Eighth Annual Report Part 28

JAMES STEVENSON.

INTRODUCTION.

During my visit to the Southwest, in the summer of 1885, it was my good fortune to arrive at the Navajo Reservation a few days before the commencement of a Navajo healing ceremonial. Learning of the preparation for this, I decided to remain and observe the ceremony, which was to continue nine days and nights. The occasion drew to the place some 1,200 Navajos. The scene of the a.s.semblage was an extensive plateau near the margin of Keams Canyon, Arizona.

A variety of singular and interesting occurrences attended this great event--mythologic rites, gambling, horse and foot racing, general merriment, and curing the sick, the latter being the prime cause of the gathering. A man of distinction in the tribe was threatened with loss of vision from inflammation of the eyes, having looked upon certain masks with an irreligious heart. He was rich and had many wealthy relations, hence the elaborateness of the ceremony of healing. A celebrated theurgist was solicited to officiate, but much anxiety was felt when it was learned that his wife was pregnant. A superst.i.tion prevails among the Navajo that a man must not look upon a sand painting when his wife is in a state of gestation, as it would result in the loss of the life of the child. This medicine man, however, came, feeling that he possessed ample power within himself to avert such calamity by administering to the child immediately after its birth a mixture in water of all the sands used in the painting. As I have given but little time to the study of Navajo mythology, I can but briefly mention such events as I witnessed, and record the myths only so far as I was able to collect them hastily. I will first describe the ceremony of Yeb.i.t.c.hai and give then the myths (some complete and others incomplete) explanatory of the G.o.ds and genii figuring in the Hasjelti Dailjis (dance of Hasjelti) and in the nine days ceremonial, and then others independent of these. The ceremony is familiarly called among the tribe, Yeb.i.t.c.hai, the word meaning the giants uncle. The name was originally given to the ceremonial to awe the children who, on the eighth day of the ceremony, are initiated into some of its mysteries and then for the first time are informed that the characters appearing in the ceremony are not real G.o.ds, but only their representatives. There is good reason for believing that their ideas in regard to the sand paintings were obtained from the Pueblo tribes, who in the past had elaborated sand paintings and whose work at present in connection with most of their medicine ceremonies is of no mean order. The Mission Indians of southern California also regard sand paintings as among the important features in their medicine practices. While the figures of the mythical beings represented by the Navajo are no doubt of their own conception, yet I discovered that all their medicine tubes and offerings were similar to those in use by the Zui. Their presence among the Navajo can be readily explained by the well known fact that it was the custom among Indians of different tribes to barter and exchange medicine songs, ceremonies, and the paraphernalia accompanying them. The Zui and Tusayan claim that the Navajo obtained the secrets of the Pueblo medicine by intruding upon their ceremonials or capturing a pueblo, and that they appropriated whatever suited their fancy.

[Ill.u.s.tration: Fig. 115. Exterior lodge.]

My explanation of the ceremonial described is by authority of the priest doctor who managed the whole affair and who remained with me five days after the ceremonial for this special purpose. Much persuasion was required to induce him to stay, though he was most anxious that we should make no mistake. He said:

My wife may suffer and I should be near her; a fathers eyes should be the first to look upon his child; it is like suns.h.i.+ne in the fathers heart; the father also watches his little one to see the first signs of understanding, and observes the first steps of his child, that too is a bright light in the fathers heart, but when the little one falls, it strikes the fathers heart hard.

The features of this ceremonial which most surprise the white spectator are its great elaborateness, the number of its partic.i.p.ants and its prolongation through many days for the purpose of restoring health to a single member of the tribe.

CONSTRUCTION OF THE MEDICINE LODGE.

A rectangular parallelogram was marked off on the ground, and at each corner was firmly planted a forked post extending 10 feet above the surface, and on these were laid 4 horizontal beams, against which rested poles thickly set at an angle of about 20, while other poles were placed horizontally across the beams forming a support for the covering.

The poles around the sides were planted more in an oval than a circle and formed an interior s.p.a.ce of about 35 by 30 feet in diameter. On the east side of the lodge was an entrance supported by stakes and closed with a buffalo robe, and the whole structure was then thickly covered first with boughs, then with sand, giving it the appearance of a small earth mound.

