LITMIR.BIZ

      Haschógan - Navaho

      Second in general importance only to Hasché̆ltĭ among Navaho deities is the House God, here shown. His position among the gods is quite parallel with that of peace chief among Indians in life. Like the majority of the myth characters he has numerous counterparts in the various world quarters.

      The Dĭgí̆n made their homes near Chóĭli, close to the place of emergence. It was there that all ceremonies took place. From their homes the people saw a dark Cloud settle and cover the top of Chóĭli. For four days it kept lowering until the mountain was completely shrouded in dark blue fog. They did not know whether it portended good or evil, but realized that something of moment was at hand. Ástsĕ Hástĭn ascended the mountain through the fog to learn what it meant, but found nothing unusual. As he turned to descend, a faint, apparently distant cry reached his ears, but he paid no heed. Ere long the same sound came to him again; then a third and a fourth time, whereupon he turned and walked in the direction whence it came. On the eastern slope he found a tiny baby, and wrapping it in rays of sunbeams he carried it home to his wife.

      The Cloud that descended was a portion of the sky which had come to meet the Earth; from the union of the two Yólkai Ĕstsán, White-Shell Woman, was born. In twelve days the baby had grown to maturity, subsisting on pollen only. Ástsĕ Hástĭn and Ástsĕ Ĕstsán sent messengers to all the Dĭgín to tell them of the marvel and to summon them to a ceremony which would be held four days later. Word was sent also to the gods on the four sacred mountains.

      Ástsĕ Ĕstsán dressed Yólkai Ĕstsán in fine garments ornamented with beautiful jewels. At the western side of her hogán she placed a sacred deerskin and laid upon it several wool and cotton blankets, covering the whole with a mountain-lion skin. These were arranged as the seat of honor for White-Shell Woman, for whom was about to be held a ceremony celebrating her maturity.

      On the appointed day all assembled. The first matter to decide was the number of songs to be sung. Some wished fourteen, others thought twelve sufficient. Hasché̆ltĭ, Talking God, sang the songs and chose to sing fourteen. When he had finished, each of the Holy People sang six songs, making in all two hundred and eighty-two. An entire night was thus consumed. At dawn Ástsĕ Ĕstsán came into the hogán with a white-shell bowl containing yucca root, a black tózŭs, or water bottle, containing black rain, and a blue one with blue rain. From each bottle she poured a little water upon the yucca root and proceeded to wash Yólkai Ĕstsán and all her finery. That done, Yólkai Ĕstsán was directed to run toward the rising sun for a short distance and return. Many of the young people followed, a chosen singer chanting eight songs during their absence. The ceremony finished, the assemblage returned to their homes, each of the selected singers taking one of the blankets from the seat in return for his services.

      Although all the people then on earth were of the Dĭgí̆n, only a few had god-like powers, particularly First Man, First Woman, Yólkai Ĕstsán, and the Winds. The lesser Holy Ones worked much in clay, making pottery and adobe houses. The designs they used in their earthenware, however, were of a sacred nature, to be used only in ceremonials, and when the Fox, Wolf, Badger, Bird, and many other people repeatedly employed sacred symbols to adorn their cooking pots, First Man and his wife became very angry and called a council, which, in addition to themselves, was attended by Chĕhonaái, Yólkai Ĕstsán, and Ní̆lchi, the Wind People.

      The wicked people had homes throughout the land, many of which were built of stone, upon the plains, and others in the cliffs. The councillors decided that these people and their homes must be destroyed, but how to effect this was a problem.

      First Woman and Chĕhonaái thought it would be wise to give birth to demoniac monsters and let them devour the evil ones, but First Man objected, and finally the council agreed that the Winds should perform the task by bringing forth a devastating storm. The faithful were warned and given time to seek refuge under the water, inside the sacred mountains, in the higher cliffs, and in the sky. Then the Winds came. For four days terrific storms raged, hurling men and trees and houses through the air like leaves. When they abated hundreds of houses lay in ruins which may yet be traced by heaps of stones scattered throughout the Navaho country.