nated in the notes as Version B;306 that of old Torlino, a priest of the hozóni hatál, is designated as Version A. Other versions are alluded to, but not designated by letter or number. Some fragmentary versions by other authors291 300 have been published, but these are not quoted in the notes.
114. Origin Legend.—The Origin Legend divides itself into four very distinct parts or chapters, which are named: I. The Story of the Emergence; II. Early Events in the Fifth World; III. The War Gods; IV. The Growth of the Navaho Nation. The name of the first part is that given to it by the Navaho story-tellers. The names of the other parts are supplied by the author. The first part, The Story of the Emergence, ends when it is related that the people came out from the fourth world to the surface of this, the fifth world.15
115. Rite-myths.—By a rite-myth is meant a myth which accounts for the work of a ceremony, for its origin, for its introduction among the Navahoes, or for all these things combined. The Navahoes celebrate long and costly ceremonies, many of which are of nine days' duration. Each ceremony has connected with it one or more myths, or legends which may not be altogether mythical.
116. When a rite-myth is told by a priest of the rite to which the myth belongs, minute and often tedious particulars concerning the rite, its work, symbolism, and sacrifices are introduced into the tale. When such a myth is told by one who is not a priest of the rite (although he may be a priest of some other rite), these esoteric parts are altogether omitted, or only briefly alluded to. To the latter class belong the two rite-myths given in this book. They are here published because they are among the most interesting and ingenious that have been collected among the Navahoes. The attention of the reader is directed, in the notes, to a few places where esoteric or ceremonial matters are thought to be referred to. Tales containing ceremonial allusions in full are reserved for future publication, along with a description of the rites to which they pertain, as such is considered the more appropriate place for their publication.
117. In one version of the Origin Legend (Version A) a portion of this story is used as a rite-myth. It is embellished with prayers and songs, and interspersed with allusions to ceremonial work which the version of Hatáli Nĕz does not contain; but in other respects it is inferior to the latter. Thus embellished it contributes a share to the myth of the ceremony of hozóni hatál, or chant of terrestrial beauty. Even in the version of Hatáli Nĕz, the songs seem introduced from some rite-myth, and scarcely to belong to the original story.