[Ill.u.s.tration: Fig. 116. Interior lodge.]

FIRST DAY.

PERSONATORS OF THE G.o.dS.

The theurgist or song-priest arrived at noon on the 12th of October, 1885. Almost immediately after his arrival we boldly entered the medicine lodge, accompanied by our interpreter, Navajo John, and pleaded our cause. The stipulation of the medicine man was that we should make no mistakes and thereby offend the G.o.ds, and to avoid mistakes we must hear all of his songs and see all of his medicines, and he at once ordered some youths to prepare a place for our tent near the lodge.

During the afternoon of the 12th those who were to take part in the ceremonial received orders and instructions from the song-priest. One man went to collect twigs with which to make twelve rings, each 6 inches in diameter. These rings represented gaming rings, which are not only used by the Navajo, but are thought highly of by the genii of the rocks.

(See Fig. 117.) Another man gathered willows with which to make the emblem of the concentration of the four winds. The square was made by dressed willows crossed and left projecting at the corners each one inch beyond the next. The corners were tied together with white cotton cord, and each corner was ornamented with the under tail feather of the eagle.

These articles were laid in a niche behind the theurgist, whose permanent seat was on the west side of the lodge facing east. The night ceremony commenced shortly after dark. All those who were to partic.i.p.ate were immediate friends and relatives of the invalid excepting the theurgist or song-priest, he being the only one who received direct compensation for his professional services. The cost of such a ceremony is no inconsiderable item. Not only the exorbitant fee of the theurgist must be paid, but the entire a.s.semblage must be fed during the nine days ceremonial at the expense of the invalid, a.s.sisted by his near relatives.

[Ill.u.s.tration: Fig. 117. Gaming ring.]

A bright fire burned in the lodge, and shortly after dark the invalid appeared and sat upon a blanket, which was placed in front of the song-priest. Previously, however, three men had prepared themselves to personate the G.o.ds--Hasjelti, Hostjoghon, and Hostjobokon--and one to personate the G.o.ddess, Hostjoboard. They left the lodge, carrying their masks in their hands, went a short distance away and put on their masks.

Then Hasjelti and Hostjoghon returned to the lodge, and Hasjelti, amid hoots, hu-hoo-hu-huh! placed the square which he carried over the invalids head, and Hostjoghon shook two eagle wands, one in each hand, on each side of the invalids head and body, then over his head, meanwhile hooting in his peculiar way, hu-u-u-u-uh! He then followed Hasjelti out of the lodge. The men representing Hostjobokon and Hostjoboard came in alternately. Hostjobokon took one of the rings which had been made during the afternoon, and now lay upon the blanket to the right of the invalid, and placed it against the soles of the feet of the invalid, who was sitting with knees drawn up, and then against his knees, palms, breast, each scapula, and top of his head; then over his mouth. While touching the different parts of the body the ring was held with both hands, but when placed to the mouth of the invalid it was taken in the left hand. The ring was made of a reed, the ends of which were secured by a long string wrapped over the ring like a slipnoose.

When the ring was placed over the mouth of the invalid the string was pulled and the ring dropped and rolled out of the lodge, the long tail of white cotton yarn, with eagle plume attached to the end, extending far behind. Hostjoboard repeated this ceremony with a second ring, and so did Hostjobokon and Hostjoboard alternately, until the twelve rings were disposed of. Three of the rings were afterward taken to the east, three to the south, three to the west, and three to the north, and deposited at the base of pion trees. The rings were placed over the invalids mouth to give him strength, cause him to talk with one tongue, and to have a good mind and heart. The other portions of the body were touched with them for physical benefit. When the rings had all been rolled out of the lodge Hasjelti entered, followed by Hostjoghon. He pa.s.sed the square (the concentrated winds) four times over the head of the invalid during his hoots. Hostjoghon then waved his turkey wands about the head and body of the invalid, and the first days ceremony was at an end.

SECOND DAY.

DESCRIPTION OF THE SWEAT HOUSES.

