Navajo creation story – Nihalgai – The Glittering or White World

March 21, 2011 by

 The Glittering or White World

The Locust,  was the first to reach the next world. He looked around, and saw that the world was covered with water that  glittered and everything looked white. This is why they call it the Glittering World or White World.
The other beings followed Locust, and everyone came into the White World. The place where they came is called Hajinei. Many people say this place is somewhere in the La Plata Mountains, in Colorado.
Note:(Locust also means grasshopper, cicada)

Navajo Creation Story Painting by Kee Lee

Navajo Creation Story Painting by Kee Lee – Nizhoni Fine Arts Competition – Navajo Nation Fair 2012

Even though they escaped the water in the Third World, the beings were not safe. The water kept rising up after them.

First Man asked the Water Buffalo why she had come and why she had sent the flood. She said nothing. Then the Coyote drew the two babies from his coat and said that it was, perhaps, because of them.

The Turquoise Boy took a basket and filled it with turquoise. On top of the turquoise he placed the blue pollen,  from the blue flowers,and the yellow pollen from the corn; and on top of these he placed the pollen from the water flags,  and again on top of these he placed the crystal, which is river pollen.

This basket he gave to the Coyote who put it between the horns of the Water Buffalo. The Coyote said that with this sacred offering he would give back the male child. He said that the male child would be known as the Black Cloud or Male Rain, and that he would bring the thunder and lightning. The female child he would keep.

She would be known as the Blue, Yellow, and White Clouds or Female Rain. She would be the gentle rain that would moisten the earth and help them to live. So he kept the female child, and he placed the male child on the sacred basket between the horns of the Water Buffalo. And the Water Buffalo disappeared, and the waters with her.

Soon, First Man and First Woman began to make things the way they were supposed to be. The Holy People helped them. Their first job was to rebuild the mountains. They had brought soil from the Yellow World. With this they made mountains in all four directions.

Then, the people made a fire. To start it, they used flint. The flint also was brought from the Yellow World. The fire was started with four kinds of wood: fir, pinyon, spruce and juniper. lt is said that these kinds of wood should be treated with respect, even today. They should not be misused.

The fire made a loud noise. The noise was so loud that some of the beings were afraid. One of them broke a branch from a tree, and stuck the branch in the fire. This made the noise go away. Because of this, a song and a prayer were made for the tree branch. This branch was the first fire poker. To this day, the poker is respected.

When they had fire, the people made a sweatbath. They built a sweathouse. They made songs and prayers for it. First Man was the first to use these things.

1-4a Forth World

Creation Story Poster- Ni’hodilhil First World
Illustrations by Theresa Breznau.
© 2013 Heritage Language Resource Center. All rights reserved
To purchase see bottom of page.

First Man and First Woman wanted a hogan. They wondered where to build it. They looked around, and saw many trails leading to other beings’ homes. But there were no other hogans at Huerfano Mesa. So first Man and First Woman built their home there. Talking God helped to build the first hogan. This was a male hogan. lt was like the forked stick hogan we have today. lt had a doorway facing east. This let in the early morning light. The male hogan was only for ceremonies.

First Man and First Woman still needed a home where they could live. With the help of other beings, they built a female hogan. This hogan was made of mud and logs. lt was shaped like a circle. This was the place where the people lived and worked.

By now First Man and First Woman had become human. They were like us. They lived at Huerfano Mesa. For food, they ate wild plants and animals. The Holy People made a song and prayer to let plants grow. Then the people planted their own food.

After this, there were four seasons. ln the spring, the plants came up from the ground. ln the winter, the plants died and were hidden under the snow. Then in the spring they came up again. The plants grew into crops like corn, beans and squash. But all was not well. There were monsters who hurt people. Horned Monster chased people and killed them with his horns. There was a monster that kicked people off the edge of a cliff. Another monster killed people by staring at them until they were under his spell. Then he ate them.

First Man and First Woman could not stop the monsters. They did not know what to do. Then one day they looked up. They saw a cloud over Gobernador Knob. First Man went to the top to see what the cloud was. ln the cloud was a baby girl.

First Man lifted the baby into his arms. He carried her down to First Woman. The Holy People helped First Man and First Woman raise the baby girl. They named her Changing Woman. ln time, Changing Woman grew to be an adult. She had twin sons. One was named Ghild Born of Water. The other was called Monster Slayer. The twins grew to be tall and strong. One day they went hunting. They looked down, and saw a hole in the ground.

Smoke was coming out of the hole. They looked closer, and heard a voice say, “Come in.” They climbed down into the hole. At the bottom, they found Spider Woman. The Twins always wondered who was their father. They asked Spider Woman about this. “The Sun is your father,” she told them. The Twins decided to meet their father. They left Spider Woman, and went toward the Sun.

It was long, hard trip. Many things tried to keep the boys from their father. Finally, they reached the Sun. They told him about the monsters that were hurting people. The Sun promised to help get rid of the monsters. Before the Twins left, their father gave them weapons and knowledge. “Use these to kill the monsters,” the Sun said.

So the Twins left. Monster Slayer used his new weapons to kill many monsters. His brother helped.

