Navajo Myths Prayers and Songs

UNIVERSITY OF CALIFORNIA PUBLICATIONS
AMERICAN ARCHAEOLOGY AND ETHNOLOGY
VOL. 5
NO. 2
NAVAHO MYTHS, PRAYERS, AND SONGS

WITH
TEXTS AND TRANSLATIONS*

BY
WASHINGTON MATTHEWS.
EDITED BY
PLINY EAKLE GODDAKD.
CONTENTS.
PAGE
Contents
21
2*
Alphabet
Vowels
Consonants
22
Editor's Note
24
23
Tale of Kinina6kai: Accounting for the Origin of Certain Prayers
and Songs of the Night Chant
25
Introduction
25
The Legend
Hong A.
26
Song
Song
Song
Song
Song
27
("Free translation)
'raver No.
1.
(Free translation)
29
B.
(Free translation)
30
C.
(Free translation)
31
D.
(Free translation)
32
E.
(Free translation)
33
F.
(Free translation)
Prayer No. 2. (Free translation)
33
34
Text and Interlinear Translation
Song
30
Prayer No. 1
37
40
Song
*
No.
3G
This paper
2.
may be
cited as Univ. Calif. Publ.
Am. Arch.
Ethn., Vol. 5,
Om
University of California Publications.
22
Arch. Eth.
page
Song C
Song D
Song E
Song F.
41
42
43
44
45
Pollen Song
Prayer No. 2
Prayer of the Second Day of the Xight Chant

47
Prayer of the Fourth Day of the Night Chant

54
49
55
The Song of Bekotsidi

Song A
58
Protection Song
61
60
60
62
ALPHABET.
The characters used
in this work, in spelling
Navaho words,
are given below, with the value assigned to each character.
VOWELS.
a
has the sound of English a in father.
has the sound of English a in hat.
$ has the sound of English a in what.

e has the sound of English e in they. In some connections
varies to the sound of English e in their.
e has the
sound of English
e in then.
has the sound of English
in marine.
in tin.
o has the
sound of English o
u has the sound of English
it
in bone.
in rude.
unmarked, or accented on the i (ai), is a diphthong having

the sound of English i in bind. When it is accented on the a (ai),
ai
or has a diaeresis
ow
(ai'), it is
pronounced as two vow els.
ow
in
how.
It is
heard mostly in
meaningless syllables.
A vowel followed by an inverted comma (') is aspirated, or

pronounced with a peculiar force which cannot be well represented by adding the letter h.
Vol. 5]
Matthews.
Navaho Myths, Prayers, and Songs.
23
CONSONANTS.
b has the sound of English b in bat.
d has the sound of English d
in day.
d represents a strongly aspirated dental

interchanged with
g has
the
sonant.
It is often
d.
sound of English g in
go, or, in
some connections,
the sound of English g in gay.
g has a sound unknown in English.

Arabic ghain, or the Dakota
It is the velar g, like the
g.
h has the sound of English h in hat.

h has the sound of German eh in machen.
terchanged with
It is
sometimes
in-
h.
k has usually the sound of English k in koran
but sometimes
the sound of English k in king.

1
has a sound
made with
unknown
an aspirated surd
It is
1,
It is
1.
the sound of English
in
man.
of English
in
the effect of French
in bon.
n has the sound
n has
in lay.
the side rather than with the tip of the tongue.
often interchanged with
m has
in English.
name.
It
has no equivalent in
English.
has the sound of
changed with
s in
sand.
English sh in shad.
It
represents a strongly aspirated dental surd.
terchanged with
is
often inter-
s.
t in tan.
It is often in-
t.
in war.
y has the sound of English y in yarn.

z
z

has the sound of
changed with
c, f> j,
chance
is
z in zone.
English z in azure.
It
is
often inter-
z.
and x are not used. The sound of English ch

represented by ts; that of English i in iug by dz.
p, q, v,
in
University of California Publications. [Am. Arch. Eth.
24
EDITOR'S NOTE.
In the latter part of the year 1902 the late Dr. Washington
Matthews entered
into
an arrangement with the Department of
Anthropology of the University of California, through
W. Putnam,
Professor F.
in accordance with
devote the remainder of his
life to
its
head,
which he was to
the preparation of a large
amount of unpublished material which he had accumulated during the
many
years of active
life
among
the North American
In accordance with the agreement, this material was
Indians.
received by the
lamented
Department of Anthropology shortly after the
Matthews' life.
was the good fortune of the editor to spend some days in
Dr. Matthews' company during the autumn of 1903, when plans
close of Dr.
It
were formed for the completion and publication of certain mate-
The
rial.
texts of a
number of prayers and
songs, for the
most
part connected with the ceremony of the Night Chant, had been
recorded hastily, and required the aid of a Navaho to bring them

into
proper condition for publication.
heal tli
would not permit of a trip
to the
Since Dr. Matthews'
Navaho country and
his
increasing deafness rendered the acquisition of information from
work of revision.
the Navaho country was unsuc-
native sources difficult, the editor undertook the
The
first trip
made
in 1904 to
cessful because of the serious illness of Hatali Natloi, the priest
from
whom
trip during
second
in the
accom-
the texts had been originally obtained.
January of the present year resulted
plishment of the task, but alas! too late for the completed work
to pass
under the
critical
hand of
its
author.
The
editor
must
therefore assume the responsibility for the addition of certain

lines to the texts, for the substitution of certain
words made at
the dictation of Hatali Natloi, for the alteration of the orthog-
raphy of a few Navaho words, and for the
choice, here
and
there,
of one of the two possible renderings suggested by the author.

It is needless to say that the free translations are the
able
work
of the author.
Berkeley, Cal, April 14, 1906.
unimprov-
Vol. 5]
Matthews.
25
A TALE OF KININAEKAI: ACCOUNTING FOR THE

ORIGIN OF CERTAIN PRAYERS AND SONGS OF
1
THE NIGHT CHANT.

INTRODUCTION.
my work
In
mony/'-
give translations of four
"The Night Chant,
entitled
myths
Navaho Ceremore properly,
(or,
of three myths and a variant) that belong to the ceremony de-
These
scribed.
may
be called the great or fundamental myths of
the ceremony; but, in addition, there
is
a great
number
myths, accounting for the origin of certain minor
of minor
rites,
and of
different groups of songs of sequence and other matters.
may never
We
reasonably hope for the collection and translation of
these myths.
all
The following tale accounts for the origin of one of these

groups of songs, namely the Tsenitsi/ioân Bigi'n or songs of the
Red Rock House, and perhaps for the origin of some of the ritual
observances.
In
"The Night Chant'
second day
patient
sits in
undergo.
'
I say,
when
describing the rites of the
" When the party returns to the medicine lodge, the

the west, for he has
The chanter
still
further treatment to
applies pollen to the essential
parts of the patient, puts some in his or her mouth, takes a pinch
of
it
own
on his own tongue, and applies a

head.
little
These applications of pollen are
of
it
all
to the top of his
timed to coincide
Song F that
sung when
where and when different
with certain words of the accompanying song."