The construction of the first sweat house, or tachi, was begun at dawn.

Four of these houses were built on four consecutive mornings, each one located about 400 feet distant from the great central medicine lodge, toward the four cardinal points, and all facing to the east. The first one built was east of the lodge. A description of the construction of this particular one will answer for all, but the ceremonies differ in detail.

Four upright poles, forked at the upper ends, were placed at the four cardinal points within an area designated as the base of the house, the forked ends resting against each other, a circular excavation some 6 feet in diameter and 1 foot in depth having first been made. Between the uprights smaller poles were laid; on the poles pion boughs, sage and _Bigelovia Douglasii_ (a kind of sage brush) were placed as a thatch; all being laid sufficiently compact to prevent the sand placed over the top from sifting through. The doorway, on the east side of the house, was about 2 feet high and 20 inches wide. Highly polished sticks (the same as those employed in blanket weaving) were used to render the sand covering of the structure smooth. The sweat houses to the east and west had the rainbow painted over them. Those to the north and south were devoid of such decoration, because the song priest seldom completes his medicine in one ceremonial; and he chose to omit the songs which would be required if the bow ornamented the north and south sweat houses.

Under the direction of the priest of the sweat house, who received instruction from the song priest, three young men painted the rainbow, one the head and body, another the skirt and legs, while the third painted the bow. The head of this G.o.ddess was to the north, the bow extending over the structure. The colors used were made from ground pigments sprinkled on with the thumb and forefinger. Whenever a pinch of the dry paint was taken from the pieces of bark which served as paint cups, the artist breathed upon the hand before sprinkling the paint.

This, however, had no religious significance, but was merely to clear the finger and thumb of any superfluous sand. The colors used in decoration were yellow, red, and white from sandstones, black from charcoal, and a grayish blue, formed of white sand and charcoal, with a very small quant.i.ty of yellow and red sands. (See Fig. 118.) The decorators were carefully watched by the song priest.

[Ill.u.s.tration: Fig. 118. Sweat house.]

Upon the completion of the rainbow the song priest returned to the medicine lodge, but soon reappeared bearing a basket of twelve turkey wands, and these he planted around the base of the sweat house on a line of meal he had previously sprinkled. There was a fire some 20 feet from the house, in which stones were heated. These stones were placed in the sweat house on the south side, and upon them was thrown an armful of white sage and _Bigelovia Douglasii_. A few pine boughs were laid by the side of the stones for the invalid to sit upon. The entrance to the sweat house was then covered with a black and white striped blanket upon which were placed two large c.o.o.nino buckskins one upon the other, and upon them a double piece of white cotton. The buckskins represented daylight, or the twilight that comes just at the dawn of day. The invalid for whom this ceremony was held took off all his clothing except the breech cloth, and sat on the outside by the entrance of the sweat house amid the din of rattle and song, the theurgist being the only one who had a rattle. The invalid propelled himself into the house feet foremost, the covering of the sweat house having been raised for this purpose. After entering it, he rid himself of his breechcloth and the coverings were immediately dropped. The song continued 5 minutes, when all stopped for a moment and then recommenced.

[Ill.u.s.tration: Plate CXII. RAINBOW OVER SWEAT HOUSE.]

During the song the theurgist mixed various herbs in a gourd over which he poured water. After chanting some twenty minutes he advanced to the entrance of the house, taking the medicine gourd with him, and, after pouring some of its contents on the heated stones, took his seat and joined in the chanting. After another twenty minutes Hasjelti and Hostjoghon appeared. A Navajo blanket had previously been placed on the ground at the south side of the entrance. Hasjelti lifted the coverings from the entrance, and the patient, having first donned his breech cloth, came out and sat on the blanket. Hasjelti rubbed the invalid with the horn of a mountain sheep held in the left hand, and in the right hand a piece of hide, about 10 inches long and 4 wide, from between the eyes of the sheep. The hide was held flatly against the palm of the hand, and in this way the G.o.d rubbed the breast of the invalid, while he rubbed his back with the horn, occasionally alternating his hands.

