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

regard to the sand paintings were obtained from the
Pueblo tribes, who in the past had elaborated sand paintings and whose
work 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
Zuñi. 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 Zuñi 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.