Ceremonial of Hasjelti Dailjis and Mythical Sand Painting of the Navajo Indians | Page 2

at present in connection with most of their medicine ceremonies is of no mean order. The Mission Indians of southern California also regard sand paintings as among the important features in their medicine practices. While the figures of the mythical beings represented by the Navajo are no doubt of their own conception, yet I discovered that all their medicine tubes and offerings were similar to those in use by the Zu?i. Their presence among the Navajo can be readily explained by the well known fact that it was the custom among Indians of different tribes to barter and exchange medicine songs, ceremonies, and the paraphernalia accompanying them. The Zu?i and Tusayan claim that the Navajo obtained the secrets of the Pueblo medicine by intruding upon their ceremonials or capturing a pueblo, and that they appropriated whatever suited their fancy.
[Illustration: Figure 115]
FIG. 115. Exterior lodge.
My explanation of the ceremonial described is by authority of the priest doctor who managed the whole affair and who remained with me five days after the ceremonial for this special purpose. Much persuasion was required to induce him to stay, though he was most anxious that we should make no mistake. He said:
My wife may suffer and I should be near her; a father's eyes should be the first to look upon his child; it is like sunshine in the father's heart; the father also watches his little one to see the first signs of understanding, and observes the first steps of his child, that too is a bright light in the father's heart, but when the little one falls, it strikes the father's heart hard.
The features of this ceremonial which most surprise the white spectator are its great elaborateness, the number of its participants and its prolongation through many days for the purpose of restoring health to a single member of the tribe.

CONSTRUCTION OF THE MEDICINE LODGE.
A rectangular parallelogram was marked off on the ground, and at each corner was firmly planted a forked post extending 10 feet above the surface, and on these were laid 4 horizontal beams, against which rested poles thickly set at an angle of about 20°, while other poles were placed horizontally across the beams forming a support for the covering. The poles around the sides were planted more in an oval than a circle and formed an interior space of about 35 by 30 feet in diameter. On the east side of the lodge was an entrance supported by stakes and closed with a buffalo robe, and the whole structure was then thickly covered first with boughs, then with sand, giving it the appearance of a small earth mound.
[Illustration: Figure 116]
FIG. 116. Interior lodge.

FIRST DAY.

PERSONATORS OF THE GODS.
The theurgist or song-priest arrived at noon on the 12th of October, 1885. Almost immediately after his arrival we boldly entered the medicine lodge, accompanied by our interpreter, Navajo John, and pleaded our cause. The stipulation of the medicine man was that we should make no mistakes and thereby offend the gods, and to avoid mistakes we must hear all of his songs and see all of his medicines, and he at once ordered some youths to prepare a place for our tent near the lodge. During the afternoon of the 12th those who were to take part in the ceremonial received orders and instructions from the song-priest. One man went to collect twigs with which to make twelve rings, each 6 inches in diameter. These rings represented gaming rings, which are not only used by the Navajo, but are thought highly of by the genii of the rocks. (See Fig. 117.) Another man gathered willows with which to make the emblem of the concentration of the four winds. The square was made by dressed willows crossed and left projecting at the corners each one inch beyond the next. The corners were tied together with white cotton cord, and each corner was ornamented with the under tail feather of the eagle. These articles were laid in a niche behind the theurgist, whose permanent seat was on the west side of the lodge facing east. The night ceremony commenced shortly after dark. All those who were to participate were immediate friends and relatives of the invalid excepting the theurgist or song-priest, he being the only one who received direct compensation for his professional services. The cost of such a ceremony is no inconsiderable item. Not only the exorbitant fee of the theurgist must be paid, but the entire assemblage must be fed during the nine days' ceremonial at the expense of the invalid, assisted by his near relatives.
[Illustration: Figure 117]
FIG. 117. Gaming ring.
A bright fire burned in the lodge, and shortly after dark the invalid appeared and sat upon a blanket, which was placed in front of the song-priest. Previously, however, three men