Hostjoghon put the invalid through the same manipulation. The G.o.ds then gave him drink four times from the gourd containing medicine water composed of finely-chopped herbs and water, they having first taken a draught of the mixture. The soles of the feet, palms, breast, back, shoulders, and top of the head of the invalid were touched with medicine water, and the G.o.ds suddenly disappeared. The patient arose and bathed himself with the remainder of the medicine water and put on his clothing. The coverings of the entrance, which were gifts to the song priest from the invalid, were gathered together by the song priest and carried by an attendant to the medicine lodge. An attendant erased the rainbow by sweeping his hand from the feet to the head, drawing the sands with him, which were gathered into a blanket and carried to the north and deposited at the base of a pion tree. The song priest placed the wands in a basket, and thus, preceded by the invalid, carried them in both hands to the medicine lodge singing a low chant. The sweat house was not carelessly torn down, but was taken down after a prescribed form. Four men commenced at the sides toward the cardinal points, and with both hands sc.r.a.ped the sand from the boughs. When this was all removed the boughs were carefully gathered and conveyed to a pion tree some 50 feet distant and fastened horizontally in its branches about 2 feet above the ground. The heated stones from the interior of the sweat house were laid on the boughs; the upright logs which formed the frame work of the house were carried to a pion tree, a few feet from the tree in which the boughs and heated stones were placed, and arranged crosswise in the tree, and on these logs corn meal was sprinkled and on the meal a medicine tube (cigarette) was deposited. The tube was about 2 inches long and one third of an inch in diameter, and it contained a ball composed of down from several varieties of small birds, sacred tobacco, and corn pollen. It was an offering to Hasjelti. Meal was sprinkled on the tube. The ground on which the house had stood was smoothed over, the ashes from the fire carefully swept away, and thus all traces of the ceremony were removed. The invalid upon entering the lodge took his seat on the west side facing east. The song priest continued his chant. He took from the meal bag some sacred meal and placed it to the soles of the feet of the invalid and on his palms, knees, breast, back, shoulders, and head. At the conclusion of this ceremony all indulged in a rest for an hour or more. The bark cups which contained the colored sands for decorating were placed in the medicine lodge north of the door.

SWEAT HOUSES AND MASKS.

The deer skins which hang over the entrance of the sweat houses (a different skin being used for each sweat house) must be from animals which have been killed by being smothered. The deer is run down and secured by ropes or otherwise. Corn pollen is then put into the mouth of the deer and the hands are held over the mouth and nostrils until life is extinct. The animal now being placed upon his back, a line is drawn with corn pollen, over the mouth, down the breast and belly to the tail.

The line is then drawn from the right hoof to the right foreleg to the breast line. The same is done on the left fore leg and the two hind legs. The knife is then pa.s.sed over this line and the deer is flayed.

Skins procured in this way are worth, among the Navajo, $50 each. Masks are made of skins prepared in the same manner. If made of skins of deer that have been shot the wearer would die of fever.

Buckskin over the entrance to an eastern sweat house denotes dawn; over a southern, denotes red of morning; over a western, sunset; over a northern, night.

PREPARATION OF THE SACRED REEDS (CIGARETTE) AND PRAYER STICKS.

Before noon two sheepskins were spread one upon the other before the song-priest. Upon these was laid a blanket, and on the blanket pieces of cotton. These rugs extended north and south. The theurgist then produced a large medicine bag, from which a reed was selected. The reed was rubbed with a polis.h.i.+ng stone, or, more accurately speaking, the polis.h.i.+ng stone was rubbed with the reed, as the reed was held in the right hand and rubbed against the stone, which was held in the left. It was then rubbed with finely broken native tobacco, and afterwards was divided into four pieces, the length of each piece being equal to the width of the first three fingers. The reeds were cut with a stone knife some 3 inches long. An attendant then colored the tubes. The first reed was painted blue, the second black, the third blue, and the fourth black. Through all these, slender sticks of yucca had been run to serve as handles while painting the tubes and also to support the tubes while the paint was drying. The attendant who cut the reeds sat left of the song-priest, facing east; a stone containing the paints was placed to the north of the rug; and upon the end of the stone next to himself the reed-cutter deposited a bit of finely broken tobacco. In cutting the reeds occasionally a bit splintered off; these sc.r.a.ps were placed by the side of the tobacco on the northeast end of the rug.

