UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY Vol. 5 No. 2 NAVAHO MYTHS, PRAYERS AND SONGS WITH TEXTS AND TRANSLATIONS BY WASHINGTON MATTHEWS EDITED BY P. E. GODDARD I BERKELEY THE UNIVERSITY PRESS SEPTEMBER, 1907 UNIVERSITY OF CALI FORN IA PUBLICATIONS DEPARTMENT OF ANTHROPOLOGY The following publications dealing,with archaeological and ethnol- ogical subjects issued under the direction of the Department of Anthrop- ology are sent in exchange for the publications of anthropological depart- ments and museums, for journals devoted to general anthropology or to archaeology and ethnology, and for specimens contributed to the museum collections of the University. They are for sale at the prices stated, which include postage or express charges. Exchanges should be directed to The Exchange Department, University Library, Berkeley, California, U. S. A. All orders and remittances should be addressed to the University Press. AMERICAN ARCHAEOLOGY AND ETHNOLOGY. (Octavo). Cited as Univ. Calif. Publ. Am. Arch. Ethn. Vol. 1. No. 1. Life and Culture of the Hupa, by Pliny Earle Goddard. Pages 88, Plates 30, September, 1903 . . Price, $1.25 No. 2. Hupa Texts, by Pliny Earle Goddard. Pages 290, March, - 1904. Price, 3.00 Vol. 2. No. 1. The Exploration of the Potter-Creek Cave, by William J. Sinclair. Pages 27, Plates 14, April, 1904 . . Price, .40 No. 2. The Languages of the Coast of' California South of San Francisco, by A. L. Kroeber. Pages 52, June, 1904. Price, .60 No. 3. Types of Indian Culture in California, by A. L. Kroeber. Pages 22, June, 1904.. Price, .25 No. 4. Basket Designs of the Indians of Northwestern California, by A. L. Kroeber. Pages 60, Plates 7, January, 1905. Price, .75 No. 5. The Yokuts Language of South Central California, by A. L. Kroeber. Pages 213, January, 1907 . . Price, 2.25 Vol. 3. The Morphology of the Hupa Language, by Pliny Earle Goddard. Pages 344, June, 1905. Price, 3.50 Vol. 4. No. 1. The Earliest Historical Relations between Mexico and Japan, by Zelia Nuttall. Pages 47, April, 1906. . Price, .50 No. 2. Contributions to the Physical Anthropology of California, by A. Hrdlicka. Pages 16, Tables 5, Plates 10, June, 1906. .~~~~~~~~~~~~~~~~rc,-75 No. 3. Shoshonean Dialects of California, by A. L. Kroeber. Pages 100, February, 1907. . . Price, 1.50 No. 4. Indian Myths of South Central California, by A. L. Kroeber. Pages 84, May 1907. Price, .75 No. 5. The Washo Language of East Central California and Nevada, by A. L. Kroeber. Pages 67, September, 1907. Price, .75 No. 6. The Religion of the Indians of California, byA. L. Kroeber. Pages 38, September, 1907. Price, .50 Vol. S. No. 1. The Phionology of the Hupa Language: Part I, The Indi- vidual Sounds, by Pliny Earle Goddard. Pages 20, Plates 8, March, 1907. . . . 'Price, .35 No. 2. Navaho Myths, Prayers and Songs with Texts and Trans- lations, by Washington Matthews, edited by Pliny Earle Goddard. Pages 43, Septernber, 1907. Price, .75 Vol. 6. No. 1. The Ethno-Geography of the Pomo Indians, by S. A. Barrett (in press). No. 2. The Geography and Dialects of the Miwok Indians, by S. A. Barrett (in press). UNIVERSITY OF CALIFORNIA PUBLICATIONS IN AMERICAN ARCHAEOLOGY AND ETHNOLOGY VOL. 5 NO. 2 NAVAHO MYTHS, PRAYERS, AND SONGS WITH TEXTS AND TRANSLATIONS* BY WASHINGTON MATTHEWS. EDITED BY PLINY EARLE GODDARD. CONTENTS. PAGE Contents -- - 21 Alphabet ..------.--------22 Vowels .----- 22 Consonants ...-------------23 Eclitor's Note .--......------- 24 A Tale of Kininaekai: Accounting for the Origin of Certain Prayers and Songs of the Night Chant .....-...... 25 Introduction .-----------------------------.---------25 The Legend ------------------- 26 Song A. (Free translation) .----- - 27 Prayer No. 1. (Free translation) .-.--- - 29 Song B. (Free translation) - -30 Song C. (Free translation) -- - 31 Song D. (Free translation) - - 32 Song E. (Free translation) .-- .--- - 33 Song F. (Free translation) - -33 Prayer No. 2. (Free translation) . -- - 34 Text and Interlinear Translation .-.--- - 36 Song A . .......... ... 36 Prayer No. 1 ---------------- ----.------------------------ 37 Song B .----- 40 * This paper may be cited as Univ. Calif. Publ. Am. Arch. Ethn., Vol. 5, -No. 2. 22 University of California Publications. [Am. ARCH. ETH. PAGE Song C ---------------------------------------------------------41 Song D --------------------------------------- 42 Song E -.-----------.--.................... -----------------..43 Song F. Pollen Song -----------------------------------------------------------------.-.. 44 Prayer No. 2 ---------------------------------------------------------------------------------------.-....-- 45 A Prayer of the Second Day of the Night Chant ---------------------------------------- 47 Text and Interlinear Translation ------------------------------------------------------ 49 A Prayer of the Fourth Day of the Night Chant ---------------------------------------- 54 Text and Interlinear Translation .......................... -................... 55 The Song of Bekotsidi -.---------------------- 58 Text and Interlinear Translation ----------------------------------------- 60 Song A -------- 60 Protection Song ----------------------------------------------------61 Text and Interlinear Translation - ..---- ...---- . 62 ALPHABET. The characters used in this work, in spelling Navaho words, are given below, with the value assigned to each character. VOWELS. a has the sound of English a in father. a has the sound of English a in hat. 4 has the sound of English a in what. e has the sound of English e in they. In some connections it varies to the sound of English e in their. e has the sound of English e in then. i has the sound of English i in marine. I has the sound of English i in tin. o has the sound of English o in bone. u has the sound of English u in rude. ai unmarked, or accented on the i (ai), is a diphthong having the sound of English i in bind. When it is accented on the a (ai) or has a diaeresis (ai), it is pronounced as two vowels. ow has the sound of English ow in how. It is heard mostly in meaningless syllables. A vowel followed by an inverted comma (') is aspirated, or pronounced with a peculiar force which cannot be well repre- sented by adding the letter h. VOL.5] Matthews.-Navaho Myths, Prayers, and Songs. CONSONANTS. b has the sound of English b in bat. d has the sound of English d in day. d represents a strongly aspirated dental sonant. It is often interchanged with d. g has the sound of English g in go, or, in some connections, the sound of English g in gay. g has a sound unknown in English. It is the velar g, like the Arabic ghain, or the Dakota g. h has the sound of English h in hat. h has the sound of German ch in machen. It is sometimes in- terchanged with h. k has usually the sound of English k in koran; but sometimes the sound of English k in king. 1 has the sound of English 1 in lay. 1 has a sound unknown in English. It is an aspirated surd 1, made with the side rather than with the tip of the tongue. It is often interchanged with 1. m has the sound of English m in man. n has the sound of English n in name. n has the effect of French n in bon. It has no equivalent in English. s has the sound of English s in sand. s has the sound of English sh in shad. It is often inter- changed with s. t has the sound of English t in tan. t represents a strongly aspirated dental surd. It is often in- terchanged with t. w has the sound of English w in war. y has the sound of English y in yarn. z has the sound of English z in zone. z has the sound of English z in azure. It is. often inter- changed with z. c, f, j, p, q, v, and x are not used. The sound of English ch in chance is represented by ts; that of English j in jug by dz. 23 University of California Publications. [AM. ARCH. ETH. EDITOR'S NOTE. In the latter part of the year 1902 the late Dr. Washington MIatthews entered into an arrangement with the Department of Anthropology of the University of California, through its head, Professor F. W. Putnam, in accordance with which he was to devote the remainder of his life to the preparation of a large amount of unpublished material which he had accumulated dur- ing the many years of active life among the North American Indians. In accordance with the agreement, this material was received by the Department of Anthropology shortly after the lamented close of Dr. Matthews' life. It was the good fortune of the editor to spend some days in Dr. Matthews' company during the autumn of 1903, when plans were formed for the completion and publication of certain mate- rial. The texts of a number of prayers and songs, for the most part connected with the ceremony of the Night Chant, had been recorded hastily, and required the aid of a Navaho to bring them into proper condition for publication. Since Dr. Matthews' health would not permit of a trip to the Navaho country and his increasing deafness rendered the acquisition of information from native sources difficult, the editor undertook the work of revision. The first trip made in 1904 to the Navaho country was unsuc- cessful because of the serious illness of ilatali Natloi, the priest from whom the texts had been originally obtained. A second trip during January of the present year resulted in the accom- plishment of the task, but alas! too late for the completed work to pass under the critical hand of its author. The editor must therefore assume the responsibility for the addition of certain lines to the texts, for the substitution of certain words made at the dictation of Hatali Natloi, for the alteration of the orthog- raphy of a few Navaho words, and for the choice, here and there, of one of the two possible renderings suggested by the author. It is needless to say that the free translations are the unimprov- able work of the author. Berkeley, Cal., April 14,1906. 