Page:Memoirs of the American Folk-Lore Society V.djvu/267

Rh Changing Grandchild, are not known to the writer. Some say that Leyaneyani and Tsówenatlehi are only other names for Nayénĕzgani and To'badzĭstsíni; but the best authorities in the tribe think otherwise. One version of this legend says that Estsánatlehi hid her children under the ground when Yéitso came seeking to devour them. This may have given rise to the idea that one of these children was called, also, Reared Beneath the Earth.

152. The following are the names of places where pieces were knocked off the stone:—

Bĭsdá, Edge of Bank.

To'kohokádi, Ground Level with Water. (Here Nayénĕzgani chased the stone four times in a circle; the chips he knocked off are there yet.)

Daatsĭ'ndaheol, Floating Corn-cob.

Nitatĭ's, Cottonwood below Ground.

Sasdĕstsá', Gaping Bear.

Béikĭthatyel, Broad Lake.

Nánzozilin, Make Nanzoz Sticks.

Akĭ'ddahalkaí, Something White on Top (of something else).

Anádsĭl, Enemy Mountain.

Sásbĭto', Bear Spring (Fort Wingate).

Tse'tyelĭskĭ'd, Broad Rock Hill.

Tsadihábĭtĭn, Antelope Trail Ascending.

Kĭnhitsói, Much Sumac.

Tsúskai (Chusca Knoll).

Lestsídelkai, Streaks of White Ashes.

Dsĭlnáodsĭl, Mountain Surrounded by Mountains (Carrizo Mountains.).

Tisnáspas, Circle of Cottonwood.

The above, it is said, are all places where constant springs of water (rare in the Navaho land) are to be found. Some are known to be such. This gives rise to the idea expressed in note 8. There is little doubt that the Navahoes believe in many of the Tiéholtsodi. Probably every constant spring or watercourse has its water god.

153. Version A adds an account of a wicked woman who dwelt at Kĭ'ndotlĭz and slew her suitors. Nayénĕzgani kills her. It also adds an account of vicious swallows who cut people with their wings. Version B omits the encounter with Sasnalkáhi and Tsé'nagahi.

154. Possibly this refers to Pueblo legends.

155. Version B, which gives only a very meagre account of this destructive storm, mentions only one talisman, but says that songs were sung and dances performed over this.

156. Such pillars as the myth refers to are common all over the Navaho land.

157. Version A makes Nayénĕzgani say here: "I have been to ni'ĭndahazlágo (the end of the earth); to to'ĭndahazlágo (the end of the waters); to yaĭndahazlágo (the end of the sky); and to dsĭlĭndahazlágo (the end of the mountains), and I have found none that were not my friends."

158. Pás-zĭn-i is the name given by the Navahoes to the hard mineral substance which they use to make black beads, and other sacrifices to the gods of the north. Specimens of this substance have been examined by Prof. F. W. Clark of the United States Geological Survey, who pronounces it to be a fine bituminous coal of about the quality of cannel coal; so it is, for convenience, called cannel coal in this work. It is scarce in the Navaho land and is valued by the Indians.

159. This refers to large fossil bones found in many parts of Arizona and New Mexico.

160. Ha-dá-ho-ni-ge-dĭ-ne' (Mirage People), Ha-dá-ho-nes-tid-dĭ-ne' (Ground