follows
pollen
is
is
what may be
applied.
called a pollen song, for
I explain, in notes,
applications of pollen are
not say
1
if
made
as the singing progresses.
there are other pollen songs
Kininaeltai is White
House
Mem. Am. Mus. Nat. Hist,
6.
I can-
but probably there are.
in Chelly Canon, Arizona.
Vol.
it is
26
Am
Arch. Eth.
THE LEGEND.
In the ancient days, there were four songs which you had to
you would enter the White House. 3 The first was sung
when you were ascending the cliff; the second, when you entered
sing
the
if
doorway the
first
when you walked around inside the

when you were prepared to leave. You
third,
house; and the fourth,
climbed up from the ground to the house on a rainbow.
was
You
in the old days.
days, TZayoZkai Aski,
cannot climb that
Dawn
way now.
All this
In those
Boy, went there on a rainbow.
In the ancient days, there lived in this house a chief of the
There were four rooms and four doors, and there were
house.
At
sentinels at each door.
the
first
door there were two big light-
nings, one on each side; at the second door there were two bears;
at the third door there
charm you from
were two red-headed snakes, which could
afar, before
you got near them and

;
at the fourth
door there were two rattlesnakes.
Of course few people ever

were not
a holy
visited the place, for if the visitor
one some of these sentinels would surely
kill
him.
They were vigilant. The chief of the house and his subordinates
had these songs, by the power of which they could enter and quiet
who always showed
the sentinels,
signs of anger
when any one
approached them.
Dawn Boy
got leave from Fastseyatti 4 to go to
ZTastseyatti instructed
ers
him how
to get there, taught
White House.
him the pray-
and songs he must know, and
told him what sacrifices he must

These must include fragments of turquoise, white shell,
make.
haliotis,
pollen,
"When
and
cannel-coal, besides destsi corn-pollen
and were
to be tied
you get into the
up
and larkspur
in different bags before he started.
plain, as far off as the people of
House can see you, begin to sing one of these songs and
will form on which you may walk," said //astseyaUi.
Dawn Boy
then set forth on his journey.
When
White
rainbow
he got to
DziZdanistini, or Reclining Mountain, he got his first view of the
White House, and there he began

K
to sing.
Reclining Mountain
is,
For a description of White House see The Night Chant, p. 89.

Perhaps I should say a Fastseyalti, for there are many. This may have
been the special .ffastaeyatti of Red Rock House. Compare The Night Chant,
p. 9, and Navaho Legends, Mem. of Am. Folk-Lore Society, Vol. 5, p. 224.
4
Vol. 5]
today, far
other
from White House you cannot

;
see one place
27
from the
but in the ancient days the world was smaller than
now, and the people of
had
Matthews. Navaho Myths, Prayers, and Songs.
whom
speak were holy ones.
it is
When
finished the song a rainbow appeared, as jffastseyaltfi
he
had
promised, spanning the land from Reclining Mountain to White
House.
As he walked on
wind began to blow,

White House and pre-
the rainbow, a great
raising a dust that blinded the sentinels at
vented them from seeing
Dawn Boy when
he entered.
There was a black kethawn 6 at each side of the door and a

curtain hung in the doorway. When he entered the house, he
trail of daylight and he sprinkled pollen on the trail.
The people within became aware of the presence of a stranger
and looked up. ilastseyaKi and ilastse/iosran, the Talking God
walked on a
and the House God, who were the chief gods there, looked angrily
"Who is this stranger that enters our
at him, and one said:
6
Such
of the People on the Earth?
he
one
house unbidden? Is
have never dared to enter
"It
is
gifts for you.
Dawn Boy
this place before/'
not for nothing that I come here.
See!
replied
have brought
Then he showed the
hope to find friends here."
precious things he had brought and sang this song
SONG
1.
Where my kindred
2.
Child of the White Corn
3.
The Red Rock House, there
dwell, there I wander.
am
there I wander.
I,
I wander.
6.
Where dark kethawns are at the doorway, there I wander.

With the pollen of dawn upon my trail. There I wander.
At the yuni, the striped cotton hangs with pollen. There
7.
Going around with
8.
Taking another,
9.
In the house of long
4.
5.
(Free translation.)
A.
wander.
it.
There
depart with
life,
wander.
it.
With
it
10.
In the house of happiness, there I wander.
11.
Beauty before me, with
12.
Beauty behind me, with
Kethawns
it
it
wander.
I wander.
I
wander.
are small sticks or cigarettes used

Consult The Night Chant, p. 36, and
Ni'
naftoka, dine' or People on the Earth is
dians, as distinguished from white men, and from
to the gods.
there I wander.
by Navahoes as sacrifices
Navaho Legends, p. 42.
a name applied to all Inholy people or deities
"
28
13.
Beauty below me, with
14.
Beauty above me, with
15.
Beauty
16.
In old age traveling, with
17.
On
all
it
Am
Arch. Eth.
wander.
it
wander.
around me, with
it I
it I
wander.
wander.
the beautiful trail I am, 7 with
it I
wander.
Then he gave them the sacred things he had brought with him,
and ilastseyalii said it was well, that he was welcome to remain,
and they asked him what he wanted. "I want many things,"
he replied. "I have brought you pieces of precious stones and
shells; these I wish wrought into beads and strung into ornaments, like those I see hanging abundantly on your walls.
I
wish domestic animals of all kinds, corn of all kinds, and plants
of all kinds. I wish good and beautiful black clouds, good and
beautiful thunder storms, good and beautiful gentle showers,
and good and beautiful black fogs.

The chiefs thanked him for his
song
it
was that taught

formant not
it
to him.
to reveal this, so he
my
composed
is
and asked him whose

to come to White House,
who it
But he had been warned by his ingifts,
was that enabled him
songs myself.
your name?" they asked.
he replied.
"It
is
"No
answered:
one told me; I
They are my own songs. M "What

"I am J/ayoZkaJ Aski, Dawn Boy/'
well," said the holy ones.
"Since you know
our songs you are welcome to come here; but rarely does any one
visit us, for there are
but two outside of our dwelling who know
our songs.
One
the other
HsLstscyalti of Tse'ynhodUyil
is
is
ffastseyaUi of Tse'intyel, 8 in this canon, and
Then Hastsehogim sent
in Tse'gihe. 10
for a sacred buckskin,
and one son and
one daughter of each of the two gods, Hastseyslti and flastse-
hogan spread the skin for
Dawn Boy
now, as the gods did then. 11
Dawn Boy
the
As he
White House prayer,
7
Lines 16 and 17, which end so
prayer for a happy old age.
See The Night Chant,
p. 311,
p. 171.
10
11
Thus says the
p.
and
to stand on.
as follows
many Navaho
pi.
Thus do we
stood, Hastsehogajx taught
V,
fig.
songs, are essentially a
D.
307; Navaho Legends, p. 238.
but this part of the ceremony is usually omitted of

late, because sacred buckskins are so hard to get.
Information as to sacred
buckskins will be found in Navaho Legends, p. 24.
story,
Vol. 5]
Matthews.
PRAYER
No.
1.
29
(Free translation.)
I.
1.
In Kininaekai. 12
2.
In the house
3.
In the story made of dawn.
4.
On
5.
(X Talking
6.
His
7.
His
8.
His
9.
His
10.
His
His
With
With
With
With
With
With
15.
16.
17.
in
18. It
19.
God
my feet, restore (or heal).