24 VOL- 5] Matthews.-Navaho Myths, Prayers, and Sontgs. A TALE OF KININA1tKAI:' ACCOUNTING FOR THE ORIGIN OF CERTAIN PRAYERS AND SONGS OF THE NIGHT CHANT. INTRODUCTION. In my work entitled "The Night Chant, A Navaho Cere- mony, '2 I give translations of four myths (or, more properly, of three myths and a variant) that belong to the ceremony de- scribed. These may be called the great or fundamental myths of the ceremony; but, in addition, there is a great number of minor myths, accounting for the origin of certain minor rites, and of different groups of songs of sequence and other matters. We may never reasonably hope for the collection and translation of all these myths. The following tale accounts for the origin of one of these groups of songs, namely the Tsenitsihogan Bigl'n or songs of the Red Rock House, and perhaps for the origin of some of the ritual observances. In " The Night Chant " I say, when describing the rites of the second day: "When the party returns to the medicine lodge, the patient sits in the west, for he has still further treatment to undergo. * * * The chanter applies pollen to the essential parts of the patient, puts some in his or her mouth, takes a pinch of it on his own tongue, and applies a little of it to the top of his own head. These applications of pollen are all timed to coincide with certain words of the accompanying song." Song F that follows is what may be called a pollen song, for it is sung when pollen is applied. I explain, in notes, where and when different applications of pollen are made as the singing progresses. I can- not say if there are other pollen songs; but probably there are. Kininaekai is White House in Chelly Cafion, Arizona. 'Mem. Am. Mus. Nat. Hist., Vol. 6. 25 University of California Publications. [AM. ARCH. ETH. THE LEGEND. In the ancient days, there were four songs which you had to sing if you would enter the White House.3 The first was sung when you were ascending the cliff; the second, when you entered the first doorway; the third, when you walked around inside the house; and the fourth, when you were prepared to leave. You climbed up from the ground to the house on a rainbow. All this was in the old days. You cannot climb that way now. In those days, Hayolkal Aski, Dawn Boy, went there on a rainbow. In the ancient days, there lived in this house a chief of the house. There were four rooms and four doors, and there were sentinels at each door. At the first door there were two big light- nings, one on each side; at the second door there were two bears; at the third door there were two red-headed snakes, which could charm you from afar, before you got near them; and at the fourth door there were two rattlesnakes. Of course few people ever visited the place, for if the visitor were not a holy one some of these sentinels would surely kill him. They were vigilant. The chief of the house and his subordinates had these songs, by the power of which they could enter and quiet the sentinels, who always showed signs of anger when any one approached them. Dawn Boy got leave from Hastseyalti4 to go to White House. HIastseyalti instructed him how to get there, taught him the pray- ers and songs he must know, and told him what sacrifices he must make. These must include fragments of turquoise, white shell, haliotis, and cannel-coal, besides destsi corn-pollen and larkspur pollen, and were to be tied up in different bags before he started. "When you get into the plain, as far off as the people of White Houso can see you, begin to sing one of these songs and a rainbow will form on which you may walk," said Hastseyalti. Dawn Boy then set forth on his journey. When he got to Dzildanistini, or Reclining Mountain, he got his first view of the White House, and there he began to sing. Reclining Mountain is, 3 For a description of White House see The Night Chant, p. 89. 4Perhaps I should say a Hasts6yalti, for there are many. This may have been the special Hastseyalti of Red Rock House. Compare The Night Chant, p. 9, and Navaho Legends, Mem. of Am. Folk-Lore Society, Vol. 5, p. 224. 26 VOL.5] Matthews.-Navah.o Myths, Prayers, and Songs. today, far from White House; you cannot see one place from the other; but in the ancient days the world was smaller than it is now, and the people of whom I speak were holy ones. When he had finished the song a rainbow appeared, as Hastseyalti had promised, spanning the land from Reclining Mountain to White House. As he walked on the rainbow, a great wind began to blow, raising a dust that blinded the sentinels at White House and pre- vented them from seeing Dawn Boy when he entered. There was a black kethawn5 at each side of the door and a curtain hung in the doorway. When he entered the house, he walked on a trail of daylight and he sprinkled pollen on the trail. The people within became aware of the presence of a stranger and looked up. Hastseyalti and Hastsehogan, the Talking God and the House God, who were the chief gods there, looked angrily at him, and one said: "Who is this stranger that enters our house unbidden? Is he one of the People on the Earth?" Such have never dared to enter this place before. " Dawn Boy replied: "It is not for nothing that I come here. See! I have brought gifts for you. I hope to find friends here." Then he showed the precious things he had brought and sang this song: SONG A. (Free translation.) 1. Where my kindred dwell, there I wander. 2. Child of the White Corn am I, there I wander. 3. The Red Rock House, there I wander. 4. Where dark kethawns are at the doorway, there I wander. 5. With the pollen of dawn upon my trail. There I wander. 6. At the yuni, the striped cotton hangs with pollen. There I wander. 7. Going around with it. There I wander. 8. Taking another, I depart with it. With it I wander. 9. In the house of long life, there I wander. 10. In the house of happiness, there I wander. 11. Beauty before me, with it I wander. 12. Beauty behind me, with it I wander. Kethawns are small sticks or cigarettes used by Navahoes as sacrifices to the gods. Consult The Night Chant, p. 36, and Navaho Legends, p. 42. ' Ni' nahoka dine' or People on the Earth is a name applied to all In- clians, as distinguished from white men, and from holy people or deities 27 University of California Publications. [AM. ARCH. ETH. 13. Beauty below me, with it I wander. 14. Beauty above me, with it I wander. 15. Beauty all around me, with it I wander. 16. In old age traveling, with it I wander. 17. On the beautiful trail I am,7 with it I wander. Then he gave them the sacred things he had brought with him, and Hastseyalti said it was well, that he was welcome to remain, and they asked him what he wanted. "I want many things," he replied. "I have brought you pieces of precious stones and shells; these I wish wrought into beads and strung into orna- ments, like those I see hanging abundantly on your walls. I wish domestic animals of all kinds, corn of all kinds, and plants of all kinds. I wish good and beautiful black clouds, good and beautiful thunder storms, good and beautiful gentle showers, and good and beautiful black fogs. " The chiefs thanked him for his gifts, and asked him whose song it was that enabled him to come to White House,-who it was that taught it to him. But he had been warned by his in- formant not to reveal this, so he answered: "No one told me; I composed my songs myself. They are my own songs." "What is your name ?'" they asked. "I am Hayolkal Aski, Dawn Boy," he replied. "It is well," said the holy ones. "Since you know our songs you are welcome to come here; but rarely does any one visit us, for there are but two outside of our dwelling who know our songs. One is Hastseyalti of Tse'intyel,8 in this canion, and the other is Hastseyalti of Tse'yah6dily'l9 in Tse' gihe.10 Then Hastsehogan sent for a sacred buckskin, and one son and one daughter of each of the two gods, Hastseyalti and Hastse- hogan spread the skin for Dawn Boy to stand on. Thus do we now, as the gods did then."1 As he stood, Hastsehogan taught Dawn Boy the White House prayer, as follows: "Lines 16 and 17, which end so many Navaho songs, are essentially a prayer for a happy old age. 8 See The Night Chant, p. 311, and pl. V, fig. D. 9 See The Night Chant, p. 171. See The Night Chant, p. 307; Navaho Legends, p. 238. 