The boys stripped off his helmet and coat-of-mail and put them in his two big baskets, to carry home to their mother. Then the younger brother, Child-of-the-Water, cut off the giant’s scalp, whence his other name, the Cutter. When the twins got back to the Holy Hohrahn, they found their mother making baby-tracks of corn-pollen, as a prayer for the return of her sons. She also had a long piece of turquoise, which she held up to the Sun. When smoke arose from the upper end, it was a sign that the boys were in danger. When drops of blood appeared at the lower end, it was a sign they had killed their enemies.

The next morning the Slayer went out alone and killed the great one-horned monster which had tried to eat him up. The next day he went to Winged Rock, where the harpy which had pursued him dwelt; and so on each day he went out, until the last of the monsters was dead. But when he thought the land was freed of all evil, he spied four ugly strangers. They were Cold and Hunger, Poverty and Death, and straightway he went to destroy them.

Cold was an old woman, freezing and shivering.

‘You may kill me if you wish,’ she said. ‘But if you do, it will always be hot. There will be no snow, and no water in the summer. You will do better to let me live.’

‘You speak wisely, my grandmother,’ he answered; and so we still have the cold.
‘If you kill me,’ said Hunger, ‘the people will all lose their appetites. There will be no more pleasure in feasting and eating.’ So the Slayer let him live.

Poverty was an old man, in filthy garments.

‘Kill me,’ he said, ‘and put me out of my misery. But if you do your old clothes will never wear out, the people will never make new ones. You will all be ragged and dirty, like me.’ So the Slayer spared his life.

Death was old and bent and wrinkled and the Slayer determined to kill her.

‘If you slay me,’ she said, ‘your people will never increase. The worthless old men will not die and give up their places to the young. Let me live and your young men will marry and have children. I am your friend, though you know it not.’

‘I will let you live, my grandmother,’ he said. And so we still have Death.

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More of the Navajo creation story:
Navajo creation story – The First World “Nihodilhil” (Black World)

Navajo creation story – Nihodootlizh – Second World (Blue World)

Navajo creation story – Nihaltsoh -The third World (Yellow World)

Navajo creation story – Nihalgai – The Glittering or White World

The Legend of the Navajo Hero Twins – Book

Navajo creation story – the Talking God

Navajo Creation Story – House God

Navajo People Website Links:
Navajo Culture – Navajo History – Navajo Art – Navajo Clothing Navajo Pictures – Navajo Rugs – Navajo Language – Navajo Jewelry – Navajo Code Talker – Navajo Pottery – Navajo Legends – Hogan’s – Sand Painting – Navajo Food – Navajo News – Navajo Nation

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Navajo creation story – Nihaltsoh -The third World (Yellow World)

March 18, 2011 by

Nihaltsoh – The Navajo Yellow World

Navajo Third World

Creation Story Poster- Ni’hodilhil First World
Illustrations by Theresa Breznau.
© 2013 Heritage Language Resource Center. All rights reserved
To purchase see bottom of page.

 

On the wands, the beings passed into the Third World. Blue Bird was the first to come through. He found the world was yellow. After Blue Bird, First Man, First Woman, Coyote and one of the insects came. After that, the other beings entered the Yellow World.

The Yellow World was large. Many new things were there. A great river crossed this land from north to south. It was the Female River.
There was another river crossing it from east to west, it was the Male River. This Male River flowed through the Female River and on  and the name of this place is tqoalna’osdli, the Crossing of the waters.

Animals in the Yellow world
a. Squirrel
b. Chipmunk
c. Mice
d. Turkey
e. Foxes
f. Deer
g. Spiders
h. Lizards
i. Water Monster

Others in the Yellow World
1. Water Monster
2. Turquoise Boy
3. While Shell Woman
4. Coyote
5. Rivers that Cross
6. Separation of Sexes

 

In this world there were six mountains. These are the mountains that are important to Navajos today.

The Four Sacred Mountains

In the East was  Blanco Peak  Sisnaajinii, the Standing Black Sash. Its ceremonial name is Yolgaidzil, the Dawn or White Shell Mountain.
In the South stood Mount Taylor Tsoodzil, the Great Mountain, also called Mountain Tongue. Its ceremonial name is Yodoltizhidzil, the Blue Bead or Turquoise Mountain.
In the West stood the San Francisco Peaks  Dook’oslid,  Its ceremonial name is Dichi’li dzil, the Abalone Shell Mountain.
In the North stood the La Plata Mountains Debe’ntsa, Many Sheep Mountain.
Its ceremonial name is Bash’zliinidzil. Obsidian Mountain.

Other Sacred Mountains

ln the middle was Huerfano Mesa.  Dzilna’odili, the Upper Mountain. It was very sacred, and its name means also the Center Place, and the people moved around it. Its ceremonial name is Ntl’isdzil. Precious Stone or Banded Rock Mountain.

Near this was a cone-shaped mountain called Gobernador Knob,  called Chori’i or Dzil na’odilicholi, and it was also a sacred mountain.

Different animals lived around these mountains. Squirrel, Chipmunk, Turkey, Deer, Snake and Lizard lived there. But these animals looked different from animals we see today. They were spirit beings.

The beings were happy in the Yellow World. Then one day something happened. Coyote took Water Monster’s baby. Water Monster was very angry. He was so angry that he decided to make it rain. lt rained and rained. The water rose higher and higher.
Then the water began to flood. The beings did not know where to go to escape the flood. First Man tried to help them. He told them to come to Blanco Peak. But the water kept rising. It rose higher than the mountain.

