2—Dutlí̆shĭ Nalí̆n, the Turquoise Girl, is the creator of all things green. She has to do with the crops in the fields, and the devout Apache prays to her every morning during the season of growth.
3—Ĕnásho Dĭlhklí̆shĕn is the God of Intellect. He controls the minds of the people, making their thoughts good or evil at will. It was he who first talked to the people on earth. When a child is born its parents often pray that Kútĕrastan will make it grow to be like Ĕnásho Dĭlhklí̆shĕn, to whom prayers are addressed for aid when one must talk to the people. In such case no offering of pollen is made unless the request be presented to an image representing this god, when pollen is sprinkled upon it.
4—Hádĭntĭn Nalí̆n is Chieftainess of Pollen, because she causes pollen to grow on the trees. The Indians know the function of pollen in plants and pray that their corn and other products of the fields, as well as the nuts and fruits that grow wild, may be fructified early in the season, to insure good harvests.
Disc O 1—Hádĭntĭn Nalí̆n, described above.
2—Nĭlchídĭlhkĭzn, Chief of the Winds. The Apache never complains of the wind, for should he become impatient about them and give vent to sacrilegious utterances he might anger the Wind God and thereby bring on destructive storms.
3—Yólkai Nalí̆n, described above.
4—Yakósha Skhĭn, God of Moisture and also Controller of Rain. Since snow, ice, hail, frost, dew, and fog are derived from the clouds, Yakósha Skhĭn is sometimes termed Chief of the Clouds, but in general the clouds are regarded as his workshop, for there is another who has direct charge and control of them.
P, Q, R, and S—These figures represent gods, or, in Apache, gáŭn, who are supposed to have been made by the Sun for the purpose of curing people stricken with bodily disease. Diseases of the body are regarded as distinct from those of the mind. The gáŭn live in the four cardinal directions and are impersonated in medicine ceremonies by men wearing stick masks, who always take stations at the four sides of the patient. These doctors are not called in case of illness until after the four chief deities have been supplicated, when, as a last resort, the medicine-man prays to the gáŭn. If the gáŭn cannot help, there is believed to be no hope for the patient. In ancient times all animals could talk, and many were used as beasts of burden. The bear and the deer were the horses of that time. In the graphic representations of the Apache these four spirits are often pictured riding deer and bear.