1 Thus says the story, but this part of the ceremony is usually omitted of late, because sacred buckskins are so hard to get. Information as to sacred buckskins will be found in Navaho Legends, p. 24. 28 VOL. 5] Matth.ews.-Navaho Myths, Prayers, and Songs. PRAYER No. 1. (Free translation.) I. 1. In Kininaekai.12 2. In the house made of dawn. 3. In the story made of dawn. 4. On the trail of dawn. 5. 0, Talking God! 6. His feet, my feet, restore (or heal). 7. His limbs, my limbs, restore. 8. His body, my body, restore. 9. His mind, my mind, restore. 10. His voice, my voice, restore. 11. His plumes, my plumes, restore. 12. With beauty before him, with beauty before me. 13. With beauty behind him, with beauty behind me. 14. With beauty above him, with beauty above me. 15. With beauty below him, with beauty below me. 16. With beauty around him, with beauty around me. 17. With pollen beautiful in his voice, with pollen beautiful in my voice. 18. It is finished in beauty. 19. It is finished in beauty. II. 2. In the house of evening light. 3. From the story made of evening light. 4. On the trail of evening light. 5. 0, House God! (The rest as in I, except that lines 12 and 13 are trans- posed.) 12The upper story of White House is painted white; the lower story is the natural yellow of yellow sandstone. The Navahoes do not think this the result of a mere whim, but that it is intentional and symbolic. White is the color of he east in Navaho symbolism, and they suppose the upper story was sacred to Hasts6yalti, or Talking God, who was a god of dawn and of the east. Yellow is the symbolic color of the west, and they suppose the lower story belonged to Hasts6hogan, or House God, who was a god of the west and of the evening twilight. 29 University of California Publications. [AM. ARCH. ETH. III. 5. 0, White Corn Boy! (The rest as in I.) IV. 5. 0, Yellow Corn Girl! (The rest as in II.) V. 5. 0, Pollen Boy! (The rest as in I.) VI. 5. 0, Grasshopper Girl! (The rest as in II, with "It is finished in beauty" four times.) When they had done, Hastsehogan said: "You have learned the prayer well; you have said it properly and you have done right in all things. Now you shall have what you want. " They gave him good and beautiful soft goods of all kinds, all kinds of good and beautiful domestic animals, wild animals, corn of all colors, black clouds, black mists, male rains, female rains, light- ning, plants, and pollen. After'he had said the six prayers (or six parts of a prayer) as he had been taught, he prayed in his mind that on his home- ward journey he might have good pollen above him, below him, before him, behind him, and all around him; that he might have good pollen in his voice. The holy ones said: "We promise you all this. Now you may go. " As he started he began to sing this song: SONG B. (Free translation.) 1. To the house of my kindred, there I return. 2. Child of the yellow corn am I. 3. To the Red Rock House, there I return. 4. Where the blue kethawns are by the doorway, there I re- turn. 5. The pollen of evening light on my trail, there I return. 30 VOL.5] Matthews.-Navaho Myths, Prayers, and Songs. 6. At the yuni'3 the haliotis shell hangs with the pollen, there I return. 7. Going around, with it I return. 8. Taking another, I walk out with it. With it I return. 9. To the house of old age, up there I return. 10. To the house of happiness, up there I return. 11. Beauty behind me, with it I return. 12. Beauty before me, with it I return. 13. Beauty above me, with it I return. 14. Beauty below me, with it I return. 15. Beauty all around me, with it I return. 16. Now in old age wandering, I return. 17. Now on the trail of beauty, I am. There I return. He continued to sing this until he got about 400 paces from White House, when he crossed a hill and began to sing the fol- lowing song: SONG C. (Free translation.) I. Held in my hand. (Four times. Prelude.) 1. Now with it Dawn Boy am I. Held in my hand. 2. Of Red Rock House. Held in my hand. 3. From the doorway with dark kethawns. Held in my hand. 4. With pollen of dawn for a trail thence. Held in my hand. 5. At the yuni, the striped cotton hangs with the pollen. Held in my hand. 8. Going around with it. Held in my hand. 9. Taking another, I walk out with it. Held in my hand. 10. I walk home with it. Held in my hand. 11. I arrive home with it. Held in my hand. 12. I sit down with it. Held in my hand. 13. With beauty before me. Held in my hand. 14. With beauty behind me. Held in my hand. 13 Yuni is the place of honor reserved for guests and-the head of the house behind the fire opposite the door. 31 University of California Publications. [AM. ARCH. ETH. 15. With beauty above me. Held in my hand. 16. With beauty below me. Held in my hand. 17. With beauty all around me. Held in my hand. 18. Now in old age wandering. Held in my hand. 19. Now on the trail of beauty. Held in my hand. II. 3. From the doorway with the blue kethawns. Held in my hand. 4. With pollen of evening for a trail thence. Held in my hand. 5. At the yuni, the haliotis shell hangs with pollen. Held in my hand. (The rest as in I, except that 14 and 15 and also 16 and 17 change places.) By the time he had finished this song he was back at Dzilda- nistini, whence he started on his quest and from which he could see Depentsa and the hills around Tse'ggihi. Then he began to think about his home, and he sang another song. SONG D. (Free translation.) There it looms up; it looms up, it looms up, it looms up. (Pre- lude.) 1. The mountain of emergence looms up. 2. The mountain of dawn looms up. 3. The mountain of white corn looms up. 4. The mountain of all soft goods looms up. 5. The mountain of rain looms up. 6. The mountain of pollen looms up. 7. The mountain of grasshoppers looms up. S. The field of my kindred looms up. He thought it was yet a long way to his home, so he sat down to eat some food he had brought with him. Then he sang another song, one of the Bezinyasin or Food Songs, as follows: 32 VOL.5] Matthews.-Navah.o Myths, Prayers, and Songs. SONG E. (Free translation.) fna hwie'! my child, I am about to eat. (Three times. Prelude.) 1. Now Hastseyalti. His food I am about to eat. 2. The pollen of dawn. His food I am about to eat. 3. Much soft goods. His food I am about to eat. 4. Abundant hard goods. Ilis food I am about to eat. 5. Beauty lying before him. His food I am about to eat. 6. Beauty lying behind him. His food I am about to eat. 7. Beauty lying above him. His food I am about to eat. 8. Beauty lying below him. His food I am about to eat. 9. Beauty all around him. His food I am about to eat. 10. In old age wandering. I am about to eat. 11. On the trail of beauty. I am about to eat. fna hwie! my child. I am about to eat. Kolagane. (Finale.) When he had finished his meal, he sang another of the Bezin- yasin, a song sung in these days when pollen was administered in the rites. SONG F. (Free translation.) fna hwie'! my grandchild, I have eaten. (Three times. Prelude.) 1. Hastse'hogan. His food I have eaten. 2. The pollen of evening. His food I have eaten. 3. Much soft goods. His food I have eaten. 4. Abundant hard goods. His food I have eaten. 5. Beauty lying behind him. His food I have eaten. 6. Beauty lying before him. His food I have eaten. 7. Beauty lying above him. His food I have eaten. 8. Beauty lying below him. His food I have eaten. 9. Beauty lying all around him. His food I have eaten. 10. In old age wandering. I have eaten. 11. On the trail of beauty. I have eaten. fna hwie! my grandchild. I have eaten. Kolagane. (Finale.) Dawn Boy now crossed a valley to Tse'ggihi, and as he crossed it he sang another song the burden of which was "Hozogo nasa, in a beautiful manner I walk. " When he got to the edge of the canTon he looked across it, and there he saw his mother, his father, his sisters, his brothers, and 33 University of California. Publications. [AM. ARCH. ETH. all his relations. They espied him from afar at the same time, and they said: "Hither comes ouir elder brother. Hither comes our younger brother, " etc., and Hastseyalti, who first taught him the songs and sent him forth on his journey, said: "Sitsowe nada', my grandson has returned home." Then his father, who had gone inside to spread a sacred buckskin for him, came out again. Dawn Boy sang a song when he was at the door of the house, the burden of which was, "Sagan si niya, I approach my home," and after he entered he sang "Sagan si nida, in my house I sit down. " Hastseyalti entered the house after him, and then all the neighbors crowded in and sat down. The old man and the old woman said: "My son, tell us your story;" and Hastseyalti said: "Tell us the story of the holy place you visited, where no stranger ever dared to venture before." Dawn Boy bade them sing a song and promised when they were done singing he would tell his story. The father then sang a song the burden of which was "Diia ti sl1naholne se, this person will tell me a story." When the song was finished, Dawn Boy said: "My grand- father, my mother, my father (etc.), what you said was true. It was in truth a holy place that I visited. I did not at first believe that it was such; but now I know that it is. " Then he related all his adventures as they have been already told. After he had related his story, they made preparations to have a ceremony for him. They made him stand on a sacred buckskin, even as the people of White House had done. As he stood on the footprints, drawn in pollen, he said this prayer: PRAYER No. 2. ;Free translation.) 