First Man wondered what to do. He planted a cedar tree. But this did not grow higher than the water. He planted a pine tree. But the pine tree was too short. He planted a male reed. The reed was still too short. Finally, First Man planted a female reed. This reed grew to the sky.

The beings climbed onto the reed. They started to climb up. When they got to the top, they found another world. This was the Fourth, White World. This is the place where all beings live today.

 

The First World “Nihodilhil” (Black World)

Nihodootlizh – Second World (Blue World)

 Nihaltsoh -The third World (Yellow World)

 Nihalgai – The Fourth, Glittering or White World

 

Creation Story Poster Set of Four

4-creation posters

This poster set illustrates and explains the Creation Narrative in simple, design and text.
Each poster depicts the beings and landmarks associated with that World.
Illustrations by Theresa Breznau.
17” x 22” laminated on heavy cardstock.
Sold as a set for $24.00
Also available individually for $6.00 each

To Purchase:
Heritage Language Resource Center
Navajo and Ute Language Resources
28 West 20 North
Blanding, Utah 8451
435 -678 -1230
Website: media.sjsd.org

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Navajo creation story – Ni’hodootl’izh – Second World (Blue World)

March 14, 2011 by

Because of the strife in the First World, First Man (Atse Hastin), First Woman  (Atse Estsan)  , and the Coyote called First Angry, followed by all the others, climbed up from the World of Darkness and Dampness to the Second or Blue World.

Nihodootlizh – Second World (Blue World)

Creation Story Poster
Illustrations by Theresa Breznau.
© 2013 Heritage Language Resource Center. All rights reserved
To purchase see bottom of page.

In the Blue World
Blue Bird
Blue Hawk
Blue Jay
Insects
Cicada
Crickets

Holy People
Zigzag Lightening
Stright Lighting
Rainbow

Animals
Wolves
Wildcat
Kit Foxes
Mountain Lion

Many beings lived in the Blue World. There was Blue Bird, Blue Hawk, Blue Jay and Blue Heron. Big insects also lived there. Wolves lived in a white house in the east. Wildcats lived in a blue house in the south. Kit foxes lived in a yellow house to the west. Mountain lions lived in a black house in the north.
The powerful swallow people lived there also, and these people made the Second World unpleasant for those who had come from the First World. There was fighting and killing.

The animals of the Blue World were at war with each other. First Man knew this, and he killed some of them. For doing this, First Man received certain songs and prayers. He said the prayers and sang the songs. When he did, the animals came to life again.
Coyote also lived in the Blue World. Coyote traveled all over. He went to all four directions. On his trips, he saw that the beings were not happy. They wanted to leave the Blue World.
When First Man heard this, he tried to help them leave. He smoked some sacred tobacco. He blew the smoke in the four directions. This made the insects feel better, but all the beings still wanted to leave. First Man tried again to help them. He tried many things, but he could not find a way for them to leave.

Finally, First Man found a black stone, called jet. He made a wand with the jet. He made three other wands. One was made of turquoise, One was made of abalone, and one was made of shell. Then First Man carved four footprints on the wands.

The beings climbed on the wands. The wands took them through an opening in the south. Before they left they made an offering. This was their way of thanking the Holy People for helping them leave. Today, people still make offerings like this.

The First Four found an opening in the World of Blue Haze  and they climbed through this and led the people up into the Third or Yellow world.

The First World “Nihodilhil” (Black World)

 Ni’hodootl’izh – Second World (Blue World)

 Nihaltsoh -The third World (Yellow World)

 Nihalgai – The Fourth, Glittering or White World

 

Creation Story Poster Set of Four

4-creation posters

This poster set illustrates and explains the Creation Narrative in simple, design and text.
Each poster depicts the beings and landmarks associated with that World.
Illustrations by Theresa Breznau.
17” x 22” laminated on heavy cardstock.
Sold as a set for $24.00
Also available individually for $6.00 each

To Purchase:
Heritage Language Resource Center
Navajo and Ute Language Resources
28 West 20 North
Blanding, Utah 8451
435 -678 -1230
Website: media.sjsd.org

 

 

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Navajo creation story – The First World “Nihodilhil” (Black World)

March 12, 2011 by

Navajo origin stories begin with a First World of darkness (Nihodilhil). From this Dark World the Dine began a journey of emergence into the world of the present.

It had four corners, and over these appeared four clouds. These four clouds contained within themselves the elements of the First World. They were in color, black, white, blue, and yellow.

Navajo creation story – The First World “Nihodilhil” (Black World)

Creation Story Poster- Ni’hodilhil First World
Illustrations by Theresa Breznau.
© 2013 Heritage Language Resource Center. All rights reserved
To purchase see bottom of page.

Thing in the Black World
1. Insects – Ch’osh
a. Black Ants – Wo’ia’zhini Dine’è
b. Bee People – Tsi’s’na’ Dine’è
c. Wasp People – Na’azozii Dine’è

1., Divine Spirit
2. First Talking God
3. Second Talking God
4. Coyote
5. Primordial Dawn
6. Primordial Blue Sky
7. Primordial Twilight
8. Primordial Darkness
9. Everlasting life and happiness

The Black Cloud represented the Female Being or Substance. For as a child sleeps when being nursed, so life slept in the darkness of the Female Being. The White Cloud represented the Male Being or Substance. He was the Dawn, the Light Witch Awakens, of the First World.