limbs, my limbs, restore.
body, my body, restore.
mind, my mind, restore.
voice, my voice, restore.
plumes, my plumes, restore.
feet,
12.
14.
of dawn.
the trail of dawn.
11.
13.
made
is
beauty before him, with beauty before me.

beauty behind him, with beauty behind me.
beauty above him, with beauty above me.

beauty below him, with beauty below me.
beauty around him, with beauty around me.
pollen beautiful in his voice, with pollen beautiful
my
voice.
finished in beauty.
It is finished in beauty.
II.
2.
In the house of evening
light.
4.
From the story made of evening

On the trail of evening light.
5.
O, House God!
3.
(The
light.
rest as in I, except that lines
12 and 13 are trans-
posed.)
12
The upper story of White House is painted white; the lower story is
the natural yellow of yellow sandstone. The Navahoes do not think this the
result of a mere whim, but that it is intentional and symbolic. White is the
color of he east in Navaho symbolism, and they suppose the upper story was
snored to i/ast.seyaMi, or Talking God, who was a god of dawn and of the
oust.
Yellow is the symbolic color of the west, and they suppose the lower
story belonged to Hasts&hog&Ti, or House God, who was a god of the west
and of the evening twilight.
! !!
University of California Publications. [Am. Arch. Eth.
30
ill.
5.
0, White Corn
(The
Boy
rest as in I.)
IV.
5.
0, Yellow Corn Girl
(The
rest as in II.)
v.
5.
0, Pollen
(The
Boy
rest as in I.)
VI.
5.
0, Grasshopper Girl
(The rest as in
with "It
II,
is
beauty" four
finished in
times.
When
"You
they had done, H&stsehogan. said:
the prayer well
you have said
right in all things.
Now you
it
shall
have learned
properly and you have done
have what you want. "
gave him good and beautiful soft goods of
all
They
kinds, all kinds of
good and beautiful domestic animals, wild animals, corn of

colors, black clouds, black mists,
ning, plants,
and
male
rains,
female rains,
all
light-
pollen.
After he had said the six prayers (or six parts of a prayer)
had been taught, he prayed in his mind that on his homeward journey he might have good pollen above him, below him,
before him, behind him, and all around him; that he might have
good pollen in his voice. The holy ones said: "We promise you
all this.
Now you may go. M
As he started he began to sing this song:
as he
SONG
B.
my
(Free translation.)
1.
To the house of
2.
Child of the yellow corn
3.
To the Red Rock House, there
4.
Where
kindred, there I return.
am
I.
I return.
the blue kethawns are by the doorway, there I re-
turn.
5.
The pollen of evening
light
on
my
trail,
there I return.
Vol. 5]
Matthews.
31
the yuni 18 the haliotis shell hangs with the pollen, there
6.
At
7.
Going around, with
8.
Taking another,
I return.
9.
10.
11.
12.
it I
return.
walk out with
With
it.
it
I return.
To the house of old age, up there I return.

To the house of happiness, up there I return.
Beauty behind me, with it I return.
Beauty before me, with it I return.
13.
Beauty above me, with
it I
14.
Beauty below me, with
it
15.
Beauty
16.
17.
Now
Now
He
continued to sing this until he got about 400 paces from
return.
I return.
around me, with
all
it
I return.
in old age wandering, I return.
on the
trail of beauty, I
White House, when he crossed a
am.
hill
There I return.
and began
to sing the fol-
lowing song
SONG
C.
(Free translation.)
I.
Held
1.
Now
2.
Of
3.
From
my hand. (Four times. Prelude.)

Dawn Boy am I. Held in my hand.
Rock House. Held in my hand.
in
with
T\ed
it
the
Held
doorway with dark kethawns.
in
my
hand.
4.
5.
With pollen of dawn for a

At the yuni, the striped
Held
my
Going around with
9.
Taking another,
11.
12.
13.
14.
Held
in
my
hand.
cotton hangs with the pollen.
hand.
8.
it.
Held in
my
walk out with
it.
hand.
Held
in
my
hand.
my hand.
I arrive home with it. Held in my hand.
I sit down with it.
Held in my hand.
With beauty before me. Held in my hand.
With beauty behind me. Held in my hand.
10. I
ia
in
trail thence.
Yuni
behind the
walk home with
is
it.
Held
in
the place of honor reserved for guests and the head of the house
opposite the door.
fire
32
AM Arch Eth
-
With beauty above me. Held in my hand.

With beauty below me. Held in my hand.
With beauty all around me. Held in my hand.
15.
16.
17.
Now
Now
18.
19.
wandering.
Held
in
trail of beauty.
Held
in
in old age
on the
my
my
hand.
hand.
II.
3.
From
4.
With
the doorway with the blue kethawns.
Held
in
my
Held
in
my
hand.
pollen of evening for a trail thence.
hand.
At
5.
the yuni, the haliotis shell hangs with pollen.
my
(The
Held
in
hand.
rest as in I, except that
14 and 15 and also 16 and 17
change places.)
By
the time he had finished this song he was back at DziZda-
nistini,
see
whence he started on
Depentsa and the
hills
his quest
and from which he could
Then he began
around Tse'gihi.
to
think about his home, and he sang another song.
SONG
There
it
looms up,
it
D.
(Free translation.)
looms up,
it
looms up,
it
looms up.
(Pre-
lude.)
1.
The mountain of emergence looms up.
2.
The mountain of dawn looms up.
3.
The mountain of white corn looms up.
4.
The mountain of
5.
The mountain of rain looms up.
6.
7.
The mountain of pollen looms up.

The mountain of grasshoppers looms up.
8.
The
He
field of
thought
it
all soft
my kindred
goods looms up.
looms up.
was yet a long way
song, one of the
down
Then he sang another
to his home, so he sat
to eat some food he had brought with him.
Bezmyasin or Food Songs,
as follows
Vol. 5]
SONG
2.
E.
my child, I am
Now J/astseyalii.
Ina hwie
1.
33
Matthews. Navaito Myths, Prayers, and Songs.
(Free translation.)
about to
(Three times.
eat.
His food
am
about to
Prelude.)
eat.
The pollen of dawn. His food I am about to eat.

soft goods. His food I am about to eat.
3.
Much
4.
Abundant hard
His food
goods.
am
about to
eat.
eat.
am
His food I am about to eat.
6. Beauty lying behind him.
food I am about to eat.
His
him.
above
lying
7. Beauty
8. Beauty lying below him.
9. Beauty all around him.
10. In old age wandering. I am about to eat.
11. On the trail of beauty. I am about to eat.
fna hwie! my child. I am about to eat. Kolagane. (Finale.)
When he had finished his meal, he sang another of the Bed?i5.
Beauty lying before him.
yasin, a song
His food
about to
sung in these days when pollen was administered in
the rites.
SONG
fna hwie
my
grandchild, I have eaten.
His food
(Three times.
Prelude.)
have eaten.
1.
/fastse/mân.
2.
The pollen of evening.
3.
.Much soft goods.
4.
Abundant hard
5.
Beauty lying behind him.
His food
have eaten.
6.
Beauty lying before him.
His food
have eaten.
7.
Beauty lying above him.
8.
Beauty tying below him. His food I have eaten.