1. Dawn Boy am I, I say. 2. Soft goods of all kinds, my moccasins, I say. 3. Soft goods of all kinds, my leggins, I say. 4. Soft goods of all kinds, my shirt, I say. 5. Soft goods of all kinds, my mind, I say. 6. Soft goods of all kinds, my voice, I say. 7. Soft goods of all kinds, my plumes, I say. 8. Soft goods of all kinds, hanging above me, I say. 34 VOL. 5] Matthews.-Navaho Myths, Prayers, and Songs. 9. Hard goods of all kinds, hanging above me, I say. 10. Horses14 of all kinds, hanging above me, I say. 11. Sheep'4 of all kinds, hanging above me, I say. 12. White corn, hanging above me, I say. 13. Yellow corn, hanging above me, I say. 14. Corn of all kinds, hanging above me, I say. 15. Plants of all kinds, hanging above me, I say. 16. Dark clouds, good and beautiful, hanging above me, I say. 17. Male rain,'5 good and beautiful, hanging above me, I say. 18. Dark mist, good and beautiful, hanging above me, I say. 19. Female rain,'5 good and beautiful, hanging above me, I say. 20. Lightning, good and beautiful, hanging above me, I say. 21. Rainbows, good and beautiful, hanging above me, I say. 22. Pollen, good and beautiful, hanging above me, I say. 23. Grasshoppers, good and beautiful, hanging above me, I say. 24. Before me beautiful, I go home, I say. 25. Behind me beautiful, I go home, I say. 26. Above me beautiful, I go home, I say. 27. Below me beautiful, I go home, I say. 28. All around me beautiful, I go home, I say. 29. In old age wandering, I am, I go home, I say. 30. On the trail of beauty, I am. 31. In a beautiful manner, I am. 32. It is finished in beauty. 33. It is finished in beauty. 34. It is finished in beauty. 35. It is finished in beauty. The ceremonies performed were some of those which now occur in the rites of the Night Chant, on the last morning when the great nocturnal dance is finished. "4Lines 10 and 11 of Prayer appear to be modern growths, even if the whole cultus and myth is not modern. Yet something may be said to the contrary. The word which I translate horses (Lin) refers also to any sort of, a pet or domestic animal, and the word for sheep (Debe) originally meant the wild Rocky Mountain sheep or bighorn. It is now employed to designate the domestic sheep, while the bighorn is now called tse'ta debe or sheep-among-rocks. " Malerain (ni'ltsa baka) means a shower accompanied by thunder and lightning. Female rain (ni'ltsabadd) means a shower without electric dis- play. See The Night Chant, p. 6. 35 36 University of California Publications. [AM. ARCH. ETH. TEXT AND INTERLINEAR TRANSLATION. SONG A. 1. ASWk hol6 ldTn nasi ga16 My where are there I wander. kindred 2. SWke hol6 ladmn nasA woya16 MY where are there I wander. kindred 3. Sike l hol6 ladYn nasa ga My where are there I wander. kindred 4. SWke holo IAdin nasa woya My where are there I wander. kindred 5. Nadanlkai biyAze si nlsli'n y6go16 nasa woyen16 White corn its son I am, I wander. 6. Ts6nitsehogan ladn nasA Red Rock House there I wander. 7. Ketani dTlyVll danadlnla' ladln nasa woyen Kethawn dark17 hangs down there I wander. 8. Hayolkdl iye"6 tadltdi'n iye bll bikeetin ladTn Dawn pollen with its trail there nasa, woyen I wander. 9. Yunigo nideka, bikenadeskaiye taditdi'nye bUl Behind the cotton with strips on a white pollen with fire fabric ground dasila ladin nasa woyen hanging there I wander. 10. Baaiya yego nasA woyen I have them I wander. 11. Tanaligola nayune' bll tsenAnestsa yego A second thing from within with it I went out nasa woyen I wander. 12. Saan hogin ladtn nasa woyen Old age house there I wander. 13. Kozo hogan ladmn nasa woyen Happiness house there I wander. 14. STtsVldze hozo yego nasa woyen Before me happily I wander. 16 Meaningless 17 A black snake guards the door. VOL.5] Matthews.-Navaho Myths, Prayers, and Songs. 37 15. &Yk6de hoz6 y6go nasa woyen Behind me happily I wander. 16. Siya'gi hoz6 y6go nasA woyen Beneath me happily I wander. 17. Slkwlge hoz6 yego nasa woyen Above me happily I wander. 18. STnade daaltso hoz6ne yego nasa, woyen Around me all happily I wander. 19. K4t sAan nagai k4t bMk hoz6 si nlsllnne Now old age traveling now its trail happily I become yego nasa woyen I wander. PRAYER No. 1. I. 1. Kininaekaigi House of horizontal white in. 2. Hayolk6,l behogangi Dawn house made of, in. 3. Hayolktl bedahonikagi Dawn having its foundation of, in. 4. Hayolktl bekeetin Dawn its trail marked with. 5. lastseyalti 0, Talking God! 6. Blke slke naslin His feet, my feet have become. 7. Bltsat sltsAt naslin His limbs, my limbs have become. 8. BltsT's sltsIIs naslin His body, my body has beeome. 9. BVlni si ni naslin His mind, my mind has become. 10. Blue sine naslfn His voice, my voice has become. 11. Beitsos seitsos naslin His plumes, my plumes have become. 12. BebltsVldze hozoni besftsTIdze hoz6 With before him beautiful, with before me beautiful. 13. Beblk6de hoz6ni beslyakede hozo With behind beautiful, with behind me beautiful. him University of California Publications. [AM. ARCH. ETH. 14. Bebiya With below him 15. Beblkigi With above him 16. Beblna With around him 17. TadTtdini Pollen hozo beautiful 18. Hozo In beauty 19. Hozo In beauty hoz6ni beautiful, hoz6ni beautiful, besiyt hoz6 with below beautiful. me beslkigi with above me hoz6 beautiful. hoz6ni beslni hoz6 I beautiful, with around beautiful. me bebTzhhago hozodi with in his voice beautiful, nasV'slin I become. nahastlin again it is finished. nkahastlfn again it is finished. II. 1. Kininaekafgi House of horizontal white in. 2. Nahots6i Horizontal yellow 3. Nahotsoi Horizontal yellow 4. Nahots6i Horizontal yellow behogangi house made of in. bedahonikagi having its foundation of in. bekeetin its trail marked with 5. IIastsehogan 0, House God! (The rest as in part I, except that lines 12 and 13 are transposed.) III. 1. Kininaekaigi House of horizontal white in. 2. Hayolktl behogingi Dawn house made of in. 3. Hayolkkal bedahoniktgi Dawn having its foundation of in. 4. HayolkMl beke6tin Dawn its trail marked with. 5. Nadanlkai 0, White Corn Aski Boy! (The rest as in part I.) 38 ai that besizahago with in my voice i VOL. 5] Matthews.-Navahio Myths, Prayers, and Songs. 39 IV. 1. Kininaekaigi House of horizontal white in. 2. Nahots6i behoghngi Horizontal house made of in. yellow 3. Nahots6i bedahonik'agi Horizontal having its foundation of in yellow 4. Nahots6i bekeetin Horizontal its trail marked with. yellow 5. Nadinltsoi 0, Yellow Corn Atet Girl! (The rest as in part II.) V. 1. Kininaekaigi House of horizontal white in. 2. Hayolk6] behogingi Dawn house made of, in. 3. Hayolkal bedahonikagi Dawn having its foundation of, in 4. Uayolkal bekeetin Dawn its trail marked with. 5. TadTtdin Aski 0, Pollen Boy! (The rest as in part I.) N7j. 1. Kininaekaigi House of horizontal white, in. 2. Nahots6i behogangi Horizontal house made of, in. yellow 3. Nahots6i bedahonik'agi Horizontal having its foundation of, in. yellow 4. Nahots6i beke6tin Horizontal its trail marked with. yellow 5. Anwltani At6t 0, Grasshopper Girl! (The rest as in part II, with "Hozo nahastlin" repeated four times.) 40 University of California Publications. [Am. ARCH. ETH. SONG B. 1. Sike bogttn ladmn nasd'as My kindred their house there I return. 2. STkW bog6n ladmn nasda gose18 My kindred their house there I return. 3. S&k6 bogan a1dmn nasdhs My kindred their house there I return. 4. STkU bogaln lidTn nasdA gose My kindred their house there I return. 5. Nadanltsoi biyaze si nTsliru yego nasd'as Yellow corn his child I am I return. 6. Tsenitsehogan l dad nasd'a gose Red Rock House there I return. 7. Ketani doli'zi danadlnl'a l4dmn nasda gose Kethawn blue hangs down there I return. 8. Nahotsoi tadltdin bll beke6tin l nin nasd6sele Evening light pollen with its trail marked there I return. 9. Yuinigo hadate tadltdin bll dasila' ladn nasd6se Behind the haliotis pollen with hanging there I return. fire. 10. Baaiya yego nasdose Having them I return. 11. Tanalagole nayon6' bll tsWnfinstsa yego nasd6se A second thing from within with it I went out I return. 12. Saian hog6an ladmn nasd6se Old age house there I return. 13. Hozo hogan l'adin nasd6se Happiness house there I return. 14. Sike'de hozo6ni yego nasd6se Behind me happily I return. 15. Switsi'dze hoz6ni yego nasd6se Before me happily I return. 16. Siydge hozoni y6go nasd6se Beneath me happily I return. 17. SYkkigi hoz6ni yego nasd6se Above me happily I return. 18. Swin6ide dafiltso hoz6ni ldin nasd6se Around me all happily I return. 