two songs, and great ingenuity is often displayed in giving them variety.
46. There is yet another burden laid on the memory of the singer of sacred songs, and this is the order of their arrangement. The songs of each ceremony are divided into groups which must follow one another in an established order, and each song has, in the group to which it belongs, a place that must not be changed under penalty of divine displeasure. To sing, during the progress of a rite, the sixth Song of the Whirling Sticks before the fifth song is sung, would be a sacrilege as great as to chant the syllables óhohohó, in place of éhehehé. To remember this exact order of sequence in a set of two hundred or three hundred songs is no easy task.322
47. But it may be said: "Perhaps things were different with the Navahoes in Dr. Letherman's day. May they not have learned from other tribes, or have themselves invented all this ceremony and song since he knew them?" The reply to this is, that it is absurd to suppose that such an elaborate system of rites and songs could have grown up among an illiterate people in the twenty-five years that elapsed between Dr. Letherman's departure from the Navaho country and the author's arrival there. Besides, the latter obtained his information from men of advanced age—from sixty to eighty years old—who practised these rites and sang these songs in their youth, and who in turn learned them from men of a departed generation. The shamans who conduct these ceremonies, tell these tales, and sing these songs are scattered widely over the Navaho country. Men who are scarcely acquainted with one another, and who learned from different preceptors, will sing the same sacred songs and to exactly the same tune. All the lore of the Navaho priesthood was undoubtedly extant in Dr. Letherman's time and for ages before.
48. Songless Women.—It is remarkable that, while the Navaho men are such fruitful composers of song and such ardent singers, the women, as a rule, do not sing. Among the wild hunting tribes of the North, as the author knew them thirty years ago, the women not only had songs of their own, but they took part in the ceremonial songs of the men. The Pueblo Indian women of New Mexico, neighbors of the Navahoes, have many fine songs, the song of the corn-grinders, often heard in Zuñi, being especially wild and musical. But usually the Navaho woman is songless. The writer tried a long time to find a woman who could sing, and offered good pecuniary inducements before he got one. She came from a distance of thirty miles. She knew no songs peculiar to her sex, but her father was a medicine-man, who frequently
