72. Creation.—The Legend begins with an already created world; there is no original creation and no Creator of all. If the Navahoes have a story of the beginning of all things, the author has not learned it. To a god called Békotsĭdi[78] is given the credit of having made all animals whose creation is not otherwise accounted for in the myths, especially domestic animals. Some of the Indians who have heard vaguely of our Creator are of the opinion that Békotsĭdi is the God of the Americans.
73. Estsánatlehi.—But it is generally acknowledged by the Navahoes that their most revered deity is Estsánatlehi,[95] the Woman Who Changes (or rejuvenates herself). Much is said of her in the legends, but something more is to be obtained by conversation with the shamans. The name Estsánatlehi is derived by syncopation from estsán, woman, and natéhi, to change or transform. She is so called because, it is supposed, she never remains in one condition, but that she grows to be an old woman, and in the course of time becomes a young girl again, and so passes through an endless course of lives, changing but never dying. It is probable that she is an apotheosis of Nature, or of the changing year.
74. The deity of fruitful Nature is properly a female and a beneficent goddess. She is properly, too, as the legends tell us, the wife of the Sun, to whom Nature owes her fertility. Her home is said to be in the west, probably for the reason that in the Navaho country, which lies mostly on the Pacific slope, the rain comes usually from the west, and from that direction, too, come the thawing breezes in the spring.
75. Yolkaí Estsán.—A divinity called Yolkaí Estsán,[96] or White Shell Woman, created (or found, as some versions say) at the same time as Estsánatlehi, is called the younger sister of the latter. The two goddesses are associated in the myths, but White Shell Woman always acts the subordinate part, and to-day is honored with a less degree of worship than her sister. Estsánatlehi, made of an earthly jewel, turquoise, is related to the land. Yolkaí Estsán, made of white shell from the ocean, is related to the waters.
76. War Gods.—Next in importance to Estsánatlehi, the sacred brethren, Nayénĕzgạni (or Nagénezgạni) and Toʻbadzĭstsíni,[127] seem to stand. The writer designates these as the War Gods, but the Navahoes do not call them thus. According to the version of the Origin Legend here given, one of these was the child of Estsánatlehi and the Sun; the other the child of Yolkaí Estsán and the Water, and this is the version most consistent in all respects. Other versions make both the brothers children of Estsánatlehi. Some say they were born twins. Accepting any of these versions, they would properly be called brothers, according to the Indian system of relationship, and such they are called in the legends. Their chief mission was to destroy the alien gods; but they still help the warriors in battle, and aid the sick who suffer from witchcraft. The longest chapter in the Origin Legend is devoted to recounting their genesis and history. In reading the chapter, it will be apparent to the comparative mythologist that these characters have their counterparts, which need not now be mentioned, in the myths of many races in both hemispheres. From their mythic associations it would appear that Nayénĕzgạni is a god of light, with its associated heat, while Toʻbadzĭstsíni is a god of darkness, with its associated moisture; yet, apparently in contradiction to this, the representative of the former is painted black and wears a black mask in the ceremonies ([plate IV.]), while the representative of the latter is painted red and wears a red mask ([plate VII.]).
77. Nayénĕzgạni, whose name signifies Slayer of the Alien Gods,[127] is spoken of as the elder brother in the legends and always plays the more important part. Toʻbadzĭstsíni, or Child of the Water,[127] is called the younger brother and always appears as a subordinate character. In the ceremonies, the masquerader who personates Nayénĕzgạni always walks in front, while he who personates Toʻbadzĭstsíni comes behind. The two gods are always associated in prayer and sacrifice, but here, again, Nayénĕzgạni takes precedence. In all the sacred songs where they are mentioned, the superiority of Nayénĕzgạni is indicated. Antithesis, as has been said, is a favorite figure with the Navaho poets, and they often employ it when speaking of these gods. The “Song of the Approach” of the War Gods in the ceremony of klédzi hatál will serve, as well as many other compositions, to show how they treat this subject. It may be freely translated thus:—
He advances! He advances!
Now Slayer of the Alien Gods advances,
Above, among the mountain peaks, he advances,
In danger he advances.