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HISTORY, AND LEGENDS CHIEFS—MEDICINE
LANGUAGE-WORSHIP_LEGEND OF ORIGIN. HAVASUPAI (“blue or green water people”). A small isolated tribe of the Yuman stock (the nucleus of which is believed to have descended from the Wallapai) who occupy Cataract Canyon of the Rio Colorado in northwestern Arizona. Whipple (Pac. R. R. Rep., III pt. I, 82, 1856) was informed in 1850 that the “Cosninos” roamed from the Sierra Mogollon to the San Francisco mountains, and along the valley of the Colorado Chiquito. The tribe is a peculiarly interesting one, since of all the Yuman tribes it is the only one which has developed or borrowed a culture similar to, though less advanced, than that of the Pueblo peoples; indeed, according to tradition, the Havasupai (or more probably a Pueblo clan or tribe that became incorporated with them) formerly built and occupied villages of a permanent character on the Colorado Chiquito east of the San Francisco mountains, where ruins were pointed out to Powell by a Havasupai chief as the former homes of his people. As the result of the war with tribes farther east, they abandoned these villages and took refuge in the San Francisco mountains, subsequently leaving these
bration by the messenger. Eventually, much of this formality was dropped, as performances of magic are exposed to the ridicule of the younger generation, so that invitations to the various lodges of medicine men are extended merely as a matter of courtesy. The various performances, however, are responsible for such designations of the mountain chant as the fire dance, growing hashkan, or hashkan dance, etc., just as the night chant is sometimes designated as the yei-bichai dance from the leading personator.
“Ordinarily a ceremony is performed over a single patient. It is permissible, however, to conduct a ceremony for two patients of the same sex, so that, for instance, a ceremony may not be held over man and wife simultaneously. A singer may conduct a ceremony over his own wife, but not for his own benefit, for which he must call on the services of another singer. In the event of two patients there are two meal or pollen sprinklers at the public exhibition in place of the customary single one. Other changes take place in the various songs, and especially in the distribution of the prayersticks.
“The night chant is performed over persons as well as over the masks themselves. An instance of this kind has been mentioned in the dedication of a new set of masks. Another instance is the purification of a set of masks defiled by the death of its owner, or that of the patient for whom the chant is conducted. In this event the masks may not be used again unless the night
chant, specifically its vigil, has been performed over them.
“It is customary that guests attending the close of a ceremony partake of a repast at the hogan where it takes place. At public exhibitions, where the multitude of visiting guests is unusually large, this has been abolished, and is now limited to the meals which the patient must provide for the singer and his assistants. At the smaller ceremonies of one and five nights' duration meals are served to the guests about midnight. Accordingly, the meals served there are sometimes referred to as the close of ceremony. THE CHOICE OR SELECTION OF
CHANTS TO BE PERFORMED. “The decision as to the particular chant to be selected is left with the individual. Owing to the great variety of causes for disease and continued misfortune, the choice is often a difficult one. If relief is not obtained the rites and ceremonies of another chant should be enlisted to secure it. In this manner a fortune is often spent. Public opinion has it that a person bitten by a snake, struck by lightning, thrown from or kicked by a horse, is pursued by some unseen power. The bite of an ant, or mad coyote, continued prostitution, or venereal excess, loss of sheep, failure of crops, sickness or death in the family or relationship, all portend some malign influence. This is also the case with dreams bearing on misfortune. A pregnant woman especially must exercise the greatest care lest she observe anything in the shape of
violence. The influence of bad dreams must be removed during the time of her pregnancy, both by herself and her husband. If this has been neglected the duty devolves upon the child, even at an advanced age.
“In such manner each case is carefully diagnosed and discussed by the family and their relatives who, in addition, often consult astrologers and divinators for the purpose of selecting the appropriate chant.
THE EXPENSES. “Expenses vary according to the nature of the chant and aggregate for public exhibitions as high as two hundred dollars and more. For the minor chants the price consists of a horse, cow, some sheep, calico, etc., according to the means of the patient. The legends inculcate that the shaman render his services without compensation in case of need. A nominal price is sometimes asked in such instances, though frequently assistance is refused entirely. Friends and relatives of the patient are, as a rule, asked to assist in defraying expenses.
The Navahos have many ceremonies which they practice with as great earnestness and devotion as did their fathers before them. Some are long, elaborate and intricate, being often of nine days' duration when applied to the healing of the sick. Many years of patient work are required to learn even one of their great rites perfectly, there being, so it is said, sometimes two hundred songs to be memorized. No priest attempts to learn more than one of the great rites, although he may know some of the