as one, there is little doubt that the Navahoes believe in many of the Tiéholtsodi. Probably every constant stream or spring has its own water god, (See note 152.) A picture of this god is said to be made in a dry-painting of the rite of hozóni hatál, but the author has not seen it. Tiéholtsodi is described as having a fine fur, and being otherwise much like an otter in appearance, but having horns like a buffalo. (See pars. 140, 187, 484, 485.)

9. Tsús-kai or Tsó-is-kai is the name given by the Navahoes to a prominent conical hill rising 8,800 feet above sea-level, in northwestern New Mexico, about twenty-six miles north of Defiance Station on the Atlantic and Pacific Railroad. It is called Chusca Knoll, Chusca Peak, and Choiskai Peak by geographers. It rises abruptly four hundred feet or more above the level of the neighboring ridge, is visible at a great distance from the south (but not from the north), and forms a prominent landmark. The Navahoes limit the name Tsúskai to this knoll, but the Mexicans, and following them the Americans, apply the name in different forms (Chusca Mountains, Sierra de Chusca, Chuska, Chuskai, Tchuskai, etc.) to the whole mountain mass from which the knoll rises. The name, not accurately translated, contains the words for spruce (tso) and white (kai).

10. The bath forms an important part of the Navaho rites, being administered on many occasions, and it is often mentioned in the tales. It usually consists of a suds made in a water-tight wicker basket by soaking the root of some species of yucca (see note 88) in water; the root of Yucca baccata being usually preferred, as it seems richest in saponine. After the application of the suds, the subject is commmonly rinsed off with plain water and dried by rubbing on corn meal. In different ceremonies different observances are connected with the bath. In the myth of "The Mountain Chant,"314 pp. 389, 390, a bath is described as part of the ceremony of the deer-hunt. It is given, no doubt, in preparing for the hunt, for practical as well as religious reasons. It is important that the hunter should divest himself as much as possible of his personal odor when he goes to kill game.