eaglets and rear them in captivity (see pars. 560 et seg.); but the Navahoes, like the wild tribes of the north, catch full-grown eagles in traps, and pluck them while alive. This method of catching eagles has been described by the author in his "Ethnography and Philology of the Hidatsa Indians."305
108. Pollen being an emblem of peace, this is equivalent to saying, "Put your feet down in peace," etc.
109. Version A in describing the adventure with Spider Woman adds: There were only four rungs to the ladder. She had many seats in her house. The elder brother sat on a seat of obsidian; the younger, on a seat of turquoise. She offered them food of four kinds to eat; they only accepted one kind. When they had eaten, a small image of obsidian came out from an apartment in the east and stood on a serrated platform, or platform of serrate knives. The elder brother stood on the platform beside the image. Spider Woman blew a strong breath four times on the image in the direction of the youth, and the latter became thus endowed with the hard nature of the obsidian, which was to further preserve him in his future trials. From the south room came a turquoise image, and stood on a serrated platform. The younger brother stood beside this. Spider Woman blew on the turquoise image toward him, and he thus acquired the hard nature of the blue stone. To-day in the rites of hozóni hatál they have a prayer concerning these incidents beginning, "Now I stand on pésdolgas." (See note 264.)
110. In describing the journey of the War Gods to the house of the Sun, version A adds something. At Tó'sato or Hot Spring (Ojo Gallina, near San Rafael), the brothers have an adventure with Tiéholtsodi, the water monster, who threatens them and is appeased with prayer. They encounter Old Age People, who treat them kindly, but bid them not follow the trail that leads to the house of Old Age. They come to Hayolkál, Daylight, which rises like a great range of mountains in front of them. (Songs.) They fear they will have to cross this, but Daylight rises from the ground and lets them pass under. . . . They come to Tsalyél, Darkness. Wind whispers into their ears what songs to sing. They sing these songs and Tsalyél rises and lets them pass under. They come to water, which they walk over. On the other side they meet their sister, the daughter of the Sun, who dwells in the house of the Sun. She speaks not, but turns silently around, and they follow her to the house.
111. According to version A, there were four sentinels of each kind, and they lay in the passageway or entrance to the house. A curtain hung in front of each group of four. In each group the first sentinel was black, the second blue, the third yellow, the fourth white. The brothers sang songs to the guardians and sprinkled pollen on them.
112. Version A gives the names of these two young men as Black Thunder and Blue Thunder.
113. The teller of the version has omitted to mention that the brothers, when they entered the house, declared that they came to seek their father, but other story-tellers do not fail to tell this.
114. Four articles of armor were given to each, and six different kinds of weapons were given to them. The articles of armor were: peské (knife moccasins), pesĭstle' (knife leggings), pese' (knife shirt), and pestsá (knife hat). The word "pes," in the above names for armor, is here translated knife. The term was originally applied to flint knives, and to the flakes from which flint knives were made. After the introduction of European tools, the meaning was extended to include iron knives, and now it is applied to any object of iron, and, with qualifying suffixes, to all kinds of metal. Thus copper is peslĭtsí, or red metal, and silver, peslakaí, or white metal. Many of the Navahoes now think that the mythic armor of their gods was of iron. Such the author believed it to be in the earlier