Beauty lying all around him. His food I have eaten.
9.
11.
On
Dawn Boy now
have eaten.
have eaten.
His food
have eaten.
have eaten.
I have eaten.
the trail of beauty.
grandchild.
His food I have eaten.
goods.
In old age wandering.
my
His food
His food
10.
fna hwie!
it
(Free translation.)
Y.
have eaten.
Kolagane.
crossed a valley to Tse'gihi,
and
(Finale.)
as he crossed
he sang another song the burden of which was "Hozogo nasa,
in a beautiful
When
manner
walk."
he got to the edge of the canon he looked across
it,
and
there he saw his mother, his father, his sisters, his brothers,
and
34
They espied him from afar
his relations.
all
and they
said:
my
had gone
etc.,
and 7/astseyaKi, who
him forth on
the songs and sent
Am
Arch.
same time,
at the
Hither comes
"Hither comes onr elder brother.
our younger brother/'
nada',
first
taught him
his journey, said:
"#itsowe
grandson has returned home."
Then
who
his father,
came out
inside to spread a sacred buckskin for him,
again.
Dawn Boy
sang
song when he was at the door of the house,
"Sng&n
the burden of which was,
and
after he entered he sang
si
niya, I approach
" Sag&n
si
nida, in
my home,"
my
house
I sit
down."
77astseyalfi
entered the house after him, and then
said:
said:
"My
son, tell us
the
The old man and the old
neighbors crowded in and sat down.
woman
all
your story;" and
J/astscyaltfi
"Tell us the story of the holy place you visited, where no
Dawn Boy bade them

when they were done singing he would
stranger ever dared to venture before."

sing a song and promised
tell his story.
The father then sang a song the burden of which
t\ si/nahoZne se, this person will tell me a story."

When the song was finished, Dawn Boy said: "My grandfather, my mother, my father (etc.), what you said was true. It
was "Diia
was
in
that
it
his
truth a holy place that I visited.
was such but now

;
know
that
it
adventures as they have been already
I did not at first believe
is."
Then he
related all
told.
After he had related his story, they made preparations

a
even as the people of

footprints,
drawn
t<>
have
They made him stand on a sacred buckskin,

White House had done. As he stood on the
ceremony for him.
in pollen,
PBAYEB
No,
he said this prayer:

2.
1.
Dawn Boy am
2.
Soft goods of
all
3.
Soft goods of
all kinds,
4.
Soft goods of
all kinds,
5.
Soft goods of
all
kinds,
6.
Soft goods of
all
kinds,
7.
Soft goods of
all
kinds,
8.
Soft goods of
all kinds,
I,
(Free translation.)
I say.
kinds,
my moccasins, I say.
my leggins, I say.
my shirt, I say.
my mind, I say.
my voice, I say.
my plumes, I say.
hanging above me,
I say.
Vol. 5]
Matthews.Navaho Myths, Prayers, and Songs.

kinds, hanging above me, I say.
Hard goods
of
10.
Horses 1 * of
all
11.
Sheep 14 of
12.
White
13.
Yellow corn, hanging above me,
14.
Corn of
15.
Plants of
16.
Dark
clouds, good
17.
Male
rain, 15
18.
Dark
9.
19.
all
35
all kinds,
hanging above me, I
say.
corn, hanging above me, I say.
all
I say.
all
and beautiful, hanging above me,
I say.
good and beautiful, hanging above me,
I say.
good and beautiful, hanging above me, I say.

Female rain, 15 good and beautiful, hanging above me, I
mist,
say.
20. Lightning,
21.
22. Pollen,
23.
good and beautiful, hanging above me, I say.
Rainbows, good and beautiful, hanging above me, I say.
good and beautiful, hanging above me, I
say.
Grasshoppers, good and beautiful, hanging above me, I

say.
24.
25.
26.
27.
me beautiful, I go home, I say.

Behind me beautiful, I go home, I say.
Above me beautiful, I go home, I say.
Below me beautiful, I go home, I say.
Before
28. All
around me beautiful,
I go
home,
I say.
29.
In old age wandering, I am, I go home, I say.
30.
On
31.
In a beautiful manner,
the trail of beauty, I am.

I
am.
32. It is finished in beauty.

The ceremonies performed were some of those which now

occur in the rites of the Night Chant, on the last morning when
the great nocturnal dance
is
finished.
14
Lines 10 and 11 of Prayer appear to be modern growths, even if the

whole cultus and myth is not modern. Yet something may be said to the
contrary.
The word which I translate horses (Lin) refers also to any sort
oi'
pet or domestic animal, and the word for sheep (Deb) originally
meruit the wild Kooky Mountain sheep or bighorn.
It is now employed to
designate the domestic sheep, while the bighorn is now called ts^'tfa debe or
shepp-iimong-rocks.
:'i
,(i
Al:ile
lightning.
See
play.
(ni7tsa baka) means a shower accompanied by thunder and

Female rain (ni'/tsabaad) means a shower without electric disThe Night Chant, p. 6.
rain
36
Am
4rch. Eth.
TEXT AND INTERLINEAR TRANSLATION.

SONG
1.
STke
hol6
l&dln
My
where are
there
hol6
lfidTn
where are
there
nasa
I
kindred
8fk6
My
2.
#ike
My
holo
ladfn
where are
there
hol6
ladlw
where are
there
kiudrm
4.
fflkfi
My
Nadan /kai
biyaee
White corn
7.
8.
ladlw
Red Rock House
there
danadlnla
ladln
hangs down
there
HayolMl
iye
&dItdi An
Yuniô
nidekd
cotton
fire
fabric
dasila
ladin
hanging
there
Baaiya
y6go
bikeetiw
ladlw
its trail
there
bikenadeskaive
tfaditdi'wye
nasa
I
pollen
woyen
nasd
I
woyen
wander.
nayune
bll
from within
with
it
tsen&nSstsa
I
went out
wander,
S&am
hogkn
lad hi
Old age
house
there
Hozo
hogfm
ladlw
Happiness
house
there
14. SttsT'dee
Before
me
16
Meaningless.
17
A black
hoz6
happily
snake guards the door.
bK
with
wander.
woyen
nasa
13.
biZ
with
with strips on a white