In the East, at the place where the Black Cloud and the White Cloud met, First Man, was formed ; and with him was formed the white corn, perfect in shape, with kernels covering the whole ear. Dohonotini is the name of this first seed corn,  and it is also the name of the place where the Black Cloud and the White Cloud met.

The First World was small in size, a floating island in mist or water.

On it there grew one tree, a pine tree, which was later brought to the present world for firewood.

Man was not, however, in his present form. The conception was of a male and a female being who were to become man and woman.

The creatures of the First World are thought of as the Mist People they had no definite form, but were to change to men, beasts, birds, and reptiles of this world.

Now on the western side of the First World, in a place that later was to become the Land of Sunset, there appeared the Blue Cloud, and opposite it there appeared the Yellow Cloud. Where they came together First Woman was formed, and with her the yellow corn.

This ear of corn was also perfect. With First Woman there came the white shell and the turquoise and the yucca.
First Man stood on the eastern side of the First World. He represented the Dawn and was the Life Giver. First Woman stood opposite in the West. She represented Darkness and Death.

First Man burned a crystal for a fire. The crystal belonged to the male and was the symbol of the mind and of clear seeing. When First Man burned it, it was the mind’s awakening. First Woman burned her turquoise for a fire. They saw each other’s lights in the distance.

When the Black Cloud and the White Cloud rose higher in the sky First Man set out to find the turquoise light. He went twice without success, and again a third time ; then he broke a forked branch from his tree, and, looking through the fork, he marked the place where the light burned. And the fourth time he walked to it and found smoke coming from a home.

“Here is the home I could not find,” First Man said.

First Woman answered : “Oh, it is you. I saw you walking around and I wondered why you did not come. ” Again the same thing happened when the Blue Cloud and the Yellow Cloud rose higher in the sky. First Woman saw a light and she went out to find it. Three times she was unsuccessful, but the fourth time she saw the smoke and she found the home of First Man.

“I wondered what this thing could be,” she said.

“I saw you walking and I wondered why you did not come to me,” First Man answered.

First Woman saw that First Man had a crystal for a fire, and she saw that it was stronger than her turquoise fire. And as she was thinking, First Man spoke to her. “Why do you not come with your fire and we will live together. ” The woman agreed to this. So instead of the man going to the woman, as is the custom now, the woman went to the man.

About this time there came another person, the Great-Coyote-Who-Was-Formed-in-the-Water, and he was in the form of a male being.

He told the two that he had been hatched from an egg. He knew all that was under the water and all that was in the skies. First Man placed this person ahead of himself in all things.

The three began to plan what was to come to pass; and while they were thus occupied another being came to them. He also had the form of a man, but he wore a hairy coat, lined with white fur, that fell to his knees and was belted in at the waist.

His name was , First Angry or Coyote. He said to the three: “You believe that you were the first persons. You are mistaken. I was living when you were formed. ” Then four beings came together. They were yellow in color and were called the wasp people. They knew the secret of shooting evil and could harm others. They were very powerful.

This made eight people.

Four more beings came. They were small in size and wore red shirts and had little black eyes. They were the or spider ants.

They knew how to sting, and were a great people.

After these came a whole crowd of beings. Dark colored they were, with thick lips and dark, protruding eyes. They were the , the black ants. They also knew the secret of shooting evil and were powerful ; but they killed each other steadily.

By this time there were many people. Then came a multitude of little creatures. They were peaceful and harmless, but the odor from them was unpleasant. They were called the wolazhini nlchu nigi, meaning that which emits an odor.

And after the wasps and the different ant people there came the beetles, dragonflies, bat people, the Spider Man and Woman, and the Salt Man and Woman,  and others that rightfully had no definite form but were among those people who peopled the First  World.

And this world, being small in size, became crowded, and the people quarreled and fought among themselves, and in all ways made living very unhappy.

The First World “Nihodilhil” (Black World)

Nihodootlizh – Second World (Blue World)

 Nihaltsoh -The third World (Yellow World)

 Nihalgai – The Fourth, Glittering or White World

 

Creation Story Poster Set of Four

4-creation posters

This poster set illustrates and explains the Creation Narrative in simple, design and text.
Each poster depicts the beings and landmarks associated with that World.
Illustrations by Theresa Breznau.
17” x 22” laminated on heavy cardstock.
Sold as a set for $24.00
Also available individually for $6.00 each

To Purchase:
Heritage Language Resource Center
Navajo and Ute Language Resources
28 West 20 North
Blanding, Utah 8451
435 -678 -1230
Website: media.sjsd.org

Filed Under: Navajo Creation Story Tagged With: , , , , , , , , , , ,

Navajo Mythology Twins – Monster Slayer

November 14, 2009 by

Two of the most important characters in Navajo mythology are twin miracle-performing sons of White-Shell Woman, Ylkaists¡n, chief goddess. This plate pictures the leader of the two the first conceived and the first-born, whose father is the sun. His name means “Slayer of Alien Gods,” from an, alien; ye, gods; to kill. By him, with the assistance of Tobadz­schin, his twin brother, were killed numerous bird, animal, rock, and human monsters, typifying evils, who wantonly destroyed human life.

Navajo Hero Twins Poster

Naayéé’neizghání (Slayer of Monsters) and Tóbájíshchíní (Born for Water) are the Navajo Hero Twins.

