The Prayer of a Navajo Shaman

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THE .PRAYER
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A NAVAJO SHA.MAN
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WASHINGTON MATTHEWS I 84Z- J'1r>S-:
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U. S. ARMY.
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FR:O}j 1'llE AMSRlCAN ANTHROPOLOGIST, VOL. !, Ne. 2, APRlL, 1888 .
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WASE!lNGTON, D. C.:
,JUDD & D.E'l'WFllLER, PRlN'fE&S.
1888
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Apr. 1888.) THE PRAYER OF A NAVAJO SH:A.M􀃗􍝎N. 5
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-3fi)Croft LibrtlrJ.
THE PRAYER OF A NAVAJO SHAMAN:*
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°B'Y DR. \VASH'.ING1'0N MATTHE\VS􀃘􍠠 U. S. A. 1 ARMY 1'fED1CAL MUSEUhf.
The literature p.urp0i;tilrg t0 repr􀄌􀱳sent the native devotional ex­pressions
of our Notth American abo:tigines so fa:r published is very
1ne􀄍􀵥er 1 and much of"this scanty material is.of doubtful auth.en:ticity.
F0r the,se .ea􀀈􀠻;,ons I ofer to the Society for its consideration the
Prayer of a Navajo Shan14n.
It is a comp0siti0n unique in fc􀄎􀹲rn1 and bearing internal eviidence
· of purely heatheμ origin. It sho,vs no trace of exten1p0raneousness.
That it is the <,;arefully consi<;lered ritual comp_osition of a r>riest well
informed in the knGnvledge -of his craft-a pxiest ,vho, in the lan­guage
of the Scripture, '' sought to' find out acceptable ,vords' '-I
can11ot doubt. I have only the ,vqrd qf 1uy inf0r1nant, ,vho is no,v
0ve1: seventy ·years· of age ., for its antiquity. "He learned it in, youth
fro1n an old shan1an, ,vho, in. turn, had it transmitte'd from an elder
nran. It is not, )10,vever, of suficient antiquity to contain (except
perhaps. ir1 one ,v:ord, q:G>nic􀄏􀽡a'de) obselete t.erms, which ,ve so often
encoun:ter in the prayers and hymns of Navajo 1nedicine-1nen.
The language of ro;gation is commo_n to the prayers of the Navajbs,
as it is to tl1e prayers Qf all other peoples;_ but this prayer, it ,vill . . .
be seen, , is not iit the for1n ©f a sl1pplication. It is a l)arrative, in
,vhich the present tense of t;l:ie verb is use.d fro1n the b.eginning
·almost to the end. It is evidently primarily intended to coun­teract
,vitchcraft. My infon1amt said it 􀄐􁁶vas the 1n0st potent prayer
that he knew. S0 sacred 'is it held that no one.p;iay repeat it; or_
any part of it, twiae on the san1e tray, nor 1nay any p0rtion of it
be reneate_d by it$elf.. It must be sa,id th-ro􀄑􁅧gh fro1n beginning to '
end ,vithout stapp11􀄒􁉧g. The-se are conditions ,vhich added 1nuch to
the labor of ndting the prayer and obtaining- an exaet translation ..
* In the Navajo words, as they apl?ear in this paper, the vowels have the Con,
tinental sounds; there is only -Qne diphthong, ai; ' cienotes · aa :aspirated vowel ;
c i1a􀃙􍤠 the s0und of .sh in shine; d befo).'e a vow.et li'as tbe. sound of t1t. iu t!lis;
L. is ahvays aspirat!cl, as if ·spelled hl; n above the line (n) is nasal; 'I 1u1s the
sou1ul of German'eh in ,nachen; t before 􀃚􍨮. v,0,vel has the sound of th in th.ing;
thee <'lther letters' have lhe ordinary English sounds.
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THE .AMER:10􀀗􁜠 AN'l:􀀘􁡒ROPOT,QGISl'. [VoJ. l.
With other Navajo prayers ill my c􀃳􏍬llection the act of supplication
is pre€ede􀃴􏐠 by the ofering of a sacrifice, and in the prayer tl1e go(il
is reminded 6f the votive off@.ring- and told what blessings are· ex­pected
in return. With the prayer under consideration, no reference
is n1ade to a previous sacrifice and,. as far as I Gould learn, none 'Pre­cedes
it, although a song jn praise of the ,var god is son1etimes sung
as a prelude.
This pi-ayer came to my kno,vledge al1nost by accident and .per­haps
contrary to the ,vishes of the supplicant. I first l1eard it at
Fort D.efiance, Arizona,'from. a venerable Navajo shaman, well versed
in the mythic lore of his race, thoroughl:5: itnbued \Vith the super­stitions
of the savage and the faith of the· unconta1ninated pagan.
Re had been engaged fox some weeks previously i n recounting n1yths,
and explaining to. me various medicine practices which l had ,vit­i1essed
111 the lodges. In none of n1y intervie,vs ,vith hin1 had he
sho\vn any j1npatience with n1y demands for explanations as ,ve pro­.
gressed ox with interruptions in our rvork. He lingered long
over his meals, lighted many cigarettes and s1n0ked the:n.1 leis­urely,
got tired early in the evening, and ,vas al,vays ,villing to
go t0 bed a.s ep,rly as I ,vould let him. When, howev-er, he carne
to relate the creation myth all this ,va.5 changed. He arrived early;
he remained late; he hastened thro􀃵􏕧gl1 his 1neals; -lie showed evi­dence
of worry at all delays and inte􀃶􏘭-ruptions, an.d freque-ntly
begged 1ne to postpone miner explanations. On being urged t@
explain this cl1ange of spirit he, said that ,ve ,vere travelling in the
land of the dead, in,a. place of evil and potent ghosts, just s0 1011g
as he contin:ued. to relate those parts of the u1yth which. recou11t tl1e
adventures of his ancestor's in the nether ,vorld, and that ,ve were in
da11ger as long as our minds ren1ained t11ere; but th-at ,vl1en ,ve can1e
to that part of the tale where the people ascend to this-the fifth and
last ,vorld-,ve need n9 longer feel uneasy and could theri take our
time. His subsequent actioris proved that l1se had given an ho􀃷􏝥est
explanation.
It ,vas near sunset one afternoon and an l1our or more before his
supper time that he concluded his account of the subterranean wan­derings
of the Navajos and brought tl1e1n safely througl1 the Place bf '
Eu1ergen<;:e,. in the San Juan 1nountai11s, to the surface of this ,vorld.
The11 he ceased to speak, rolled a eigarette, said he was tired, that
he would not be able to telt me any i:nore that night, and left 11).e.
,After his departure I learned that he had announced fo so111e_of
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Apr. 1888.] THE PRAYER O;F A NAVAJO SHAMAN. 7
his frie!l£ls duriug the day that he v,ould have to pray at night to
counteract th.e evil efects of bis jo11r11-ey through the lo,ver world.
After his supper he retired to the apart111e11t a1uong the old adobe huts
at Defiance in ,vhich ·be had been assigned room to sleep. I soon
follo,ved, 􀄀􀁮nd, having waited in the adjoining passage half a)l h0ur
or more, I heard the voice of the old n1an rising i11 the n1ouotonous
tones of for1nu1ated prayer. Kno,ving that the rules of the shaman
forbade tl1e i11terr:uption -0f any prayer er song, I abruptly entered.
the r0@1P and sat down on the floOT near the supplicai1t. He ,vas
seated tail0r-fasl1ion i11 front of the hearth, on ,vhich a bright fire
blazed, surr-0u11ded by t,vo or three Indian listeners. His hands
rested on his knees; his head was bent slightly foi:ward j his face
,vore an anxious expression, and his eyes ,vere steadily directed on
the floor at a point about tivo yards in front of him. He. did not
even raise his eyes ,vhen I entere<;l and never changed his position:
until he h:a:d done. Then he made the sign for compJete or finislted,
antl ente-red 1mco11cernedly into conversation, complimenting him­self
on his ability to say a prayer well and 1:nake no mistakes. I
had no difficulty in inducing him to rep .eat the prayer for n1e after­,
vard,s on se:ve.ral o􀅣casions under the conditions mentioned.
Tl1e prayer is so iterative that, long as it is, it contau1s only about
a hundred Nav<!,jo ,vords, not counting incorporated partiele·s
(,vbich are define􀄂􀈠 separately in the appended glossary). For this
reasb11 it \\1a5 not considered advisable to give tl1e original text in an
interlinear or double-column form. It ,vas. thought that a c:lear un­derstanding
of the co􀄃􀌱1p.ositi0n as well as economy ·of space could
b.e pest secured by the follo,ving method: The Navajo form is placed
imn1ediately after the translation tor each separate paragraph; in
most eases the often-recurring passages of the original are printed
but once. A glossary is given, by consulting which the student
may 'discover what liberties have been taken ,vith the original io. tl1e
endeavor to produce a smooth and intelligible El)glish translation.
l'HE PRAYER OF THE RENDITION (Q_A-YA'-1'YI).
I. Fron1 the su1n1nit of Jemez n1ountain Nagaynezgani con1es for
n1y sake. From the summit of Sau Francisc􀄄􀐠 mot\utain Thobaji­sch.
eni co1nes for 1ny sake.
TsisiJadji:ni bilatade .Wagenezgani cikadeya. Dokoos1id bilatade
Tobajistciui cikadeya.
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8 . THE .A?.fER:(OAN AN'l'HROFOLOGIST. (Val. I.
II. On this side thereof, on the t@f) of Bla-ek. m0untain, Nagay­nezgani
comes for n1y sake. 011 this side. th.ereof, o.n the. White
ridges, Thobajischeni c01nes for n1y sake.
Gosfcisde, Dsil-Lijin bak'ade Nagenezgani cika:deya. Gostcisde,
Lakai-Di11lade Tobadjistcini ci:kadeya. · ·
III. Again on this· side thereof, on the sum111it of the Carrizo
mountai.ns, Nagaynezgani co1nes for n1y sake. Again on this side
thereof, on the summit of the Carrizo. n.1ountains, Th9bajiscl1eni
comes for n1y sake.
Adostcisde, Dsilgi-Qojoni bilatade Nagenezgan i cikadeya. Ados­tcisde,
Dsilgi-Qojoni bilatade T0bajistcini cikadeya.
IV. Again on this side thtreof, in the Place of En1erg,enQe, Na­gaynezgani
arrives for 1ny sake., Again on this side thereof, in the
Pla:ce of E1nergence-, Thobajischeni arrives for n1y sake. Although
Sm0otl:\ Win,d guards the door, Nagaynezgani ,vith his black ,vand
upe11s the ,vay for :me. He ar.rives for my sake. Behind h.im Th,q­bajiscl1eni
with his blue wand opens the way for 111e. For 1ny sake
he arrives \Vith hin1. '
Adostcisde, Qadjinai bitagi Nagaynezgani eikaniya. Adostcisde,
Qacljinai bitagi Tobadjistci'.l.'li cikaniya. Niltci-Dilkohi dadiiilagi,
Nagenezgau,i bjkic dilyilgo yecadaanai yeglago. Cikani yago. Bikede
Tobajistcini bikic tolijgo ye€adaanaiyeglago. Yecikaniyago.
V. Again on this si'de thereof, thr0ugh the fir;t eha111beT, macl.e
of the black cloud, Nagaynezgani ,vith his black ,vand opens the
,vay f0r me. He arrives for·my sake. Behind him Thobajischeni
,vith his blue ,vand opens the ,􀄃􀍹y for me. For my sake h.e arrives
,vith hiiu.
Adostcisde1 kos dil yilgo la;' adibe daqonikade biuakade Nagenezgani
bikic dilyilgo yetadaanaiyeg-lago. Cikaniyago. Bikede Toba,djistcini
bikic dolijgo, yecadaanaiyeglago. Yeci.kaniyago.
VI. Ag'ai11 on this side tl1ere0f, through th,e se􀄄􀑯ond chamber,
n1ade of the blue cloud, Nagaynezgani ,vith his blaek wand 9pens
the ,vay for me. He arrives for m:y sake. Behind 11im Thobaji­,
scheni with his Qlue ,vand opens the ,vay for 1ne. For 11y sake he
arrives with him.
Adostcisde, kos tblijgo nakidibe daqenikade binakade. (The
rest as in V, beginning ,vith the lvord Nagenezgani.)
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Apr. 1888.J THE PRAYER O'F A NAVAJO SHAMAN .
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VII. A:gain 011 this side thereof, t11r0ugb the th􀃌􌱲rd cban1ber1 made
of the y.ellow cloud, Nagaynezgani with his black· wand opens t.he
way for n1e. He arrives for my sake. Behind him Th0bajisoheni
,v.ith his blue 1vand opens the ,vay for n1fl. For, my sake he arrives
,·vith him.
Adostcisde, kos litsogo tqagidibe daqonikade binakade. (':Che
rest as in V, beginning '\Vith the 􀃍􌵶vord NagenezgaJli.)
VIII. Again on this side thereof, through the. fourth ehamber,
1nade 0f the '\Vhite cloud, Nagaynezgani ,vith his black ,vand opens
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the way fer 1ne. He arrives for my sake. Behind him Thobaji-scheni
with his blue ,vand opens the ,vay for me. For 111y sake he
arrives ,vith him.
Adostcisde, kos lakaigo ti"dibe daqonikade binakade. (The rest
as in V, beginning ,vith the ,vord Nage.nezgani.)
IX. Agah1 01,1 this side thereof, through the first chamber, 1nade
of the black mist, Nagaynezgani with his black wand opens the way
for me. He arrives for my sake. Bel:iil1d him Thobajischeni ,vith
bis blue ,vand opens the ,vay for n1e. For n1y sake he arrives with
hitn.
Adostcisde, a'.dilyilgo la'adibe daqqnikade binakad􀃎􌸮. (The rest
as in V, beginning with the word Nagenezgani.)
X. Again on this side thereof, through the second chamber, made
of the blue mist, Nagaynezgani ,vith his black ,vand opens tqe way
for me. Hf arrives for n1y sake. Behind hillJ. Thobajiseheni \Vith
his blue -w·and opens the way for 1ne. For 1ny sake he arrives ,vith
hi1n.
Adostcisd􀃏􌼬, a'tolijgo nakidibe daqqnikade binakade. (The rest
as in V, beginning ,vith the ,vord Nagenezgani.)
XI. Again on this side thereof,. through the third chamber, made
of the· yellow mist, Nagayn:ezgani ,vith his black wand opens the ,vay
for 1ne. He arrives for my sake. Behind him Thobajischeni ,vith
his blt1e ,vand opens the ,vay for me. For my sake he:arrives ,vith
him.
Adostcisde, a'litsogo tqagidibe daqonikade binakade. (The rest
as -in V, beginnin. g ,vith the ,vord Nagenezgani.) '.
XII. Again on this side thereof, through the fqurth cha111ber, made
of the-..vhite mist, Nagaynezganj with his black wand opens,the way
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10 THE AMERICAN ANTHROP.0L0GIST.
foi- me. He arrives for rny sake, Behind him Thobajiseheni ,vith
his blt1e ,vand opens the ,vay for me. For my sake he arrives ,vith
hitn.
Adost'cisde, a'lakaigo ti0dibe daqonikade binaka:de. ('The rest as
in V, beginning ,vith the word Nagenezgani.)
XIII. Again on thrs side thereof, through the Red Rivers Cross­ing
One .An,9ther, Nagaynezgani ,vith his black ,vand opens the ,vay
for 'me. He arrives for my sake. Behi11d him Thobajischeni ,vith
his blue ,vand opens the way for me. FoT my sake he arrives ,vith
him.
Adostcisde, Tolitci Alnaosglinde binakade. (The re:st a.1 in V,
beginning with the word Nagenezgani.)
XIV. Again on this side thereof; through the first cha1nber, made
of the black mountain, although Red B.ear guards the door, Nagay­nezgani
with his black wand opens the ,vay for n1e. He arrives for
. my sake. Behind hin1 Thobajischeni ,vith his blue. ,vand opens the
way for me. For lTIY sake he arri.V'es with hin1.
Adostcisde, dsil dilyilgo la'adibe daq.onikade binakade, C a e - Lit­cigo
dadinlagi. (The rest as in V, beginning with the w0rd Na.
genezgani.)
XV. Again on this side thereof, through the second cha􀃪􎨱1ber, made
of th"e bltie motu1tain, altl1ough Great Red Serpent guards the door,
Nagayre.zgani ,vith his black ,va11d opens the way for n1e. He ar­rives
for my sake. Behind l1im Thobajischeni with his blue ,vand
opens the way for me. For 1ny sake he arrives ,vith him.
Adostcisde, dsil tol'ijgo nakidibe daqo11ikade binakade, Lictso­Litcigo
dadinlagi. (The rest as in V, beginning -..􀃫􎭩it11 the ,vord
Nagenezgani.)
XVI. AgajJ.1 on- this side thereof,. through the third chamber,
ma:de of the yello,v meuntain, although Red Coyote guards the
door, Nagaynezgani wifl1 his black wand opens the ,vay f0r me.
He: arrives for my sake. Behind hin1 Thobajischeni · with his blue
,vand opens the way for me. For my sake he arrives with bi1n.
Adostcisde,, dsil_litsogo tqagidibe daqonikade binakade, Mai-Lit­cigo
dadinlagi. (The rest as ih V, beginning ,vith the word Na­genezgafli.)
XVII. Again on this side thereof, through the fourth chamber,
made of the ,vhite mountain, although Red Ha,vk guards the ·aoor,
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Apr. 1888.] TH:E PRAYER QF A NAVAJO S:HA1fAN. 11
Nagaynezgani with his black ,vang opens the ,vay for me. He '
arrives for my sake. Beh.i11-d hi1n Thobajischeni wi􀃖􍘠 his htue wand
dpens the ;\vay f0r me. F@r 1ny sake he arrives with him.
Adostcisde1 dsil lakaig6 ti"dibe daqo·nikade binakade Tsandildjehe­Litcigo
.dadinlagi. ('fhe rest as in V, beginning ,vit11 the ,vord
N'agenezganj.)
XVIII. Again on this side thereof1 in t'he·entry of the red -floored
lodge, the house of Woman Chieftain, Nagaynezgani ,vith hip black
,vand opens the ,vay for me. H􀃗􍞷·arrives for my sake. Bel}ind hi1n
'rhobajischeui ,vith his blue wand opens the ,vay for me. For 1ny
sake he arrives ,vith him.
Adost€isile, qoganya-qotci, Estsa.n-nata• bagan tceti"gi. (The-rest
as i􀃘􍠠 V, beginnjng with the ,vord Nagenezgani.)
XIX. Again on this side thereof, at ,the edge of the lodge, Na­gaynezgani
with his black wand opens the ,vay for me. He arrives
for my sak-e. Behi:11d hirn Thobajischenj ,vith his blue ,vand opens
the ,vay for me. For my sake he arrives ,vith him.
Adostcisde,.qogan bahastlade. (The rest as in V, beginning ,vith
the ,vord N'agenezgani.)
XX. Again on this side thereof, beside the fire-place of the lodge,
Nagaynezgani with his black ,vand opens the way f'Or me. He ar.­rives
for rny sake. Behind him. Thobajischeni ,vith his blue ,va.nd
opens the ,vay fer 1ne. F0r. n1y sake he arrives ,vith him.
Adostcisde, qogan qonicqa'de. (The rest as in V, beginning ,vith
the ,vord Na:genezgani.)
XXI. Again on this side thereof,· in the n1iddle of the lodge,
Nagaynezgani ,vith his black ,vand opens the ,vay for 1ne. He ar­rives
for n1y sake. Behin(i him Thobajisel1eni ,vith his blue wand
opens the way for 1ne. For my sake J1e arrives ,vith hi1u.
Adostcii;:le􀃙􍤠 qoganya qalnigi.. (The rest as in \t, beginnin.g with
the ,vord Nagenezgani:)
XXII. Again on this side thereof, in the back of the lodge1 Na­gaynezgani
with bis plac;.k ,vand opens the way for n1e. He arrives
for my sake. Behind hi1n Th6bajischen"i with his blue wand ©pens
the way for me to ,vhere 1ny feet are lying, fo ,vhere n1y limbs are
lying, to ,vhere n1y body is lying, to where my mind is lying, to
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where the dust of n1y feet is lying􀄅􀔠 to ,vhere rny saliva is lying, to
where n1y hair is. lying. ,
Adostcisde, qogan tsetlagi, Nagenezgani bikic dilyilgo yecadaa­J\
aiyeglago. 'Cikan.iyago. Bikede Tobadjistcini bi.l<ic tolijgo yeta­daana;iyeglagb,
cike silagi, citcat silagi, c.itses silagi, cini'silagi, ci­hetcin
silagi, cije silagi, citsiga silagi.
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XXIII. Nag·ayrezgani places his great stone knife and his talkb1g - ket-hawn (ketan-yaltigo) in my hand; \\rith the1n he turns n1e around
as the sun mo.ves until I face hi1n. "Won1a11 Chieftain! 1ny grand­son
is no,v restored to me. Seek not to find hi1u. Say not a ,vor,d.
No,v \T\e start back wit1 h 1ny graildso11. He is restored to 1ue.''
Nagenezgani pecdolgas ketan-yaltigo da' cabikego cilagi yilago
yeitcinasisyizgo. "Estsan-Nata0 ! kat citsoi cirrasle. Tobikeqadil­galda.
Toqadidsi' da. Kat citsoi bil taqandictaj. Cinasle. ''
XXIV. Again on this side thereof, in the n1id.dle-of the ledge,
Nagaynezgani with his black wand opens the ,vay for me. Ile goes
out returning before me. 1 go out returning behind hin1. Behind
me Thobajis􀄆􀙨heni with his blue ,vand opens the ,vay for 1ne. Be
goes out returning b􀄇􀝨hi11d me. They 􀄈􀡯o out returni!.1g with 1ne.
Adostcisde, qoga11ya qalnigi Nagenezgani bikit dilyilgo yecadaa­naiyeglago
1 Citsidje ni'yenatsago. Bikede ni'yenistsago,. Cikede
T0bajistcini bikic tolijgo ye.catlaanaiyeglago. Cikede ni'yenatsago.
Cjlni' yenataj.
XXV. Again on this side thereof, at the edge of the lodge, Na­gaynezgani
with his black wand opens the \vay for me. He,goes out
returning before m-e. I go out returning behind him. Behin􀄉􀤠 n1e
Thobajischeni with his blue wa11d opens the ,vay for me. He goes
out returning behind 1ne. They go out ret􀄊􀩲rning \vith 1ne.
Adostcisde, qogan bahastlade. (The rest as in XXIV, beginning
\Vith the \VOrd Nagenezgan'i.)
XXVI. Again on t.his side thereof, through the entry of the lodge, I Nagaynezgani with his black ,vand opens the way for me. He goes
out returning before me. I go out returning behind hhn. Behi1id
me Thobajischeni ,vith his blue wand opens the ,vay for m􀄋􀬮. He
goes out returning behind n1e. They go out returni11g with 1ne.
Adostcisde, qoga11 tcetinde. (The rest.as in XXIV, begi1111ing with
the word Nagenezgani.)
Apr. 1888.J THE PRAYER 01<' .A NAVAJO SHA􀀖􁙦fAN.
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XXVII. Again on this sjde thereof, through the first chamber
made 0f the white mountaiu, although Red H􀃤􎐬,vk guards the do.or,
Nagaynezgani with his black ,vand opens the ,vay (or me. He is
returning before 1ne. I an1 returning behind hin1. Behind 1ne
Tl1obajischeni ,vith his blue wand opens. the way for n1e. He is
returning behind me. They are returning ,vith n1e.
Adosteisde, dsil la,kaigo la'adib.e daqonikade binakade,1sa11dildjehe
Litc\g0 dadinlagj, Nagenezgani bikic dilyilgo yecadaanaiyeglago.
Citsidje tsenatsago. Bikede tsenistsago. Cikede Tobajistcini bikic
tolijgo yecadaanaiyeglago. Cike\:le tsenatsago. Ciltsenataj . •
XXVIII. Again on this side thereof, through the sec6nd cha1nber,
• ID!l,de of the yello,v mountain, although Red Coyote guards the door,
Nagaynezgani ,vith his black wan.d opens the way fo.r nie. He is.
returni11g before me. I an1 returning behind him. Behind me
Thobajischen.. i ,vith his blue ,vand. opens the ,vay·for me. . He is
returning behind me. They·are,returning ,vit.h me.
Adostcisde, dsil ljtsogo nakidibe dacqonikade binakade, Mai-Lit­cigo
dadinlagi. (The rest as in XXVII, beginning ,vith the word
Nagenezgani.)
XXIX. Again on this side 􀃥􎕨hereof! through 'the third cha1nber,
made of the blue mountain, although Great Red Serpent guards the
door, Nagaynezgani with his black \Vand opens the way for 1ne.
He is returning before me. I am returning behind hini. . Behind
1ne Thobajischeni ,vith his blue ,vand opens the ,vay for me. He is
returning behind 1ne. They are returning ,vith me.
Adostcisde, dsil tolijgo tqag,i,dibe daqouikade binakade,,1 Lictso­Li
􀃦􎙣cigo dadinlagi. (The rest as in XXVII, beginn'ing ,vith the
,vorct' Nagenezgani.)
XXX. Again on this side ,thereof, through the fourth chan1ber,
made of the black l)lountain, although Red Bear guards the door,
N,i.gaynezgani ,vith his blaek "'an:d opens the way for n1e. He is
returning before me. I am returning behind hi1n. Behind me
Thebajiscbeni ,vith his blue ,vand opens th.e "'ay fer me. He is re­turning
behin.d me. They are returning ,vith me.
Aoosteisde, dsil dilyiJgo tindibe daqonikade binakade, Cac.-Lit­cigo
dadinlagL (The rest as in XXVII, beginning with the ,vord
Nagenezgani.)
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14 '.CHE A􀀜􁰺:IERICAN ANTHROPOLOGIS'1'. [Vol. I.
XXXI. Again @n this siqe thereof, through the Red Rivers Cross­ing
One Another, Nagaynezgani ,vith his blaek \vantl opens. the ,vay
for me. He is returning before me. I am returning behind him.
Behind me Thobaj=isi;:henj v,itl1, his blue wand opens the ,vay for me.
He is returning behind n1e. They are returning with me.
Adostcisde, Tolitci Alnaosglinde binakade. (The rest as in X'.XVII,
beginning ,vith the word Nageneigani.)
XXXII. Again on this side thereof, through the first ol1a1nber,
made of the 􀃦􎘱1hite mist, Naga,:ynezgani \>v:ith his hlaek ,vand 01)ens
the way for n1e. He clin1bs up returning b-efore 1ne. I cli1nb up
returning behind him. Behind 111e Thobajischeni ,vith his blue
,vand opens t}1e· ,vay for 1ne. He cliinbs u·p l'.eturning behind n1e.
They cli1nb up returning ,vith 1ne.
Adostcisde, a'lakaigo la'adibe daqonikade binakade Nagenezgani
bikic dilyilgo yecadaana.iyeglago. Citsidje qanastsago. Bikede qasist­sago.
Cikede T0bajist,cini bikic tolijgo yecadaanaiyeglago. Ci-k
􀃧􎝤de qanastsago. Cilqauastaj.
· ·
XXXIII. Again on this side thereof, through the second chamber,
made of the yello,v mist, Nagaynezgani with his bl􀃨􎡣ck ,vand opens
the way for me. He cluubs up returning: before me. I climb .up
returning behind hi1n. Behind me Thobajischeni ,vith his blue
"'and opens the ,vay for n1e. He clin1bs up returning behind 1ne.
They clilnb up returning with n1e.
Adosttjsde, a'litsogo nakidibe daqonikade. (The rest as in
XXXII, beginning with the word Nagenezgani.)
XXXIV. Again on this side thereof, through the third chan1ber,
n1ade of the blue mist, Nagayn,ezgani with his black ,vand opens the
,vay for n1e. He clin1bs up retun1ing before me. I climb up re­turning
.behind hi1n. Behind me Th.obajischeni ,vith his bltle wand
opens the ,vay for me. He climbs up returning behind me. They
clirnb up returning with me.
· Adostcisde, a'tolijgo tqagidjbe tlaqonikade binakade. (The rest
as in X.XXII, beg.i nnin.g ,vith the word Nagenezgani.)
XXXV. Agai1􀃩􎤠 o􀃪􎨠 this side thereof, through the fourth cha1nber,
1nade. of the black mist, Nagaynezga􀃫􎬠 with his bJaak wand opens
the ,vay for 1ne. He climbs up returning before me. I climb up
returniμg behind him. Behind me Thobajischeni w:ith his blue wand
Apr. 1888.] THE PRAYER OF A NAVAJO SHA}IAN. 15
opens the ,vay for 1ne. He cli1nbs up retur1iing beJ1ind n1e. They
climb t1p returning \Vith me.
A:dosteisde, a' dilyilgo ti"(iibe daqonikade binakade. (The rest
as in XXXII, beginning with the ,vord Nagenezgani.)
XXXVI. Agq,in on this side thereof, threugh the first cha1n ber,
1nade of the ,vhite cloud, Nagaynezgani ,vith l1is black ,vand opens ., 􀀁􀄠
the ,vay for me. He climbs up returning befbre me. I climb up
rettn·ning. bebind him. Behind 01e Thobajischeni with his blue
,va:nd opens the way for me. He climbs up returning behind me.
They clin1b up returning with n1e.
Adostcisde, k:os lakaigo la'adibe _daq011ikade. (The rest a.􀃕􍔠 iu
XXXII, beginning ,vith the ,vord Nagenezgani.)
XXXVII. Again on this side thereof, thro1gh tl1e second chamber,
made o f 'the yellovr cloud, Nagaynezgani with his black 􀃖􍙶vand opens
the way for me. He cli1nb.s up returning before me. I climb up
returning behind him. Behin.d me Thobajische11i \'.\1ith his blue
,vand opens the way for me. H e climbs up returning behind 111e.
They clin1b up returning ,vith 1ne.
Adostciscle, kos litsogo nakidibe daqo11ikade. ('fhe rest as in
XXXII, beginning ,vith tl1e ,vord Nagenezgani.)
XXXVIII. Again on this side thereof, through the third chamber,
made of the blue cloltd, Nagayuezgani ,vith his black wand opep.s
the ,vay for me. He elimbs np returning before n1e. I cli1nb up
returning behind hiu1. Behind n1e Thobajischeni ·with his blue
,vand opens the ,vay for 1ne. He climbs up returning behind me.
They climb up returning ,vith n1e.
Adostcisde, kos tolijgo tqagidibe daqonikade. (The rest as in
X:XXJI, begi11ning '1-vith the word Nagenezgani.)
XXXIX. Again on this side thereof, through the fourth chamber,
made 0f t.he black cloud, 1-{agaynezgani ,vith his black ,vand opens
the ,vay for 1ne. He clitnbi, up returning before 1ne. I climb up
returning behind hiro. Behind me Thobajischeni with his blue
,vand opens the ,vay for 1ne. He climbs up returning behind rne.
They clitnb up returning ,vith 1ne.
Adostcisde, kos dilyilgo tindibe daqonikade. (The rest as in
XXXII, begin11ing ,vjtll' the word Nagenezgani.)
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1.6 TBE AMRRI:.CAN .AN'tHROP6.L0GIST. [Vol. I.
XL. Again .on this side thereof, through the Place of En1ergence,
although Smooth vVind guards the do'O.r, Nagaynez,gani with. his
Ulack wand opens the ,vay for 1ne. He eli1nbs up returning before
i:ne. 1 clin1b up returning beaind him. Behind n1e Thobajischeni
,vitl1 his blue wand opens the \Vay for me. H e climbs up retur11ing
behind nte, They cli1nb up returning with me.
Adostcisde, Qadjinaide Niltci-Dilkohi dadinlagi. (The res􀃩􎤠 as
in XXXII, beginning with the ,vol'd Nagenezgani.)
XLI. Again on this side tl1ereof, at the place called Coyote :&ace­Course,
Nagay11ezgani with his black ,vand opens the way for n1e.
He goes out returning before me. I go out returning behin.d 11im.
Behind 111,e Thobajischeni ,vith hrs blue wand opens'the ,vay for me.
He goes out returning beh'ind me. They go out returning wit11 n1e .
Adestcisde, Mai-A)gacitaj qolgede. (The r:est ·as in XXIV, be­gin11ing
with the word Nagenezgani.)
XLII. Again on this side thereof, at the place called T,vo Hang­ing
Gourds, Nagaynezgani ,vith his black wand opens the· :\yay for
me. He goes out returning before me. I g0- out retun1ing behind,
him. Behind me Thobajischeni with his blue ,vand opens the ,vay
for 1ne. He goes out returning behind me. 1'hey go out returning
with 1ne.
Adostcisde, Ata-Dasila qolgede. (The rest as in XXIV, begin­ning
with the ,vord Nagenezgani.)
XLIII. Agai11 ©n this side thereof, at the place called Bro,vJ.i
Pinnacle, Nagaynezgani with his black wand opens the way for me.
He go.es out retur.ning before me. I go o,ut returning behind him.
Behind 1ne Thobajischeni ,vith his blue ,vand opens the way for me.
He gO'es out returning behind me. They go out returning with me.
Adostcisde, Lapa-Deza' qolgede. (The rest as in XXIV, begin­ning
with the ,vord Nagenezgani.)
XLIV. Again on this side thereof, at the place Galled Breeze
Under a Tree, Nagl;l.ynezgani ,vith his black wand opens the way for
1ne. He goe,s"ou.t returning before me. I ge out returning behjnd
him. Behind me Thobajischeni with his blue wand opens the ,vay
for me. He goes out returning behind n1e. They go out returni11g
' · with n1e.
Adostcisde, Tstnya-Doyol qolgede. (The re.st as in XXIV, be­ginning
with the ,vord Nagenezgani.)
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Apr. 1888.] TRE PRAYER OF A NAVAJO $:HAMAN. 17
'XLV. Again on thi.s s(de thereof, at a pta,ce \V}1-ere I see the di­rectio11
in ,vhich n1y lodge lies) Haschayalthi ,vith his ,vhite wa,nd
opens the way for n1e. He goes out returning before tne. I go .dut
returning behind hi1n. Behind me I-Iasehayhogan with his blue
wa1}d ope11s tbe way fQr me. He goes out returni11g behind me.
They go out returning ,vith 1ne.
Adostcisde, cagal1 bitciqaistinde Qa.stcey;ilti bikic lakaigo yeca­daanaiyeglago.
Citsidje ni'yenatsago. Bikede ni'yenistsago. Ci­kede
Qastceqogau bikic tolijgo yecadaanaiyeglago. Cikede ni' -
yenatsago. Cilo:i' yenataj.
XLVI. Again on this side thereof, am<'>ng the many trails that
lead to\vards n1y lodge; Haschayalthi ,vith his white wand opens the
,vay for J:i1e. He goes out returning before 1ne. I go out returning
behind hi1n. Behind me Haschayhogan with his blue wand opens
the ,vay for 1ne. He gees out returning behind n1e. rrhey go out
returning ,vith 1ne.
Aclostcisde, cagan bitcidainti0de. (The rest as in XLV, begin­ning
with the ,vqrd Qastceyalti.)
XLVII. Again on this side thereof, in the n1iddle of my broad
field, beautified \Vith the ,vhite corn, beautified with the yellow corn,
beautified ,vith the round corn, beautified with all kinds of corn,
beautified with the pollen of the corri1 beautified ,vith grasshop­pers,
Haschayalthi ,v.ith his ,vhite wand opens the way for n1e.
I-le retllrns upo11 it before me. I return upon it behind him. Be- 1
hind n1e Haschayhogan ,vith his blue 1\J'.a11d opens tlie ,vay for me.
l-Ie returns upon it behind me. They return upon it ,vith 1ne.
adostcisde, cita'ke qotyei alnigi, nata a1kai beqaq0jogi, na.ta litsoi
beqaqojogi, nata ditcol beqaqojogi, nata altqasai beqaqojogi, tqadi­ti
n beqaqojogi1 a11iltani beqaqojogi, .Qastceyalti bikic lakaigo yeca­daanaiyeglagq.
Citsidje yikinaitsago. Bikede yikinaistsago. Cik􀃬􎱤de
Qastceqogan bikie tolijgo yecadaanaiyeglago. Cikede yikinaitsago.
Cilyikinaitaj.
:8':LVIII. Again on this side thereof, in the entry of my lodge,
1nade of the daylight, Hasc·hayalthi with his ,vhite ,vand opens the
,vay for me. He goes in returning before me. I go in returning
behind 1111n. Behind me Ha.schayhogau with his blue wa11d opens
the ,var for me. He goes in returning behind me. They go in re­turning
with n1e.
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18 • TH'E AMERICAN ANTHROP©L©􀀎􀹉IST . ['Vol. ;.
Ad0stcisde, yayolkall;>e ciqogan, qogan-tceti"gi,;Qast ceyalti, bikic
lakaigb yecadaanaiyeglago. Citsidje yahanatsago. Bikede yahanast­sag,o.
Cikede Qastceqoga,n: bikic tolijgo yecadaanaiyeglago. Cikede
yahanat.sago. Cil yahanataj.
· XLIX. 1\gai11 on this side thereof, at the edge of my lodge, Ha­schayalth.
i v,ith his ,v11ite ,vand opens the way for me. He goes i n
returning before me. I g0 in returning b.ehind him. Behind me
Haschayhogan with his blue wand opens the way for 1ue. He goes
in returning behind n1e. They g0 in returning ,vith me.
Al:lostcisde, cagan bahastlade. (The rest as in XLVIII, beginning
with the w0rd Qastceyalti.)
L. A.gain on this side thereof, beside the fire-place of my lodge,
H,􀃸􏡳schaya:lthi ,vith his ,vhite wand opens the way for Lne. He goes
i n returl-1ing before. 1ne. I go in returning bel1ind hi1n. Behin.d
me Haschayhogan ,vith his blue wand opens the ,vay tor me. He
goes in re􀃹􏥵urning behind 111e. They go in returning with 1ne.
Adostcisde, cagan qonicqa' de. (The rest as i n XL VIII, begin­ning
with the word Qastceyalti.)
LI .. 􀃺􏨤$si,in on this side there.of, tbrou,gh the 1niddle of my lodge,
Haschayalt'f1i ,vith his ,,vhite ,vand opens the ,vay for me. He goes
in returning before 1ne. I go in returnil1g behind him. Behind me
Haschayh0gan ,vith his blue wand opens· the ,vay for me. He goes
i11 returr1ing behind 1ne. They go in returning ,vith me.
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Adqstcisde, caganya. qalnigi. (The rest a,'> in XLVIII, beginning
with the word Qastceyalti.)
LII-. Again on this side there·0f, toward the back of my lodge,
Haschayalthi with his ,vhite wand opens the way for me. He sits
do,vn before 1ne. I sit do,vn after him. Behind 1ne Hasclia-Jhogan
with his blue wand opens the ,vay for 1ne. He sits do,vn after me.
'l'bey sit do,vn ,vith me on the floor of my lodge, ,vhere 1ny feet ate
lying, where 1ny lin1bs are lying, where my body is lying, •.vhere· my
mind is lying,. ,v.here the dust of my feet is lying, ,vhere my saliva is
lying, ,vhere my hair i s lying.
Adosteisde, cagan t.setladje, Qastceyalti bikic lakaigo yecadaa­naiyeglago.
Citsidje nanastago. 13ikede nanictago. Cikede Qastce­qogan
bikit tolrjgo· yecadaanaiyeglago. Cikede-narrastag@. Cilni­denespin
eagan intse'tagi, cike silagi, citeat sjlagi, citses silagi J cini'
silagi, ci11etcin silagi, cije silagi, ci.tsiga silagi.
Apr. 1888.] 'l'HE PRAYER OF A NAVAJ0 SfIA1'-fAN. 19
LIJI. 1'o 1ny feet I have . rettt-Pned, to my limbs I have returned,
to my body i have r"tetur11etl, tQ. 111y ,mi\1d I have returned, to the
dust of n1y feet I have returned, to n1y saliva I have returned, to my
hair I have retttrned.
Cike bananistsa) ci.tcat bana11istsa, citses ba11an.istsa, cini' bana1i­istsa,
cihetcin bananistsa, cije bananistsa, citsiga bana.nis􀃟􍼮.
LIV. My feet are restored to me,. 1ny limbs are restored to 1ne,
1ny body is restored to 1ne, 1ny mi11d js restored to me, the dust of
my feet is restored to me, 1ny saliva is restored tq n1e, 1ny h;.ir is
restored to 11'1.e.
' Cike cinas)e, citcat cinasle, cits.es cinasle, cini' ciJ.1asle􀃠􎀠 cihetcin
cinasle, cije cinasle, cits􀃡􎅧ga cinasle.
t V. The World before me is restored in beauty, \ .
The World behind 1n.e is restored in beauty,
The World belo,v 1ne is restored in beauty,
'fbe World above me is restored in beauty,
A.ll things around me are restoretl in beauty,
My voice is res: tored in beauty,
It is restored in beauty,
It is restor.ed in beauty,
It is re,stored in b·eauty:,
It is restored in beauty.
. aencroft Librat'!
Citsidje qojoni qasle, Cikede q0joni qasle,
Ciyagi qojoni qasle, Cikigi qojoni qasle,
Cinocgi daltso qojoni qasle, Cijat qojoni qasle,
Qojoni qasle, Q,ojoni qasle,
Q
.
ojoni qasle, Qojoui qaste.
'fhe argument of the prayer .is this:
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The suppliant is supposed, througl1 the influence of ,vitchcraft, e x ­ercised
either in this world or in the lower ,vorld ,vhen in spirit
he: was travelling there, to have lost his body or parts thereof-not
his visible body, nor yet his soul, his breath of life-for both of these
he kno,vs hin1self to he still i n possession of, bue a sol't of spiritual
b0dy ,vhich he thinks constirutes a part -0f hi1n-the a5tral body
perhaps of our theosophic friends,. This third element of 1nan be­lo11gs
not only to his living person, but to things ,􀃢􎉲rhich pertain to it,
such as l1is ejected saliva, nis fallen haiT, tl1e dust of his feet, etc.
If tne witch 0a1 co1ne into possession of such thi.n,gs, .she ean work
her evil spells through them .011 the living pe.rson .
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20 TB:E A1lf.lilRICAN ANTHR€>1?0L@GIS'l'. [Vol. I.
To restore to him this l0st element, ,yhieh is no,v thought to be in
tbe p.ossessi0n @f t11e goddess of witchcraft in the lower world, the
principal \var-g0ds of the Navajo Pantheon co.me to the sufferer's
aid. These are Nag,aynezganj1 or ''Slayer of the Al􀄝􁵥en Gods," an.cl
Th0bajischeni, or "Kins111aa of tl1e Wate,rs." The one approafhes
him fro1n the mountain ,vhich Ji1uits the Navajo conntry on the east,.
the other fron1 the 111ountain ,vnich bounds it on the west. They
meet at the Carrizo Mountains, in th􀄞􁸠 centre of the Navajo country,
and pro·ceed thei;ice to tl1e place i n the San Juan Mo.untains where,
as their tradit,inns state, the first of the hiunan race came up fro111 the
lo,ver world to this. Here the war-gods descend into the lo,ver
,vorld, p􀄟􁽩iug through a ntnnber 0f fabled places and by a nu1nber of
direful sentinels, until they reach the house of the Won1a11-Gl1ief­tain,
the goddess of ,vit.ches. They pass by virtue Cjf the power of
their n1agic wands., Here they secure the be,vitche.d element and
take it a,vay fro.JU the goddess in triumph. Up to this time only
the t\vo ,var.gods are named a.<; jour1ieying t11rough the lower regions,
but thereafter the supplicant speaks of his reunited self returning
accon1panied by the two gods, one of ,vho1n walks before and the
other behind, to guard him fro1n further dang·ers. They retrace
their ,vay through the land of shades exactly as they went., and in
describing the return the prayer carefully reiterat,es the naines 0f
all the places trave.rsed in the advanci1:i.g journey, but in an .exact
inverse order. Arriving at tlie upper ,vorld, the ,var-gods continue
to guard him until he gets to the neighborhood of his home. Here •
he is suppos'ed to be out of i1n1niuerit danger, so the ,var-gods leave
him and certain peaceful gods, Haschayalthi and Haschayhogan
become his gl:lides. These gods bring the spiritual or astral 1nan
to the, home of the corporeal man, ,vhere the t,vo elen.1e11ts are
happily united, and in the langu<1-ge of the prayer all "is restered
in beauty.'' '
Descriptions ·of the gods Nagaynezgani, Thobajischen.i, and
Haschayalthi, portions of the n,1yths where the Place of En1ergence
and the sacred mountains are spoken of, and the discussi0)1 of many
other matters referretl to in the prayer 1nay be found in the follo,ving
papers by the author: (1) ''A part of the Navajos' Mythology,''
A1nerican Anti(j'ltarian, April, 1883. ( 2) "Mythic Dry-Pah1tings 0f
the Navajos," Avte1'ican Naturalist, October, 1885. (3) "S0me
Deities and De1nons of the Navajos," A11ierican Ntituralzst, Octo­ber,
1886. (4) ''The Mountain Chant: ANavaj.oCeremony," .Fifth
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Apr. 1888.) THE PRA'YEl OF A NAVAJO SHAM.AN. 21
Amiual Repo1-t of the B1,1,reau ef EthnolPiY (in press). To these tl1e
student ,vho desires further infornration is referred.
Frcy:rn my paper 0n the ,·, Mythic Dry-Paintings of the Navajos' ''
the £0110,ving is qt1;0ted, as iudii;:,ating ,vhy the various chan1b'ers
through which the ,vamderers pass, are speken of as coloxed : "Here
is a proP.er occasion to speak of Navajo symbolism in color. In all
eases, as far as I could lea,rn, the -south is represente.d by blue, the.
,vest by yello,v. Usually the· east is represented by white and
the north by black; but son1etin1es these colors are intercha:nged1
and the 11.0rtb becomes white, wlule . the east is black." In this
prayer ,v,e have one insta11ce of th Ls 􀄩􂥨hange; here the north is white
and tJ1e east black. This is not formally stated i􀄪􂨠 the ptayet j
but it is evideut fro111 the order in ,vhich the points of the co1npass
(symbolized by the colors) are named. In all Navajo rites, songs,
arrd prayers the east is reeognized ac, first an<d the north as last.
In stanza LV the first eight sentences (with slight variatio11s, usually
in the tense or mode of the verb only-) appear in many Navajo pr􀄫􂭹y­ers.
The last sentence, fol.Ir times repeated, "It is restored in
beauty,'' closely analogous to tl1e Christian An1en, _ends all formu­lated
prayers that I have yet heard. For this reason they are printed
in p0etia form.
'
GLOSSARY:.
a' : fog, n1ist.
aados-tcis-ae': again fro1n this side thereof-see gos-tcis-de.
al-ga-ci-taj': two co11stantly r􀄬􂱣cing together.
al-kai': same as la-kai', q. v.
al-ni'-gi, or el-ni'-gi: in the middle of'. ' .,.
l l -cf -a-nil-ta'-ni: grasshopper, grasshopp<tt'S.
A-ta' Da-si-la": T,vo Ha11ging Gourds (lit. gourd, on h.igh two lie;),
the name of a locality in or near the San Juan Mountains.
'
ba·gan': her house-see qo-gan.
b a -has-tla'-de: at the edge of the lodge,, inside; where the roof of
the Navajo hut 111eets the ground.
b a -k a ' -de: frem or at its top.
ba-na-nis-tsa': I have l'eturned to i t Ore to then1.
be: a particle either prefixed or sufixed, signifying '' 111,ade of,"
'' made by rneans of," etc.
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22 (Vo1. I.
be-qa-qo-jo'-gi: n1ade terrestrially beautiful by means of (in it).
bi-ke'-de: behind him.
THE AMEI'tl()AN AN1'HROPOLOGIS'l'.
bi-kic': his wand.
bi-la-ta'-de: fro1n its pointed sutnmit, fr01n its peak.
bil-ta-qan-dic-taj': ,vith him, t􀃋􌭶vo together, ,ve start back, or begin
to return.
bi-na-ka'-de: thre. ugh it to'\v;ard n1e.
b'i-ta'-gi or bi-tqa'-gi: ,vi thin it.
b i -tci'-da-in-tin'-de: a1nong the trails that lead everywhere towari;l it.
b i -tci'-qa-is-ti'11-de: fro1n a place ,vhere I can see i11 its,direction.
Ga: for n1e:
cac: a bear.
ci, c, s, or si: I, my, someti1nes to be translated 1ne.
ci-he'-tciu: the dust of n1y teet.
ci-je': my saliva.
c i -ka: for my sake.
ci-ka-de'-ya: he co1nes or approaches for 1ny sake.
ei-ka-ni'-ya: he arrives for my sake.
ci-ke': my foot, my feet.
ci-ke' -de: behind me.
ci-ki' -.gi: above n1e, n1y above.
cil: ,vith me.
c i -la'-gi: in m:y hand.
cil-ni1 '-de-nes-pin: they sit do,vn ,vith me.
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cil-ni''-ye-na-taj': Vl'ith n1e. they go ou,t, retur11i11g, two together.
cil-qa'-nac-taj': ,vith 1ne, they go up, returning, two together.
cil-tse'- na-taj': ,vith me they go through, returnin·g, t,vo together.
cil-yi'-k i -n a -i-taj': ,vith n1e they go on it, returning, two together.
ci-na'􀃌􌱧gi: aroμnd 1ne.
ei􀃍􌵮nas-le': restored to me.
ei-ni": 1ny mind.
ci-qo-gan': my hut, my lodge.
ci-ta'-ke: my garden, 1ny field.
ci-tcat': my leg, my legs.
ci-tses': my body, 1ny trunk.
ci-tsi'-cilje: before rQe.
Gi-ts.i'-ga.: my hair.
ei-tso'-i: my grandson.
ci-ya'-gi: beneath 1ne.
ci-zat': my words, 1ny voice.
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Apr. t8i8.] THE PRAYI!l'& OF A NAVAJ0 Sf!A1\:1AN. 23
da' -ca-bi-ke' -go : a figurative equivalent for "as the sun rnoves; "·
aceordipg to the solar course.
dal' -ts0: all, everything.
da-qo'-ni-ka'-de: from or through the c;:bambe'r or apart1nent. Da­qonika:
a: room or story in a pueblo d,velling.
pe: a particle ,vhich 1nay be translated from, at, in, etc.; it implies
moti0n tciwar.d the speak·er or person spoken of, and is gener-ally
sufixed.
dil-yil', dil-yil'-go: 'black.
di-tcol': r@und, globular.
Do-k'<5'-t>s-lid': San Francisco Mountain, a hig·h peak in Northern
1\.rizona, considered by the Navajos as bow1cling their country
on the ,vest. A sacred place. See Fig. I, p. 148.
dsil: 1nountain, mountains.
Dsif'-gi-Qo-jo'-ni or :0sil'-yi-Qo-jo'-ni: lit. Beautiful (terrestrially)
i n -the Mowltains; the Carriz© Mountains in Northwestern New
J\1exico, or a locality i n these 1nOuntai·ns.
DsiJ-Li-jin': lit. BlaGk Mountain, a place in the Navajo country.
Es-tsa11-Na-tan1: lit. Woman-Chief,. the Navajo goddess of witches
and of disease.
gi or yi: a sufix usually to be translated by the E!1glisl1 preposi­tion
"h1."
go: a sufix conveying the idea of present a11d progressive -action or
condition. '
gos-tcis-de': 011 this side (thereof); nearer than the place last tnel.l·
tioned.
kat: n0w.
ke-tan'-yal-ti'-go or ke-tan:i'!yal-ti': l1t. talking kethawn, 'talking sac­rificial-
stick; a sacrificial and probably mnen1onic symbol
supposed to be bor1ie by 1nany of the gods, and carrie·d Thy the
niedicine-1nen. See fig. 2. 'See also p. 452, Fifth Annual Re­port
of the Bureau of Ethnology, in press.
kos: cloud, clouds.
la" -a-di-be : the first in oi;der, tnade of.
l a -kai! or la-kai' -go: ,vhite.
L a -kai'-Din-la-de: at the White Ricfges, a locality i n the Navajo
country.
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24 THE AMERICAN ANTI:IR:OPOJ,QGIST. [Vol. I.
La-pal-Dez-a': St>n1etliing bro.,vn sticking up; Bro1v11 Point, Bro,vn
Pinnacle, a natural obj.ec,t somewhere in the Navajo country,
a proper na1ne.
Lic-tso': Great Setpent.; lie, serpe11t; tso-, great.
li-tci' or li-tci'-go: red.
li.-tso1
, li-tso'-go, or li-tso'-i: yello,v.
mai: coyote, J)rairie ,volf.
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Na-"ge' -nez-ga-ni: Slayer of the Alien God$, the first in i1n9ortanc.e
of th.e Navajo ,v-ar-gods. Angli􀃵􏕪jzed Nagaynezgan.i .
na'-ki-di-be : the second in order, made of.
na-nes-ta'-go: he sits. down.
na-nic,ta'-go: I sit do,vn.
na-ta': Indian corn.
Nil-tci-Dil-ko'-hi: S1nooth Wind, one 0f the Navajo ,vind-gods.
ni'-ye-na-tsa'-go: he g.oes out returning.
ni' -y;e-nis-tsa'-go : I .go eut returning.
pec-dol-gas': the great stone knife ,vhich the war-god is supposed
to carry, and ,vhich- is actually carried by the man 􀃶􏙲rho repre­sents
hitn in the rites.
Qa-dji-1iai': Plac.e where they came ou􀃷􏜬,. Place of Emergence. A
locality in th:e San Juan Mountains.
qal-ni'-gi: in the middle, on the ground; from qo and al-ni-gi.
q a, -nas-tsa'-go: he goes up or 'cli1nbs, r􀃸􏡴turni11g.
qa-sis-tsa'-go: I g5€ up. . returning.
Qas-tce'-qo-ga:n: a p.eaceful Navajo god. Anglicized Haschayhogan.
Qas-tce'-yal-ti: a peaceful .ahd beneficent god of the Nava. jo my-thology.
In other papers I spell this n.anie-less correctly, as
I now believe-Qastceelti. Anglicized Haschayalthi'. See
fig. 3 ·
qo: a prefix denoting that the surface of the earth is referred to;
terrestrial ; hen'te Qften locative.
qo-gan': a house, a Navajo lodge or hut.
qo-gan' -ya: \Vithin the house; lit. under the house, hence qo-gan'-yaT
qo-tci'. See qo-tci.
g_ol-ge'-de: .at the place so named.
qo-nic-qa" -de : at the place around the fire, in the centre of the
lodge, a religious or poetic form of qo-na-pa'.
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Apr. 1888.J 'PHE PRAYER OF A NAVAJO SilAMAN.
qo-tci': terrestrially red, red on the grotu1d. See li􀄟􁽴tci.
qo-tyel': terrestrially broad,, broad on the ground.
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si-la' .,gi: ,vhere it lies, ,vhe:r;e they li'e. Properly a d􀄠􂀱1al for1n, 1;,:ut
used here a1so apparently as a singular fe.ru1 .
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ta-diJ1-la'-gi: irt the do0r􀄡􂅶vay-t". e., 011 guard.
tce'-ti: the passage-,vay or entry to a Navajo huti hence tce'-ti-gi;
in the entry.
ti'v-di-be: the fotu:th in 0rder, made of.
TQ-ba-djis-tci'-ni: :Kinsman (Co1Jsi11) Qf the vVaters. The second
in importance of the Navajo ,var-gods. AngliC:ized Thobajis-cheni.
'to-bi-ke'-qa-dil-gal'-da: -find not his trail-i. e., seek not to find
him.
to'-da or do'-ta: no, not. This negative is comn1only divided So
as to einbxaGe the qualifie-ii tern1 as in a parenthesis', a.5, for in­stance,
in the ,vord i1n1nediately preceding·.
to-I ij or to-lij' -go : blue.
'fo-li-tci' Al-na'-os-.gli0 -de: Red Rivers Crossi11g One Another: to,
,vater; litei, red; alnaosgli0
, tliey cross one another. see· de.
An imaginary locality in one of the lo,ver ,vorlds.
t o -qa:-di''-dsi-da: 1nake no sound-i. e.􀄢􂈠 say nothing.
t q a -d i -.ti11' or ta7di-ti0': the p0lltn, especially the pollen of c0rn.
tqa'-gi-di-be: the third in 􀄣􂍸xder, n1ad-e 0f.
tsa:n-dil-dj􀄤􂐭-he: a large haiv_k €ff u11determined species. This \Vord
may be a variant of tsi11 -ya-il-dje'-he (lit. he hunts under the
trees), which is the na1ne of Co0per's ha,wk, Atc1,pz'te1• couperi.
tse-na-tsa'-go: he gees through returning.
tse-nis-tsa'-go: I go through returning.
tse'-tla or in-tse'-tla: a part of the but beyond the fireplace as you
enter; the back of the· lodge. Hence tse'- tla-dje, tov.,ard the
ba􀄥􂕫k of the lodge, and tse'-tla-gi, .in the back of the lodge.
Tsi"'-ya-Do-yol': Under-a-tree-Blo,ving; the proper name of a lo-cality.
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Tsis-na'-dji-ni: Jemez Mountain in Nor-t.hern Ne,v Mexico, a sacred
1noul'ltain of the Navajos, eonsidered as bounding their country
on the east.
ya-ha-nas-tsa'-go: I go in Ieturning.
ya-lla-n a -tsa'-g0 : he goes in returning.
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26 THE Al!ERIG􀀞􁹜\.N ANTI-TROPOJ,OGIST. [Vol. I.
y a -yol-kaY-be: made of- d&:yligbt.
ye: ,vith; 􀂣􊍹y means of; -usμally pronounced as if incor:r,>orated.
y e ' -ca􀂤􊑤da-a-nai-ye-'gla'-go: with, for me, nevertlieless, l1e open1; it,
or clears the ,vay.
ye'-ci-ka-ni-ya'-go: "''ith (him) f0r my sake,. he arrives.
ye'-i-tci-na-cis-yi,z'-go: ,vitn (the talking ketha,vn) he turns 1ne round
so as to face hin1.
yi-ki' -gi: upon.it.
yi'- ki-na-is-ts'a-go: l go upo.J 1 it returDing.·
y.i'-ki-n-a-i-tsa'-g0: he goes upon it returnit1g.
yi-la' or yi-la ' -go: he places it.
􀀅􀔭-IG. 2. 'Ihe tall􀀙􁥩ing l{elh,nvn . F1G. 3. Qasteeyalti.
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