ground
them
have
TanaZ&gola
A second thing
12.
woyen
woyen
Behind the
iye
pollen
nasa
wander.
wander.
11.
wander.
dark 1
16
nasa woyen
wander.
nasa
I
dllyVl
'
If
Kethawn
nasa
10.
y6go
nlsli'w
am,
Ketani
Dawn
9.
woya
wander.
Ts&nitsehogan
ga
wander.
.S'l
son
its
woya 16
nasa
I
1'
wander.
nasa
I
klndrf**:
0.
ga
wander.
nasa
I
kindred
3.
A.
nasa
I
nasa
I
yego
woyen
wander.
nasa
I
woyen
wander.
wander.
woyen
yego
Vol. 5]
15.
Matthews.
Xavaho Myths, Prayers, and Songs.
37
38
14.
Am
Arch. Eth.
Vol. 5]
Navalio Myths, Prayers, and Songs.
Matthews.
39
IV.
1.
Kininaekaigi
House
white
2.
of horizontal
in,
Na7K)ts6i
behogeaigi
house made of
Horizontal
yellow
3.
4.
bedahonik&gi
Na/u>ts6i
Horizontal
yellow
having
Na&ots6i
its
foundation
bekeStm
Horizontal
yellow
5.
in.
marked
Its trail
NadanZtsoi
with,
At6t
O, Yellow
Girl!
Corn
(The
rest as in part II.)
V.
1.
Kininaekaigi
House
white
2.
of horizontal
in.
Hayolkkl
Dawn
3.
i/ayo/kai
Dawn
4.
-Hayo/kaZ
Dawn
5.
beJiogkngi
house made
having
its
foundation
of,
in
bekeetiw
its trail
Tadltdm
marked with.
Aski
Boy
O, Pollen
(The
of, in.
bedaJkmikagi
rest as in part I.)

VI.
1.
Kininaekaigi
House of horizontal
white, in.
2.
NaAotsoi
Horizontal
yellow
3.
Naftotsoi
Horizontal
yellow
4.
Na&ots6i
Horizontal
yellow
5.
AniZZani
O, Grasshopper
(The
behogkngi
house made
of, in.
bedaAoniMgi
having
its
foundation
of, in,
beke^tin
its trail
marked with,
Atet
Girl
rest as in part II, with

times.)
"Hozo na&astZin" repeated four
song
1.
2.
3.
4.
[Am. Arch. Eth.
40
B.
Slke
My kindred
bog&n
ladm
their house
there
I re Lux ii.
Sfke
My kindred
bogkn
ladm
na.vda
their house
$ike
My kindred
bog&n
ladin
their house
there
bogkn
ladlw
nasda
their house
there
I return.
#ike
My kindred
5.
nasd&s
lie re
na.sd&s
I
return.
Nad&n/tsoi
biy&ze
.S'l
nisZin
Yellow corn
his child
am
6.
Tsenitseftoân
Red Rock House
there
7.
Ketfani
dotf'zi
danadlnlii
ladiM
Kethawn
blue
hangs down
there
NaAotsoi
Evening light
9.
bekeetin
with
pollen
return.
return,
tfaditdin
nasdas
gose
nasdd
I
gose
ygo
l&dtn
8.
gose
return.
its trail
marked
nasd&
I
gose
return.
ladln
there
nasd6.fe
<
I return.
Yunigo
/mdate
tadltdiw
b!7
dasiM*
l&dln
nasdoxe
Behind the
haliotis
pollen
with
hanging
there
I return.
fire.
nasd6se
yego
Baaiya
10,
Having them
nayon6
Tana/dgole
A second thing
12
return
4
with
Saa?A
Jiogkn
ladiw
Old age
house
there
Hozo
hogkn
Happiness
house
there
Behind me
SitsI'dze
Before me
16.
Siyage
Beneath me
17. filkigi
Above me
I return.
I return.
nasd6se
happily
I retnra.
7?020iri
nasd6se
yego
I return.
happily
all
Now
s&an
old age
vXslin
ladln
become
there
I return.
nasd6se
y6go
Around me
Kat
7*oeoni
l&dlfn
nagai
traveling
kat
i
nasd6se
I return.
happily
bike
7&026ni
SI
its trail
happily
nasd6se
I return.
(Followed by a refrain of meaningless words.)

18
Meaningless.
Unusual form, probably a contraction with a meaningless syllable.
.
10
nasd6se
nasd6se
happily
lioztmi
daaltso
19.
I return.
y6go
hozoni
SIn&de
18.
nasd6se
happily
15.
y6go
went out
nasd6se
y6go
hozoni
14. SikSde
it
I return.
\ko\\n
13
tsen&nSstsa
biZ
from within
41
Songs.
Matthews.Navaho Myths, Prayers, and
Vol. 5]
SONG
C.
PRELUDE.
s\\k
my hand
Silk
My hand
Kat
1.
ananan
it lies
in.
ITayo/kaii
Dawn
bll
with
Now,
2.
k61y&
it
Tsenitse/K>0an
ladin
Red Rock Honae
there
dark
Kethawn
5.
mslin
silk
boy
have become
my hand
pollen
with
they
lie
lie in.
trail
kS'lya
ladin
silk
there
my hand
lie in.
kS'lya
Hem.
my hands
there
marked
they
silk
l&dl
bekeetin
.ts
they
k'lya
sim
my hand
tfadltdin
Dawn
kS'lya
A ski
danadtulfi/
hangs down
AllyVl
3. Keâiri
(Repeated four times.)
they
bikenadSskaiye
*adltdin
dasila*
nd6ka
bll
Yunigo
pollen
hanging
Behind the
with stripes on a
white ground
with
cotton fabric
fire
ke'lya
sila
hands
ladin
my
there
lie in.
baaiya
having them
my hands
nayune
bll
from within
with
S&an
hogkn
ladin
Old age
house
there
Hozo
12. Si
i
with
bIZ
with
13. Si
i
15.
me
happily
they
silk
my hands
they
sila
hands
my
yego
sila
my hands
yego
sila
my hands
yego
slla
my hands
lie in.
ke'lya
my hands
yego
lie in.
ke'lya
they
silk
yego
lie in.
k&'lya
silk
yego
happily
&Oz6gO
ke'lya
my hands
happily
Jioz6go
lie in.
silk
yego
happily
hozogo
they
my hands
down
hozdgo
lie in.
yego
home
I sit
me
17. SIkige
Above me
reach
with
16. Siykgi
Beneath
nan$sts&
lie in.
ke'lya
homeward
nanSsda
SlUde
Behind
go
bH
14. SItsI'dze
Before me
they
s\\k
nadlstsa'
set forth for home
they
M'lya
sila
hands
my
my hands
naye'stfi,
kS'lya
my hands
went out
there
ladin
with
lie in.
tsSnanSstsa
house
10. Si
11. Si
they
hogkn
Happiness
k&'lya
silk
yego
Si
TanaZagola
A second thing
they
they
ke'lya
they
lie in.
k#lya
they
lie in.
ke'lya
they
lie in.
ke'lya
they
lie in.
lie in.
42
Slnkde
da&Ztso
hozdgo
Around me
all
happily
18.
19.
Kg,t
saan
nagai
Now
old age
traveling
yego
nlsli'n
become
yego
Au
Arch. Eth.
kS'lya
Slla
my hands
they He
bike
hoztmi
Si
its trail
happily
kg,t
in.
k8'lya
silk
my hands
they
lie in.
REFRAIN.
Ananaiye
kS'lya
silk
silk
my
my
hands
hands
they
lie
in
silk
silk
my
my
hands
hands
ananan
kS'lya
they
lie in.
II.
Ketkni
dofl'si
danadlnla'
ladln
Kethawns
blue
hang down
there
NaAots6i
t&dltdin
3.
4.
Evening light
5.
bekeetm
biZ
with
pollen
its trail
slla
hands
kfi'lya
my
they
ladlw
silk
there
my hands
marked
lie in.
kfi'lya
they
lie in.
Yunigo
hadkte
/adltdm
bll
dasil&
ladln
Behind the
haliotis
pollen
with
hangs
there
kS'lya
silk
my hands
they
The remainder
lie in.
as in stanza
I,
except that lines 14 and 15 change
places.
SONG
D.
PRELUDE.
ITaineya
Naai
20
oye
20
2.
oy^yea'.
stands up.
IZadjinai
dzil"
nayiayi
They eame up
mountains
loom up.
Hayolkkl
dzll
mountain
Dawn
3.
naai
stands up,
naai
Stands up,
1.
naa
Stands up,
nagai
NadanJkai
White corn
4. Ytidi
Soft goods
20
21
looms up.
nayi&yi'
dzil
mountain
dzll
mountain
Meaningless.
The usual form
nayi&yi*
is
looms up.
nayi&yi'
looms up.
dzH, not dzil.
20
oyeye*
naai
stands up.
oyeye
Vol. 5]
5.
Matthews.
Nl'Ztsa
Rain
dzll
mountain
nayiayi*
looms up.
43
44
10.
University of California Publications. [Am..
Sim
A rch. Eth.
Vol. 5]
Matthews.

