ness in the south, he of the yellowness in the west, and he of the whiteness in the north (perhaps the same as White Body, Blue Body, etc., of the fourth world in the present version. See par. 160). Sun and First Woman were the transgressors who caused the exodus.
24. Version B.—When the five individuals mentioned in note 23 came from the second world, they found the "people of the mountains" already occupying the third world.
25. Version B.—The people were chased from the third world to the fourth world by a deluge and took refuge in a reed, as afterwards related of the flight from the fourth world.
26. In the Navaho tales, when the yéi (genii, gods) come to visit men, they always announce their approach, by calling four times. The first call is faint, far, and scarcely audible. Each succeeding call is louder and more distinct. The last call sounds loud and near, and in a moment after it is heard the god makes his appearance. These particulars concerning the gods' approach are occasion ally briefly referred to; but usually the story-teller repeats them at great length with a modulated voice, and he pantomimically represents the recipient of the visit, starting and straining his attention to discern the distant sounds.
Nearly every god has his own special call. A few have none. Imperfect attempts have been made in this work to represent some of these calls by spelling them; but this method represents the original no better than "Bob White" represents the call of a quail. Some of the cries have been recorded by the writer on phonographic cylinders, but even these records are very imperfect. In the ceremonies of the Navahoes, the masked representatives of the gods repeat these calls. The calls of Hastséyalti and Hastséhogan are those most frequently referred to in the tales. (Pars. 287, 378, 471, etc.)
27. Yellow corn belongs to the female, white corn to the male. This rule is observed in all Navaho ceremonies, and is mentioned in many Navaho myths. (Pars. 164, 291, 379; note 107, etc.)
28. An ear of corn used for sacred purposes must be completely covered with full grains, or at least must have been originally so covered. One having abortive grains at the top is not used. For some purposes, as in preparing the implements used in initiating females in the rite of klédzi hatál, not only must the ear of corn be fully covered by grains, but it must be tipped by an arrangement of four grains. Such an ear of corn is called tohonotĭ'ni.
29. The Navaho word nátli or nŭ'tle is here translated hermaphrodite, because the context shows that reference is made to anomalous creatures. But the word is usually employed to designate that class of men, known perhaps in all wild Indian tribes, who dress as women, and perform the duties usually allotted to women in Indian camps. Such persons are called berdaches (English, bardash) by the French Canadians. By the Americans they are called hermaphrodites (commonly mispronounced "morphodites"), and are generally supposed to be such.
30. These so-called hermaphrodites (note 29) are, among all Indian tribes that the author has observed, more skilful in performing women's work than the women themselves. The Navahoes, in this legend, credit them with the invention of arts practised by women. The best weaver in the Navaho tribe, for many years, was a nátli.
31. Masks made from the skins of deer-heads and antelope-heads, with or without antlers, have been used by various Indian tribes, in hunting, to deceive the animals and allow the hunters to approach them. There are several references to such masks in the Navaho tales, as in the story of Natĭ'nĕsthani (par. 544) and in the myth of "The Mountain Chant," page 391.314 In the latter story, rites connected with the deer mask are described.