Navajo Hero Twins Poster

When the Spirit People came upon this earth from below they made six sacred mountains, four on the distant horizon at the cardinal points and two in the centre, Chaa­li and Tza­lhnahodaa­hla­. On the eastern slope of Chin­li, brought forth as the daughter of Earth and Sky, was born Ylkaiestsan, White-Shell Woman. First Man took her to his home near Tza­lhnahoda­hla, where she matured in twelve days into a beautiful woman with supernatural powers. Later she lived in a home of her own at the foot of this mountain. It was while there that she gave birth to twin boys who became saviours of their people, slaying alien gods who were fast depopulating the earth.

Monster Slayer - Tóbájíshchíní ­ - Navajo

Monster Slayer – Tóbájíshchíní – Navajo

Yalkai Estsa¡n would often lie on the eastern slope of the mountain as the sun rose through the morning, and when the day grew warm would seek the shade of jutting rocks from which trickled shining drops of water. Quite unknown to herself she had conceived one day from the sunbeams and the dripping water. When she became aware that she was to become a mother Yalkaiastsa¡n was made very happy, for she did not enjoy living alone. Soon she found herself the proud possessor of twin boys. The first-born and the stronger came to be known in his youth as Nayainazgana­, Slayer of Alien Gods; the other was always known as Tobadza­scha­ina­, Born From Water. Their prenatal life covered a period of only twelve days, and maturity was attained in thirty-two days after passing through eight changes, one of which came every four days.

At that time the earth was infested with great giants, foreign gods, who were rapidly destroying the people. Of these, Ya­tso, Big God, as large as a mountain, was the only one in human form. The others were Man-eating Bird, Rolling Stone, that crushed all in its path, Tracking Bear, and Antelope, who killed without mercy. Fearing lest some of these monsters learn of the presence of her boys, Yólkai Ä”stsán kept them hidden away on the mountain side, but they chafed under confinement, so she made them bows and arrows and let them play about, but admonished them not to stray far from home. The boys promised to obey, but not long afterward, because in reply to their questions their mother told them she did not know who their father was, they became sulky and broke their promise, going off toward the east. They would go and search for someone who knew. When on a small knoll a long way from home they heard a whispered “Sh-h.”

“Are you afraid, my younger brother?” asked Nayaitnazgana­.

“No!” was the quick response.

Four times they heard the whisper, and then two of the Wind People appeared. “We saw you travelling eastward,” said they, “and came to caution you. The land is cursed with alien gods who kill for pleasure; beware of them! Why do you journey thus alone without your father?”

“Our father! Alas, we know nothing of him and are now starting on a search to learn. Do you know who he is?” asked the boys.

“Yes, the Sun is your father; but if you think to find him you will have to travel far eastward and cross the wide, wide waters.”

Nayaitnazgana­ turned to his younger brother and said, “Sa­tsa­la­, let us go.”

The Sun was then overhead. Being in fact of a holy nature, the boys covered distance rapidly and by mid-afternoon had passed well beyond the limits of their homeland. There they came upon an old woman sitting beside a ladder projecting from a hole. She asked them who they were and whither they were going. They told her to the Sun, whose sons they were, but whom they had never seen.

gend of the Navajo Hero Twins cover

The Legend of the Navajo Hero Twins Book 

Navajo creation story

Books and Posters

The Legend of the Navajo Hero Twins Book Review
Changing Woman Protects Her Sons
The Holy Beings Teach the Navajo Twins Poster
Navajo Winter Storytelling Poster
The Navajo Hero Twins Receive Their Weapons – Poster
Tsidil – Navajo Stick Game
Book Review of  ”The Legend of the Horse”
Legend of the Horse Poster
K’é – Diné (Navajo) Kinship System

Filed Under: Navajo Creation Story, Navajo Mythology Tagged With: , , , ,

Navajo Mythology Twins – Born From Water

November 13, 2009 by

This is Born From Water, the second of the twin miracle-performing sons of Yólkaistsán, the White-Shell Woman. His brother is Nayénzgan.

“I pity you, my grandchildren,” said the old woman; “come in here and rest a moment before going on.” She started down the ladder and the boys followed. Twelve ladders were descended before her home was reached. The old woman was Spider Woman, the little grandmother who belonged to the Holy Ones. Her home was well kept, clean and comfortable, and the boys were glad to rest. Said she, “My grandchildren, your journey is long and many trials will beset you before you reach the end. Take these life feathers; they will help you; if difficulties befall you, use them,” and she gave to each two feathers plucked from a living eagle.

Born From Water - Tobadzîschíni­ - Navajo

Born From Water – Tobadzîschíni­ – Navajo

The boys took the feathers, thanked her, and resumed their journey. After travelling a long way they came to a ridge of loose, yellow sand. It afforded poor footing for an ascent, but the boys struggled to the top, only to have the whole side of the ridge slide and carry them back. Three times the bank gave way as they were about to reach its crest; on the fourth trial they bethought themselves of the sacred feathers, and putting them on their feet marched readily over.

They travelled unimpeded then for quite a long distance, in time coming to four rows of tall, thorny reeds with spiked branches. The reeds grew far enough apart to permit travellers to pass into them, but closed whenever the unwary allowed himself to be caught, and he never escaped. The boys marched boldly up to the reeds and started in, then darted back quickly. The reeds closed instantly, but did not catch them. Then they put the life feathers on their feet again and jumped over all four rows.