19. K t sian nagal kat bik6 hoz6ni si Now old age traveling now its trail happily I nTslin 1ad" nasd6se become there I return. (Followed by a refrain of meaningless words.) 18 Meaningless. 19 Unusual form, probably a contraction with a meaningless syllable. VOL. 5] Matth.ews.-Navaho Myths, Prayers, and Songs. SONG C. PRELUDE. S1la sl1a ke1yi ananan. (Repeated four times.) My hand my hand it lies in. 1. Kat bll Hayolkali Aski si nlslin syla ke'1ya Now, with it Dawn boy I have become my hand they lie in. 2. Ts6nitsehogan ladTn sTlla ke'1ya Red Rock House there my hand they lie in. 3. Ketani dTlyT'l danadTnli' MidTn syl ke'1ya Kethawn dark hangs down there my hand they lie in. 4. Hayolkali tadltdin bl1 bekeetin ladln sAMA ke'lya Dawn pollen with its trail marked there my hands they lie in. 5. Yuinigo ndeka bTk6nad6skaiye tadltdin bwl dasila' Behind the cotton fabric with stripes on a pollen with hanging fire white ground Aidin sili kelya there my hands they lie in. 6. Si baaiya ybgo syl ke'1ya I having them my hands they lie in. 7. Tanaldgola nayuine' b'l tsI nAnistsa silf ke'1ya A second thing from within with I went out my hands they lie In. 8. Sfian hogan ladin sT1A ke'1ya Old age house there my hands they lie in. 9. Hozo hogin ldTn sylM k'lya Happiness house there my hands they lie in. 10. Si bll nadTstsh' yego syl kW'lya I with set forth for home my hands they lie in. 11. Si bll uay6stA yego slIA kWlya I with go homeward my hands they lie in. 12. Si bUl nan6stsh' y6go sili kW'lya I with reach home my hands they lie in. 13. Si bll nan6sdA yego sila kW'lya I with I sit down my hands they lie in. 14. SitslVdze hoz6go yego sYl ke'lya Before me happily my hands they lie in. 15. S'ike'de hoz6go yego sllh ke'lya Behind me happily my hands they lie in. 16. Siyfgi hoz6go yego sT1I kW'1ya Beneath me happily my hands - they lie in. 17. SIkige hoz6go yego Above me happily sTli kU'1ya my hands they lie in. 41 42 University of California Publications. [AM. ARCH. ETH. 18. SYn6de dailtso hoz6go yego slal ke'lya Around me all happily my hands they lie in. 19. Kat saan nagai kat bik6 hoz6ni sT Now old age traveling now its trail happily I nDsli'n yego sTlI ke'lya become my hands they lie in. REFRAIN. Ananaiye sTlA sTlA ke'lya sAlU sTli ke'lya ananan my my they lie in my my they lie in. hands hands hands hands II. 3. Ketfni dollTzi danadlnlb,' ladIn sIlA ke'lya Kethawns blue hang down there my hands they lie in. 4. Nahots6i tadTtdin bTl beke6tin lIdIn sTlf, ke'lya Evening light pollen with its trail marked there my hands they lie in. 5. Yuinigo hadite tadltdin bTl dasila' lfidTn Behind the haliotis pollen with hangs there sTla ke'lya my hands they lie in. The remainder as in stanza I, except that lines 14 and 15 change places. SONG D. PRELUDE. Haineyase nagaf naa' naai oy6ye20 naai oy6ye Stands up, stands up, stands up. Naai oy620 naai oyyea '.20 Stands up, stands up. 1. Hadjinai dzT121 nayi.4yi' They came up mountains loom up. 2. Hayolk6l dzTl nayiiyi' Dawn mountain looms up. 3. Nadanlkai dzXl nayihyi' White corn mountain looms up. 4. Yuidi dzTl nayihyi' Soft goods mountain t - looms up. 20 Meaningless. 21 The usual form is dzil, not dzil. VOL. 5] Matthews.-Navaho Myths, Prayers, and Songs. 43 5. NT'ltsa dzll nayiayi' Rain mountain looms up. 6. TadYtdin dzll nayiayi' Pollen mountain looms up. (Anlt'ani dzfl nayihyi')22 Grasshopper mountain looms up. 7. Aiye dine sik6yo bik6ya niaiye nizoni yaaiye That people my country their country looms up beautifully it stands. 8. Aiye dine sike&yo hok6ya alts6 hoz6ni That people my country, their country all beautifully nayiayi looms up. REFRAIN. Haineya oooo naaia, etc. SONG E. PRELUDE. I'na23 hwie23 siyAze eena23 saadllnll my child, cook for yourself. 1. Hasdze'lti biste' sad'iln'll Hastadyalti, his lunch cook for yourself. 2. Hayolk'al bltad'tdin biste sadllnil Dawn his pollen, his lunch cook for yourself. 3. Yuidi bidolyago biste sadillnil Soft goods abundant, his lunch cook for yourself. 4, Ntliz bidoly(igo bist6 sadTlnil Hard goods abundant, his lunch cook for yourself. 5. Bitsin nahozogo bist6 sadllnil Before happily, his lunch cook for yourself. him 6. Bike nahoz6go bist6 sadllnll Behind happily, his lunch cook for yourself. him 7. Biyhge nahozogo biste sadTlnil Above him happily, his lunch cook for yourself. below 8. Bikige nahoz6go bist6 sadTlnil Above him happily, his lunch cook for yourself. 9. Bin!a nahozogo biste' sadTlnil Around happily, his luneh cook for yourself. him 22 This line was omitted in rendering the song to the Editor in 1906. 23 Meaningless. 44 University of California Publications. [AM. ARCH. ETHI. 10. Sian nagai biste sadylnil Old age traveling his lunch cook for yourself. 11. Bike hozo biste sadclnil His trail happily, his lunch cook for yourself. REFRAIN. I'na hwi6 siyAzi sadllnil olagane2" My child cook for yourself. SONG F. POLLEN SONG. PRELUDE. I'na hwie sitsowe eena saan6lyht My grandchild I have eaten. 1. fasts6hogan biste saanulya' Hasts86hogan his lunch, I have eaten. 2. Nahots6i bitaditdin bist6 saan.1ya' Evening light its pollen, his lunch I have eaten. 3. Yuidi bidolyago biste saan6ly&' Soft goods abundant, his lunch I have eaten. 4. Ntliz bidoly'ago biste saanlyh & Hard goods abundant, his lunch I have eaten. 5. Bike nahoz6go biste saanulyh' Behind happily, his lunch I have eaten. him, 6. Bitsin nahozogo biste saanelya-' Before him happily, his lunch I have eaten. 7. Biyage nahoz6go biste saanelya, Below him happily, his lunch I have eaten. 8. Bikige nahoz6go biste saan6lya' Above him happily, his lunch I have eaten. 9. Bini nahoz6go bist6 saanelya' Around happily, his lunch I have eaten. him 10. Sian nagai bist6 saan.lya' Old age traveling, his lunch I have eaten. 11. Bik hozo biste saan.lya' His trail happily, his lunch I have eaten. REFRAIN. I'na hwi6 sits6we saanelya' My grandehild, I have eaten. kolag'ane VOL.5] Matthews.-NTavaho Myths, Prayers, and Songs. PRAYER No. 2. 1. layolkal Aski' nisli'ngo2" adlsni' Dawn boy Iam, Isay, 2. Yuidi altasal slk6go adTsni' Soft goods of all kinds, my moccasins, I say. 3. Yiudi altasai slst le go adlsni' Soft goods of all kinds, my leggins I say. 4. Yuidi altasai siego adlsni' Soft goods of all kinds, my shirt 1 say. 5. Yuidi altasaf sTnigo adisni' Soft goods of all kinds, my mind, I say. 6. Yuidi altasaf sAn6go adlsni' Soft goQds of all kinds, my voice, 1 say. 7. Yu'di altasai seets6sgo adYsni' Soft goods of all kinds, my plumes, I say. 8. Yuidi altasai si dahazlhgo adisni' Soft goods of all kinds, me, they will come to, I say. 9. Ntll'z altasaf si dahaz1ligo adlsni' Hard goods of all kinds me, they will come to, I say. 10. Lin altasai si dahazligo adlsni' Horses of all kinds me they will come to, I say. 11. Debe altasai si dahazlago adlsni' Sheep of all kinds me they will come to, I say. 12. Nadanlkai si dahazlago adTsni' White corn me it will come to, I say. 13. Nadanltsoi si dahazlago adTsni' Yellow corn me it will come to, I say. 14. Nadan altasai si dahazlago adTsni' Corn of all kinds, me it will come to, I say. 15. Nanise altasai si dahazlago adTsni' Growing of all kinds, me they will come to, I say. things 16. Kos dilyTl yas6ni si dahaziAgo adlsni' Clouds dark beautiful, me they will come to, I say. 17. NlltsabakA yas6ni si dahazlago adTsni' Male rain beautiful, me it will come to, I say. 18. A' dflyT'l yas6ni si dahaziago adYsni' Cloud dark beautiful, me it will come to, I say. 19. Nlltsabaad yas6ni si dahazlago adTsni' Female rain beautiful, me it will come to, I say. 45 University of California Publications. [AM. ARCH. ETH. 20. AtsYnTlttT's yas6ni si dahazlAgo adisni' Lightning beautiful, me It will come to, I say. 21. NatsilYt yas6ni si dahazlago adisni' Rainbow beautiful, me it will come to, I say. 22. TadTtdin yas6ni si dahazlago adTsni' Pollen beautiful, me it will come to, I say. 23. AnYltaVni yas6ni si dahazlago adisni' Grasshoppers beautifla, me it will come to, I say. 24. SitsY'dze hoz6go nasigo adisni' Before me happily, I travel, I say. 25. SXk6de hoz6go nasfigo adlsni' Behind me happily, I travel, I say. 26. Siyhgi hoz6go nastgo adisni' Below me happily, I travel, I say. 27. bS'kigi hozogo nasa-go adlsni' Above me happily, I travel, I say. 28. ASTnatde dafiltso hoz6go nas6go adlsni' Around me all happily, I travel, I say. 29. Saan nagai nTslingo nasago adlsni' In old age wandering am 1, I travel, I say. 30. Bike hoz6go nTslingo nas'ago adisni' Its trail happily am I, I travel, I say. 31. Hoz6go nasago adlsni' Happily I travel, I say. 32. Hoz6 nahastlin Happily It is finished. 33. Hoz6 nahastlin Happily it is finished. 34. Hozo nahastlin Happily it is finished. 35. loz6 nahastlin Happily it is finished. 2 The suffix -go in all the words of this prayer has the force "of this sort" I am, my moccasins are, etc. 46 VOL.5] Matthews.