PRAYER
1.
No.
2.
45
46
20.
Al*. Arch. Eth.
Vol. 5]
Matthews.
Novaho Myths, Prayers, and Songs.
A PRAYER OF THE SECOND DAY OF THE NIGHT

CHANT.
(See The Night Chant,
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
From
From
From
From
From
p. 81, par. 355.)
the base of the east.

the base of the Pelado Peak.
the house
the story
made of mirage,
made of mirage,
the doorway of rainbow,
The path out of which is the rainbow,

The rainbow passed out with me.
The rainbow raised up with me.
Through the middle of broad fields,
The rainbow returned with me.
To where my house is visible,

The rainbow returned M ith me.
To the roof of my house,
To the entrance of my house,
To just within my house,
To my fireside,
To the center of my house,
At the fore part of my house with the dawn,
The Talking God sits with me.
The House God sits with me.
Pollen Boy sits with me.
r
27.
Grasshopper Girl
28.
In beauty Estsanatlehi,
29.
Beautifully
my
sits
fire to
with me.
my
me
is
mother, for her I return.

restored.
47
48
[Am. Arch. Eth.
my possessions are to me restored.

my soft goods to me are restored.
Beautifully my hard goods to me are restored.
Beautifully my horses to me are restored.
Beautifully my sheep to me are restored.
Beautifully my old men to me are restored.
Beautifully my old women to me are restored.
Beautifully my young men to me are restored.
Beautifully my women to me are restored.
Beautifully my children to me are restored.
Beautifully my wife to me is restored.
Beautifully my chiefs to me are restored.
Beautifully my country to me is restored.
Beautifully my fields to me are restored.
Beautifully my house to me is restored.
30. Beautifully
31. Beautifully
32.
34.
34.
35.
36.
37.
38.
39.
40.
41.
42.
43.
44.
45.
Talking God
46.
House God
sits
with me.
Boy
sits
with me.
47. Pollen
48.
sits
with me.
Grasshopper Girl
sits
with me.
55.
me is restored.
me is restored.
Beautifully blue corn to me is restored.
Beautifully corn of all kinds to me is restored.
In beauty may I walk.
All day long may I walk.
Through the returning seasons may I walk.
56.
(Translation uncertain.)
57.
Beautifully will I possess again.
49. Beautifully
white corn to
50. Beautifully yellow

51.
52.
53.
54.
corn to
Translation uncertain.)
58.
59.
Beautifully birds
60.
Beautifully joyful birds
61.
On
62.
With
With
With
With
With
With
63.
64.
V)^.
ijQ.
67.
the trail
marked with pollen may
grasshoppers about
my
dew about my
may
beauty
may
feet
feet
I walk.
I walk.
beauty before me,
may I walk.
may I walk.
may I walk.
beauty behind me.

beauty above me,
I walk.
may
I walk.
Vol. 5]
Matthews.
69.
With beauty below me, may I walk.

With beauty all around me, may I walk.
70.
In old age wandering on a trail of beauty,
68.
lively,
49
may
walk.
71.
In old age wandering on
may
a trail of
beauty, living again,
I walk.

II.
From
From
1.
2.
the base of the south.
(The
the base of the
Part
rest as in
San Mateo mountain.
except that 65 and 66 and also 67
and 68 are transposed.)

III.
From
From
1.
2.
the base of the west.

the base of the
(The
rest as in
Part
San Francisco mountain.

I.)
IV.
From
From
1.
2.
(The
the base of the north.

the base of the
San Juan mountains.
Part II; but "It
rest as in
is
finished in
repeated four times.)
1.
2.
Hah
biykden
The East
from
DziZnadzr'ni
Pelado Peak
3.
4.
base.
biy&dew
from
its
base.
Hsidkhomge
beôg&nden
Mirage
house made of from.
iZadaAonige
Mirage
5.
its
Natsilit
Rainbow
beda&onikMew
having
its
foundation of from.
dadml&dew
the doorway from.
beauty"
is
50
6.
Am
Arch. E th
Vol.
52
47
48.
Tadltdin
Aski
Pollen
Boy
Ani/ta/ni
Atet
Grasshopper
49.
51.
53,
is
nad&nZtsoi
Happily
yellow corn
Hozdgo
nadawdotZizi
restored t me.
sinastlin
restored to me.
is
sinastlin
blue corn
is
restored to me.
Hozdgo
nadaifc
a/Zasai
Happily
corn
of all kinds
Hoz6go
06.
,
.vlnastHw
is
restored to me.
nas&do
may
Da/adjiw (f
walk.
nahatigo
na.v&do
may I walk.
All day long
55,
sits.
sinastlin
Hozdgo
Happily
54,
she
nifi
corn
>?hite
Happily
52.
.vlZuanesske'
with,
nadw/kai
Happily
50.
sl/nanesk6'
me he sits.
with
G-irl
Hozdgo
[Am. Arch. Eth.
Ta.si
akena/jot/t'do
Tli us
becoming again
Hozogo
na.v&do
may I walk.
nah&do
da/a.si
Happily
57.
Hozdgo
na&ot/edo
ase
Happily
58.
59.
60.
61.
I will get again.
Hozogo
das6
Happily
(?)
(?)
Hozogo
ayas
indant&hi
Happily
birds
Hozogo
ayas
ba.hoz6i\[
dandits^go
Happily
birds
joyful
(?)
Tadltdfn
its trail
62. Aiii/ta'ni
Dew
64
Hozogo
Happily
65.
jSitsicLse
Me
before
(?)
na.sado
marked with may I walk.
na.vado
may wall
bide.si,s'o
Grasshoppers
Date
about
my
bide.vi.vgo
about my feet
feet
na.vado
may walk.
(
nas&do
may
walk.
hozdgo
happily
na.vado
may T walk.
toward
66.
SiUdze
hoz6go
Me behind
happily
toward
danditsego
(?)
bekeetin
Pollen
63
indmtSso
na.vado
may I walk.
nas&do
may
I walk.
nasdo
may
walk.
Vol. 5]
Matthews.

nasado
ôz6go
67. Siyadse
Me below
53
may
happily
walk.
toward
68. Siki'dze
hozdgo
Me
happily
above
toward
69. #ina
71.
72.
73.
walk.
nasado
hoz6go
taaJtso
Me around
70.
nasado
may
may
happily
all
Saaw
nagai
bik6
Old age
wandering
its trail
Saan
nagai
bik6
Old ace
wandering
its trail
Hoz6
nah&stlin
Happily
it is
Hoz6
naAast/iw
Happily
it is
JlOZdgO
happily
walk.
nasado
nesliwdo
I
may
will be
koz6gO
nasIstZingo
happily
again living
walk.
nasado
may
walk.
restored.
restored.
II.
1.
biyade
Sadaa'
The south
2.
from
base.
its
biyade
Tsodzi;
from
Mt. San Mateo
(The rest as in part
its base.
I except that lines
65 and 66, and 67 and 68
are transposed.)
III.
1.
Iwa*
biyade
The west from

2.
base,
its
biyade
Dokooslit
from
San Francisco Mt.
(The
its
base.
rest as in part I.)
IV.
1.
NaAokos
The north
2.
biyade
from
Deb6ntsa
San Juan Mts.
(The
its
base
biyade
from
its
base
rest as in part II except that
four times.)
Hoz6 na%ast?fn"
is
repeated
Eth.
University of California Publications. fAM. Arch.
54
A PRAYER OF THE FOURTH DAY OF THE NIGHT

CHANT.
(See The Night Chant,
p. 97, par. 426.)
I.
1.
Tse'glhi.
2.
House made of the dawn.

House made of evening light.
House made of the dark cloud.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
House made of male rain.

House made of dark mist.
House made of female rain.
House made of pollen.
House made of grasshoppers.
Dark cloud is at the door*
The trail out of it is dark cloud.
The zigzag lightning stands high up on
Male diety!
Your offering I make.
15. I
16.
have prepared a smoke for you.
Restore
17. Restore
18. Restore
19.
it.
Restore
20. Restore
my feet for me.

my legs for me.
my body for me.
my mind for me.
my voice for me.
very day take out your spell for me.
21. This
22.
Your
23.
You have taken
spell
remove for me.

it
away
24.
Far
25.
Happily
I recover.
26.
Happily
my
I go forth.
off it
27.
Happily
28.
My
29.
No
for me.
has gone.
interior becomes cool.
interior feeling cold,
longer sore,
may
may
walk.
I walk.
Vol. 5]
Matthews.

may
may
30.
Impervious to pain,
31.
32.
With lively feelings

As it used to be long
33.
Happily may
I walk.
I walk.
ago,
may
I walk.
I walk.
35.
Happily with abundant dark clouds, may I walk.

Happily with abundant showers, may I walk.
36.
Happily with abundant
34.
37.
Happily on
38.
Happily may
39.
Being as
40.
44.
May
May
May
May
May
45.
In beauty
it is
finished.
beauty
it is
finished.
41.
42.
43.
46. In
it
55
may I walk.
may I walk.
plants,
a trail of pollen,
I walk.
used to be long ago,
it
be happy
it
be beautiful behind me.
it
be beautiful below me.
it
be beautiful above me.
it
be beautiful
may
I walk.
(or beautiful) before me.
all
around me.
II.
Dark mist is at the door.

The trail out of it is dark mist.
12. The male rain stands high upon it.
(With the exception of these lines and
10.
11.
lines
40 and 41, which
change places, the second part of the prayer is identical with the
At
first.
the end
it
has "In beauty
it is
finished," repeated four
times.

1.
Tse'gihi
Tse'gihi
2.
H&yolkkl
Dawn
3.
Naftotsof
Evening
4.
light
K6sdI/yH
Dark cloud
5.
NiJtsabaM
Male rain
behogkn
house made
of.
behog&n.
house made of.
behogkn
house made
of.
behogkn
house made
of.
56
6.
A''dflyfl
AM Akch Eth
-
vol. 5]
Matthews.Navaho Myths, frayer.
58
University of California Publications,
II.
10.
'di/yiZ
Am
Abch. Eth.
Vol. 5]
Matthews.
59
After he had made the animals, he sang another song the
re-
As
the
frain of which
"K&t JmdzidiW now they
is
made."
are
animals began to breed, he sang another song appropriate to
this,
and when they were multiplying abundantly, he sang a fourth

song, the burden of which was Keanadilddsi, which means, they
are multiplying.
While Day Bearer was making the horse and domestic sheep,
Bekotsidi was making antelope and bighorn.
was making a
While Day Bearer
goat, Bekotsidi was making a cow.
mer was making
While the
for-
was making an elk. Then Day

Bearer began to make a mule and Bekotsidi began to make a
donkey, and the former said: "I shall stop with this; I shall
make no more." But Bekotsidi said, "I shall continue my
work." Then he made the jack-rabbit, the small rabbit, the
a deer, the latter
and many more animals.-
prairie-dog. the wood-rat,
No
pictures were
drawn
of Bekotsidi
His appearance
in his form.
is
and no one masquerades
not known. 20
Four songs and no more belong

fine horse, sing the second and third
will get the horse.
"'
1
you want a
songs, say a prayer, and you
In your prayer specify the color and kind of
a horse you desire.
It will
come
to
to this tale.
If
you from the house of Day
Bearer.
The name Bekotsidi
name while he was
his
account for
The
signifies
"He tries to catch it." He got

An indecent story is told to
out hunting.
this.
first
iron-gray horse was
made
of turquoise, the
first
red
(sorrel) horse of red stone (carnelian?), the first black horse of
cannel coal, the
first
bald horse of haliotis
white horse of white

shell.
shell,
gray horse),
Thus the Navahoes speak of

bastsili lin
first pie-
So horses are now, according to their
color, called after the different substances of
were made.
and the
which the
doli'zi lin
first
horses
(turquoise or
(red stone or sorrel horse), baszini lin
(cannel coal or black horse), yoZkai lin (haliotis or spotted horse).
The hoofs of the
first
horse were
made
of
tse' ftada/ionige,
mirage stone, a stone on which paints are ground.