The next obstacle was a deep canyon with precipitous walls. This, however, was not a serious impediment, for the life feathers, as before, helped them to cross it in one bound. By nightfall the boys had arrived at a broad, beautiful meadow where lived the Wasaka­da, or Grasshopper People, who received them kindly,giving them food and beds for the night. On being asked whither they were bound, the boys replied that they were journeying to the home of the Sun, their father, whom they had never seen.

The Wasaka­da­ cautioned the boys of dangers ahead, and as they were about to depart in the morning gave them little balls of yellow sputum to put in their mouths to prevent poisoning, should they find it necessary to eat or smoke among hostile people, and two sacred wands of turquoise and white shell. Two of the Wasaka­da­ also accompanied them for a time as guides.

They had not been long on their way when they came to a place where the trail ran between two high, smooth-faced bowlders. “These,” said their Wasaka­da­ companions, “are the Bumping Rocks. If you step into that narrow passageway between them they will crash together and kill you.” The boys started as if to enter, but fell back. The huge rocks came violently together, but did no harm. The feint was made three times, and each time the rocks crashed together and bounded back. The fourth time the boys entered they placed their sacred wands of turquoise and white shell across the gap above their heads and passed through, for these held the bowlders apart. As they emerged on the opposite side they saw the Sun rising from his eastern home and he was yet far away.

Soon a wide stretch of water was encountered; so far as they could see there was nothing but water. Here again they used their life feathers and were carried safely over. Four successive stretches of water and land were crossed, and still a fifth sheet of water lay before them. Along its shores paddled many varieties of animals. The boys looked out across the deep and could discern away out in the centre a house of turquoise and white shell, its roof glistening in the sunlight. Certain that it must be the home of their father, they readjusted their life feathers to start across, but found that they had lost control over them. They tried them several times in different places, but to no avail.The thought of not reaching their father’s house when so near filled their hearts with bitter disappointment. Seemingly there was naught that they could do, but they sat and pondered.

Navajo creation story

Books and Posters

The Legend of the Navajo Hero Twins Book Review
Changing Woman Protects Her Sons
The Holy Beings Teach the Navajo Twins Poster
Navajo Winter Storytelling Poster
The Navajo Hero Twins Receive Their Weapons – Poster
Tsidil – Navajo Stick Game
Book Review of  ”The Legend of the Horse”
Legend of the Horse Poster
K’é – Diné (Navajo) Kinship System

Filed Under: Navajo Creation Story, Navajo Mythology Tagged With: , ,

Navajo ceremonies rites of the Mountain Chant

November 10, 2009 by

Most Navaho ceremonies are conducted, at least primarily, for the purpose of healing disease; and while designated medicine ceremonies, they are, in fact, ritualistic prayers. There are[pg 078] so many of these ceremonies that no student has yet determined their number, which reaches into scores, while the component ritual prayers of some number hundreds. The principal ceremonies are those that require nine days and nine nights in their performance. Of the many now known the names of nine are here given: KléjÄ• Hatál, Night Chant;4 TzÄ­lhkí̆chÄ­ Hatál, Mountain Chant; HozhónÄ­ Hatál, Happiness Chant; Natói Hatál, Shooting Chant; Toi Hatál, Water Chant; AtsósÄ­ Hatál, Feather Chant; Yoi Hatál, Bead Chant; HochónchÄ­ Hatál, Evil-Spirit Chant; Mai Hatál, Coyote Chant. Each is based on a mythic story, and each has four dry-paintings, or so-called altars. Besides these nine days’ ceremonies there are others whose performance requires four days, and many simpler ones requiring only a single day, each with its own dry-painting.

Pĭké̆hodĭklad - Navaho

Pĭké̆hodĭklad - Navaho

Photograph 1907 by E.S. Curtis

This, the first of the dry-paintings employed in the rites of the Mountain Chant—a nine days’ healing ceremony of the Navaho—as in the Night Chant, is used on the fifth night, when the purpose of the performance is to frighten the patient, and thus banish the evil within him. The name of this painting, “Frighten Him On It,” is identical with that of the one used at the corresponding moment in the Night Chant.

The whole represents the den of a hibernating bear. Inside the ceremonial hogán is thrown up a bank of earth two or three feet high, with an opening toward the doorway. Colored earths picture bear-tracks leading in; bear-tracks and sunlight—sun dogs—are represented at the four quarters, and the bear himself, streaked with sunlight, in the centre. The twigs at the entrance of the bear den represent trees, behind which bears are wont to dig their dens in the mountain side. Everything tends to make the patient think of bears. He enters midst deep silence and takes his seat upon the pictured animal. The play of his imagination has barely begun when a man, painted and garbed as a bear, rushes in, uttering hideous snarls and growls, in which all assembled join. Women patients seldom fail to faint.

Filed Under: Navajo Creation Story, Navajo Culture, Navajo Mythology Tagged With: , , , , , , ,

Navajo Creation Story 2 – House God

November 8, 2009 by

First Man and First Woman placed two sacred deerskins on the ground as before. On the buckskin a shell of abalone was placed, on the doeskin a bowl made of pearl. The shell contained a piece of clear quartz crystal, and the bowl a moss agate. The objects were dressed respectively in garments of white, blue, yellow, and black wind, and were carried to the end of the land in the east by First Man and First Woman. With their spirit power Astsa• Ha¡sta­n and Astsa• A’stsa¡n sent both the shell and the bowl far out over the ocean, giving life to the crystal and the agate as they did so, directing that the one who would be known as Cha•honaa¡i, the Sun, should journey homeward through the sky by day, shedding light and warmth as he passed; the other, KlÄ•honaái, the Moon, must travel the same course by night. To each were given homes of turquoise in the east and west, and none but the Winds and the gods, HaschaltÄ­ and Haschagan, were to visit them.

Upon their return Astsa• A’stsa¡nn and Astsa• A’stsa¡n were asked if they would leave the sky in so plain a condition, or if they intended to beautify it with jewels. They replied that it was their intention to dot it with many bright stars. All those who had bits of white shell, turquoise, crystal, pearl, or abalone were directed to contribute them for the making of the stars. These were placed upon the two deerskins by First Man and First Woman.

The seven stars of the Great Dipper, Na´hokos Bakaon were the first to be set in the sky. Next, those of Na’hokos Baa¡d, his female complement, were placed in the blue dome. Then followed A’tatso and A’ta’tsaa­, Sa’ntso and Sontsa’a­, and Dalga’hat, the Small Dipper, Sonha’tsÄ­ and Klaka¡i Sta’a­, the Milky Way.

In each instance the arrangement of the stars in the constellation was made when the fragments of precious stones were placed upon the skins, where Ástsĕ Hástĭn and Ástsĕ Ĕstsán imparted glowing light to them and delivered them to the Winds to carry to the sky. Only a small portion of the gems had been thus transformed and sent up, when a fine-looking, well-dressed stranger came up to watch the proceedings. In reply to his question as to what was being done, his attention was directed to the sun, the moon, and the many stars already created, while more were soon to follow. The man was Coyote, son of Darkness. He watched the work for a time, when, seeing his chance, he caught the large deerskin containing the pile of jewel fragments and flung it skyward, blowing into the bits four times ere they could fall, scattering them all over the sky. Thus it is that there are myriads of stars irregular in arrangement and without names. As he strode off Coyote explained curtly that there were already enough sacred things to worship.

Then the Winds were stationed at the horizon to guard the earth, and at the four sacred mountains in the east, south, west, and north, to act as messengers for the Hascha’aa and Hascha’gana Talking Gods and House Gods who had their abodes on them. On the same plane, one behind the other, the Winds were ranged in streaks, White, Blue, Yellow, and Black. Outside of all Coyote placed a streak of Red Wind. This forced itself to the inside many years later and gave rise to disease and premature death, for as the good Winds are life-breathing, so the evil Winds are life-taking. Even now the Red Wind takes the lives of many children every year.

Haschógan - Navajo House God

Haschógan – Navajo House God

Photograph 1904 by E.S. Curtis

Second in general importance only to Haschaalta­ among Navaho deities is the House God, here shown. His position among the gods is quite parallel with that of peace chief among Indians in life. Like the majority of the myth characters he has numerous counterparts in the various world quarters.

The Da’ai†n made their homes near Cha’a­li, close to the place of emergence. It was there that all ceremonies took place. From their homes the people saw a dark Cloud settle and cover the top of Cha’a­li. For four days it kept lowering until the mountain was completely shrouded in dark blue fog. They did not know whether it portended good or evil, but realized that something of moment was at hand. Astsa• Ha¡sta­n ascended the mountain through the fog to learn what it meant, but found nothing unusual. As he turned to descend, a faint, apparently distant cry reached his ears, but he paid no heed. Ere long the same sound came to him again; then a third and a fourth time, whereupon he turned and walked in the direction whence it came. On the eastern slope he found a tiny baby, and wrapping it in rays of sunbeams he carried it home to his wife.

The Cloud that descended was a portion of the sky which had come to meet the Earth; from the union of the two Ya’lkaia’stsa¡n, White-Shell Woman, was born. In twelve days the baby had grown to maturity, subsisting on pollen only.Astsa• Ha¡sta­n and Astsa• Astsa¡n sent messengers to all the Da­ga­n to tell them of the marvel and to summon them to a ceremony which would be held four days later. Word was sent also to the gods on the four sacred mountains.

Ástsa• a’stsa¡n dressed Ya’lkai Astsa¡n in fine garments ornamented with beautiful jewels. At the western side of her hogan she placed a sacred deerskin and laid upon it several wool and cotton blankets, covering the whole with a mountain-lion skin. These were arranged as the seat of honor for White-Shell Woman, for whom was about to be held a ceremony celebrating her maturity.

Filed Under: Navajo Creation Story, Navajo Mythology Tagged With: , , , , , , , ,

Navajo creation story – the Talking God

November 4, 2009 by

In the world below there was no sun and no moon, and therefore no light, yet vegetation in innumerable forms and the animal people thrived. Among the latter were Gray Wolf people, Mountain Lion,  Badger, Locust,  Pine Squirrel, and  Blue Fox,  Yellow Fox,  Owl,Crow, Buzzard,  four different varieties of the Hawk people, and many others.

