Part 4 (1/2)

_Cikee_ _qojogo_ Behind me may it be delightful;

_Cinae_ _qojogo_ Around me may it be delightful;

_Ciyagi_ _qojogo_ Below me may it be delightful;

_Cikigi_ _qojogo_ Above me may it be delightful;

_altso_ _qojogo_ All (universally) may it be delightful.

After a short interval the following is sung to the west:

_House song to the West_

_I?i?adje_ _biyadje_ _beqogan_ _aiila_ Far in the west far below there a house was made;

_Qojon_ _qogane_ Delightful house.

_Qastceqogan_ _bebiqogan_ _aiila_ G.o.d of Twilight there his house was made;

_Qojon_ _qogane_ Delightful house.

_Naqotsoi_ _bebiqogan_ _aiila_, Yellow light of evening there his house was made;

_Qojon_ _qogane_ Delightful house.

_Naca? il'tsoi_ _bebiqogan_ _aiila_ Yellow corn there its house was made;

_Qojon_ _qogane_ Delightful house.

_Intli'z alcqasai_ _bebiqogan_ _aiila_ Hard possessions there their house was made;

_Qojon_ _qogane_ Delightful house.

_co'biaji_ _bebiqogan_ _aiila_ Young rain there its house was made;

_Qojon_ _qogane_ Delightful house.

_cqaici?_ _bebiqogan_ _aiila_ Corn pollen there its house was made;

_Qojon_ _qogane_ Delightful house.

_Sa?a nagai_ _aiila bike_ _qojon_ The ancients make their presence delightful;

_Qojon_ _qogane_ Delightful house.

The song to the west is also followed by the benedictory chant, as above, and after this the song which was sung to the east is repeated; but this time it is addressed to the south. The song to the west is then repeated, but addressed to the north, and the two songs are repeated alternately until each one has been sung three times to each cardinal point. The benedictory chant is sung between each repet.i.tion.

All the men present join in the singing under the leaders.h.i.+p of the shaman, who does not himself sing, but only starts each song. The women never sing at these gatherings, although on other occasions, when they get together by themselves, they sing very sweetly. It is quite common to hear a primitive kind of part singing, some piping in a curious falsetto, others droning a deep ba.s.s.

The songs are addressed to each of the cardinal points, because in the Navaho system different groups of deities are a.s.signed to each of these points. The Navaho also makes a distinction between heavy rain and light rain. The heavy rain, such as accompanies thunderstorms, is regarded as the ”male rain,” while the gentle showers or ”young rains,” coming directly from the house of Estsanatlehi, are regarded as especially beneficent; but both are deemed necessary to fertilize. A distinction is also made between ”hard possessions,” such as turquois and coral beads, sh.e.l.l ornaments, and all articles made from hard substances, and ”soft possessions,” which comprise blankets and all textile substances, skins, etc. The Navaho prays that his house may cover many of both hard and soft possessions.

The songs given above are known as the twelve house-songs, although there are only two songs, each repeated twelve times. These are sung with many variations by the different _qacal'i_, and while the builders are preparing for this ceremony they discuss which _qacal'i_ has the best and most beautiful words before they decide which one to engage.