[7.] The Naaskiddi are hunchbacks; they have clouds upon their backs, in which seeds of all vegetation are held.
[8.] The Navajo will not use real blue coloring in their sand painting, but adhere strictly to the instructions of the gods. They do, however, use a bit of vermilion, when it can be obtained, to heighten the red coloring in the pouches.
[9.] The Bigelovia Douglasii is made into rings and used in the ceremonial Hasjelti Dailjis with direct reference to this occurrence.
[10.] Ceremonial rings are also made of the Spanish bayonet (yucca).
[INDEX]
The following partial Index is specific to this article. The Index for the entire Eighth Annual Report is included in the [Index].
Bigelovia Douglasii (sage brush) used as thatch to Navajosweat-house | [239] |
used to produce smoke in sweat house | [240], [244] |
Brothers (The), Navajo myth | [280]-[284] |
Chants in Navajo ceremonial | [245], [246] |
Children, initiation of, in Navajo ceremonial | [266], [267] |
Crows, Navajo myth concerning | [281] |
Dance, in the ceremony of Hasjelti Dailjis | [273]-[275] |
Deerskins, for sweat houses and masks in Navajo ceremonial mustbe from smothered animals | [242] |
over the entrance of a Navajo sweat-house, signification of | [242] |
Esthetle, the first ones, Navajo ceremonial | [264], [271], [272] |
song of | [272] |
prayer to | [272] |
Etseastin and Etseasun, Navajo myth | [284]-[285] |
Foods used during Navajo medicine ceremonial | [236], [257] |
Gaming ring of Navajo ceremonial | [238] |
Hasjelti and Hostjoghon, mythical history of | [277] |
Masks representing various Navajo gods, Indian uses of | [248], [249], [253] |
Medicine cigarette, in Navajo ceremonial, preparation of | [258] |
disposition of, after use | [259] |
Medicine lodge, Navajo, construction of | [237] |
Medicine tubes in Navajo ceremonial | [241], [244], [246], [250], [257], [258], [264] |
Medicine water used in Navajo ceremonial | [255], [263], [269] |
Naiyenesgony and Tobaidischinni, mythical history of | [279]-[280] |
Old man and woman of the first world, Navajo myth | [284]-[285] |
Pine boughs, application for removing disease in Navajoceremonials | [247], [250] |
disposition of, after ceremony | [248], [251] |
Prayer, on offering medicine tubes to Navajo gods | [244] |
to the Esthetle | [272] |
Prayer sticks, how prepared for Navajo ceremonial | [242]-[243], [264] |
Reeds, sacred, for Navajo ceremonial, preparation of | [242], [243] |
Sand bed used in Navajo ceremonial to absorb disease | [250], [251] |
Sand painting, Navajo ceremonial, learned by the Navajos from thePueblos | [236] |
colors used in | [237] |
manner of laying on colors | [239]-[248] |
disposition of sand after ceremony | [241], [261], [264] |
description of | [260], [261], [262], [264], [265] |
Sheep, mountain, Navajo myth concerning | [282]-[284] |
Spider woman, the, Navajo myth | [284] |
Sticks, painted, bundles of, used in Navajo medicineceremonial | [252], [254] |
Suds of yucca used in Navajo medicine ceremonial | [251], [257], [258] |
Sun, Navajo myth concerning creation of | [275], [277] |
Sweat-houses in Navajo ceremonial, description of | [239] |
Toneennili, the water-sprinkler, song addressed to, in Navajoceremonial | [259] |
Yebitchai, meaning of the term | [235], [236] |
Zenichi, Navajo gods | [265] |
[A.] Illustrations from “Third Ceremony” text, [page 247]: