having thrust his arrow through the body of the worm, retired. This was repeated by the other three. The worm being frightened, went back into his hole with the arrows still through his body. This made the hole large enough for the raccoon to climb up, and after him followed the men. At that time there was no heaven, neither were there sun, moon nor stars. It was determined that these were essential to the comfort and convenience of the Navajos, so a council of old and wise men was called to manufacture them. When the sun was finished it was placed in position on the top of a rock, and the priests puffed smoke in its face. It commenced to rise, and they kept blowing until it reached its present position."

Continuing from "An Ethnologic Dictionary of the Navaho Language":

THE MAN-EATERS OR MONSTERS. "The manner in which the sun and moonbearers carry out their threat of taking a human life on every journey of theirs is shown by the introduction of man-eating monsters. Similar monsters are said to exist in the Pueblo legends, since they flourished when both tribes were united.

"The big yei, was the son of the Sun. He slew his victims with various knives, which he thrust at them. The young of the water monster is described as a plump, but fleet, quadruped, having two horns on its snout. The monster crane, which dwelt on the cliffs of the winged rock, or Shiprock, was made by the Sun from a white eagle and white thunder. The

wandering stone was an offspring of one of the water monsters of the lower world. The three last mentioned monsters were the pets of the sun, who lowered them, together with his son on the summit of Mount Taylor. The son of the Sun made this his abode, while the others sought another vantage ground.

"The pricking vagina was formed by the sun and moon out of the marrow of human bones. She is the parent of the following monsters, giving birth to them by coition with various animate and inanimate objects: The one who kicks from the cliff, and the greyish giant, she conceived by a heap of stones. Those who killed by the charm of their eyes, she conceived by the big dark star. The overwhelming vagina, who crushed their victims with this organ, she conceived of the cane cactus. The cliffs which crushed together, she bore by combined dark boulders. The tracking bear, was her offspring by the mountain. In a similar manner she brought forth: The twelve antelopes, by plants; the slicing reeds, by reeds; the impassable crevice, by fireclay; the whirlwind of sand by the rainbow; and, finally, the impassable snake.

"As the names imply, most of these monsters pursued their victims to death; all, however, were bent on the destruction of mankind to gratify the sun and the moon.

"In addition, many evils are personified, as: Starvation, hunger, poverty, lousiness, filthiness, (some mention cleanliness as a necessity); old age, decrepitude; sleepiness; drowsiness; the big gray god, and the beetle; the water ox and the water horse.

"The monsters usually figure in witchcraft, and are native enemies in distinction from foreign or human enemies.

THE SLAYERS OF THE ENEMIES OR MONSTERS.

"The mother of the Slayers of Enemies is the child of the Sky and Earth. The nubile ceremony was not performed over her. She was impregnated, however, by the adulterous Sun, and also conceived of the trickling water of a fall. She gave birth to two children, the child of the Sun being called the Slayer of the Giants (monsters), while the other was called the Child of Water. When they discovered their descent in early youth, the children journeyed to the sun in order to enlist the aid of their father in ridding the earth of its monsters. Though the petition included his own offspring, the Big yei, the Sun granted it. In turn Slayer of Enemies slays all the monsters, and thus obtained his

name.

"Both divinities occur in many of the legends. The Slayer of monsters is invoked as 'the one who cuts.' The Water Child is invoked as 'he who renews everything,' or, 'he who is versed in all things.'

THE WOMAN WHO BECOMES A BEAR.

"The holy girl previously referred to, and described as the mother of the bearers of the sun and moon, is again introduced as the tingling maiden, or the maiden who makes a noise. Her brothers, twelve in number, are great hunters. Eventually she married the coyote, who, in turn,

is slain by some of the neighbors. The coyote had taught her how she might change her form into that of a bear, and in this disguise she slays her brothers, with the exception of the youngest, who slays her. The members of her body, which he scatters in the four directions, are changed into bears of various kinds.

THE FLOOD,

"A flood, destroying all the animals and inhabitants of the earth, is attributed to the sun. The Slayer of the Monsters and his brother, again journey to the sun in quest of riches which their father had promised. He grants them on condition that they slay all the inhabitants on the earth for him. Which condition they finally agree to. The sun then causes it to hail and rain for twelve days and nights, so that the waters covered the highest peaks. The Holy People, however, had hurriedly carried many of the inhabitants of the earth to a place of safety, and their descendants now people the earth. The waters were removed by the heat of the sun, but the traces of that flood are yet visible throughout the Navaho country.

แ

THE CHANTS.

"The origin of Navaho chants is more or less a subject of conjecture and uncertainty, though the native theory is by no means favorable to their foreign origin. But leaving the question of origin aside, the subject of Navaho chants is, we believe, sufficiently intricate and varied to be of absorbing interest to the lover of folklore, as it is practically virgin soil, offering unlimited

possibilities. Wonderful results have indeed been achieved by such eminent students as Dr. W. Matthews, U. S. A., and A. M. Stephen, whose published and unpublished works have been of valued assistance. Yet a glance at the subjoined list of chants should suggest that comparatively little has as yet been achieved by way of offering a comprehensive study of Navaho mythology which, in reality, forms the basis and ritual for the chants, since the origin and motive of each chant is based upon its own peculiar legend. And it must be a cause for regret that very few of the singers now living in the tribe are conversant with the chant legends, and, as a matter of record, are very indifferent to acquire such information. In consequence, many of the chants are becoming extinct, and the singers conversant with legends, songs and prayers are fast disappearing without a possibility of filling such vacancies. It is also well established that much singing and exorcising are continuously practiced by a class of inferior and ignorant apprentices, whom the Navaho designate as azaoniligi, who offer a mouthful, implying that they make a few prayersticks accompanied by a song or two. Then, too, much of this material is subject for dispute, especially among that set of singers who fabricate legends to suit their own pretensions. Hence, the extinction of the existing and more difficult chants is conceded as inevitable by the remnant of conservative and studious members of the chant lodges, for want of proper pupils. Efforts are consequently being made to obtain a complete account of the various legends with a view of supplementing those already existing,