learned to eat corn and he carried some back with him to the
Navajo, who had not seen corn before, and he taught them how to raise it
and how to eat it.

As the logs would not float upstream the song-hunter was conveyed by
four sunbeams, one attached to each end of the cross-logs, to the box
canyon whence he emerged. Upon his return he separated the logs, placing
an end of the solid log into the hollow end of the other and planted
this great pole in the river, whereto this day it is to be seen by those
so venturesome as to visit this point.

The old song priest who related this myth to me regretted that so few of
his people now visited the sacred spot.

"When I was young," he said, "many went there to pray and make
offerings."

NAIYENESGONY AND TOBAIDISCHINNI.

This world was destroyed five times. The first time by a whirlwind; the
second, by immense hail stones; the third, by smallpox, when each
pustule covered a whole cheek; the fourth, all was destroyed by
coughing; the fifth time Naiyenesgony and Tobaidischinni went over the
earth slaying all enemies.

These two boys were born at Tohatkle (where the waters are mated), near
Ute Mountain, in Utah; they were the children of Ahsonnutli. Ahsonnutli
and Yolaikaiason (the white-shell woman) were the creators of shells.
Ahsonnutli had a beard under her right arm and Yolaikaiason had a small
ball of flesh under her left arm from which they made all shells. The
eyes of Naiyenesgony and Tobaidischinni were shells placed on their
faces by Ahsonnutli; the shells immediately becoming brilliant the boys
could look upon all things and see any distance without their eyes
becoming weary. A stick colored black was placed to the forehead of
Naiyenesgony and one colored blue to that of Tobaidischinni. When
Naiyenesgony shook his head the stick remained firm on the forehead, but
he felt something in the palm of his hand, which proved to be three
kinds of seeds, and he said, "We must go by this." When Tobaidischinni
shook his head the stick dropped off the forehead and they thought a
long time and said, "We must go by this." This is why the deer sheds his
horns. In ceremonials the breath is drawn from sticks which are made to
represent the originals; the sticks are also held to wounds as a
curative.

These two boys grew from infancy to manhood in four days and on the
fourth day they made bows and arrows; on the fifth day they began using
them. Although they were the children o