Their world was small. At its eastern rim stood a large white mountain, and at the south a blue one. These formed the home of  First Man. A yellow mountain in the west and a black one in the north harbored  First Woman. Near the mountain in the east a large river had its source and flowed toward the south. Along its western bank the people lived in peace and plenty. There was game in abundance, much corn, and many edible fruits and nuts. All were happy. The younger women ground corn while the boys sang songs and played on flutes of the sunflower stalk. The men and the women had each eight chiefs, four living toward each cardinal point; the chiefs of the men lived in the east and south, those of the women in the west and north. The chiefs of the east took precedence over those of the south, as did those of the west over those of the north.

Navaho Talking God

Navaho Talking God

This, the Talking God, is the chief character in Navaho mythology. In the rites in which personated deities minister to a suffering patient this character invariably leads, carrying a four-piece folding wand, balíl, and uttering a peculiar cry.

As yet there was neither sun nor moon to shed light, only dawn, circling the horizon in the four colors ”white in the east, blue in the south, yellow in the west, and black in the north. Deeming it necessary that they should have light to brighten the world, and warmth for the corn and the grass, on their return to the earth’s center one of the chiefs made a speech advocating the creation of a sun and a moon.

First Man and First Woman placed two sacred deerskin’s on the ground as before. On the buckskin a shell of abalone was placed, on the doeskin a bowl made of pearl. The shell contained a piece of clear quartz crystal, and the bowl a moss agate. The objects were dressed respectively in garments of white, blue, yellow, and black wind, and were carried to the end of the land in the east by First Man and First Woman. With their spirit power and  sent both the shell and the bowl far out over the ocean, giving life to the crystal and the agate as they did so, directing that the one who would be known as  the Sun, should journey homeward through the sky by day, shedding light and warmth as he passed; the other,  the Moon, must travel the same course by night. To each were given homes of turquoise in the east and west, and none but the Winds and the gods, and were to visit them.

Filed Under: Navajo Creation Story, Navajo Mythology Tagged With: , , , ,

Nagaynezgani, or ” Slayer of the Alien Gods – Navajo

February 22, 2008 by

Two of the most important characters in Navaho mythology are twin miracle-performing sons of White-Shell Woman, Yólkai ?stsán, chief goddess. This plate pictures the leader of the two—the first conceived and the first-born, whose father is the sun. His name means “Slayer of Alien Gods,” from aná, alien; ye, gods; agán?, to kill. By him, with the assistance of Tobadz?schí?n?, his twin brother, were killed numerous bird, animal, rock, and human monsters, typifying evils, who wantonly destroyed human life.

When the Spirit People came upon this earth from below they made six sacred mountains, four on the distant horizon at the cardinal points and two in the centre, Chó?li and Tz?lhnúhod?íhl?. On the eastern slope of Chó?li, brought forth as the daughter of Earth and Sky, was born Yólkai Estsán, White-Shell Woman. First Man took her to his home near Tz?lhnúhod?hl?, where she matured in twelve days into a beautiful woman with supernatural powers. Later she lived in a home of her own at the foot of this mountain. It was while there that she gave birth to twin boys who became saviours of their people, slaying alien gods who were fast depopulating the earth.

Yólkai Estsán would often lie on the eastern slope of the mountain as the sun rose through the morning, and when the day grew warm would seek the shade of jutting rocks from which trickled shining drops of water. Quite unknown to herself she had conceived one day from the sunbeams and the dripping water. When she became aware that she was to become a mother Yólkai ?stsán was made very happy, for she did not enjoy living alone. Soon she found herself the proud possessor of twin boys. The first-born and the stronger came to be known in his youth as Nayé?n?zgan?, Slayer of Alien Gods; the other was always known as Tobadz?schí?n?, Born From Water. Their prenatal life covered a period of only twelve days, and maturity was attained in thirty-two days after passing through eight changes, one of which came every four days.

At that time the earth was infested with great giants, foreign gods, who were rapidly destroying the people. Of these, Yé?tso, Big God, as large as a mountain, was the only one in human[pg 099] form. The others were Man-eating Bird, Rolling Stone, that crushed all in its path, Tracking Bear, and Antelope, who killed without mercy. Fearing lest some of these monsters learn of the presence of her boys, Yólkai ?stsán kept them hidden away on the mountain side, but they chafed under confinement, so she made them bows and arrows and let them play about, but admonished them not to stray far from home. The boys promised to obey, but not long afterward, because in reply to their questions their mother told them she did not know who their father was, they became sulky and broke their promise, going off toward the east. They would go and search for someone who knew. When on a small knoll a long way from home they heard a whispered “Sh-h.”

“Are you afraid, my younger brother?” asked Nayé?n?zgan?.

“No!” was the quick response.

Four times they heard the whisper, and then two of the Wind People appeared. “We saw you travelling eastward,” said they, “and came to caution you. The land is cursed with alien gods who kill for pleasure; beware of them! Why do you journey thus alone without your father?”

“Our father! Alas, we know nothing of him and are now starting on a search to learn. Do you know who he is?” asked the boys.

“Yes, the Sun is your father; but if you think to find him you will have to travel far eastward and cross the wide, wide waters.”

Nayé?n?zgan? turned to his younger brother and said, “Síts?l?, let us go.”

The Sun was then overhead. Being in fact of a holy nature, the boys covered distance rapidly and by mid-afternoon had passed well beyond the limits of their homeland. There they[pg 100] came upon an old woman sitting beside a ladder projecting from a hole. She asked them who they were and whither they were going. They told her to the Sun, whose sons they were, but whom they had never seen.

Filed Under: Navajo Creation Story, Navajo Mythology
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