20
or
Such stones
Ha.ti.li Natloi does not know in what order these small animals were
made, and does not know if Bekotsidi made snakes and fish.
M H&t&li Natloi does not know where he lives; but thinks he
dwells either
in the sky or in Estsanatlehi 's house in the western ocean.
'
60
are added to earth
potent medicine.
out
this.
from
six sacred
Am
Arch. Eth.
mountains to form their most
shaman will not treat a diseased horse withwhen they pray for increase of stock and
It is used, too,
increase of wealth.
Vol. 5]
Matthews.
61
PROTECTION SONG.
(To be sung on going into
battle.)
I.
Now, Slayer of the Alien Gods, among men am I.

Now among the alien gods with weapons of magic
am
Rubbed with the summits of the mountains,

Now among the alien gods with weapons of magic am
Now upon the beautiful trail of old age,
I.
I.
I.
II.
Now, Offspring of the Water, among men am I.

Rubbed with the water of the summits,

I.
I.
I.
III.
Now, Lightning of the Thunder, among men am I.

Rubbed with the summit of the sky,
Now among the alien gods with weapons

Now among the alien gods with weapons
I.
of magic
am
I.
of magic
am
I.
IV.
Now, Altsodoniglehi, among men am
I.
Now among the alien gods with weapons of magie am

Rubbed with the summits of the earth,
I.
I.
I.
62
University of California Publications. [&# AKCH.
E*TS.
PRELUDE.
#inah&se
My thoughts run.
nag6e
nag6e
alili
Alien gods,
alien gods
weapons
kgi
blt&sa
I
walk among
them.
A'yeyeyeyahai'
(Meaningless).
1.
K&
Nay^nezgani
Now
Nayenezgani
nls tin
SI
nia'
people among.
nag6e
nag6e
alili
ki
alien gods,
alien gods,
weapons
now
bltksa,
among them
walk.
DzJZ
3.
hweztfani/a*
tsf'da
Mountains
tops of
truly
nagee
nagee
alili
\at
alien gods,
alien gods,
weapons
now
am rubbed with,
bi&isa
among them
walk,
Kgi
s&an
nagai
k$/
bike*
hozdni
si
nlslin
Now
in old age
wandering
now
its trail
beautiful
am.
nag6e
nag6e
alili
kgi
alien gods
alien gods
weapons
now
Mtksa
among them
walk.
II.
1.
2.
K$t
T6badsistsini
.S'l
Now
T6badzistini
nagee
nag6e
alili
alien gods,
alien gods
weapons
T6
ni/a
among them
nlslin
ki
blt&sa.
now among them
ôtsl's
Water
tsi'da
tops of
truly
walk.
hwezânitfa
am rubbed with.
nagê
nag6e
alili
alien gods
alien gods
weapons
Kgi
Now
s&an
nagai
in old age
wandering
kt
kgi
blt&sa,
now among them
walk.
bike*
hozdni
si
its
beautiful
bltksa
among them I
walk.
trail
nag6e
nag6e
alili
kgi
alien gods,
alien gods
weapons
now
III.
1.
K$i
BSHn&stfnot/is
Now
Belindzinotfis
si
nlslin
am
nag6e
nag6e
alili
k$
alien gods,
alien gods
weapons
now
nltk
among them.
blt&sa.
among them
walk.
nlslin
Vol. 5]
Matthews.
Ya
hotsVs
Sky
top of

hweztfanitfa'
tsl'da
truly
am
robbed with,
nag6e
nagee
alili
kgi
alien gods,
alien gods
weapons
now
blt&sa
among them I
walk.
Kgi
s&aw
nagai
k$t
bike
hoz6\\i
S\
Now
in old age
wandering
now
its trail
beautiful
alili
k$t
weapons
now
nagê
nagee
alien gods,
alien gods
blt&ssi
among them
walk.
IV.
1.
2.
K$t
A'ltsodoniglehi
si
jilslin
nltfa
Now
A'ltsodoniglehi
am,
among them,
nagee
nagee
alili
kai
alien gods,
alien gods
weapons
now
Ni
hweztfanitfa'
tsi'da
Earth
3.
bl/asa
among them I walk
truly
top of
am
rubbed with
nag6e
nag6e
alili
kt<
alien gods,
alien gods
weapons
now
bltkss.
among them
walk.
K&
s&aw
nagai
kai
bike
hozoni
SI
Now
in old age
wandering,
now
its trail
beautiful
nagee
nagee
alili
alien gods,
alien gods
weapons
kgi
bltksa
now among them I
walk.

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Navajo Myths Prayers and Songs

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UNIVERSITY OF CALIFORNIA PUBLICATIONS

AMERICAN ARCHAEOLOGY AND ETHNOLOGY

NAVAHO MYTHS, PRAYERS, AND SONGS

TEXTS AND TRANSLATIONS*

PLINY EAKLE GODDAKD.

Tale of Kinina6kai: Accounting for the Origin of Certain Prayers

and Songs of the Night Chant

Text and Interlinear Translation

cited as Univ. Calif. Publ.

University of California Publications.

Prayer of the Second Day of the Xight Chant

Prayer of the Fourth Day of the Night Chant

The Song of Bekotsidi

Text and Interlinear Translation

in this work, in spelling

are given below, with the value assigned to each character.

has the sound of English a in father.

has the sound of English a in hat.

$ has the sound of English a in what.

has the sound of English

has the sound of English

u has the sound of English

unmarked, or accented on the i (ai), is a diphthong having

pronounced as two vow els.

has the sound of English

A vowel followed by an inverted comma (') is aspirated, or

Navaho Myths, Prayers, and Songs.

d has the sound of English d

d represents a strongly aspirated dental

the sound of English g in gay.

g has a sound unknown in English.

It is the velar g, like the

h has the sound of English h in hat.

k has usually the sound of English k in koran

the sound of English k in king.

has the sound of English

the sound of English

the effect of French

n has the sound

the side rather than with the tip of the tongue.

often interchanged with

has the sound of English

has the sound of

has the sound of English

represents a strongly aspirated dental surd.

has the sound of English

y has the sound of English y in yarn.

has the sound of English

and x are not used. The sound of English ch

University of California Publications. [Am. Arch. Eth.

an arrangement with the Department of

Anthropology of the University of California, through

devote the remainder of his

the preparation of a large

amount of unpublished material which he had accumulated during the

the North American

In accordance with the agreement, this material was

Department of Anthropology shortly after the

were formed for the completion and publication of certain mate-

number of prayers and

songs, for the

recorded hastily, and required the aid of a Navaho to bring them

proper condition for publication.