45. Version A.—They prayed to the four Winds,—the black Wind of the east, the blue Wind of the south, the yellow Wind of the west, and the white Wind of the north,—and they sang a wind-song which is still sung in the rite of hozóni hatál. Version B.—They prayed to the four Winds.

46. The Kisáni, being builders of stone houses, set up a stone wall; the others, representing the Navahoes, set up a shelter of brushwood, as is the custom of the Navahoes now.

47. Tsĭ-dĭ′l, or tsĭn-dĭ′l is a game played by the Navaho women. The principal implements of the game are three sticks, which are thrown violently, ends down, on a flat stone, around which the gamblers sit. The sticks rebound so well that they would fly far away, were not a blanket stretched overhead to throw them back to the players. A number of small stones, placed in the form of a square, are used as counters; these are not moved, but sticks, whose positions are changed according to the fortunes of the game, are placed between them. The rules of the game have not been recorded. The other games were: dilkón, played with two sticks, each the length of an arm; atsá, played with forked sticks and a ring; and aspĭ′n.

48. Version A.—Coyote and Hastsézĭni were partners in the theft of the young of Tiéholtsodi. When Coyote saw the water rising, he pointed with his protruded lips (as Indians often do) to the water, and glanced significantly at his accomplice. First Man observed the glance, had his suspicions aroused, and began to search.

49. Other variants of the story of the restoration of Tiéholtsodi’s young speak of sacrifices and peace offerings in keeping with the Indian custom. Version A.—They got a haliotis shell of enormous size, so large that a man’s encircling arm could barely surround it. Into this they put other shells and many precious stones. They sprinkled pollen on the young and took some of it off again, for it had been rendered more holy by contact with the bodies of the young sea monsters. Then they put these also into the shell and laid all on the horns of Tiéholtsodi; at once he disappeared under the earth and the waters went down after him. The pollen taken from the young was distributed among the people, and brought them rain and game and much good fortune. Version B.—“At once they threw them (the young) down to their father, and with them a sacrifice of the treasures of the sea,—their shell ornaments. In an instant the waters began to rush down through the hole and away from the lower worlds.”

50. Some give the name of the hermaphrodite who died as Natliyilhátse, and say that “she” is now the chief of devils in the lower world,—perhaps the same as the Woman Chief referred to in the “Prayer of a Navaho Shaman.” [315] Version B says that the first to die was the wife of a great chief. (See note [68].)

51. Version A describes the making of the sacred mountains thus: Soon after the arrival of the people in the fifth world (after the first sudatory had been built and the first corn planted), some one said: “It would be well if we had in this world such mountains as we had in the world below.” “I have brought them with me,” said First Man. He did not mean to say he had brought the whole of the mountains with him, but only a little earth from each, with which to start new mountains here. The people laid down four sacred buckskins[18] and two sacred baskets[5] for him to make his mountains on, for there were six sacred mountains in the lower world, just as there are six in this, and they were named the same there as they now are here. The mountain in the east, Tsĭsnadzĭ′ni, he made of clay from the mountain of the east below, mixed with white shell. The mountain of the south, Tsótsĭl, he made of earth from below mixed with turquoise. The mountain of the west he made of earth mixed with haliotis or abalone shell. The mountain of the north he made of earth mixed with cannel coal.[158] Dsĭlnáotĭl he made of earth from the similar mountain in the lower world, mixed with goods of all kinds (yúdi althasaí). Tsolíhi he made of earth from below, mixed with shells and precious stones of all kinds (ĭnklĭ′z althasaí). While they were still on the buckskins and baskets, ten songs were sung which now belong to the rites of hozóni hatál. The burdens of these songs are as follows:—

When the people came up from the lower world they were under twelve chiefs, but only six of them joined in the singing these songs, and to-day six men sing them. When the mountains were made, the god of each of the four quarters of the world carried one away and placed it where it now stands. The other two were left in the middle of the world and are there still. A pair of gods were then put to live in each mountain, as follows: East, Dawn Boy and Dawn Girl, called also White Shell Boy and White Shell Girl; south, Turquoise Boy and Turquoise Girl; west, Twilight Boy and Haliotis Girl; north, Darkness (or Cannel Coal) Boy and Darkness Girl: at Dsĭlnáotĭl, All-goods (Yúdi-althasaí) Boy and All-goods Girl; at Tsolíhi, All-jewels (Ĭnklĭ′z-althasaí) Boy and All-jewels Girl.

Version B speaks of the making of only four mountains, and very briefly of this.