112. Of the many lengthy myths and legends obtained by the author from the Navahoes, three have been selected for publication in this volume. The first is the Origin Legend of the tribe; the other two are incomplete rite-myths, i.e., rite-myths told by men who were not priests of the associated rites.
113. Versions.—As might be expected among an unlettered people, thinly scattered over a wide territory, the legends of the Navahoes have many variants. No two men will tell the same tale exactly alike, and each story-teller will probably maintain that his own version is the only reliable one. Variations of the Origin Legend, which is the property of the tribe at large, and, unlike the rite-myths, is not in the keeping of any especial order or priesthood, are particularly numerous; but even in the rite-myths, as told by priests of the rites, versions may be found. Notwithstanding these varieties, the tale-tellers agree substantially in the more important matters. Of the two rite-myths given in this work, only one version of each was procured; but several versions of the Origin Legend, complete or partial, were recorded. The one here published was selected as being the most complete, extensive, and consistent of all. Other versions often supplement it. The narrators sometimes acknowledged that they had forgotten episodes which others had remembered and detailed. The learned old shaman, Hatáli Nĕz, forgot to tell how the stars were made; while a younger and less erudite person, Jake the silversmith, related a fair version of this episode, which came also from other sources to the writer. Jake’s version of the Legend, which has already been published, is designated in the notes as Version B;[306] that of old Torlino, a priest of the hozóni hatál, is designated as Version A. Other versions are alluded to, but not designated by letter or number. Some fragmentary versions by other authors[291] [300] have been published, but these are not quoted in the notes.
114. Origin Legend.—The Origin Legend divides itself into four very distinct parts or chapters, which are named: I. The Story of the Emergence; II. Early Events in the Fifth World; III. The War Gods; IV. The Growth of the Navaho Nation. The name of the first part is that given to it by the Navaho story-tellers. The names of the other parts are supplied by the author. The first part, The Story of the Emergence, ends when it is related that the people came out from the fourth world to the surface of this, the fifth world.[15]
115. Rite-myths.—By a rite-myth is meant a myth which accounts for the work of a ceremony, for its origin, for its introduction among the Navahoes, or for all these things combined. The Navahoes celebrate long and costly ceremonies, many of which are of nine days’ duration. Each ceremony has connected with it one or more myths, or legends which may not be altogether mythical.
116. When a rite-myth is told by a priest of the rite to which the myth belongs, minute and often tedious particulars concerning the rite, its work, symbolism, and sacrifices are introduced into the tale. When such a myth is told by one who is not a priest of the rite (although he may be a priest of some other rite), these esoteric parts are altogether omitted, or only briefly alluded to. To the latter class belong the two rite-myths given in this book. They are here published because they are among the most interesting and ingenious that have been collected among the Navahoes. The attention of the reader is directed, in the notes, to a few places where esoteric or ceremonial matters are thought to be referred to. Tales containing ceremonial allusions in full are reserved for future publication, along with a description of the rites to which they pertain, as such is considered the more appropriate place for their publication.
117. In one version of the Origin Legend (Version A) a portion of this story is used as a rite-myth. It is embellished with prayers and songs, and interspersed with allusions to ceremonial work which the version of Hatáli Nĕz does not contain; but in other respects it is inferior to the latter. Thus embellished it contributes a share to the myth of the ceremony of hozóni hatál, or chant of terrestrial beauty. Even in the version of Hatáli Nĕz, the songs seem introduced from some rite-myth, and scarcely to belong to the original story.
118. Whenever an opportunity has occurred of studying a rite with its associated myth, it has been found that the myth never explains all the symbolism of the rite, although it may account for all the more important acts. A primitive and underlying symbolism, which probably existed previous to the establishment of the rite, remains unexplained by the myth, as though its existence were taken as a matter of course, and required no explanation. Some explanation of this foundation symbolism may be found in the Origin Legend, or in other early legends of the tribe; but something remains which even these do not explain.
Fig. 30. Alíli or show (“dance”) of the nahikáï in the rite of the mountain chant.
119. Myths of the Whirling Logs.—In the ceremony of klédzi hatál there is drawn upon the floor of the medicine-lodge a large dry-painting which is very imperfectly represented in [fig. 29]. The original was wrought in five colors and was about 12 feet in diameter. It depicts a vision of the prophet Bélahatĭni, who established the rites of klédzi hatál. On one occasion, says the tale, he was led, in the San Juan valley, to a lake on the borders of which grew four stalks of sacred corn, each of a different color. In the centre of the lake lay two logs crossing one another at right angles. Near both ends of each log sat a pair of yéi, or genii, male and female, making eight in all. On the shore of the lake stood four more yéi, three of whom had staves, by means of which they kept the crossed logs away from the shore and whirling in the waters. The rainbow goddess, the anthropomorphic rainbow of the Navahoes, surrounded the lake. All the circumstances of this strange scene are duly symbolized in the painting.