[Ill.u.s.tration: Plate CXIII. BLANKET RUG AND MEDICINE TUBES.]

The attendant who colored the reeds sat facing west; and as each reed was colored it was placed on the rug, the yucca end being laid on a slender stick which ran horizontally. The first reed painted was laid to the north. Three dots were put upon each blue reed to represent eyes and mouth; two lines encircled the black reeds. Four bits of soiled cotton cloth were deposited in line on the east of the rug. The three attendants under the direction of the song-priest took from the medicine bag, first two feathers from the Arctic blue bird (_Sialia arctica_), which he placed west of the bit of cloth that lay at the north end of the rug; he placed two more of the same feathers below the second piece of cloth; two under the third, and two below the fourth, their tips pointing east. Then upon each of these feathers he placed an under tail-feather of the eagle. The first one was laid on the two feathers at the north end of the rug; again an under tail-feather of the turkey was placed on each pile, beginning with that of the north. Then upon each of these was placed a hair from the beard of the turkey, and to each was added a thread of cotton yarn. During the arrangement of the feathers the tube decorator first selected four bits of black archaic beads, placing a piece on each bit of cloth; then four tiny pieces of white sh.e.l.l beads were laid on the cloths; next four pieces of abalone sh.e.l.l and four pieces of turquois.

In placing the beads he also began at the north end of the rug. An aged attendant, under the direction of the song-priest, plucked downy feathers from several humming-birds and mixed them together into four little b.a.l.l.s one-fourth of an inch in diameter and placed them in line running north and south, and south of the line of plume piles. He sprinkled a bit of corn pollen upon each ball; he then placed what the Navajo term a night-owl feather under the b.a.l.l.s with its tip pointing to the northeast. (See Pl. CXIII). The young man facing west then filled the colored reeds, beginning with the one on the north end. He put into the hollow reed, first, one of the feather b.a.l.l.s, forcing it into the reed with the quill end of the night-owl feather. (A night-owl feather is always used for filling the reeds after the corn is ripe to insure a warm winter; in the spring a plume from the chaparral c.o.c.k, _Geococcyx california.n.u.s_, is used instead to bring rain). Then a bit of native tobacco was put in. When the reed was thus far completed it was pa.s.sed to the decorator, who had before him a tiny earthen bowl of water, a crystal, and a small pouch of corn pollen. Holding the crystal in the sunbeam which penetrated through the fire opening in the roof, he thus lighted the cigarettes which were to be offered to the G.o.ds. The forefinger was dipped into the bowl of water and then into the corn pollen, and the pollen that adhered to the finger was placed to the top of the tube. After the four tubes were finished they were placed on the pieces of cloth, not, however, until a bit of pollen had been sprinkled on the beads which lay on the cloth. The pollen end of the tube pointed to the east. The four bunches of feathers were then laid on the tubes.

The song-priest rolled up each cloth and holding the four parcels with both hands he placed them horizontally across the soles of the feet, knees, palms, breast, back, shoulders, head, and across the mouth of the invalid, and the invalid drew a breath as the parcel touched his lips.

He sat to the north of the rug facing east. The sick man then received the parcels from the song-priest and held them so that the ends projected from between the thumbs and forefingers, and repeated a prayer after the theurgist, who sat facing the invalid. The prayer ran thus:

People of the mountains and rocks, I hear you wish to be paid.

I give to you food of corn pollen and humming-bird feathers, and I send to you precious stones and tobacco which you must smoke; it has been lighted by the suns rays and for this I beg you to give me a good dance; be with me. Earth, I beg you to give me a good dance, and I offer to you food of humming-birds plumes and precious stones, and tobacco to smoke lighted by the suns rays, to pay for using you for the dance; make a good solid ground for me, that the G.o.ds who come to see the dance may be pleased at the ground their people dance upon; make my people healthy and strong of mind and body.