In Navaho mythology there are numerous references to benevolent female deities, who are personated in medicine rites by men wearing masks, as shown in this plate. Haschĕbaád may be translated "female deity," or "goddess."
The day wore on before the women had a chance to talk together apart from their husbands, when they agreed that they would return to their home and tell their brother of the evil worked upon them by the old men, whom they would then soon see killed; but the Little Whirlwind whispered to them, "Return not to your home; anger fills the hearts of all your people, and it is you who would be killed with clubs and stones." Thwarted in this plan, they determined to leave and search for a distant tribe of which they had once heard, that lived in peace, and had never led the life of marauders. There, surely, they might receive food and shelter and freedom from the sorcery of their husbands. Each would take a separate course upon starting, to meet at a wooded mountain in the east.
All went well throughout the day; the old men rested and made ready for the journey to their home-land, on which they planned to start at daybreak. That night the women did not sleep. When their husbands became wrapt in slumber, they quietly crawled out from their furs, snatched a little food, and glided into the moonlight. They had been gone but a short time when one of the old men arose to stir the fire, and in deep surprise noted the absence of the women. He called his brother, and the two held a hurried consultation. They circled the lodge, but in the dimness of the light could discern no guiding footprint to tell the direction in which their young wives had gone. Returning to the camp, they filled their sacred pipes, and in silence sat and smoked. Soon a thin curl of smoke was seen[pg 111] drifting southward, winding in and out among the piñons; then another on the north side. These they followed, bearing eastward, smoking as they went, and as the sun began to tint the higher hills and mountain crests with yellow, bathing all else in purple shadows, they came upon their wives in a little rocky cañon screened by thickly growing cedar and piñon. The smoke foretold the women of their doom, so they were not taken by surprise.
Seeing no way to escape, the girls resigned themselves to fate, and meekly followed the old men back to camp, whence they journeyed with them to the west.
At their home the brothers had wives and children, so they did not herald their new consorts as such, but wedded them at once to their eldest sons. This prospect pleased the two young women, and they entered into the spirit of the new life with zest. They learned the songs and chants of the rites of the Snake and the Bear people—the clans to which these younger husbands belonged—and taught them to a young brother who came to visit them. When the brother returned to the Navaho people, he told them that his sisters were quite happy, and with the songs he had learned from them he originated the Hozhónĭ Hatál, Happiness Chant.
LEGEND OF THE NIGHT CHANT
Long years ago three brothers—the eldest rich, the second a wayward, roving gambler, and the youngest a mere boy—lived together among their kind, the Dĭné̆ people. Their only sister was married, living apart with her husband. The gambler often took property belonging to his brothers, going to distant corners of the land to stake it on games of chance. On returning, he never failed to relate a story of wonders he had seen—the Holy People whom he had met, and who revealed many things to him.[pg 112] His brothers never believed him, calling him Bĭlh Ahatí̆nĭ, The Dreamer.
Gán askĭdĭ. Zahadolzhá. Hasché̆ltĭ - Navaho