-Navaho Myths, Prayers, and Songs. A PRAYER OF THE SECOND DAY OF THE NIGHT CHANT. (See The Night Chant, p. 81, par. 355.) I. 1. From the base of the east. 2. From the base of the Pelado Peak. 3. From the house made of mirage, 4. From the story made of mirage, 5. From the doorway of rainbow, 6. The path out of which is the rainbow, 7. The rainbow passed out with me. 8. The rainbow raised up with me. 9. Through the middle of broad fields, 10. The rainbow returned with me. 11. To where my house is visible, 12. The rainbow returned with me. 13. To the roof of my house, 14. The rainbow returned with me. 15. To the entrance of my house, 16. The rainbow returned with me. 17. To just within my house, 18. The rainbow returned with me. 19. To my fireside, 20. The rainbow returned with me. 21. To the center of my house, 22. The rainbow returned with me. 23. At the fore part of my house with the dawn, 24. The Talking God sits with me. 25. The House God sits with me. 26. Pollen Boy sits with me. 27. Grasshopper Girl sits with me. 28. In beauty Estsanatlehi, my mother, for her I return. 29. Beautifully my fire to me is restored. 47 University of California Publications. [AM. ARCH. ETH. 30. Beautifully my possessions are to me restored. 31. Beautifully my soft goods to me are restored. 32. Beautifully my hard goods to me are restored. 34. Beautifully my horses to me are restored. 34. Beautifully my sheep to me are restored. 35. Beautifully my old men to me are restored. 36. Beautifully my old women to me are restored. 37. Beautifully my young men to me are restored. 38. Beautifully my women to me are restored. 39. Beautifully my children to me are restored. 40. Beautifully my wife to me is restored. 41. Beautifully my chiefs to me are restored. 42. Beautifully my country to me is restored. 43. Beautifully my fields to me are restored. 44. Beautifully my house to me is restored. 45. Talking God sits with me. 46. House God sits with me. 47. Pollen Boy sits with me. 48. Grasshopper Girl sits with me. 49. Beautifully white corn to me is restored. 50. Beautifully yellow corn to me is restored. 51. Beautifully blue corn to me is restored. 52. Beautifully corn of all kinds to me is restored. 53. In beauty may I walk. 54. All day long may I walk. 55. Through the returning seasons may I walk. 56. (Translation uncertain.) 57. Beautifully will I possess again. 58. (Translation uncertain.) 59. Beautifully birds. 60. Beautifully joyful birds. 61. On the trail marked with pollen may I walk. 62. With grasshoppers about my feet may I walk. 63. With dew about my feet may I walk. 64. With beauty may I walk. 65. With beauty before me, may I walk. 66. With beauty behind me, may I walk. 67. With beauty above me, may I walk. 48 VOL.5] Ma,tthews.-Navaho Myths, Prayers, and Songs. 68. With beauty below me, may I walk. 69. With beauty all around me, may I walk. 70. In old age wandering on a trail of beauty, lively, may I walk. 71. In old age wandering on a trail of beauty, living again, may I walk. 72. It is finished in beauty. 73. It is finished in beauty. II. 1. From the base of the south. 2. From the base of the San Mateo mountain. (The rest as in Part I, except that 65 and 66 and also 67 and 68 are transposed.) III. 1. From the base of the west. 2. From the base of the San Francisco mountain. (The rest as in Part I.) IV. 1. From the base of the north. 2. From the base of the San Juan mountains. (The rest as in Part II; but "It is finished in beauty" is repeated four times.) TEXT AND INTERLINEAR TRANSLATION. I. 1. Hadi biyaden The East from its base. 2. Dzllnadzltni biyAden Pelado Peak from its base. 3. HadAhonige behoginden Mirage house made of from. 4. Hadihonige bedahonikAden Mirage having its foundation of from. 5. Natsifit dadTlnladen Rainbow the doorway from. 49 50 University of California Pubications. [AM. ARCH. ETH. 6. Natsillt bik6 dzetla Rainbow its trail the passage out. 7. Natsfllt sTltsI Yndel Rainbow with me it went out. 8. NatsilTt sUldAindidel Rainbow with me it went higher. 9. Daike' hot'e1 elnigi Field broad in the middle 10. Natsillt s1lnahindel Rainbow with me it returned. 11. S6hogan bitsihastigi My house from where it could be seen 12. Natsillt slln'ahindel Rainbow with me it returned. 13. S6hogan sitkfge My house its roof 14. Natsfllt sYlnahindel Rainbow with me it returned. *15. S6hogan dzeetin My house the entrance 16. Natsfllt silnahindel Rainbow with me it returned. 17. SMhogan bahastlade My house just inside 18. Natsillt sTllnhindel Rainbow with me it returned. 19. S6hogan honwsha'de My house the hearth 20. Natsilt sllnAhindel Rainbow with me it returned. 21. S6hogan yahalnig6 My house the center 22. NatsilIt sllnihindel Rainbow with me It returned. 23. Hayolktl b6sohogan ntsitlUgl The dawn with my house fore part 24. Hastseyalti sTlnaneske' Talking God with me he sits. 25. Hasts6hogan sIlnaneske' House God with me he sits. 26. Tadftdin Aski sllnaneske' Pollen Boy with me he sits. VOL. 5] Matthews.-Navaho Myths, Prayers, and Songs. 51 27. AniltaVni Atet sllnaneske' Grasshopper Girl with nie she sits. 28. Hoz6go Estsinatlehi sama bananestsA Happily Woman Who my mother for her I return. Rejuvenates 29. Iozogo sokon slnastlin Happily my fire is restored to me. 30. Hozogo sinaly6e sTlastlin Happily my possessions are restored to me. 31. Hozogo soyuide slnastlin Happily my soft goods are restored to me. 32. foz6go sintlfz slnastlin Happily my hard goods are restored to me. 33. Hoz6go sllin slnastlln Happily my horses are restored to me. 34. Hozogo sideb6 sTnastlin Happily my sheep are restored to me. 35. Hozogo sahastue sTnastlin Happily my old men are restored to me. 36. Hozogo sizhni slnastlin Happily my old women are restored to me. 37. Hozogo sitsilke slnastln Happily my young men are restored to me. 38. Hozogo sidzike slnastlin Happily my young women are restored to me. 39. Hozogo saltsini sYnastlin Happily my children are restored to me. 40. Hoz6go bTlhinisnAni slnastlin Happily my wife are restored to me (or husband) 41. Hoz6go sinantai slnastlin Happily my chiefs are restored to me. 42. Hoz6go sik6ya slnastlin Happily my country is restored to me. 43. Hozogo sidaike slnastlin Happily my fields are restored to me. 44. Hoz6go sag'an slnastlfn Happily my house is restored to me. 45. Rastseyalti sTlnanesk6' Talking God with me he sits. 46. Hastsehogan sUInanesk6' House God with me he sits. University of California Publications. [AM. ARCH. ETH. 47. Tadltdin Aski sTlnanesk6' Pollen Boy with me he sits. 48. Anilt4'ni Ate't s'llnianeske" Grasshopper Girl with me she sits. 49. loz6go nadanlkai sflnastlin Happily white corn is restored to me. 50. Hozogo nadanltsoi slnastlln Happily yellow corn is restored to me. 51. Hozogo nadandotllzi slnastln Happily blue corn is regtored to me. 52. Hoz6go nad'an altasai slnastlin Happily corn of all kinds is restored to me. 53. Hozogo nas'ado Happily may I walk. 54. Daladjin (?) nahatigo nasa-do All day long may I walk. 55. Tasi akenahotledo nasddo Thus becoming again may I walk. 56. Hoz6go dalasi naha-do Happily 57. Hoz6go ase nahotle'do Happily I will get again. 58. Hozogo dase indiite'so Happily (?) (?) 59. Hozogo ayas indaiitahi dandits6go nasado Happily birds (?) (?) may I walk. 60. Hozogo ayts bahozoni dandits6go nasado Happily birds joyful (?) may I walk. 61. Taditdin bekeetin nasado Pollen its trail marked with may I walk. 62. Anilta'ni bidesisgo nasado Grasshoppers about my feet may I walk. 63. Dato bidesilsgo nasido Dew about my feet may I walk. 64. Hozogo nashdo Happily may I walk. 65. Sitsidze hoz6go nasado Me before happily may I walk. toward 66. SIk6dze hoz6go nas'ado Me behind happily may I walk. toward 52 VOL.5] Matthews.-Navaho Myths, Prayers, and Songs. 67. Siyhdze hoz6go nasido Me below happily may I walk. toward 68. SikTldze hoz6go nashdo Me above happily may I walk. toward 69. SYnfi tailtso hoz6go nasfdo Me around all happily may I walk. 70. Shan nagai bike hoz6go neslindo nasado Old age wandering Its trail happily I will be may I walk. 71. Shan nagai bik6 hoz6go naslstlingo nasaido Old age wandering its trail happily again living may I walk. 72. Hoz6 nahastlin Happily it is restored. 73. Hoz6 nahastlin Happily it is restored. II. 1. Sadafi' biyide The south from its base, 2. Ts6dzl1 biyade Mt. San Mateo from its base. (The rest as in part I except that lines 65 and 66, and 67 and 68 are transposed.) III. 1. InA' biyabde The west from its base, 2. Dokooslit biyhde San Francisco Mt. from its base. (The rest as in part I.) IV. 1. NMhokos biyfide The north from its base 2. Deb6ntsa biyide San Juan Mts. from its base (The rest as in part II except that "lHoz6 nahastlin" is repeated four times.) 53 University of California Publications. [AM. ARCH. ETH. A PRAYER OF THE FOURTH DAY OF THE NIGHT CHANT. (See The Night Chant, p. 97, par. 426.) I. 1. Tse'ggihi. 2. House made of the dawn. 3. House made of evening light. 4. House made of the dark cloud. 5. House made of male rain. 6. House made of dark mist. 7. House made of female rain. 8. House made of pollen. 9. House made of grasshoppers. 10. Dark cloud is at the door. 11. The trail out of it is dark cloud. 12. The zigzag lightning stands high up on it. 13. Male diety! 14. Your offering I make. 15. I have prepared a smoke for you. 16. Restore my feet for me. 17. Restore my legs for me. 18. Restore my body for me. 19. Restore my mind for me. 20. Restore my voice for me. 21. This very, day take out your spell for me. 22. Your spell remove for me. 23. You have taken it away for me. 24. Far off it has gone. 25. Happily I recover. 26. Happily my interior becomes cool. 27. Happily I go forth. 28. My interior feeling cold, may I walk. 29. No longer sore, may I walk. 54 VOL. 5] Matthews.-Navaho Myths, Prayers, and Songs. 30. Impervious to pain, may I walk. 31. With lively feelings may I walk. 32. As it used to be long ago, may I walk. 33. Happily may I walk. 34. Iappily with abundant dark clouds, may I walk. 35. Happily with abundant showers, may I walk. 36. Happily with abundant plants, may I walk. 37. Happily on a trail of pollen, may I walk. 38. Happily may I walk. 39. Being as it used to be long ago, may I walk. 40. May it be happy (or beautiful) before me. 41. May it be beautiful behind me. 42. May it be beautiful below me. 43. May it be beautiful above me. 44. May it be beautiful all around me. 45. In beauty it is finished. 46. In beauty it is finished. II. 10. Dark mist is at the door. 11. The trail out of it is dark mist. 12. The male rain stands high upon it. (With the exception of these lines and lines 40 and 41, which change places, the second part of the prayer is identical with the first. At the end it has "In beauty it is finished," repeated four times.) TEXT AND INTERLINEAR TRANSLATION. 1. Tse'gihi Tse'gihi 2. Hayolkil behogin Dawn house made of. 3. Nahotsoi behogAn Evening light house made of. 4. K6sdTlyTl behogin Dark cloud house made of. 5. Niltsabaki behogin Male rain house made of. 55 56 University of California Publications. [AM. ARCH. ETH. 6. A"dflyTl behogin Dark fog house made of. 7. Nlltsabaid behogan Female rain house made of. 8. Tadltdin behogin Pollen house made of. 9. Anllt4ni behogin Grasshoppers house made of. 10. K6sdllyTl dadlnli' Dark cloud doorposts. 11. K6sdTlyvl bWkE dze6tin Dark cloud his road the exit. 12. Atslnitlls yike dasizini Lightening on top standing up. 13. Hasts6baka 0, Male Divinity! 14. Nig6l isla' Your I make. offering 15. Nadihila' For you I have prepared. 16. STk6 saAdllil My feet for me restore. 17. Sltsit safidXlil My legs for me restore. 18. Sl1tsis saidTtlil My body for me restore. 19. ST'ni 1adti My mind for me restore. 20. STn6 saAdltlil My voice for me restore. 21. Tadisdzin naalil sAhadilel This very day your spell for me you will take out. 22. Naalil sahaneTnla' Your spell for me is removed. 23. SltsAdze tahT'ndlnla' Away from you have taken it. me 24. NTlzago nastlin Far off it has gone. 25. Hozogo nadedisdal Happily I will recover. VOL. 5] Matthews.-Navaho Myths, Prayers, and Songs. 26. loz6go slthha d1nok6l Happily my interior will be cool. 27. loz6go tsTldTsal Happily I shall go forth. 28. Sitdha My interior honezkazigo being cool nas'ado may I walk. 29. Dosatehigo nashdo No longer sore may 1 walk. 30. Dosohodilnigo Impervious to pain 31. Sand' nislingo nasAdo My feelings being lively may I walk. 32. Daalkida kit6go nasfdo Long ago as it was may I walk. 33. Hoz6go k6sdTlyTl senahotl6d Happily clouds dark receiving agali 34. Hoz6go nasado Happily may I walk. 35. Hoz6go sedahwiltindo nasad Happily having abundant showers may [ wa 36. Hoz6go nAnise senahotledo Happily growing plants receiving again 37. Joz6go taditdin keheetingo Happily pollen its trail 38. Hoz6go nasado Happily may I walk. 39. Tas6 alkidzi ahonilgo Thus as it used to be it having happened 40. Sltsidze hoz6do Before me may it be happy. 41. SWk&de hoz6do Behind me may it be happy. 42. Siyade hoz6do Below nie may it be happy. 43. STlkide hozodo Above me may it be happy. 44. SniA tailtso hoz6dc Around me all may it be ha 45. Hoz6 nahastlin Happily it is restored. 46. Hoz6 nahastlin Happily it is restored. Lo nashdo n may I walk. lo 61k. nasado may I walk. ias'ado may I walk. nasado may I walk. p Ippy. 57 nasado may I walk. I University of California Publications. [AM. AIRCH. ETH. II. 10. A"dilyil dadTnlA'. dark fog door posts. 11. A"ldilyil bik6 dzeftin Dark fog its trail the exit. 12. Niltsabaka yike dasizini. Male rain on top standing up. (The second part of the prayer is identical with the first part except that lines 40 and 41 change places and the lines given above take the places of the corresponding lines in part I. The concluding lines are said four times instead of twice.) THE STORY OF BEKOTSIDI. Bekotsldi and Sun Bearer (Tsinihanoai) made all the animals while they were sitting together in the same room,-BekotsHdi in the north, Tsinihanoai in the south. While the former was mak- ing a horse, the latter was making an antelope, and this is why the antelope is so much like a horse. It has a mane and no small back toes as the deer has. Both of the gods sang while they were at work, and this was the song that Bekotsidi sang to bless all that he was making. It was the first song which he sang at this work. 1. Now Bekotsldi, that am I. For them I make. 2. Now child of Day Bearer am I. For them I make. 3. Now Day Bearer's beam of blue. For them I make. 4. Shines on my feet and your feet too. For them I make. 5. Horses of all kinds now increase. For them I make. 6. At my finger's tips and yours. For them I make. 7. Beasts of all kinds now increase. For them I make. 8. The bluebirds now increase. For them I make. 9. Soft goods of all kinds now increase. For them I make. 10. Now with the pollen they increase. For them I make. 11. Increasing now, they will last forever. For them I make. 12. In old age wandering on the trail of beauty. For them I make. 13. To form them fair, for them I labor. For them I make. 58 VoL- 5] Matthews.-Navaho Myths, Prayers, and Songs. After he had made the animals, he sang another song the re- frain of which is "Kat hadzidila', now they are made." As the animals began to breed, he sang another song appropriate to this, and when they were multiplying abundantly, he sang a fourth song, the burden of which was Keanadildzlsi, which means, they are multiplying. While Day Bearer was making the horse and domestic sheep, Bekotsidi was making antelope and bighorn. While Day Bearer was making a goat, Bekotsldi was making a cow. While the for- mer was making a deer, the latter was making an elk. Then Day Bearer began to make a mule and Bekotsldi began to make a donkey, and the former said: "I shall stop with this; I shall make no more." But Bekotsidi said, "I shall continue my work." Then he made the jack-rabbit, the small rabbit, the prairie-dog, the wood-rat, and many more animals.25 No pictures were drawn of Bekotsldi and no one masquerades in his form. His appearance is not known.26 Four songs and no more belong to this tale. If you want a fine horse, sing the second and third songs, say a prayer, and you will get the horse. In your prayer specify the color and kind of a horse you desire. It will come to you from the house of Day Bearer. The name Bekotsldi signifies "He tries to catch it." He got his name while he was out hunting. An indecent story is told to account for this. The first iron-gray horse was made of turquoise, the first red (sorrel) horse of red stone (carnelian?), the first black horse of cannel coal, the first white horse of white shell, and the first pie- bald horse of haliotis shell. So horses are now, according to their color, called after the different substances of which the first horses were made. Thus the Navahoes speak of dolflzi lin (turquoise or gray horse), bastslli lin (red stone or sorrel horse), baszmni lin (cannel coal or black horse), yolkai tin (haliotis or spotted horse). The hoofs of the first horse were made of tse'had'ahonige, or mirage stone, a stone on which paints are ground. Such stones 25Hatali Natloi does not know in what order these small animals were made, and does not know if Bekotsidi made snakes and fish. "I Hatali Natloi does not know where he lives; but thinks he dwells either in the sky or in EstsAnatlehi's house in the western ocean. 59 60 University of Calif ornia Publications. [AM. ARCH. ETH. are added to earth from six sacred mountains to form their most potent medicine. A shaman will not treat a diseased horse with- out this. It is used, too, when they pray for increase of stock and increase of wealth. TEXT AND INTERLINEAR TRANSLATION. SONG A. PRELUDE. E'ya aiya yya aiya ai eena E'ya aiya eya aiya ai BahatsidThes For them I make. 1. Kat B6kotsldi kat si nmslin Bahatsidll6s Now B6kotsidi now I am. For them I make- 2. Kat Tsinhanoai bige k4t si nlslin'go Now Day Bearer his son now I am. BahatsidflAs For them I make. 3. K4t Tsinhanoai bitl6l (el) dolT'zigo Bahatsidle's Now Day Bearer his beams blue. For them I make. 4. S'Tk6 latA kat nike niti Bahatsidiles My feet ends of now your feet run into. For them I make. 5. Lin altasa-i k4t la nadTldzT'si Bahatsidle's Horses of all kinds now are increasing. For them I make. 6. SXlla lath k4t nTIla nilti Bahatsid'ile's My hands ends of now your hands run into. For them I make. 7. Dini altasaf kat la iiadlldzl'si Bahatsidle's Animals of all kinds now are increasing. For them I make. 8. K4t ayas dolT'zi k5t la nadlldze'si Bahatsidll&s Now birds blue now are increasing. For them I make. 9. Yuidi altasai k4t la nadlldzT'si Bahatsidfl6s Soft goods of all kinds now are increasing. For them I make. 10. K4t bltadTtdin bll la nadlldzT'si Bahatsidll6s Now its pollen with are increasing. For them I make. 11. Kea' nadildzl'si k4t d6ni'd'fn6s Bahatsidle's More and are increasing now they will last For them I make. more forever. 12. K4t shan nagaf k4t blk6 hoz6ni. Bahatsidle's Now in old age wandering now its trail beautiful. For them I make. 13. Tentingo27 la' baanisle BahatsidTl6s To make them for them I do it. For them I make. well REFRAIN. Baanaslesi en an etc. For them I make. 27The auithor was uncertain about this word. An informant has suggested dantingo, "several paths." VOL.5] Matthews.-Navaho Myths, Prayers, and Songs. PROTECTION SONG. (To be sung on going into battle.) I. Now, Slayer of the Alien Gods, among men am I. Now among the alien gods with weapons of magic am I. Rubbed with the summits of the mountains, Now among the alien gods with weapons of magic am I. Now upon the beautiful trail of old age, Now among the alien gods with weapons of magic am I. II. Now, Offspring of the Water, among men am I. Now among the alien gods with weapons of magic am I. Rubbed with the water of the summits, Now among the alien gods with weapons of magic am I. Now upon the beautiful trail of old age, Now among the alien gods with weapons of magic am I. III. Now, Lightning of the Thunder, among men am I. Now among the alien gods with weapons of magic am I. Rubbed with the summit of the sky, Now among the alien gods with weapons of magic am I. Now upon the beautiful trail of old age, Now among the alien gods with weapons of magic am I. IV. Now, Altsodoniglehi, among men am I. Now among the alien gods with. weapons of magic am I. Rubbed with the summits of the earth, Now among the alien gods with weapons of magic am I. Now upon the beautiful trail of old age, Now among the alien gods with weapons of magic am I. 61 62 University of California Publications. [AM. ARCH. ETH. TEXT AND INTERLINEAR TRANSLATION. I. PRELUDE. Sinahhse nag6e nagee alili kat bltasa My thoughts run. Alien gods, alien gods weapons now I walk among them. A'yeyeyeyahai' (Meaningless). 1. K4t Nayenkzgani si nTslin nit67 Now Nay6nezgani I am people among. nagee nag6e alili kat bTtfisa alien gods, alien gods, weapons now among them I walk. 2. Dzll hotsF's tsl'da hweztanita' Mountains tops of truly I am rubbed with, nagee nagee alili kat blttfsa alien gods, alien gods, weapons now among them I walk. 3. Kat saan nagai kat bike hoz6ni si nslin Now in old age wandering now its trail beautiful I am. nag6e nag6e alili kat bltasa alien gods alien gods weapons now among them I walk. II. 1. Kat T6badzistsini si nislin nlta' Now T6badzistsini I am, among them nagee nagee alili kat blt6sa alien gods, alien gods weapons now among them I walk. 2. T6' hotsT's tsT'da hweztanita' Water tops of truly I am rubbed with. nag6e nag6e alili kat bltasa alien gods, alien gods weapons now among them I walk. 3. Kat stan nagai k4t bike hoz6ni si nlslin Now in old age wandering now its beautiful I am trail nag6e nag6e alili kat bTttsa alien gods, alien gods weapons now among them I walk. III. 1. Kat B61Tndzlnotlis si nTslin nlt6i Now Belindzinotlis I am among them. nagee nag6e alili kat bTthsa alien gods, alien gods weapons now among them I walk. VOL. 5] Matthews.-Navaho Myths, Prayers, and Songs. 63 2. Ya hotsy's tsl'da hweztanita' Sky top of truly I am rubbed with, nagee nagee alili k4t blttsa alien gods, alien gods weapons now among them I walk. 3. Kat shan nagai k4t bike hozoni si nTslin Now in old age wandering now its trail beautiful I am, nagee nag6e alili alien gods, alien gods weapons IV. 1. K4t A'ltsodoniglehi si Now A'ltsodoniglehi I nagee nagee alili alien gods, alien gods weapons kat b1thsa now among them I walk. nlslin nTt6i am, among them, kat bTtisa now among them I walk. 2. Ni' hotsT's tsl'da hweztanita' Earth top of truly I am rubbed with, nag6e nag6e alili alien gods, alien gods weapons kat bYttsa now among them I walk. 3. K4t saan nagaf kat bike hoz6ni si nTslin Now in old age wandering, now its trail beautiful I am, nagee nagee alili k4t bTt6sa alien gods, alien gods weapons now among them I walk. UNIVERSITY OF CALIFORNIA PUBLICATIONS-(CONTINUED) AMERICAN ARCHAEOLOGY AND ETHNOLOGY.-Continued. Vol. 7. No. 1. The Emeryville Shellmound, by Max Uhle. Pages 106, Plates 12, June, 1907. .Price, 1.25 No. 2. Recent Investigations bearing on the Question of the Occurrence of Neocene Man in the Auriferous Gravels of the Sierra Nevada, by William J. Sinclair (in press). No. 3. Pomo Indian Basketry, by S. A. Barrett (in press). Vol. 8. No. 1. A Mission Record of the California Indians, from a Manuscript in the Bancroft Library, by A. L. Kroeber (in press). No. 2. The Ethnography of the Cahuilla Indians, by A. L. Kroeber (in press). No. 3. Noun Composition in American Languages, by A. L. Kroeber (in press). GRAECO-ROMAN ARCHAEOLOGY. (Large Octavo). Vol. 1. The Tebtunis Papyri, Part 1. Edited by Bernard P. Grenfell, Arthur S. Hunt, and J. Gilbart Smyly. Pages 690, Plates 9, 1902 Price, $16.00 Vol. 2. The Tebtunis Papyri, Part 2.16.00 Vol. 3. The Tebtunis Papyri, Part 3 (in preparation). EGYPTIAN ARCHAEOLOGY. (Quarto). Vol. 1. The Hearst Medical Papyrus. Edited by G. A. Reisner. Hieratic text in 17 facsimile plates in collotype, with introduction and vocabulary. pages 48, 1905. (J. C. Hinrichs, Leipzig- 25 Marks) Price, $8.00 Vol. 2. The Early Dynastic -Cemeteries at Naga-.ed-Der. Part I, by G. A. Reisner (in press). Vol. 3. The Early Dynastic Cemeteries at Naga-ed-Der. Part II. By A. C. Mace. (in press.) Vol. 4. The Predynastic Cemetery at Naga-ed-Der. The Anatomical Material, by Elliott Smith (in preparation). Vol. 5. The Cemetery of the Second and Third Dynasties at Naga-ed-Der, by A. C. Mace (in press). Vol. 6. The Cemetery of the Third and Fourth Dynasties at Naga-ed-Der, by-G. A. Reisner (in preparation). Vol. 7. The Coptic Cemeteries of Naga-ed-Der, by A. C. Mace (in prep- aration). ANTHROPOLOGICAL MEMOIRS. (Quarto). Vol. I. Explorations in Peru, by Max Uhle (in preparation). No. 1. The Ruins of Moche. No. 2. Huamachuco, Chincha, Ica. No. 3. The Inca Buildings of the Valley of Pisco. S1PECIAL VOLUMES. The Book of the- Life of the Ancient Mexicans, containing an account of their rites and superstitions; an anonymous Hispano-American manuscript preserved in the Biblioteca Nazionale Centrale, Florence, Italy. Repro- duced in fac-simile, with introduction, translation, and commentary, by Zelia Nuttall. Part I. Preface, Introduction, and 80 Fac-simile plates in colors. 1903. Part II. Translation and Commentary. (In press). Price for the two parts.. $25.00 Facsimile of a Map of the City and Valley of Mexico, by Alonzo de Santa Cruz, Cosmographer of Philip II of Spain. Explanatory text by Zelia Nuttall. Map in 7 sheets, 17X20 inches. (in preparation). The Department of Anthropology, Its History and Plan, 1905. Sent free on application to the Department, or to the University Press. UNIVERSITY OF CALIFORNIA PUELICATIONS-(CoNTINUtD) ASTRONOXY.-W. W. Campbell, Editor. (Lick Observatory, Mt. Hamilton, Cal.) Publications of the Lick Observatory.-Volumes I-V completed. Volume VI (in progress). BOTANY.-W. A. Setchell, Editor. Price per volume $3.50. Volume I (pp.-418) completed. Volume II (in progress). CLASSICAL PHILOLOGY.-Edward B. Clapp, William A. Merrill, Herbert C. Nutting, Editors. Price per volume $2.00. Volume I (in progress). EDUCATION.-Edited by the Department of Education. Price per volume $2.50. ENGINEERING.-Edited under the direction of the Engineering Departments. This series will contain contributions from the Colleges of Mechanics, Mining, and Civil Engineering. Volume I in progress. GEOLOGY.-Bulletin of the Department of Geology. Andrew C. Lawson, Editor. Price per volume $3.50. Volumes I (pp. 428), II (pp. 450), III (475) and IV (462), completed. Volume V (in progress). PATHOLOGY.-Alonzo Englebert Taylor, Editor. Price per volume, $2.50. Volume I (pp. 347) completed. PHILOSOPHY.-Volume I, completed. Price, $2.00. PHYSIOLOGY.-Jacques Loeh-, tditor. Price per volume $2.00. Volume I (pp. 217) completed. Volume II (pp. 215) completed. Volume lII (in progress). ZOOLOGY.-W. E. Ritter, Editor. Price per volume $3.50. Volumes I (pp. 317) and II (pp. 382) completed. Volume III (in progress). Commencing with Volume II, this series contains Contributions from t4e Laboratory of the Marine Biological Association of San Diego. UNIVERSITY CHRONICLE.-An official record of University life, issued quarterly, edited by a committee of the faculty. Price, $1.00 per year. Current volume No. IX. Address all orders, or requests for information concerning the above publications to The University Press, Berkeley, California. European orders for numbers of the series in American Archaeology and Ethnology may be addressed to Otto Harrassowitz, Leipzig, or R. Friedlander & Sohn, Berlin.